AN EXPOSITION Of the EPISTLE of JUDAS, Together With many large and useful DEDUCTIONS. Formerly Delivered In sundry LECTURES in Christ-Church LONDON. May 24th.  
BY WILLIAM JENKYN, Minister of the Gospel of Jesus Christ, AND PASTOR of the Church at Blackfriars, LONDON.  
The SECOND PART.  
LONDON, Printed by Tho. Maxey, for SAMUEL GELLIBRAND, at the golden BALL in Paul's Churchyard, 1654.   

TO My Dear FLOCK, and much honoured Friends, The CHURCH of GOD, In the Precinct of BLACKFRIARS LONDON.  
Christian and respected Friends,  
IT cannot seem strange, that I who have lately given myself to the service of your souls, should now dedicate my Book to you for that purpose. Nor can any wonder, since you have lately imitated your Predecessors, in the loving and unanimous Call of your (though now unworthy) Pastor; that he should endeavour to follow the steps of those excellent servants of Christ your former Ministers, who in their times both by Preaching and Printing bestowed their labours upon you for your spiritual benefit.  
I have frequently heard, that Blackfriars is one of those places in London, commonly accounted and called by the name of Privileged, in respect of sundry civil Immunities bestowed upon it. But what are all those Political, in comparison of the Spiritual privileges which God hath afforded to you of this place? in regard whereof I much question, whether any Congregation in London (I think I may take a far larger compass) hath been equal to you in the privilege of enjoying so long a continuance of an Able, Orthodox, Soulsaving Ministry. Those two excellent and eminently faithful Servants of Christ, Mr. Egerton, and Doctor Gouge (lately deceased) spent (as I am informed) about seventy years in their Ministerial Labours among the people of Blackfriars.  
The Gospel in your Congregation hath continued (I think) beyond the remembrance of the oldest, (the Lord grant that it may outlive the youngest) now living among you. God hath, as it were, made his Sun to stand still upon your Gibeah, and his Moon upon your Ajalon, to give you light to overcome your spiritual Enemies. How many learned, and pithy expositions, savoury discourses, and excellent tractates have had their conception in your Parish, and their birth in your pulpit! You have enjoyed the monthly administration of the Lords Supper, (as your late reverend Pastor informed me) these five and forty years, without any interruption. I mention not these things to occasion your glorying in men, or any outward privileges, but only to put you upon self-reflexion, and holy examination, how you have thriven in holiness under all these enjoyments: Church privileges (I grant) are excellent mercies, in their kind: Without the Ordinances, places are commonly as void of Civility as Christianity; They are but magna latrocinia, dens of robbers, and places of prey, dark places of the Earth filled with violence. Church-priviledges, (so far forth as they are visibly owned) make men visible (saints in opposition to the world; yea and in their due and holy use, real and true saints in opposition to hypocrites. But notwithstanding all these, the means of grace, without grace by those means, leave those who enjoy them, in the same condition (in respect of any saving benefit) with those who want them. 
Jer. 9.25, 26. Is. 29.1. 2 Hag. 12.14. Rom. 2.25.28, 29.  The Ark at Shiloh, the sacrifices devoured by Ariel, Circumcision in the flesh, The temple of the Lord, The Rock and Mannah, The Lord's Supper at Corinth, etc. 
1 Cor. 11.20. Jer. 7.12.  were privileges which did not savingly profit the enjoyers, who were not holy by their holy things, but their holy things rather were made unholy by them. Nay, bare outward privileges increase condemnation. The valley of vision hath the heavyest burden. The Israelites who had (not monthly but) daily sacraments, eating and drinking them every meal, were most severely destroyed. These were but as Uriahs' letters, which they carried to their own destruction. The higher Corazin and Bethsaida's elevation was, the greater was their downfall. Justice will pluck the unreformed, from the Altar of privileges. Sermons do but heat hell, and Sacraments are but oil and pitch to make its flame scald and consume the more painfully. The barren oak was not so near cursing, as the barren figtree. Nor are weeds on the dunghill so near plucking up, as those in the Garden; by none is the name of God so much dishonoured, mercy so much abused, hypocrisy so odiously veiled, the power of godliness so bitterly hated, 
Joh. 8.33. Rom. 1.27.  as by many who have most enjoyed Church privileges. Put not off your souls therefore (dear Christians) with outward Privileges without inward grace by those Privileges. What is it more to have a name to live, and to be spiritually dead, to have titular sanctity and real impiety, then for a starving man to be v●iced up for a plentiful housekeeper? When God had bestowed upon Abram a new name, and changed it to Abraham he gave him also a new blessing. The unprofitable under the means of grace, are therefore worse than those who want those means, because they are not better, the more aship is laden with gold, the deeper she sinks, the more you are laden with golden privileges, the deeper (if you miscarry) will be your destruction Though the Minister's industry without succe●ss, acquits him, yet it condemns his people. He may be sincere, yet unsuccessful; but then the people in the mean time, if unprofitable, show themselves hypocritical. You never commend your Ministers but by getting the saving impressions of what they preach upon your hearts. Christ reproved the young man for calling him good Master, because (saith Calvin) he had never received any saving good from Christ. The sheep only praise the care of the careful shepherd, by their wool, milk, fruitfulness and fatness. Let it never be said, that God gives the food of life to you, (as a rich man gives a nurse good diet for the benefit of his child) only for the thriving of strangers. Be not as Indians, who go naked and beggarly in the midst of all their heaps of gold. Let not sermons be as jewels only to hang in your ears, but let them be locked up in the cabinets of your hearts. Consider, ordinances are never yours, till you get the savour of them upon your spirits; Meat upon the table may be taken away, but not when by eating, 'tis turned into a man's substance. Books may be stolen out of a Scholars study, but a thousand thiefs can never take away the learning which he hath gotten into his head, by studying those Books. The grace of privileges is only safe. You shall be stripped of these when you come to die, but the grace of them will stick by you for ever. Christ may say to those at the last day, depart, who have eat and drunk with him, and cast out devils, but never will he say so, to those who having eat and drunk with him, have also eat and drunk himself, who have cast lust out of their souls, and gotten a broken heart for sin, or obtained the least dram of sanctifying grace. Oh how much is a drop of inward holiness, better than a sea of outward privileges!  
This book with which I here present you, is the second part of my Exposition upon the divine and excellent Epistle of Judas. The Apostles scope in writing this Epistle was to stir up these Christians to oppose those who would have seduced them to libertinism, and to contend for the faith, against those who turned the grace of God into wantonness, who allowed themselves to live, or rather (like beasts) to wallow in all filthiness, under pretence of advancing free grace; and who laboured to make the Saints by being Christians to become Heathens, as the Apostles had made them of Heathens to become Christians. The endeavour of satan was to drive people from one extreme to another, and since he could not by keeping some under Judai●m, cause them to deny that Christ had purchased for them any liberty at all, he most earnestly laboured by driving them to Atheism and looseness, to make them believe that n●w they had liberty to be as had as they would, and that the worse they were, the better they were, & the lower they were in sin, the higher in Christian perfection: And hence it was that these later Epistles (one of the last whereof this of Judas was) are principally spent in opposing a feigned, workless lifeless faith, and in administering antidotes against those doctrines of profaneness and libertinism, wherewith the times grew the more infested, as the doctrine of grace grew the more to be cried up and advanced.  
It is now a complete year since I began to put pen to paper for the preparing this second Part for the press: And it might long since have been finished, had not my many other employments hindered. It hath cost me (I confess) some studious hours; but the kind acceptance which my other Part hath found from the Church of God, encouraged me to look beyond the difficulty of the work, and made me unwilling to leave this Commentary longer unfinished. I shall conclude with my earnest & humble supplication to the Father of lights that this endeavour (among others) may advance the spiritual progress of the Church, and principally of you (my dear and beloved friends) so in grace here, that you may be fitted for glory hereafter. So prays, Sirs,  
Blackfriars, Feb. 22th. 1653. Your affectionate and faithful Servant, for the good of your souls, WILL. JENKYN.   

AN EXPOSITION of the EPISTLE of JUDAS.  
PART II.  
VER. 8 Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. 
THe second Argument brought by our Apostle to incite these Christians earnestly to contend for the faith opposed by the Seducers, is taken from the certainty of the destruction of those ungodly men. This argument he handles from the fourth to the seventeenth verse. In the managing whereof, having first mentioned sundry examples of God's judgements which befell the great sinners of former times, ver. 5, 6, 7. (of which largely I have spoken before) he now secondly adds, that these seducers lived in the very same sins which God had punished in those sinners of old; and this he prosecutes in the eighth, ninth and tenth verses. And then thirdly, from v. 10. to 17. he infers and amplifies this Conclusion, Woe to them, v. 11. q. d. Therefore these seducers shall likewise perish.  
This eighth verse then, being part of that second Branch, wherein the Apostle shows that these seducers lived in the same sins which God had punished in others, contains (as hath been said pag. 612.) these two parts.  

1. The faults wherewith these seducers were charged.  
2. The fountain from which these faults issued.   
In the first, The faults wherewith, etc. I considered, 

1 Their specification.  
2 Their amplification.    
1 Their specification; and their faults were of two sorts.  

1 Carnal uncleanness: they defiled the flesh.  
2 Opposing of Authority, expressed in two Branches; 

1 The despising of dominion:  
2 The speaking evil of dignities.     
2 Their amplification in these words [Likewise also:] They sinned both as the former sinners had done, and although they knew that they had been punished by God for sinning.  
The second part, viz. the fountain from which these their faults issued, was, their spiritual sleeping and dreaming, contained in the word [dreamers.]  
Concerning the first fault wherewith the seducers are charged; viz. defiling the flesh, I have spoken pag. 613, 614. etc. of the former Part.  
Of the second, viz. Opposing of Authority, I have also spoken at large in its first branch, viz. the despising of dominion. I now proceed to speak of it in the second branch, contained in these words, They speak evil of dignities.  

EXPLICATION.  
By way of Explication I shall inquire into these two particulars:  
1 Why the Apostle calls Magistrates, 
Explicat. 1  or persons in authority, Dignities.  
2 What was the sin of speaking evil of those dignities? 
Est vis quaedum per quam Princeps sibi conciliat in hominum animis singularem quandam admirationem ac venerationem, et cum utraque conjunctum metum. Gerb. de Mag. Pol.   
1 For the first: The Apostle calls them Dignities, in Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glories, because of that glory and excellency wherewith God is pleased eminently and peculiarly to adorn them, whereby they raise in the minds of people a singular admiration and veneration to themselves, joined with fear. To this purpose speaks the Prophet concerning Nabuchadnezzar, Dan. 5.18. The most high God gave Nabuchadnezzar majesty and glory: and for the majesty that he gave him, all People, Nations and Languages trembled and feared before him.  
And more particularly, this dignity or glory appears: 1 In those glorious titles wherewith Magistrates are dignified and odorned above others: 
Luk. 22.25 Matth. 20 25 Rom. 13.3. Luk. 12.11. 2 Chr. 23.20. Jer. 14.3. Ezek. 31.5 1 Sam. 9.16 Psal. 83.11. Psal. 82.1, 6 Psal. 89.7. Gen. 41.43.  and thus they are called Kings, Princes, great men, Rulers, Powers, Governors, Nobles, mighty ones, Captains, children of the most high, the sons of the mighty, Fathers, anointed, Saviour's, and as the upshot of all, Gods, because they are from God, and aught to be for God: they are appointed by him, and to be employed for him; they stand in the place of God, and are his vice-gerents on earth, and have a particular charge and power of executing the judgements of God among men. 2 Chron. 19.4. Ye judge not (saith Jehoshaphat to his Judges) for men, but for the Lord.  
2 In those Endowments and qualifications wherewith God hath adorned them for the executing of their places▪ 
Mutavit ei cor, quod ante erat parvum & servile, in cor regale. Abul. Altius & audacius cor habuit. Hug. Car. Cor immutatum, habebat, quia qui asinas quaesierat, jam de regni dispositione cogitabat. Greg.  God never bestowing employments without end●●●ents. Saul being chosen King, is said to have another heart given him, 1 Sam. 10.9. He had those heroic gifts and Kingly abilities of wisdom, valour, etc. infused into him, which enabled him to discharge his place of Government. He who formerly sought asses, now spent his thoughts about preserving his Kingdom. When David was anointed King by Samuel, it's said▪ that the spirit of God came upon him, 1 Sam. 16.13. which furnished him with gifts, as of sanctification (wherewith though formerly he were endowed, 
N●m. 11.17 2 King. 2.15 Exod. 18.21 Deut. 1.13.  yet possibly not in so great a measure as now;) so of Regiment and Government; and it may be, of Prophecy and Poesy.  
3 In that due respect or honour which is yielded to them: This is first, Internal; consisting 1. in an honourable opinion and high estimation of them: Despising and thinking evil with the heart, will make way for despising and speaking evil with the tongue: The people thought David worth ten thousand of them. 
Num. 16.3  It was Corahh's sin to think (for else he had not said as he did) that Moses and Aaron were no more excellent than the rest of the people. 2. This internal honour stands in a reverend and awful fear of them; a duty which we own to our Parents, either by nature or analogy, Leu. 19.3.  
Secondly, Externall; as 1. To rise up when the person of the Magistrate is in presence, Job. 29.8. 2 (as in most Countries) to uncover the head. 3 To bow the body, 2 Sam. 24.20. the knee, Gen. 41.43. 4 To stand, Exod. 18.13. 2 King. 5.25. 5 To be silent when he speaks, and to attend, Job. 29.9, 10. 6. To use words of submissiveness, as Gen. 42.10. They call Joseph My Lord, and themselves (ver. 13.) his servants. 7 To obey, Josh. 1.6. though in the Lord, Ephes. 6.1. 8 To pray for the Magistrate, 1 Tim. 2.1, 2.  
4 Lawyers and Politicians mention sundry jura Majestatis, 
Vid. Bodin. de Repub. l. 1. c. 10  or Rights belonging to Majesty: As 1. The giving of Laws. 
Arnisseum l. 2. the jur. Majest. c. 1. n. 8.  2 The exercise of supreme Jurisdiction, beyond which there is no appeal. 3. The power of the Militia. 4 Receiving Tribute of Lands, Custom from the Sea, Subsidy of Goods. 5 The liberty of Hunting. 6 A propriety in such things as have no rightful owners to claim them. 7. The deriving of Honours. 
Gen. 41.41, 42  8 The coining of Money. To which may added that State or port suitable to their places, in respect of Attendance, Diet, Apparel, Buildings, etc.  
In the second Branch of Explication we are to inquire, what was the sin of speaking evil of Dignities?  
These words, speak evil] are in the Original one word, 
Idem valet quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alterius ●●mam laedere maledictis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they blaspheme: It signifies properly to hurt one's name by defamation, or slander. And though it be now appropriated to a dishonour offered to God's name; yet it's frequently in Scripture spoken of defaming or evil speaking against man, as 1 Cor 4.13. Being defamed, evil spoken of, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) blasphemed, we entreat: and 1 Pet. 4.4. Wherein they think it strange, that ye run not with them to the same excess of riot, 
Tit. 3.2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blaspheming, or speaking evil of you. So Rom. 3.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as we be slanderously reported. And here in this place the word is spoken concerning the defaming, or speaking evil of persons in authority: A sin with which the Seducers are in this place charged; they being such, who, because they could not by the power of their hand remove and displace Magistrates, would do their utmost to blast and abuse them by the poison of their tongue.  
This sin of speaking evil of Dignities, may be several ways committed: Sometimes more secretly, by whispering only, or libelling, for fear of censure: scandals of Governors have seldom any fathers; they kill, and make no report; they steal away reputation. Sometimes more openly, and before any, promiscuously: and both these ways of evil speaking may be in a way either of murmuring, or of mutining. Of murmuring: When the people are in any distress, 
Hominibus injuriâ affectis, aut pro merito minimè evectis promptum est in viros principes debacchari, & animi sui acerbitatem exspu●ri. Riu. in Exod. par. 2. pag. 71. col. 2.  oft the first stone of complaint is thrown against the Magistrate; The Israelites want water, and they pray not to God, but murmur against Moses, as if he had made the waters bitter, and the wilderness dry. It's a Kingly condition to deserve well and hear ill. If men prosper never so much, they only applaud themselves; if they suffer never so little; they murmur against their Rulers. Of mutining: Sometimes men so speak evil Magistracy, as to raise up evil against them. Murmurers offend out of impatiency, mutineers out of envy: By the former Governors are taxed for not taking enough; 
Numb. 16.3.  by the later, for taking too much upon them: though Moses' command was a burden to him, yet was it an ey-sore to others, Corah and his company. This sin offends both by uttering against Rulers things false and evil: thus Absolom unworthily traduceth his Father's Government, 
2 Sam. 15.3  by telling the Israelites that there was no man deputed of the King to hear them; and Shimei cursed and reviled David, 
2 Sam. 16.7  by calling him bloody man, and man of Belial: And things true and good, falsely and evilly, as sometimes, though reporting, yet lessening, extenuating and detracting from their good actions, or depraving them as done of bad intents, for bad ends, or in hypocrisy; by uncovering their secret infirmities, by amplifying and aggravating their faults; affirming that miscarriage to be deliberately done, which was done rashly; or presumptuously, which was done weakly, etc.  
The sinfulness of this evil speaking appears several ways: 
See Part 1 pag. 130, 131. concerning the sin of despising dominion.  1. By its notorious thwarting and opposing the evident commands of Scripture, Exod. 22.28. Thou shalt not revile the gods, nor curse the Ruler of thy people. Eccles. 10.20. A Text cited by Paul himself, Acts 23.5. who there (as I humbly conceive) apologizeth for himself for his sudden and unadvised expression, in calling the high Priest a whited wall; the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not signifying, I knew not, absolutely; but I witted not, I considered not, I heeded not, I took not sufficient notice how he was the high Priest; q.d. In my haste I termed him whited wall, which term (I confess) might well have been spared; not because it was false, but not fit nor consonant to that which is written, Honour the King, 1 Pet. 2.17. Render to all their deuce, etc. Honour to whom honour, Rom. 13.7. The will of God against all pretexts imaginable, should be the end of all strife. 2 Because the speaking evil of Dignities is the speaking evil of God himself who ordained them. 
Pro. 17.5.  If he who mocketh the poor, then much more he who revileth the Ruler, 
Imaginem Dei Rex gestat, idcirco colend●● et amandus est; si non propter se, sal●●m vocationis & functionis suae causâ.  reproacheth his Maker. In the contempt of Magistrates God accounts himself contemned: They have not (saith God to Samuel, 1 Sam. 8.7) rejected thee, but they have rejected me. And this was the true cause why God was so angry with Miriam and Aaron, who spoke against Moses, Wherefore (saith he) were ye not afraid to speak against my servant Moses? 
Numb. 12.1, 8 Heb. 5.  To speak against him whom God appointed and set on work, is to speak against a great one indeed. 3. By the punishments inflicted upon such revilers, which are evident in the example of Miriam, Absolom, Corah, etc. And all Princes are not like Titus (the delight of mankind) who said, None can reproach me, 
D●liciae humani generis. Nemo me insequi contumeliâ potest, propterea quòd nihil ago quod reprehendi mereatur: ea verò quae falsè de me dicuntur, prorsus negligo. Dio.  because I do nothing that can be reprehended; and those things which are spoken of me falsely, I altogether neglect: for Tiberius, when Paconius had scattered reproachful Verses against him, wrote to the Senate to appoint severe punishment against him: and although many Princes have remitted the injury as offered to their own persons; yet as prejudicial to the good of the Commonwealth, they have, and that deservedly, punished them: and however Princes themselves have spared such railers, yet God would not suffer them to go unpunished, as in the case of Shimei, whom (though David spared, yet) God spared not. 4 This speaking evil of Magistrates is a spreading evil, hurtful to others: the reviler kills many with one shoot; himself, speaking wickedly; the Ruler, whom he accuseth unjustly; his hearer, who listens to him credulously. A reproaching tongue, being though worst to himself, yet hurtful to those who hear him: 
Leu. 19.16. a Tale-bearer. Rokel signifieth a Trafficker up and down.  and who knoweth how great a fire the tongue of one reviler may kindle? Seldom doth such a pedlar open his pack of wares, but some or other will buy: No music is so sweet to the most, as to hear well of themselves and ill of their Rulers. People's hearts and ears are commonly tinder and touchwood, presently taking fire when any spark of defamation, flies from the fire of a revilers tongue; and how great a flame such a spark may kindle, we may see in the cases of Absolom and Sheba.   

OBSERVATIONS.  
1 Great is the audacious extravagancy of an unmortified tongue: 
Observ. 1  James (chap. 3.6.) calls it a fire; and here we see it aspires like fire, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jam 3.5.  and moves upward, and fastens upon such things as were much above it: Peter saith, These Seducers are not affaid to speak evil of Dignities, 2 Pet. 2.10. the tongue set on fire by hell below, fires even upon those which are called gods, and are in the hihgest and most eminent degree: the tongue speaketh proud things, Psal. 12.3. In the mouth of the foolish is the rod of pride, Pro. 14.3. In which place the fools tongue may either be termed a rod of pride, which for proud speaking shall whip the fool himself; or else a rod which by the fools proud speaking whips and lasheth any other. The Septuagint read it, The fools tongue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a rod of reproach: and some conceive in using the word rod, Gr. 
* (according to some)  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Solomon alludes to the custom of Magicians, who by their Rods were wont to do their magical exploits and false miracles of transforming, 
Exod. 7.12.  metamorphosing and changing the shapes of things; as if these proud railers by the rods of their tongues, 
Leviter volat sermo, sed graviter vulnerat; leviter transit, sed graviter urit; leviter profertur, sed non leviter revocatur; facilè volat, atque adeo facilè violat charitatem. Bern. Serm. de trip. cust.  their revile and slanderous reproaches, did labour to metamorphize and transform men, making the honourable to appear base, the learned most illiterate, the upright most dishonest, etc. The pride of the heart is most frequently discovered by the tongue: Rabshakeh threatened he would make them eat their own dung, and drink their own piss▪ the tongue threatens God himself, Isa. 14.13. I will ascend into the heavens, I will exalt my throne above the stars of God. Talk no more exceeding proudly (saith Hannah) 1 Sam. 2.3. They set their mouth against the heavens, and their tongue walketh through the earth. Psal. 73.9. Our tongues are our own, who is Lord over us? Psal. 12.7. The tongue, though small, opposeth the greatest. It was a gracious care of David, to take heed to his tongue, Psal. 39.1. Man's glory, (his tongue) must not be employed against God's glory, or the Magistrates (here called Glories.) The tongue, of which we had not the use, till we had the use of reason; was never appointed to the used without reason, for pride and passion. He who made the tongue soft and pliable, all flesh without a bone in it, teacheth us that it should not be harsh, rugged, and proud in its expressions: the double rail or hedge of the teeth and lips, shows that this wild beast is very unruly, 
Jam. 3.8.  and that it ought to be kept in. The best way to keep the fire from breaking out at the Chimney, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  is to quench the coals upon the hearth; a cool and humble heart will abate the heat of the fiery tongue.  
2. Dignities lie open to the lash of the tongue. 
Observat. 2   
The more eminent the person, the more censured is his action: the highest towers are most frequently blasted with lightning; nor power, nor innocency can protect from imputations. The fire of the tongue dares touch even laurel 
* Which lightning (they say) never blasteth. ; the sword of the mouth will adventure even upon the mouth of the sword▪ When Saul was chosen, and carried and lifted up with highest acclamations, the sons of Belial despised him. 
1 Sam. 10.27  It is a vain ambition to expect the good word of all. It's an equal weakness to be proud of the applause, and impatient under the reproaches of the multitude: the care of all especially of governors, should be rather to be worthy of honour, then to receive honour; rather to be honourable, then honoured; and not so much to seek quiet abroad, as in themselves, and the conscience of their upright and sincere endeavours. It's better to deserve well, and to hear ill; then to deserve ill, and to hear well.  
3. 
Observat. 3  Magistrates should take heed of blemishing their dignity and losing their glory. The Apostle here calls them dignities or glories: And to maintain their glory, 'tis not enough to be magnificent and outwardly pompous in their attendance, apparel, diet buildings, etc. but let them show themselves dignities, 1 In their entrance into their places: and 2. in their deportment when they are entered. 1. For their entrance, let it not be sordid and unworthy, in the way of suing by friends, money etc. Such should be preferred, not as would have places, but such as places would have. Olives, Vines, Figtrees refuse their honours; brambles catch hold on preferment. saul's modesty in hiding himself when chosen King, detracted not from his dignity when he accepted it. 
Cùm omnia faceret ut imperare deberet, nihil faciebat ut imperaret.  It was an high commendation of Theod●sius the Emperor, that when he had done all that could make him worthy to rule, he would do nothing that he might rule: The worthiest to govern, are they often who think themselves unworthiest. 
Eò dignior erat quo magis se clamabat indignum. Hier. in Epitaph. Nepot.  Let Christ herein be the pattern, who humbled himself, but he left his exaltation to his Father. How is dignity debased, when they are advanced, not who deserve best, but bid fairest? when money makes the Magistrate, and shall provide preferment for him, who is not at all fit for that. What wonder is it to see that they who buy their places dear, should afterward sell justice deer also? 2 In their deportment when they are entered; let Magistrates keep up their glory by wisdom and understanding; if no Christian, much less must a Magistrate be a child in understanding: A fool cannot be harmless. A King in our English expression imports as much as cunning, 
From the old Saxon word koning.  or knowing. Wisdom makes a man's, especially a Magistrate's face to shine: Wisdom and Magistracy cast a reciprocal lustre upon one another: Solomon's wisdom made him more glorious and sought to, than his wealth. It was a notable speech of our Henry the first, A King without Learning is but a crowned ass: That creature is but contemptible under the richest ornaments. If a ruler's calling hinders him from the study of many commendable parts of Learning, yet let it put him upon such studies as are necessarily requisite to the understanding of government; 
Prov. 14.8.  The wisdom of the prudent is to understand his way. 2 To preserve dignity, a Magistrate in his place must carry himself courageously. Solomon's throne was beset with Lions, not with Apes; they who oppose vice, had need of heroical spirits; cowards are fit to be slaves than rulers. A Magistrate in his own cause, should be as flexible as a reed; in the cause of God, as stiff as an oak; a timorous ruler is a Hare in a Lion's skin: All dare meddle with him, who dares meddle with none. And its just with God, that he should suffer by the subjects, who dares not make their sins suffer by him. 3. Let dignity be upheld by the hatred of covetousness, base and filthy lucre; how unseemly is it for a golden spade to dig in a dunghill? for the robe of an Emperor to stop an oven? Let not these who are called Gods, grovel in the earth; what is not cheap to him, to whom money is dear? How unfit is it for a Magistrate to soar high in respect of his place, and at the same time (like the kite) to have his eye fixed upon the dunghill, or carrion! It's the judgement of God against covetousness, that they who follow gain as their God, shall yet account another a base miser for doing so. It was a noble speech of Themistocles, who seeing a precious stone upon the ground, bid another take it up; For thou (said he) art not Themistocles. 4. To preserve dignity, let Magistrates carry themselves usefully, industriously, for the public good. There's a near conjunction between dignity and duty: The shadow of honour attends upon the body of service. It was a true speech of the wise old counsellors to Rehoboam, 1 Kings 12.7. If thou wilt be a servant to this people etc. they will be thy servants. The tree which is most deeply rooted, flourisheth and spreads most, and the person who is most deeply and lowly engaged in service, shall best flourish and spread in renown. Empty are those Titles which are only obtained by Birth, Retinue and Favour, etc. The Titles of Most Illustrious, Excellency, Right Honourable, etc. bestowed upon an unprofitable Governor, are but nick names and upbraid for his not being what he should, and is said to be; and as unduly given him, as the names of wholesome drugs are put upon empty boxes in the Apothecary's shop. 5. Let Dignity be upheld with piety. Holiness is the lustre of all other accomplishments, and the most lasting foundation of honour: They that honour me, will I honour. If Religion at the Bar make the profane Magistrate to tremble, much more may Religion on the Bench dismay a profane Offender: When the Lusts of wicked Subjects make them willingly to reproach Religious Rulers, their consciences shall make them unwillingly to honour them. Never did those Magistrates long preserve their own names, who suffered Gods to be profaned. The greatest Potentate on earth cannot be lose and ungodly by Authority; their place will not bear them out in it. Religion is no disparagement to Magistracy. How needless, how unsuitable is it for great ones to fear nothing more than to have a name to fear God?  
4. 
Observ. 4.  How highly is God provoked, when he makes these Dignities and Glories unglorious! It's no small offence that puts the Lord upon pouring contempt upon Princes; that makes him slain the pride of their glory, and cover it with shameful spewing: When Manasseh shall be fettered, Jehoiakim be a broken Idol, buried with the burial of an Ass, 
Jer. 22.19, 24  and the Signet upon his right hand plucked thence, and thrown on the dunghill, Nabuchadnezzar turned into a Beast, etc. when the Lord deals thus with Rulers; they should look beyond a rebellious headstrong people: they have Neg●tium cum Deo: Their work is to look inward and upward, to study what their sin hath been, which hath incensed God to debase that which he commands all other to honour. If the Lord suffer people to cast off the yoke of their obedience to Princes; surely Princes did first cast off the yoke of obedience to God. 
1 Sam. 2.30.  They who despise God shall be lightly esteemed. If it be the Lord who subdues the people under Princes, 
Psal. 18.47  it is he that subdues Princes under their people: Its God who stilleth the noise of the seas, and the tumult of the people: 
Psal. 65.7.  If he remove the banks and bounds of his protection, the proud waves both of seas and popular tumults will overflow the highest mountains. If at any time Princes are overborne by such an overflowing scourge, let them examine themselves whether they have not transgressed the bounds of God's Commandments; whether if God deal with them as with Saul, Manasseh, Nebuchadnezar, Zedekiah, Jehu, Jeroboam, they have not with them, been disobedient, idolatrous, proud, oppressive, etc. The alterations of Governors and Governments, peculiarly belong to God's Prerogative Royal He rul●th in the kingdom of men, giveth it to whomsoever he will, and setteth up over it the basest of men. And the putting of proud Princes and people, upon an holy and humble consideration hereof, (which can never be, unless not only his bare permission, but even his positive working, and such as flows from his effectual Ordination, be acknowledged) is clearly intimated in Scripture, 
Dan. 4.17  to be one main end of the severe dispensations of providence, in the pulling down of Governments and debasing of Dignities.  
5. 
Observe 5.  It's lawful for Magistrates to preserve their Authority by a certain external, though decent and moderate Pomp and Majesty. They may lawfully use and receive titles of honour, and have Attendance, Apparel, Buildings, Diet suitable to their Dignities; the Spirit of God here calls them Dignities, or Glories: Paul, Act. 26.25 gave to Festus the title of Most Noble: God himself hath cast upon Rulers a beam of his Glory: 
Psal. 21.5.  Honour and Majesty hath God laid upon them: The most high God (saith Daniel) gave Nabuchadnezzar a Kingdom, 
Dan. 5 18, 19  and Majesty, and Glory, and Honour. Faithful and godly Joseph, 
Gen. 41.  when advanced, was adorned with Pharaohs Ring, and a gold Chain, arrayed in Vestures of fine linen, riding in the second Chariot which Pharaoh had, they crying before him, Bow the knee. Judas here puts Dominion and Dignities together. Magistracy deeked with Dignity, is oft hated and envied; and stripped of Dignity, is always scorned and contemned: This the Fomenters of Anarchical confussions well know, who endeavour to overthrow Dignities, that they may thereby destroy Dominions: Nor yet ought Magistrates to please themselves with Titles and Dignities, empty of that goodness and worth which should accompany and adorn Greatness: They should not so affect the Title, as to neglect the thing and work whereof their Titles admonish them. Glorious Titles and Dignities, contradicted by a wicked and undue deportment, proclaim equally both the sin and shame of those upon whom they are cast. 
Prohibiti sunt mated●ci, non jussi sunt sacrificiis honorari. Aug. q. 86. in Exod  To conclude, though Rulers should be honoured, yet not adored: They should so endure to be acknowledged the people's Superiors, as to fear to be accounted Gods Equals: Soon was Herod the food of worms, when he patiently endured to have his voice cried up for the voice of God. Historians mention the Sacrilegious impiety of D●mitian, who would be called by the people, 
Suet. in vita Dom. cap. 13.  The Lord our God: To these may be added the proud usurpations of the Pope, who exalts himself above all that is called God; who pretends to pardon sin, and to be the head of the Church; and of those Princes that have taken the Title of most Mighty, most Invincible, etc.  
6. 
Observe. ult.  It's our duty to be cautioned against flattering of Governors. They are Dignities and Glories, but should not dazzle our eyes into a sinful winking at their sins. Though they are not to be reviled, yet neither soothed when they offend God. What ill have Governors deserved at our hands, that we should in stead of friends, 
Honour quo praediti sunt non est vitiorum integumentum.  be their flatterers? & that they only of all the men in the world should be without friends, that is, reprovers? We must honour them in stead of, not against God; Say unto the King and Queen, humble yourselves; 
Jer. 13.18. 1 Sam. 15.29. 1 King. 18.18. Isai. 39 6.  More then once we read that Samuel reproved Saul; nor did Nathan spare David; Eliah, Ahab; Isaiah, Hezekiah; the Buptist, Herod. The danger of flattering Rulers, reacheth beyond themselves. The soothing of such in sin is the casting of a bag of poison into a common fountain, serving for the use of the whole City. Nor yet ought the reprehending of public persons to be practised without much prudence; lest by it the disease be rather irritated then cured. Singular was the wisdom of Nathan to draw the sentence of David against himself out of his own mouth. 
1 Sam. 2 1. 1 King, 20 39  Nor do all sorts of faults require the same severity in reproving: some sins are warts, others are ●●l●ers; some are secret, and then the plaster should not be broader than the sore; the reprehension more open than the offence: Care is to be had lest Reprehension degenerate into Sedition: Preachers for Conversion should have another aim: In short, in every reproof, difference is to be put between the person and Office of the Magistrate: The Dignity of the Office should not suffer for the vices of the person; nor should the vices of the person be spared for the Dignity of the Office.  
This for the specification of the faults of these Seducers, which was the first Branch in the first part of the Text: The second branch of this first part of the Text follows, viz, the aggravation of these faults, in that the Apostle saith, that these Seducers sinned likewise also. In which two words the Apostle expresseth a twofold aggravation of their sins.  
The first stands in the harmony or consent between the sins of these Seducers, and the wickedness of those who went before them: they sinned likewise.  
2. The second stands in the obstinacy of these sinners in their impieties, 
Similiter tamen.  they sinning also, or (as Beza reads it) notwithstanding they knew the forementioned severe judgements which had befallen the former sinners for their impieties.   

EXPILCATION.  
I shall but briefly touch upon both these by way of Explication, the difficulty not being great, although the matter contained in them profitable.  
1. 
Explicat. 1.  The Harmony or consent of these Seducers with former sinners in their wickedness, is expressed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Likewise; a word importing as much as did those words in the seventh verse, where the Apostle saith, that the Cities about Sodom and Gomorrha, did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In like manner give themselves, etc. If it be demanded, Wherein that agreement or consent which was between these Seducers and former sinners did consist? It is answered by some, That the Apostle did not intent that these Seducers did walk precisely in the same particular sins in which the forementioned sinners, the Israelites, Angels, Sodomites had lived; or that they did trace them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, step by step in every several sort of wickedness, but only that they were in the general, very grievous and heinous sinners, as those of old were, giving themselves with them over to all manner of impiety.  
But comparing the practices of these Seducers with the sins wherewith the Israelites, Angels, Sodomites were charged, as also considering the word [Likewise] most properly imports such a connexion of this verse with the former, as whereby is intended that these Seducers imitated those former sinners in those very sins which were before by the Apostle mentioned; 
Ver. 5, 6, 7.  I conceive it may be best answered; that the agreement here mentioned by Judas, between the former and latter sinners, was an agreement in the same sins for sort and kind; and that he intends, as the Isralites and Angels proudly refused to yield due obedience and subjection to God; the former rebelling against God who governed them immediately, 
Videtur Judas indicare Gnosticos Sodomitis fuisse similes, quasi eo rum improbitatem imitarentur. Vid. Justinian. in loc.  the latter despising that government which he exercised over them by his servant Moses: and as the Sodomites sinned by sensual filthiness and carnal uncleanness; in like manner did these Seducers defile the flesh, and despise dominions, etc. And yet I doubt not, but withal the Apostle in this word [likewise] insinuates a further agreement between these former and and later sinners; and that was in the same punishment which was likewise to fall upon those who lived in the same sins, for which they of old were punished.  
The second aggravation of the wickedness of these seducers, is taken from their obstinacy in sinning, contained in this expression, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also, or notwithstanding; noting, that these seducers sinned, although they well knew what judgements of God had befallen the forementioned sinners, for the very same sins whereof they were guilty. These Angels, Isralites, Sodomites had been whipped (as it were) before their eyes; God had laid them before them for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Judas spoke before) an example to them who after should live ungodly. 
Ver. 7.  These judgements were as a buoy before the ankre, to prevent the dashing of future generations against the same destruction. Yet these seducers sinned notwithstanding these judgements of God upon those of old; 
Rom. 1 32.  like a thief, so mad upon cutting a purse, that he commits that offence, even under the gallows whereon one was newly hanged for the same fault.   

OBSERVATIONS  
1. Great is our proneness to follow corrupt example. 
Observat. 1  Of this before pag. 572 of the former part.  
2. 
Observe. 2  There is a proneness to sin in every age of the world. Israelites, and Sodomites before, and these seducers afterward provoke God. A doctrine that puts the godly upon a holy both contention against, and contentation under the iniquity of their times; they should be both patiented, and zealous; patiented, to show their submission to God's providence: 
Eccles. 7.10  Zealous,. to preserve their own purity; they must shine as lights in the midst of a crooked generation. Even the godly are as ready to favour of the follies of their generation, as waters to receive a tang from the earth, through which they run. 
1 Pet. 4.4.  Of this see more pag. 605 of the former part.  
3. 
Observe. 3  The wicked agree in sinning; they run together into the same excess of riot. Hand may join in hand against holiness: This unity is but conspiracy, it's against unity, trin'unity. God's people should be ashamed of their divisions even by the example of sinners. Of this more pag. 571. Part 1.  
4. 
Observe. 4  Greatest severities are in themselves insufficient to work upon sinners. These Seducers sinned notwithstanding the punishing of the same sins formerly. What a calamitous catalogue of Judgements do we find mentioned by Amos chap. 
Amos 4.6, 7.8, etc.  4? and though all of them had been inflicted upon the people, yet did not the punished return to the lord They turn not (saith the Prophet, Isai. 9.13.) 
Isa 9.13. Leu. 26.39.  to him that smiteth, neither do they seek the Lord of Hosts. And Leu. 26.39. it is not threatened only as a judgement, that the people should be carried into their enemy's land, but (which is far worse) that there they should pine away in their iniquities, though their Liberties, estates, lives were consumed, yet their sins outlived them, and remained: Their iniquities did not pine away in them, but they in their iniquities. The Prophet Hosea, Hos. 13.13. Compares them to a foolish child, that stays in the place of breaking forth of children; men may be in troubles, and yet rather die there, then seek by repentance to be delivered; like as the Prophet in that place useth the comparison of a foolish child, which though in a dark stifling womb, there continues, though to the destruction of itself and mother. there's an insufficiency in all outward dispensations, to change the disposition of the heart; the back may be broken, and yet the heart remain unbroken: Though devils be thrust down into, and tormented in hell, yet they ever continue proud and unreformed. Ahaz trespassed the more, 
2 Chron. 28.22.  the more he was distressed; judgements may irritate, not remove sin: They may make us to fret and rage by stopping us in a way of sin; (as a dam makes the torrent the more to rise and swell) but they cannot turn or dry up a stream of corruption. Resistance occasions it to break forth afterward with the greater violence: Great wounds cannot work in us good wills: unless grace doth inwardly renew us, as well as troubles outwardly restrain us, there will be no true turning to God. The more God stopped Baalam in his way, the more mad he was to be going on; a man who is stopped in the street with a cart, is not made thereby out of love with his journey, but the more resolved to go on, the faster afterward: It's a singular mercy when an affliction is wrought into us; if God hath a mind to do us good, he will make us good by all our troubles. This is the depth of misery, for God to say, let him that is filthy notwithstanding his washing, continue so still: Consider in every trouble, thy work is with God, and that not only to observe him sending of it, but to beg his blessing upon it. Beseech him that no wind may go down, till it hath blown thee nearer thy haven; to take off no plaster till thy sores be healed; pray not so much with Pharaoh, to have the frogs, as with David, to have thy sins taken away: Calamities are then removed in mercy, when sanctified before they are removed; Love me not Lord, (said Augustine) with that love wherewith thou puttest one out of the way, 
Non quo extrudis de viâ, sed quo corrigis devium.  but reducest him that is wand'ring.  
And this for the first part of this verse, viz. the faults wherewith these seducers were charged, as they have been considered both in their specification and aggravation; The second follows, The fountain from which these faults issued, intended in this expression, Filthy dreamers.   

EXPLICATION  
In the explication hereof, I shall show in what sense the Apostle here gives these seducers this title, and withal the sin and misery in being such as this title imports.  
The word here interpreted filthy dreamers, in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui videt in somnia.  signifying properly such who are dreaming in sleep. Beza renders the word sopiti, such who are fast or sound asleep, in a deep dead sleep. Erasmus and Vatablus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arist.  Delusi in somniis; such who are deluded in dreams. The Vulgar wholly omits the translation of the word; but the word properly signifies such who in their sleep are dreaming; and thus Joseph is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dreamer, and Acts 2.17. It's said, your old men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall dream dreams (importing likewise thus to dream in sleep.) And these of whom our Apostle here speaks, may be termed dreamers in sleep, either 1. In a proper, or 2. In a metaphorical sense. If 1. In a proper sense, than these seducers were dreamers in their natural and bodily rest and sleep; thus they, mentioned Acts. 2.17. dreamt dreams in their natural sleep, and thus Gagneius, Vatablus, Salmeron understand this place; as if the Apostle had intended, 
Redundat effusior libido usque ad nocturnas inter dormiendum pollutiones Vatab.  that these impure seducers did put forth and express their filthy lustfulness in their very dreams, when they were asleep. Thus likewise our own learned interpreters understood this dreaming in sleep, as is plain by their rendering the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by filthy dreamers, as conceiving that these seducers in their unclean dreams had defiled and polluted their bodies when they were in their natural sleep; not that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admits of the interpretation of (filthy dreams) by the force of its own signification, (its Acts 2.17. used in a good sense, namely of holy and pure dreaming) but the foresaid interpreters were pleased so to refer this word to the following expression, viz. (defile the flesh) that they interpreted it of that dreaming in sleep wherein these seducers defiled their bodies by nocturnal pollutions; which uncleanness (as some think) is the same with that of him mentioned, Leu. 15.16. Whose seed went from him. A strong inducement hence may be gathered (that I may note it by the way) for every one, as to hate that odious, and I fear, too common a sin of self-pollution (which by some Casuists is accounted a greater sin than adultery; and by others to have even murder in it) so to keep their hearts with all diligence, from those impure thoughts in the daytime, which may otherwise make them filthy dreamers in the night; and when they go to sleep, to beseech God to keep the key of their fancy, that so it may not run out into dreaming impurely.  
But secondly, others (and those the most) better interpret this dreaming whereof Judas speaks, metaphorically, or in a borrowed sense; conceiving that the Apostle here in calling these seducers dreamers in sleep, doth compare them to such: and that, 

1. In respect of sleeping.  
2. Of dreaming in sleep.    
1. In respect of sleeping, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuag.  these seducers may be compared to dreamers in sleep; they were spiritually drowned, overwhelmed in a deep, sound sleep of sin; such a deep sleep as the Prophet mentions, Isa. 29.10. 
Isa. 29.10  The Lord hath poured upon you the spirit of a deep sleep, a dead and midnight sleep. 1 Thes. 5.6. Let us not sleep as do others, Matth. 25.5. while the bridegroom tarried, they all slumbered and slept, etc. This spiritual sleep in sin is threefold, (as divines observe) 1. That natural sleep whereby every one is overtaken, and is both unable and unwilling to move himself to the least supernatural good, till God awake him by his spirit, and effectually say unto him, Awake thou that sleepest, and stand up from the dead. 2. That slumber, or the remains of that natural sleep in the godly, continuing in them, even after they are awakened out of their dead sleep of nature; they being hereby oft overtaken with spiritual slumber, by reason of the relics of sin still abiding in them. This the Spouse acknowledgeth, Cant. 5.2. I sleep, but my heart waketh. 3. The third is a judicial and penal increase of that natural sleep, and that deadness of heart, by the custom and continuance in sin. This is properly that forementioned deep sleep, Isa. 29.10. poured upon the impenitent Jews; and this last is that which is here attributed to these seducers. And in two respects may such sinners be compared to men in a deep sleep.  
1. In regard of the causes. 2. The effects of sleep.  
1 The causes of sleep. 1. The sleep of the body cometh from obstruction and binding up of the senses by vapours which arise out of the stomach, so the spiritual fumes of worldly cares and desires obstruct the senses of the soul: 
Luke 21.34.  therefore our Saviour speaks of being oppressed, or overcharged with surfeiting and drunkenness; Prosperity is a vapour, which if it overcome not, yet weakeneth the brain, as strong waters do. This was the cause of david's, and solomon's, and Asa's sleep.  
2. Sleep ariseth from weariness and want of spirits; and there is a weariness causing spiritual sleep, namely that which ariseth from too much expense of the strength of the soul upon other matters, impertinencies that concern not its true happiness and welfare.  
3. Oft sleep comes from want of exercise, and when there is a cessation from spiritual exercises, Prayer, Hearing, Sacraments, Meditation; there followeth a spiritual sleep; these are the fuel of grace; and he that will not exercise himself to godliness, 
Tim. 4 7.  shall never keep himself long awake.  
4. Sleep may come from sleepy yawning, and slothful company, the company of spiritual sluggards causeth spiritual sleep; cold formal persons cast a damp upon the heat of others; 
Spirituale gelicidium. Ames.  frozen company derive a spiritual icinesse into the souls of those who converse much with them.  
5. Some are made to sleep by singing and music: and many by the flatteries and sinful soothing of false doctrines, of Libertinism, or Arminianism etc. and by the unfaithfulness of those who dare not reprove for, but sooth in sin, are cast into a spiritual sleep.  
2. Sinners may be compared to men in a deep sleep, in regard of the effects of sleep, and that in respect 1 of their want of shame and bashfulness in sin; they who are asleep, 
Jer. 8.12.  though their nakedness (with Noah's) be uncovered, yet they blush not; these seducers proclaimed their sin like Sodom. See before Part 1. concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; they could not blush, saith the Prophet; a blushing colour is not the colour of such mpudent ones. 2. Of their unarmednesse, and liableness to danger: in sleep, the preciousest thing men carry about them, may be taken away without resistance; they suffer that to be lose which they held fast before, be it never so rich a jewel. Sisera was slain in his sleep, and Ishbosheth upon his bed, and in spiritual sleep, men suffer the precious jewel of truth, and the profession thereof to be wrung from them, and may be robbed of all that good which ever they had. There's no tentation, sin, judgement, but a sleeping Christian is exposed to, he is a field without a fence, a City without a watch, he hinders no invader, he is ruined without resistance. In the approach of judgements, he is naked; he makes not the name of the Lord his strong tower, he cannot act faith to close up himself in the wounds of Jesus Christ: The people of God in the midst of troubles are above them, whereas wicked men, though without trials, are ever exposed to them; they fence their estates, families, etc. not their souls. 3. In respect of unactiveness, and being without motion; men in a deep sleep are without sense and motion; wicked men act not, move not holily; what they do, they do without delight; they are Summer-sluggards, harvest-sleepers, though the work be great, there's no working A sleeping sinner works not out his salvation, he offers no violence to the kingdom of heaven, he strives not to enter the straight gate, he wrestles not in prayer, he lives as if he had nothing to do in the world; heaven is not his business: he is, but he lives not; he is a spiritual drone, a mute, a cipher, a nullity, a superfluity in the world; 
Jer. 13.  like Jeremiahs' rotten girdle, or bad figs; 
Ezek. 15.  or like Ezekiels Vine-branches, weak and unfruitful, good for nothing but the fire, not fit to make beams or rafters of; such a kind of rest as this to a Saint, would be his greatest unquietness, unserviceableness is a kind of hell upon earth to a godly man. 4. In respect of unwillingness to be disturbed, stirred or disquieted men disposed to sleep, desire to be alone; they who are spiritually sleepy, avoid such company as would rouse them from their sloth; they compose themselves to rest, draw the curtains, put out the candle, are afraid to be disquieted by the light, they are loath to do what they know, and to know what either they do or should do. 
1 Thess. 5. ●  They that sleep (saith the Apostle) sleep in the night; they are angry with the Word and Ministers, because they will not let them sleep quietly in sin: Such as will let them alone in sin and never disturb them, are the quiet honest men; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. perinde stolidi ac rationis expertes; ac si omnes sensus haberent penitus sopitos. B●za in loc.  they will not endure wholesome words, sound doctrine. 5. And especially, in respect of insensibleness, stupidity, blockishness; men in a deep sleep feel nothing that is done to them: This (I conceive) Judas principally aims at, for likewise also (or notwithstanding) (saith he) they knew the judgements of God upon others, yet still they sinned, they slept: so senseless and stupid were they! 
Sed et stupida impudentia denotari potest, ut non abstineant ab omni foeditate, à qua etiam nequissimi abhorrent, nisi somnus pudorem et sensum tollat. Lo●in. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Tim. 4.2. Ephes. 4.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  their consciences were seared with an hot iron, past feeling, bound up by a deep benummedness caused by custom in sin: this was that deep sleep poured upon them by God, like that which befell Adam, whereby though a rib was taken out of him, yet he perceived it not: like that also of Saul, Sisera and Jonah. The Apostle expresseth it by that significant word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 11.8. we translate it slumber: it signifies (say some) midnight sleep, which is the time when men are most throughly asleep. But by this word (say others better) is imported such a sleep as out of which all the pinching, wounding, pricking cannot raise a man; or such a sleep as whereby a man is so fastened and nailed down to his sloth, that he and his sloth cannot be parted; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying pricking, or compunction, Act. 2.37. They were pricked. etc. And so great is the spiritual stupidity and insensibleness of sinners in their sleep of sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. B●z● He●●●. Tolle. à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Compungo, punge●do penetro, vet quia nullae agitationes, vel transpuncti ones possunt Jud●os è ●omno peccati excitare: sic Pareus, O●●and. Vel quia sunt quasi recerto loco penitus clavo affixa, quae aegrè potest avelli. Sic Chrysoft. Theophilact.  that 1 They are insensible of the greatest danger; these they prevent not, yea foresee not: They go on and are punished; they fear nothing, feeling only troubles them; and that too when it is too late; they are like drunken men on the top of a mast. 2. They are insensibl of the loudest noises, severest denuntiations, these do but deafen their ears; nor do voices lift up like a trumpet, make them prepare for a battle. 3. They are insensible of the stir and joging given them in their spiritual sleep, the faithfullest admonitions of friends: A rebuked scorner, hates both rebukes and rebuker; though oft reproved, he hardens his neck. 4. They are insensible in this their sleep of being uncovered and stripped of their clothes; yea of being wounded and maimed by God's severer strokes and bloody stripes; though the waterpot and spear be taken from the bolster, yet they stir not; like the hen which loseth now one, by and by another, than a third chicken, till the kite have almost snatched away all her brood; and yet she follows her scraping and picking as eagerly as ever. They regard not the works of God; when the hand of the Lord is lifted up they will not see. Though grey hairs be upon them, they know it not. 1. They are insensible who wounds, they think not of the hand of God in the miseries that befall them, they consider not they have negetium cum Deo, to do with God, when men hurt them; all their study is how to avenge themselves upon, or reconcile themselves to the instrument. 2. They are insensible why they are wounded, of sin the deserving cause; they neither looking upward nor inward, they are not driven by what they feel, to consider what they have done; no man saith, What have I done? They search not after the Jonah when any storm ariseth: every thing shall be blamed sooner than sin, though there be many a foot print of punishment upon them, they trace not the foot, the sin that made it. 3. They are insensible of the way to cure their wounds, they turn not to the Lord their God for all this; they are like a foolish child, 
Hos. 13.13.  that stays long in the place of breaking forth of children. They had rather stifle themselves in the womb of sin and punishment, then come forth by repentance; they turn not to him that smites: They use every way to remove punishment but the right, so that they pine away in their iniquity, 
Leu. 26.39.  and though their books were torn, yet their lessons not learned.  
2. These seducers are compared to dreamers in sleep, in regard of their dreaming; that is, their vain false, empty imaginations, dotages, doctrines, which (in the end) like dreams deceived themselves and their followers. A dream when a man sleepeth, seems to have truth and reality in it; but when he awaketh, it quite vanisheth away: he who utters his own foolish conceits and vain delusions, is in common speech said to dream, and to speak his own dreams; and thus these seducers, in stead of the truths of God, vented their own fables and groundless fictions, fancies, and dreams. In this sense Epiphanius understands the Apostle Judas, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiphan. adv. haer. cap. 26. p. 96.  when he calls these seducers dreamers; Judas speaks not (saith he) of them who dreamed in bodily sleep, but of such who utter their words like them who dream, and not like those who speak with the sobriety of such who are awake. To the same purpose speaks Irenaeus likewise, lib. 1 cap. 20. They put off (saith he) their own dreams for divine oracles. And such have been the dreams of Enthusiasts, and of the Anabaptists in Germany; one of whom (as Sleidan reports) cut off his own brother's head in the presence of his parents, pretending that he did it by an immediate revelation and command from God. The false Prophets are in Scripture oft called dreamers, because they delivered not the truths of God, but the vain figments of their own deluding and deluded fancies. As Deut. 13.3. Jer. 23.25. where the Prophet who saith, I have dreamt, I have dreamt; is by Jeremiah said to be a Prophet of the deceit of his own heart. These seducers of whom Judas speaks, being asleep in sin, 
Irenaeus vocat Gnosticos Oniro pompos, sua somnia quasi oracula Dei ventilantes. lib. 1 cap. 20.  deceived themselves and hearers with doctrines, vain opinions, and especially false hopes of pleasure and liberty in sin, though when their consciences awaked, they found themselves miserably deluded by Satan, and their own sensual hearts. Thus Zophar speaks, J●b ●0. 8. that the hypocrite shall fly away as a dream, that is, as the good dreamt of, or the joy of a dream which is short, vanishing, and deceiving; so Psal. 73 20. As a dream when one awaketh, so O Lord, when thou awakest, shalt thou despise their image; 
Isa. 29.8.  and thus the Prophet compares the temper of the people under all the judgements of God, unto that of a deluded dreamer, who pleaseth himself with dreaming of food and fullness, and when he awakes, in stead of a furnished table, and a filled stomach, finds and feels himself more indigent and nearer famishing then ever he was before. Thus the fond sinner is dreaming of a kingdom, when he is going to execution; and when Jael's nail is nearer his temples then a crown: He blessing himself in his heart, and saying that he shall have peace, though he live in a way of warring against God. And sundry ways may sinners delude themselves, like dreamers, by their vain and groundless conceits; as 1. in dreaming of their persons, 2. of their actions. Of their Persons: 1. dreaming that they are not so bad as others, because they abstain from gross, apparent and notorious abominations; thus the Pharisee deluded himself, Luk. 18.11. Some dream that they have not such and such corruptions, because God restrains them from the outward acts of sin; as if the rest and silence of corruption always came from the renovation of the spirit; whereas it comes not from the want of a mind disposed to sin, but of an object proposed to draw forth corruption: Others dream that if they had lived in the days of Christ, the Prophets, and Martyr's; they would not have persecuted them: Though they bitterly oppose those in whom the Image of Christ shines, (and they who cannot endure that spa●k of holiness in a Saint, how could they have loved that flame which was in Christ?) and hate those most in whom the piety and zeal of the holy Martyrs and Saints of old is revived. 2. Sinners delude themselves in dreaming that they are in a good and happy estate before God, 
Rev. 3.17. Gal. 6 3.  being indeed miserable and bad: Thus some dream that God loves them, 
Psal. 69.22. Heb. 12.6.  because he gives them worldly prosperity, whereas the prosperity of the wicked is their ruin; and God oftenest gives it in wrath, and denies it in love: Some dream that their condition is happy, because they are civility honest in the world; whereas their irreligious honesty is as bad as unhonest religion; and except your righteousness exceed etc. 
Matth. 5.20  Others dream they are happy, because they have been born in the Church, and enjoy its privileges, 
1 Cor. 10.5 Matth. 7.22, 23  whereas a barren figtree is nearer cursing then a bramble; and they who received Sacraments every meal were destroyed in the wilderness: Some dream of happiness, because they have some kind of Knowledge, Faith▪ Repentance, Obedience; whereas their knowledge transforms them not, it's light without heat: Their faith applies (in a sort) Christ to them; not themselves to Christ, but to their lusts: their repentance respects the punishment of sin, not the sin to be punished; they hate sin for hell, not as hell; and in their tears, sin is rather bathed then drowned; their obedience is not a serving of God, but of themselves upon God, they serve God for by-respects; 
Hos. 1.4.  and in their obedience, they aim not at obedience.  
2. Sinners delude themselves in dreaming concerning their actions, that they are good, 
2 Sam. 6 7.  because done with a go●diat●ntion; not considering that a work may be good in a ma●s own eyes, 
P●ov. 16 25.  and the issues thereof the ways of death; or that they are warrantable because of the example of the multitude, whereas the most are the worst and the whole world lies in wickedness. Some dream that small sins are as none, as vain thoughts, idle wo●ds; whereas the least sin, is the b●each of a great and royal Law, and an offence against a great God; and thoughts and words shall be both brought into judgement. Some dream, that the outward works of the Law are sufficient, whereas the Law in every command is spiritual, and binds the heart as well as the hand; and they who made their Philacteries broad, made the expositions of the Law too narrow. Some dream that their actions are good because followed with success, whereas the goodness of the action is not to be judged by the goodness of the success, but the goodness of the success by the goodness of the action; plenty could not justify sacrificing to the Queen of heaven. 
Jer. 44.11.  Some because of the corruption of their natures, dream of excusing their actions; they are but men (say they;) whereas they deserve damnation both for the corruption of nature, and the fruits thereof: also some dream thus because of the faults of the godly mentioned in Scripture; they making that an argument of boldness in sinning, which should be an argument of fear to sin: some because they are ignorant and not Book-learned, whereas ignorance (though simple) only somewhat extenuates, but it excuseth not sin, & keeps not from hell, but only from such a degree of torment, as that of unfruitful knowledge; and wilful (now the common) ignorance, increaseth both sin and punishment, as showing that men will willingly suffer the damage of ignorance, to enjoy the freedom of sinning. Some dream that the employments of their callings may excuse them for the neglect of holy duties, as if callings were made to call us away from God, or as if eternity were to give way to trifles. Others fond dream, that outward tentations, the counsels or commands of others enticing them to sin, shall sufficiently excuse them; whereas the outward tentation could do nothing, without the compliance of the inward corruption; and the disobeying of God for man's command, is a disobedience with a greater disparagement to God, then if man had said nothing: Endless it would be to mention all those spiritual dotages, and deluding dreams of sinners about their actions; as that they may sin, because they dream some places of Scripture will give them allowance, or that much good will ensue of their sin: that they may take liberty (though excessive) in things, because lawful: that they may do evil, because they make account to make amends for it afterward, or upon pretence that they do it only for trial to learn the vanity of sin; or that the necessity of their living urgeth them, or upon presumption of God's mercy, or by the painting of sin with the colour of virtue. To these may be added a sinners dreaming that good duties may be omitted, because they are difficult, or because of their many other important occasions, or because there's a purpose of doing them hereafter; or in regard of their troubles threatened, or because they have done enough good already, or more than others, or by reasoning from predestination; as if being ordained to salvation, though they live never so wickedly, it shall never disadvantage them, etc. All which with many more, are the vain dreams and delusions of sinners, whereby with these seducers they take liberty to offend God, and thereby to overthrow themselves.   

OBSERVATIONS  
1. Spiritual judgements are the sorest. 
Observe. 1  Insensibleness in sin, and self-delusion, were judgements which made these seducers miserable: They are judgements which seize upon the soul: No blessings so sweet as soul-blessings, and no judgements so sore as soul-judgments: The soul is the excellency of a man; the body is a body of vileness; the soul is precious, excellent every way, but only as depraved with sin: It's noble in regard of its original, functions, endowments. If all be well with the soul, all is well with the man, though the body be never so miserable: If it go ill with the soul, the man is wretched, let the body be never so happy. The funeral of a noble man is much spoken of; when a Prince dies, all lay it to heart; when his Page dies, it is never regarded: The body, the souls page, is not to be lamented, from which the soul parts; but the soul, from which God himself parts. And further, the distempers which befall the soul, are of all others hardest to remove: There is no herb in the garden, no receipt from the Physician, no medicine in the shop that can cure the soul; men are only parents and physicians of the body; he that made the soul, can only mend it: the Father of spirits is the only Physician of spirits. 'Tis omnipotent strength that recovers a sin sick, and raiseth and rouzeth a sleeping soul; man can cast thee into thy sinful sleep, only God can awaken thee: outward helps cannot cure the inward man; he that sits in heaven, can only touch and teach the heart. And further, the distempers of the soul uncured, are of all others the most deadly and destructive. A scratch on the finger we call a slight wound, but a wound that reacheth to the heart is deadly; Whatever befalls the body is comparatively slight and to be slighted. The worst things which befall the body, may be sent in mercy; they part between us and contemptible enjoyments, yea, oft they make way for the enjoying of the best blessings; but they which befall the soul, sever from him in whom all blessedness is laid up: spiritual comforts or miseries are true, real; the temporal of either are but opinionative. Fear not him, saith Christ, that can kill the body, but fear him that can throw both body and soul into hell. To conclude, Spiritual judgements are always inflicted in displeasure, in the last place, as the forest of all, as a reckoning for all other faults, when all other chastisements are despised: when God is showing mercy, the last mercies are the best; and the further he goeth in mercy, the sweeter he is and when he is punishing, the last punishments are the forest; and the further he goeth, the bitterer he is: the judgement of pining away in iniquity is the last of all that dismal catalogue, Leu. 26.39. The spirit of a deep sleep is contiguous to hell itself: 
Rev. 22.11  he that is filthy, let him be filthy still, is the last judgement we read of (befalling in this life) in all the new Testament; yea the more God inflicts it, the more he is provoked to inflict it; outward punishments move God to pity; but this being a sin as well as a punishment, the more it lies upon man, the more it offends God.  
2. 
Observe. 2  All the sinful sleepiness of Saints differs much from that of the wicked; 
Cant. 5.2.  I sleep, but my heart awaketh (saith the Spouse.) The godly have ever in them a regenerate principle, that is waking when they seem to be most sleeping, & that is contending against natural self. The godly (as one speaks) are more pained and laborious in their sleep, 
Laboriosius dormiunt quam vigilare potucrunt.  then in their waking; it more troubles them to be idle, then to do their Lords work; their souls yield not to that slothfulness wherewith their senses are overtaken. Sensual sinners sleep all at once, all in them, and of them sleeps, but the Saint keeps his heart watchful. The very business of the wicked is but vanity and dreams, but the sleeps of the godly are busy and vigilant; the wicked sleeps and trifles, when he is most serious to work his wickedness; but when the righteous sleepeth, his heart riseth and worketh upwards toward God, in whom only he finds rest when thus employed. The wicked man sleeps and loves to sleep, lays himself to sleep, shuts the door, draws the curtains, puts out the candle, chargeth that none wake him; but a Saint is like a man overtaken with sleep against his will, who is surprised with it, as with an armed man; and being never so sound asleep, but he is between sleeping and waking, he always even then fears he sleeps, and wisheth he were awaked, and would be glad, if any would take the pains to rouse him, though by making the loudest noise, and giving him the most violent jog; yea will gladly accept of the smartest blows, and the bloodyest stripes; that the Lord lays upon him, if by all he may be awakened from his slothfulness. He complains of himself, and he is sensible of his sleeping; I sleep (saith the Spouse;) and so far as she saith she sleeps, she did not sleep. To conclude this, she wakes in her heart, though the outward man sleep; but the heart of sinners sleeps (as we say of one sometime, his heart is asleep) even when he is awake: Sometime a Christian under a tentation may be so low brought, as that his spiritual life runneth all to the heart, and the outward man is left destitute; as in war, when the enemy hath won the field, the people run into the City; and if beaten out of the City, they run into the Castle; the grace of God sometimes fails in the outward action, the field, when yet it retireth to the heart, in which fort it is impregnable: From all which I gather, that as the wicked should not flatter himself, so neither should the godly be disheartened by spiritual sleeping; and the reason is, because their sleeps are so unlike to one another.  
3. Self-soothing, delusion, flattering, are very dangerous and destructive, as being the foundation of the wickedness and woe of these seducers, these dreamers; nothing against which we are more cautioned in Scripture: If a man think himself to be something when he is nothing, he deceiveth himself. Gal. 1.3. Be ye doers of the word, and not hearers, deceiving your own selves. Be not deceived, God is not mocked, Gal. 6.7. James speaks of those who by seeming to be religious, deceived their own hearts. Jam. 1.26. Ephraim said, 
1 Cor. 6.9. 1 Cor. 15.33. Obad. 3. Isa. 44.20. Job 15.31.  Yet am I become rich, I have found me out substance, in all my labours they shall find no iniquity in me, that were sin, Hos. 12.8. Because he was wealthy, he soothed himself in his sin. Laodicea flattered herself, that she was rich, increased with goods, and had need of nothing, Rev. 3.17. He flattereth himself in his own eyes, Psal 36.2. 1 Joh. 1.8. If we say that we have no sin, we deceive ourselves, etc. 1 Cor. 3 18. Let no man deceive himself: Nothing can be so dangerous as when one so near as one's self becomes false and flattering. When the Sentinels and Guards of a City are treacherous, how great and unavoidable is the destruction thereof ● when he who should be his own preserver, becomes his own destroyer, how sore and sure a destruction he doth incur, and how great is the indignity hereof! There's nothing under which men are so impatient, and which they can less abide, then to be deceived and circumvented by others; and yet how unworthily patiented are men in being deceived by themselves, or rather by the deceitfulness of sin; nothing is accounted so great a disgrace, as to be deceived in those things, which ought to be best known, and most familiar to a man: and what should be so well known to thyself, as thyself? In nothing are men so fearful of being deceived, as in matters of greatest moment; and what business in the world of so weighty concernment, as the salvation of thy own soul? Nor doth the dreafullest judgement fall upon any so dreadfully, as upon the self-flatterer and deluder; the same judgement which befalls him with others, makes him more miserable than others, because he expected to be more happy than others. How woeful is that Hell into which a sinner falls by presuming of Heaven! It's a Hell upon earth, for sinners to dream that they are going to Heaven. An imaginary happiness in sin occasions a doubled woe and misery for sin: when our natural dreams are false, it's better they should be of bad then good, of fearful things then of joyful. It's better for a King to dream himself to be a beggar, then for a beggar to dream that he is a King; for when the King waketh, his grief is gone, and his joy is doubled, he then seeing the vanity of his dream; but when the Beggar wakes, his former grief is increased, and returns the fiercer, by reason of the false joy of his dream. And thus it is in the deceitful dreams and dotages of the heart: far better is that deceit whereby a son of God thinks himself a slave of Satan, then that whereby a slave of Satan dreams himself a member of Christ. Better it is for Nabuchadnezzar being a man to think himself a beast, then for a beast to think himself a man. A man's false conceit of misery when indeed he is happy, doth not make him miserable, but rather occasions his happiness; but a man's false apprehension of happiness, he being miserable, is so far from making him happy, that it makes him doubly miserable. To conclude this, as nothing is so calamitous, as to dream of happiness when we are in misery, so nothing is more common; It's natural for men to think too well of themselves, to nullify others, and to deify and omnifie themselves. There's nothing so easy as to be deceived, to dream of false delight, and to neglect true danger; men are naturally witty in nothing but in deluding, and thereby in damning their own souls; like a man who, being to pass over a narrow Bridg, under which is a deep River, puts on a pair of Spectacles before his eyes, whereby he adventuring upon a supposed and imaginary breadth, falls into the water, and so is drowned.  
To prevent then this self-flattery and delusion, 1. Be much in conversing with that faithful discoverer, and friend, the Word of God. Let it be the man of thy counsel, and dwell richly in thee. A man hath many flatterers, and but this one friend. This is an impartial glass that will represent to a King his, as well as to a beggar his spots. 
Heb. 4.12.  It is quick and powerful, piercing even to the dividing asunder of soul and spirit, discerning the thoughts of the heart, and making manifest the intents of the heart. When Ahab enquired of his false Prophets concerning his going up to Ramoth Gilead, Jehoshaphat aches, whether there was not a Prophet of the Lord, that they might inquire of him also. When thou hearest the flatter of thine own false heart, rather fear than follow them; at least suspend thy belief till thou hast enquired of the Word of God. 2. Search throughly and diligently into the grounds and reasons upon which thy heart would needs persuade thee of thy happiness. He that hath to do with Cheaters, will not easily believe all they say; The simple believeth every word; but the wise man, as he ponders his own words before he utters them, so the words of another before he credits them. Let not thy heart persuade thee of thy good condition, by laying before thee common marks, which may agree even with hypocrites; as external profession, an orthodox judgement, opposing of Error, or pleading for the Truth, attending upon Ordinances, freedom from scandalous sins, some sweet and sudden motions of heart in holy Duties; but ever build upon such marks as will necessarily infer sincerity and a principle of saving grace in the heart; such as have some singular excellency in them which an hypocrite cannot reach, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Christ speaks) something more than others ordinarily attain, things which always accompany salvation, Heb. 6.9. 3 Possess thy heart with an apprehension of God's presence. Set thyself as in his eye: Consider though thou mayest baffle thy conscience, yet not the eye of God's Omnisciency. Never think thou art out of the reach of his hand, or the view of his eye: 
Psal 44.17.21.  Tell thy conscience (as the Church speaks) there is no dealing falsely, for shall not God search it out, who knoweth the secrets of the heart? Would not a Malefactor speak truly at the Bar, did he know the Judge had windows into his breast? 
Vitia nostra, quia amamus, defendimus; & mal●mus excusare illa quam excutere. Sen. Ep. 116.  4. Look not upon thyself through the spectacles of self-love. A man that is in love with any thing, thinks the blemishes and deformities of the thing beloved to be beauties and Ornaments. Self-love makes shadows to be substances, and molehills to be mountains. Let not affection bribe or throw dust into the eye of thy judgement. The more thou lovest thyself, the more thou wilt desire to appear amiable, and adorned with a specious and seeming goodness. Joseph loved his bro her Benjamin, and he gave him five changes of raiment. Till thou deniest thyself, and putest off the person of a friend, thou wilt never put on the person of a just Judg. Study to know thyself as thou art in thyself, not as thou art partially represented to thyself. Be not like Limners, who so as thy can make a man's picture gay and gaudy, 
Luke 6.48.  care not to draw it so as to resemble him. The want of true humiliation and denial of ourselves, is the ground of all self-flattery and heart delusion: Gold must be melted and dissolved, before it can be defecated and rid of the dross. Bodies full of vicious humours must be emptied by purgation, before they can come to an healthful state. Crooked things cannot be made straight without the wring and bowing of them by the hand. The greater our humiliation, the greater our integrity.  
4. 
Observ. 4.  It's our wisdom to take heed of spiritual sleeping in sin. For which purpose,  
1 Make much of a stirring Ministry. Love that preaching most which is most exciting. The Word preached is both light and noise, both which disquiet sleepers. A still easy Minister, makes a sleepy drowsy people. Ministers must stir those who sleep in sin, though they stir them up to rage. They must be sins of Thunder against sinners, not sweet singers and pleasant Musicians: No employment requires so much holy vehemency and fervour as the welfare of souls. Cry aloud (saith God to his Prophet) and lift up thy voice as a Trumpet: and people should be so far from blaming the loudness of the sound of the Word, that they should only blame the depth of their own slumber. They should ever take part with the Word against their lusts, and entreat God that his word may be an awakening, though it be a displeasing voice; as also, that he would cry in the ears of the soul by the voice of his own Spirit, and to stir it in the Ministry with his own arm for indeed otherwise Ministers shall rend their own sides, before they rouse their people's souls.  
2. Labour for a fruitful improvement of sufferings. Beseech the Lord that no affliction may blow over without benefit to thy soul. None sleep so sound as they who continue sleeping under the greatest joggings. Physic, if it works not, is hurtful to the Patient. If thou art so close nailed to thy sin, that afflictions cannot part it and thee, it's a provocation to God to leave thee, 
Isai. 1 5.  and an encouragement to Satan that he shall keep thee. God is never more displeased then when he takes away judgements in judgement; then when he punisheth by delivering thee from thy trouble, and delivers thee up to thy own heart. Oh beg earnestly of God, that the blessed opportunities of suffering times, may never leave thee as bad as they found thee; for if so, they will leave thee worse; and that no wind may go down till it have driven thee nearer thy Haven.  
3 Endeavour for a tender trembling heart at the very beginning of the solicitations of sin. That which makes way for eternal, takes away spiritual feeling. Men sleep by little and little, from slumber they fall to sleeping. Every sin neglected, is a step downward to a deep sleep. A deluge of sin is made up of several drops: 
Prov. 5.22.  Many knots tied one upon another will hardly be loosed. Every sin repeated, and not repent of, binds down the soul in insensibleness and sloth. 
Dum servitur libidini, facta est consuetudo; et dum consuctudini non resistatur, facta est necessi●as. Aug. ●onf. l 8. c. 5.  Every sin suffered to defile the conscience, makes it the more regardless of itself. Sin is of an encroaching nature; like a small River, it grows in going; like a Gangreen, it creeps by degrees. The deceitful modesty of sin by ask little at first, quickly enticeth us to more Small beginnings, usher large proceed: One bit draws down another. As every good work increaseth our ability for obedience, so every sin leaves upon the soul a readiness for further disobedience. The not resisting the first inclination to sin, makes way to stupefaction by sin. He who dares not wade to the ankles, is in no danger of being swallowed up.  
4 Labour for faith in threaten. Restrain not belief only to what God hath promised. Let faith comprehend all Truths in its vast bosom, and overcome all the improbabilities that seem to keep away Judgement, as well as those that seem to keep away Mercies. Noah was not drowned in a deep sleep of sin, and in a deluge of waters with the old world; and the reason was, faith taught Noah to fear, 
Hebr. 11.  and fear (that watchful Grace) prevented feeling. Faith makes a man solicitous for a while, and safe to eternity. Naturally we are more moved with fear, then stirred with hopes.  
5 Vigorously and constantly exercise thyself in Godliness. Never think thou hast done enough. Think not thy work is ended till thy life is ended. Take heed of remissness in holy Duties: Fervency of spirit is by the Apostle joined with serving of the Lord. 
Rom. 12.11.  Let the Tempter ever find thee employed: The night comes when no man can work, 
John 9.4.  but as long as the day lasts no man must loiter. As sleep causeth idleness, so idleness causeth sleep. Strive to attain to the highest pitch of grace, and yet ever be working, as if thou wert at the very lowest, 
Phillip 3.13.  Forget those things (as the Apostle speaks) which are behind. Take heed of turning thy spur into a bridle, namely, of making that former practice of holiness, which should be an inducement to thy further active progress, an hindrance from proceeding therein. All the steps we have taken are lost, if we give over before the race be run.  
6 Keep company with waking Christians; such as neither dare sleep in sin themselves, nor suffer any to sleep who are near them. In the sweeting sickness (they say) that they who were kept awake by those who were with them, escaped; but their sickness was deadly if they were suffered to sleep. The keeping one another awake is the best fruit of the communion of Saints. 
Heb. 10.24, 25  The Apostle speaks of provoking one another to love and good works, of exhorting, or calling upon one another.  
7 Watch over thyself in the use of such things as are in themselves lawful. In lawful things there is least fear, and therefore most danger. More perish by meat then by poison; because every man takes heed of the hurtfulness of the latter, and fears not any harm by the former. Satan lies in ambush behind our lawful enjoyments. Christ was once lost at a feast, and oft since in worldly abundance: Prosperity never waked any out of sin. 'Tis as hard to be full and watchful, as to be empty and contented. 
Luke 21.34.  Sobriety and Vigilancy are put together. Take heed lest the vapours of sensual enjoyments overwhelm thee: Let the things of this life be thy Solatia, not thy Negotia; thy refreshments, not thy employments; use them as the things, not for which thou dost live, but without which thou canst not live. They who are inclined to be gross in their bodies, should use much exercise; and they who have abundance in the world, should take much pains with their hearts, lest while they get the world, they lose their God.    
VER. 9 Yet Michael the Archangel, when contending with the Devil, he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. 
THese words contain an aggravation of that heinous sin wherewith our Apostle had charged these Seducers in the foregoing verse; their Crime was, their speaking evil, or blaspheming of Dignities: the greatness of this sin, the Apostle evidenceth and evinceth, by comparing of it with the contrary meek and humble carriage of the Archangel, even towards the worst of creatures, the Devil himself.  
This comparison the Apostle first, Propounds, ver. 9 wherein he describes the meek and humble carriage of the Archangel towards the Devil in his contending with him.  
2 He accommodates and applies it to these Seducers, ver. 10.  
1 In the comparison propounded in ver. 9 there is intimated a threefold amplification of the sin of these Seducers, by comparing it with the deportment of the Archangel.  
1 In respect of the persons compared; and this branch of the Comparison is double. 1 Between a chief Angel and vile men. 2 Between Magistrates and the Devil. 1 If Michael an Angel, an Archangel, durst not rail; how impudent and proud are men, dust and ashes, to adventure to do so? 2 If he did forbear to revile the Devil himself, the enemy of God and his Church, the worst of evil ones, and one who was his inferior, how great was their sin, who would speak evil of Magistrates, called Gods, and set up by him, as those to whom they ought to be in subjection?  
2 The second branch of the Comparison, whereby their sin is amplified, was from the different cause about which the Angels and these Seducers were employed. The cause for which the Archangel contended was good, clear, and righteous; namely, the burial of the body of Moses; a work very good, whether we consider the Authority of him who enjoined it, God himself; or the end of the injunction, the preservation of the people from Idolatry: but the cause which these Seducers had undertaken was wicked and sinful, considering that it was the blaspheming of that Order which was instituted and ordained by God himself, 
Tit. 3.1. Rom. 13.1. 1 Pet. 2.18.  and by his special command to be highly honoured and esteemed.  
The third branch of the comparison, whereby the Apostle heightens their sin, was the different carriage and deportment of the Archangel towards the Devil, from that of these Seducers toward Magistrates. 1 The Archangel reasoneth humbly, and disputes; the Seducers peremptorily determine the question, pass sentence and give judgement: The Angel commits his cause to God, and appeals to him for redress and relief; the Seducers are Judges in their own cause, break their bounds, detract from God's Authority, and usurp his Throne. The Angel in the fervour of contention, when most highly provoked, was patiented and humble; these provoked by none rage and revile. These are the particular branches of the comparison, set down this verse.  
If it were needful, before I come to the handling of these several parts of the verse, to premise any thing by way of vindication of it, and the whole Epistle from the Exception of those who allege that the Epistle is not Canonical, because the contention about the body of Moses is not mentioned in Scripture, but was only a tradition. I might answer  
1 With Learned Junius, the substance of this History is mentioned in Scripture; 
Deut. 34 6.  therein we finding that the Lord buried Moses, and that none knoweth of his Sepulchre unto this day; so that it is plain the body of dead Moses was buried by God, i.e. either by his own immediate power, or by the instumrental power of an Angel, (as seems from this place most probable) and also that the particular place of his burial was altogether unknown to men and devils. 'Tis true, the Scripture mentious not circumstances, either a contention of Michael with the Devil, or the carriage and expressions of either party in that contention. But therefore  
2 Though these passages here set down by Judas be not expressed in the Sacred Story, yet 'tis sufficient for us, that they are now by the Apostle, who was led by the Spirit of God, inserted into holy Writ. Possibly (as Rivet notes) this story was not delivered to the Apostle by tradition, but revealed to him by the Holy Ghost. Some indeed say, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, l 3. c. 2.  it was taken out of a certain (uncertain) book, called the Ascension of Moses, and mentioned by Origen. Others, that it was handed by tradition from generation to generation. But granting either of the two last. Is the Divine authority, either of this passage, or of the Epistle, therefore to be doubted of? by the same reason sundry other places of Scripture must be questioned: frequently doth the Spirit of God in the Scripture, 
2 Tim. 3.8.  set down that as done in former stories, which was not at all there mentioned, as Jannes and Jambres their withstanding of Moses; 
Heb. 11.21.  jacob's worshipping on the top of his staff; Moses his saying that the sight upon the Mount was so terrible, 
Heb. 11.21. Psal. 105.18.  that I exceedingly fear and tremble; that joseph's feet were hurt with fetters, and that he was laid in Irons, etc. Yea how ordinary is it for the Penmen of Scripture to make use of sentences taken out of Heathen Poets? as that of Menander, 1 Cor. 15 33. Evil communication corrupts good manners. Of Epimenides, Tit. 1.12. The Cretians are always liars, evil beasts, slow bellies. Of Aratus, Acts 17.28. In him we live, and move, and have our being. The Spirit of God which could sanctify passages taken out of Heathens, and make them Canonical, might do the like by this relation or tradition (if it were so) of the Archangels contention with the Devil, and by putting of the Apostle upon the inserting of it, give it the stamp of divine authority, and so render it to us most certain and infallible; and by this we at once answer both those who reject this Epistle, because Judas brings an example from tradition, no where recorded in Scripture; as likewise the Papists, who offend in the other extreme of excess, from hence pleading for a liberty in the Church to join traditions with the Holy Scripture; whereas they can neither prove that the Apostle had this story by tradition, (for why might not the Spirit of God reveal to the Apostles what had been done before in ages past, as it did to the Prophets what should be done afterwards in ages to come?) nor that it is lawful for us to do all that the Apostles might, who (as Rivet well notes) did many things by a singular and peculiar right, 
Rivet. in Isai. p. 474. Apostoli multis singulari jure usurparunt in quibus nemo debet aut etiam potest eos imitari.  wherein none either aught or is able to imitate them. This premised briefly, I come to the words of the Verse, wherein we have three parts considerable.  

1. The Combatants: Michael the Archangel, and the Devil.  
2. The Strife and Contention itself; set down, 

1. More generally; so it's said, they contended.  
2. More particularly; and so it was a disputation about the body of Moses.    
3. The Carriage of the Archangel in this Contention, which was twofold: 

1. Inward, in respect of his disposition, set down Negatively; he durst not bring a railing accusation.  
2. Outward, in respect of his expression, set down Affirmatively; He said, the Lord rebuke thee.     
1. First, Of the parties contending, Michael the Archangel, and the Devil.  

EXPLICATION.  
In the Explication whereof, we shall consider, First, Michael the Archangel, who is described two ways; or from a double Name, 1. Of his Person, and so he is called Michael. 2. Of his Office and Place, and so he is called an Archangel.  
The Name of his person is Michael. This Name signifies, who is as, or like, or equal unto God. But who this person should be, learned men agree not: Some conceive that the Son of God, the second Person of the Trinity is here called Michael: Others, that an holy, and created Angel, is here by Judas intended by the Name of Michael; and that as by the Name of Gabriel, so likewise of Michael, a certain Angel is to be understood. And that this latter is the true opinion, seems to me undeniable for these reasons. 1. Because Michael, (Dan. 10.13.) is called one of the chief Princes, that is of the chief Angels or Archangels; but how this can fitly be spoken of Christ, I understand not, whom we must not account one of the number of the Angels, but one without, or rather infinitely above that number, or order, even the omnipotent Creator of Angels, as well as men, Col. 1.16. 2. An Angel vers. 21. of the forenamed Chapter, describing the difficulty of his work, tells Daniel, that there was none that held with him, 
Inepta & filio Dei indigna oratio. Gom. de Nom. Mich. Tom. 1. p. 107. & Tom. 2. p. 217.  or strengthened him, but Michael: But this expression (as learned Gomarus' notes) seems to be unfitly applied unto Christ, because there can be no greater strength named then that of Christ, whose power is infinite. To say, There's none with me but the Son of God, seems an harsh expression; he who hath the Son of God to stand by him wanting no other. 3. Judas call, this Michael an Archangel: but as we never read in Scripture that Christ is called an Archangel, or a chief, or the chief Angel; so 1 Thes. 4.16. we find that Christ and the Archangel are manifestly distinguished, the Apostle saying, that The Lord shall descend from heaven with the voice of an Archangel. 4. It seems also to be very unmeet to say of Christ, that he durst not bring against the Devil, a railing accusation, Christ being the Lord and Judge of Devils, and whom he shall at the last day condemn to eternal punishment: yea we find Joh. 8.44. that he passed judgement upon him, and pronounced him a murderer, one that hath no truth in him, a liar, and the father of a lie; a sentence, which the Angel here disputing with the Devil (though he had just cause, yet) durst not utter, he only saying, The Lord rebuke thee. 5. The Apostle Peter speaking of this very matter, 
2 Pet. 2.11.  and aggravating the sin of these seducers by this humble carriage of their Superiors, plainly speaks not of Christ, but of the holy Angels, he saying thus, whereas Angels which are greater in power and might, bring not a railing accusation, etc. Nor doth the Argument drawn from the signification of the name Michael, prove, that by Michael we are here to understand the Son of God. This word Michael, by Interpretation (say some) is, qui sicut Deus, (and according to them) imports one that is as, or equal to God, a name which (say they) cannot agree to any creature. But it's answered, that the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew is not here to be taken relatively, as signifying one who; but interrogatively, Who is? and it is ever in Scripture so taken, 
Psal. 89.8. Esai. 44.7. Jer. 49.19. and 50.44.  when used in expressions wherein the Name of God is celebrated, as Exod. 15.11. Who is like unto thee? etc. So Psal. 35.10. all my bones shall say. Lord who is like to thee? So Psal. 71.19. And thus the giving of this name Michael to the creature, is no dishonouring of God, by making it equal to God; 
Est confessio majestatis Dei, non alienatio illius à Deo. Gomarus.  but rather an advancing of God by an humble Confession or acknowledgement of the matchless majesty of that gloririous God, whom none can equalise. And hence it is, that as the name Micaiah is imposed upon one who was an holy Prophet; so this name Michael is in Scripture frequently found to be imposed by the people of God on their children; Numb. 13.13. 1 Chron. 5.13. 
2 Chron. 21 2. 2 Chron. 20.  Yea Jehoshaphat gave this name to one of his sons, haply in token of thankfulness for that glorious victory which in his reign God bestowed upon him and all Judah. 
Fieri potest ut ob divinae gloriae zelum, nomen id impositum sit isti angelo. Lor.  And possibly for the zeal of this Angel in vindicating the glory of God, was this name Michael given him.  
2. This first party contending, is described by the name of his office and place, and so he is called the Archangel. It's here demanded, 1. Whether he were the only Archangel, the chief of all the rest of the Angels, or only one of the Archangels, or chief Angels? 2. Wherein this Principality and Superiority stands? Questions, whereof the Scriptures (and therefore we ought to) speak sparingly.  
1. For the first. The Scripture speaks not any where of Archangels in the Plural number, nor of more than one Archangel. 1 Thes. 4.16. The Lord himself shall descend from heaven with the voice of the Archangel: some conceive, that as there is one chief of the evil Angels, called the Prince of the Devils, who are called his Angels, (Matth. 25. the Devil and his Angels) so likewise that there is one chief or principal among the good Angels, and that he is this Michael; and thus they understand that place of Rev. 12. where Michael and his Angels are mentioned, as fight with the Devil and his Angels. And divers of the popish Schoolmen account this Michael the Archangel to be superior to all those three Hierarchies, and nine orders of Angels; (one whereof, they say, is that of Archangels) which they boldly affirm to be in heaven.  
The second question, Wherein the superiority and pre-eminence of this Archangel stands, is more difficultly resolved then the former. The Schoolmen following Dionysius, Gregory, and others, groundlessly assert, that the Angels are distributed into three ranks and Hierarchies; and that every one of these three, contain three several orders apiece. The first of the three ranks and Hierarchies, they say, comprehends Cherubims, Seraphims, and Thrones; The second, Dominions, Principaleties, and Powers: The third, Might's, Archangels, and Angels. Nor do they only show their boldness in ranking and dividing them thus into these three Hierarchies and nine orders, (for how can they precisely assert that they should be thus marshaled in rank and file, distributed and divided after this manner, and that there are just so many and no more orders of Angels?) but they presume to tell us the reasons of all these several appellations, and to set down the several properties and offices which are allotted to all these orders of Angels, whereby they are distinguished among themselves. The Seraphims (they say) are so called, because they are inflamed, and inflame others with extraordinary and ardent love to God. The Cherubims are named from their excelling in the light of knowledge: The Thrones are such who contemplate and adore the judiciary equity and righteous judgements of God; and the Angels (say they) who are contained in this first classis or order, are never sent forth (a bold assertion and contrary to Scripture; which saith, they are all ministering spirits, sent forth to minister for them who shall be heirs of salvation) upon any ministry or employment, 
Heb. 1 14.  but their work is only to wait immediately upon God. In the second rank and hierarchy, they tell us, that Dominions are those that govern and order all the offices of the other Angels; Principalities such as are set over People, and Provinces, Nations, as their keepers and Princes. Powers, such as are to restrain and keep under the powers of devils. For the third rank, they dictate, that those upon whom they put the title of 
* Or Might, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 1.21.  Might's, have the working of miracles for their employment; that Archangels are messengers employed by God in matters of greater and weightier concernment, and Angels in lesser business. How audacious the vanity of these assertions is, how much without, yea against the warrant of Scripture, its evident by the naming of them. Where find we in Scripture, that Seraphims are either a certain, or the first order of Angels, and that they are so called from their ardent love of God? There's nothing attributed to these Seraphims in Jsaiah 6. verse 2. where they are mentioned, which may not agree to all the rest of the Angels; nor can it thence be proved, that they are called Seraphims from their ardent love to God. The word Seraphim in the Hebrew signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, incensores, such who set on fire: It's a name given to the fiery Serpents Num. 21.6.8. and it's much more probable, that they are so called not from their office or inward gifts, but from their external likeness wherein they appeared. As Ezek cap 1.13. speaks of the living creatures, that their appearance was like burning coals of fire, and like the appearance of Lamps. Nor can it be proved from the signification of the word Cherubin, that they are so called from their great knowledge; for though some (indeed) say, the word Cherub signifies, 
From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sicut multitudo.  as a multitude (which yet must be far fetched, to import the abundance of their knowledge); yet others more probably conceive, that it signifies as young men, or intimates their appearance in a winged shape; and so indeed by the command of God they were shadowed out, Exod. 25.18. Nor are they less mistaken in making the overseeing and ruling of Provinces the work of Principalities; for if any such thing belong to any Angels, it may be with more probability attributed to the Archangel Michael, who (according to some learned men) is said to be (under Christ) the Prince of the Jews. (Dan. 10.21. it's said, Michael your prince) It's generally conceived by our more learned and modest interpreters, that those several expressions of Thrones, 
Ephes. 1.21. Col. 1.16. Ephes. 3.10.  Dominions, Principalities, Powers; do not signify purely the same thing, but divers orders and ranks of Angels; and this they prove from the dis-junctive particle, or, put between Thrones, Dominions, Principalities, Powers, as also from that place of Dan. 10.13. where Michael is said to be one, or the first of the chief Princes; likewise from the title of an Arch, or chief Angel. Lastly, because there is an order among the Devils, which they lost not with their integrity at their fall; but what and wherein this order among the Angels should consist, and how they differ, they modestly profess they dare not determine; that its curiosity to inquire into; and rashness to define this secret; that this is a learned ignorance: and herein Augustine joins with them, who saith, 
* Quid inter sc distant has vocabula dicant qui possunt, si tamen possunt probare quod dicunt. Ego me ista ignorare confiteor. Enchirid. c. 58.  How those names of Angels differ, let them speak who are are able, if yet they are able to prove what they speak; I profess my ignorance herein. And this by way of Explication of the first Party here contending, Michael the Archangel: It follows, that we speak of the second, who is here said to be the Devil.  
2. Of the word Devil (in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I meet with sundry Interpretations among the learned. Some, as Gerson and Bonaventure say, that the word signifies falling 
† q. Deorsum fluens. Gerson Tr. in Magnificat. Bonavent. l. 2. Sent. didst 5. q. 1. Dictus est Diabolus, quia deorsum fluxit, & ex hoc in suâ malitiâ firmatus est. Diabolus non valens conscendere, sed compulsus descendere, odit Deum justum, & invidet excellentiae ejus.  and tending downward, and the Devil (say they) not being able to keep up in his former height of glory and excellency, but compelled to descend from it, is not to be moved from his malice. Others also with more wit than strength, say, that the Word Diabolus comes from Dia (which they say, is as much as two,) and Bolus, signifying a draught, taken up in a Fisher's net, because when the Devil draws man into his net, he makes of him (as it were) a double draught, by destroying both body and soul: The ordinary and true derivation of the word is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to slander, calumniate, and falsely to accuse; and hence the appellative name of Devil is often in Scripture used for any false accuser: thus Judas is called Devil, Joh. 6.70 One of you (saith Christ) is a devil 1 Tim. 3.11. The wives of Deacons must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, slanderers, and 2 Tim. 3.3. The Apostle speaks of some who are treacherous, false accusers, or devils, etc. So Tit. 2.3. concerning the aged women he saith, that they must not be false accusers, or Devils; in which sense some understand that command of Eph. 4.27. Give not place to the Devil, or to any false accuser, or slanderer, who shall come with slanderous reports against another; the Apostle giving that precept as a direction to the observing of what went immediately before; namely, that the Sun should not go down upon our wrath. False accusers being make-bates and kindle-coals between persons, are to be opposed and resisted. More specially, the word Devil is taken for an evil spirit, or Angel, Mat. 13.39. Luc. 8.12. Acts 10.38. and 13.10. 1 Pet. 5.8. 2 Tim. 2.26, etc. and yet more specially the term Devil is attributed to the chief or Prince of Devils, called so by way of eminency. Mat. 4.1. he tempted Christ. Apoc. 12.7. he and his Angels fight with Michael and his. See Mat. 25.41. Thus it is taken here. And clear reason there is why Satan should thus be called a slanderer, or false accuser. Some say, because of his accusing of God to man, and that principally by that first accusation, wherein he accused God of falsehood, by saying, notwithstanding what God had threatened, that they should not die: and of Envy, by telling them, that God knew that in the day they did eat thereof, they should be like gods; And this is the opinion of Justin Martyr, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Justin in Paraen. ad Graec. p. mihi 21.  in that excellent exhortation of his to the Greeks: The Scriptures (saith he) call that enemy of mankind, the Devil, from that first slander or calumny which he brought to man; And thus he is still a slanderer, laying his accusations sometimes against God's Justice, persuading sinners that God allows them in their sins, 
Sic Tert. 2. Cont. Marc. cap. 10. Deo imposuit prohibitionem esus omnis ligni, mendacem comminationem mortis, invidiam cujusdamdivinitatis. Vide Chrysost. hom 2. in 2. Ep. ad Corinth.  so driving them to presume: sometimes laying them against his mercy, persuading those who are humbled, that their sins are greater than can be forgiven, so driving them to despair: sometime against his faithfulness, omniscience, etc. frequently against his providence, making men believe that God hath no care of the ordering and governing of things in the world; the good are miserable, and the wicked happy. When Christ was on Earth, he was accused by the Devil to be an Impostor, that cast out Devils by the help of Beelzebub, etc. Falsely did he accuse God to Christ, by clipping his word, and perverting the Scripture to a pernicious sense.  
2. He is (according to others) called an accuser, for accusing man to God. This is the opinion of Lactantius. The Devil (saith he) is called an accuser, because for those very faults to which he tempts and allures us, 
Vid. Chrysost. ubi supra. Diabolum criminatorem vocamus, propterea quod crimina in quae ipse allicit, ad Deum defert. Lact. lib. 2. Instit. cap. 8.  he accuseth us, by laying them before God. The accuser of the brethren (Rev. 12) is cast down, which accused them before our God day and night. He objecteth things before God for the disgrace and hurt of the godly. Thus he accused Joshuah the High Priest, for his sins noted by filthy garments, Zech. 3.1, 3. As also Joh, for selfseeking. Satan espies the least sins in them, these he aggravates, and for them pleads their unworthiness of the least mercy, the sins which in them are weaknesses, he represents as wickednesses; the sins which they condemn in themselves, and for which they condemn themselves, he lays before God to have him also condemn them for them claiming the justice of the Law, and the execution of the curse against, and upon them. This accuser diminisheth, wresteth their best actions, as if performed to a wrong end, and hypocritically; thus he accused Job of serving God only for wages, hereby representing all his services to be void of sincerity. In nothing is the malice of Satan so clearly discovered as in accusing the godly before God. For 1. Hereby he shows his desire to do them the greatest hurt, which is to bring them out of favour with God, to separate them from their only friend, by being a tale-bearer and slanderer, Revel. 12. He accused them before our God. And 2. Such is his malice, that he will endeavour that which he can but endeavour, never effect; yea in the undertaking whereof he is sure to miscarry: Oppose them he will, though hurt them he cannot, and is sure to hurt himself; putting forth his poison, though he have no power; he accusing Saints before a God who sees the falseness of his accusations, whose Power, Justice and Mercy ever makes him rebuke the accusing Devil, 
Zech. 3.1, 2, 3.  & pity the accused Saints. And in respect of this accusing the Faithful to God, I conceive that Satan is principally called, (1 Pet. 5.8.) Our Adversary: in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word that properly signifies an Adversary pleading or contending against another before a Judge in judgement; in which sense it's used Matth. 5.25. Lest thy adversary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliver thee to the Judge, etc. so Luke 12.58. When thou goest with thine adversary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Magistrate; so that when the Apostle calls the Devil Our adversary, he intends that he is our adversary by way of accusing us before the Judge of Heaven and earth. And very fitly may this our Accuser be called an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or adversary in judgement, because he who contends with another before a Judge, commonly labours to pervert his cause by slanders and false accusation▪ which (as hath been said) aptly agrees to this our adversary; and hence it may be, 
1 Chron. 21.1 Job 1, 6. Z●ch. 3. ●.  that when the Septuagint meet in the Old Testament with the Hebrew word Satan, an adversary, they translate it by the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a false accuser.  
Thirdly, Our enemy is here called the Devil, or false Accuser, because he accuseth one man to another; stirring up hereby strife and contention between man and man: and as sometimes he accuseth the Godly to one another, as plain hearted Mephibosheth to David (his Devilish stratagem in these times;) so most commonly he accuseth the Godly to the wicked: Thus he accused Joseph of Incontinency, David of Treason, Daniel of Disobedience, Elijah of troubling Israel, Jeremy of revolting, Amos of preaching against the King; the Apostles of Sedition, Rebellion, alteration of Laws; Paul was accused to be a pestilent fellow, and one that taught against the Law of Moses; Christ himself was accused of Gluttony, Sorcery, Sedition; and how skilful a Master he is in this hellish Art of false accusation, appears in that he accuseth the Faithful, though never so innocent; devising what he cannot find, Jer. 18.18. nay, not only though they are, but even because they are holy; for the matter of their God, for Praying, Hearing, Fasting, keeping Sabbath, Preaching the Truth. He accuseth them oft by those who are tied to them by dearest relations, David of Injustice by Absolom. He accuseth all the Godly for one man's offence, Thus they are all, etc. nay, for a personal failing in one or two, he accuseth the whole Religion itself; railing against the Sun, because one hath stumbled in the Sunshine. He hath an Art to accuse for that, whereof himself and his are most guilty; thus he accused Joseph of Incontinency, Elijah of troubling Israel, Christ of being an enemy to Cesar; yea, of that, to which the Accused are most contrary, as in those instances appears, accusing even the Sun of darkness. And God hereby makes their integrity more apparent, either here or hereafter: Slanders are but as soap, which though it soils for the present, yet it makes way for whiteness: The Sun of their good fame shall break out gloriously from under the cloud of slanders; God will bring forth their righteousness as the light, 
Psal. 37.6.  and their judgement as the noon day: yea, which is the greater advantage, the smutching of slanders shall brighten the Graces of God's people, their Humility, Peace, Watchfulness, Faith. The tongues of sinners are but as brushes or rubbers to fetch off the dust which is but too ready to fall upon the graces of Saints. The Devil is Satan, and therefore he is a Devil; he is an Adversary to Christ, to Holiness: what will not malice say? Now Christ is gone beyond Satan's reach, he throws the dirt of slanders upon his pictures, and on them most, that are fairest and most resemble him; he loves to trouble them in their way, whom he cannot hinder of the end. The Devil is a Serpent, and therefore he is an Accuser; he hath subtlety to invent, as well as malice to utter his slanders. He is the god of the world, and hath the tongues of wicked men at his command: if he saith to one, Go, it goeth, etc. He hath found the successfulness of this Engine of accusation, he hath murdered thousands with it, and thereby ever brought Religion into suspicion and disgrace; he hath many receivers, he will therefore thieve away the names of Saints; his calumnies easily enter, and hardly departed.  
Fourthly, This adversary may here be called a Devil, an Accuser, because he accuseth a man to himself, and that in two respects: 1 He makes a man think better of himself than he should; tells him he is going to Dothan, when he is going to Samaria; that the way to Hell is the ready way to Heaven. As Absolom told the people flatteringly, Thy cause is good; so he, Thy case is happy: Strangling them oft with a silken halter. 2 He makes men think their estate worse than it is, by stretching the sins which he hath drawn them to commit, beyond all the measure of Mercy, and possibility of pardon, to bring the sinner to despair. Thus he dealt with Cain and Judas. He who once told men, they might repent when they would, and it would be time enough hereafter to call for Mercy, now affrights them with apprehensions that the day of Grace is at an end, and that it is too late to make their peace with God. He who was of late a tempting, is now a tormenting Devil.  
Hitherto of the Explication of this first part, the parties contending: the Observations follow.   

OBSERVATIONS.  
1. 
Observ. 1.  The higher our Eminency is, the greater should be our humility. The more glorious any one is for Endowments, the more humble should he be in the beholding them. This Eminently glorious Angel, this Archangel hath Humility stamped upon his name: By it he doth not ask, Know you not who I am? or Who is so great as I? but Quis sicut Dominus, Who is like the Lord? The more thou art above others in the height of place, the more shouldst thou go beyond them in the grace of humble-mindedness. Humility is an Angelical Grace. No Creature so high as an Archangel; no Creature so humble as he, and the highest is the humblest Angel. None so low as the Devil, and none so proud as he: The Devil tempts Christ to worship him; the Archangel worships Christ. We must, though high, take heed of high-mind edness. When we shine most with outward glory, we must not know it; know it we must, so as to be thankful not so as to be proud. What have we that we have not received? The more we have received, as the greater shall be our account, so the greater should be our acknowledgement. They who partake of most gifts do but proclaim ' like beggars, that they have outjest been at the door of mercy. When any great performance hath been wrought by us, we should ●ear to arrogate the praise thereof to ourselves; herein imitating Joab, who when he had as good as taken Rabbah the Royal City, 
2 Sam. 12 27  sent messengers to David to come and complete the Conquest by taking it fully, lest the City should be called after his name: He knew the jealousy of Kings in point of Honour: he wisely might remember, that the attributing of more thousands to Saul then to D●vid, though but by female sing●ers, had almost cost David his life. God is jealous of his Honour, he will not give it to another, nor might any one take it to himself, Of this largely in my former Part, Ver. 6 Page 486  
2. The highest Dignity is to be much in duty. 
Observ. 2.  In this word Archangel, here is equally both comprised Superiority and Service: an Archangel is in english but an high and supreme Messenger or Waiter. The service of God is the glory of the highest Angel. How poor a Creature would Michael have thought himself, had he not been a Messenger to Christ! It's well observed by some that Angels are more frequently called by their name of Office, then of Nature; oftener Angels, than Spirits; as if they more delighted in their being dutiful, then in their very being. And a Saint is as thankful that God will deign to be his Master, as a sinner is proud that he can make men to be his own servants. The dosius the good Emperor, esteemed this the highest of all his Titles, Vltimus Dei servus, The lowest servant of Christ. A person is truly so honourable as he is useful. Paul's glory was not that he had ruled and domineered, but laboured more than they all; yea, in the meanest services for Jesus Christ, not in planting of, and preaching to Churches, or in governing them only, but in stripes, 
2 Cor. 11.23, 24, 25  prisons, ●ourneyes, weariness, perils, hunger, thirst, cold, nakedness. The meanest service about a King is honourable. Many think the glory of a Minister ●r Magistrate consists in Revenues, fat Benefices, large Incomes, shining Retinue; but ask an Archangel, and he will say, it is in being a servant, a messenger. How unglorious is a man in Scarlet, Purple, Gold, Crowns, nay, with the most Eminent and Angelical parts, if he serve not Christ by all? He is at best, but like a small letter in the midst of a great Gay; where there is, though much flourish, little benefit, much hindrance to the Reader. Oh how happy we, if among us every one in Eminency laboured to join the Arch and the Angel together! otherwise he who is most eminent in Dominion, may but prove an arch Tyrant; eminent for Riches, an arch Usurer; eminent for Learning, an arch Heretic.  
3. 
Observe. 3  The sovereignty and dominion of God extends itself even to the highest of created beings. Even from the lowest worm to the highest, the Archangel, all are at the beck of the great God; as every soul must be subject to the higher Power, so every soul and power must be subject to him who is the highest; he who excepts himself, 
Qui se excipit, se decipit. Bern. ad Eugem.  deceives himself. The greatest are at God's disposal; they must either be voluntary servants or unvoluntary slaves. God is the God of the mountains, as well as the valleys. He is indeed the God of the valleys to fill them, but the God also of the mountains so as to be above them, to levelly and pull them down. No proud Pharaoh must say, Who is the Lord, that I should let Israel go? Angels are great and high, but God is greater. Angels excel us, but God even them in strength, infinitely more than do they the lowest worm. If one Angel can slay an hundred fourscore and five thousand; what can the God of Angels do? This lessons both high and low; the higest adversary to take heed of opposing the high God: Are they stronger than he? If he was a fool who thought himself wiser than Daniel, much more is he such who thinks he is stronger than God. The proudest Pharaohs, 
E●. k. 28 3.  Nebuchadnezars must either break or bend; God will either be known of them, or on them: The great design that God had in sending Nabuchadnezzar from his Babel among the beasts, was, That he might learn this lesson▪ that the Lord ruleth in the kingdom of men, 
Dan. 4.17  and giveth it to whomsoever he will. This is his controversy with us still, and never will it end, till he have prevailed over us, and be seen to have the better of us. This subjection to God is that lesson which sooner or later every one must learn. The true interest and wisdom of the greatest Potentates is to learn it here in the way, lest they perish from it. It lessons also the poorest Saints; as in all their privileges, God will yet be known to be their Lord, as well as their friend, and therefore will be served with holy fear; so in all their sufferings from their proud enemies, they may say with Solomon, There be higher than they. 
Eccles 5.8.  The Lord on high is mightyer than the noise of many waters; yea, than the mighty waves of the Sea. The great God is their good friend, he who hath the service of Angels, hath goodness and protection for them. When the strongest servant in the house beats and abuseth them, the weakest child of God may say, I'll tell my father: He can and will redress every Saint's injury.  
4. Great is the comeliness of order; 
Observe, 4  even Angels have and love it. There are Angels, and there is one (at least) Archangel. In heaven, 
There must be a disparity among men, Unisons make no good Music.  even among the creatures where God immediately manifests his presence, there are Thrones, Dominions, Principalities, Powers; what the difference●is, we know not; that there is a difference, we know: Nay, the Devil, who is the great enemy of order and government on earth, observes and upholds a kind of order and rule in hell: Even there is a prince of Devils, and the Devil and his Angels, (Though its true, the most powerful devil is the most powerfully wicked:) nor heaven, nor hell allow of a parity; though there be no good, yet there is some order in hell; Holy Angels are no friends to levelling. They are mistaken, fanatic spirits, who think it a point of perfection to be without Superiors; would they be more perfect than the glorious Angels? The truth is, they cry out for this liberty, that they may be in slavery to their lusts (which government curbs;) and not so much for that they hate government (the love whereof is implanted in all by the light of nature) as because they hate those hands in which it is, they would fain get it into their own; and could they once do so, though none could govern so ill, yet none would govern so much as themselves who most cry down ruling. They who most ●ppose Government in others, most desire the Government over others▪ Evil angels, who will not be subject to God, are most tyrannical over me●● Satan, who would not continue in the worshipping of God, tempted Christ to worship him. Order is the beauty and safety of places. They who are weary of it, are weary of their own happiness. But of this more before in Part 1. page 638  
5. 
Observ. 5.  The devil is an hurtful spirit. His work is to do mischief; his name Devil speaks him a Destroyer, and wonder of names; and all his names import mischievousness. He and his angels are called Cacodaemons, Evil Angels, frequently in Scripture, Evil Spirits; not evil only in regard of the bad which is in them, but also of the hurt which is done by them. The Devil is Abaddon, 
Rev. 9 11.  Perdition; he is perdition or destruction itself; not only Passively, but even Actively also; and as we call a wicked man, scelus, wickedness, for most wicked; so is the Devil called perdition or destruction itself, because he is the chief, 
Rev. 9 11.  cruel, skilful, industrious Destroyer, seeking whom he may devour; compassing the earth, as a Fouler doth the tree where the bird sits; or as Besiegers do a City, to plant murdering Engines: He seeks not whom to scratch by't, or wound; but whom to destroy, devour, swallow up (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) 1 Pet. 5.8. To Abaddon is added his name in the Greek, whereby he is also noted to be accrue destroyer, Apollyon: He is in Scripture called a murderer, an old bloody one, such from the beginning. Compared also to a Lion, a Serpent, 
R●v. 12.3.  a Dragon, a red bloody, fiery (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Dragon. He is bloody in being thirsty after, and imbrued in blood, in all the blood of the Saints since the beginning of the world: His Works prove him more hurtful than his Names. Hurtful he is to the bodies of men; These he hath often possessed, counting the tormenting of them all his pleasure, and ejection out of them his torment: These he hath thrown into fi●e and water; cutting also and wounding ●hem; rending them when compelled to leave them; 
H●m● mal●●●elam D●ab●●.  by his instruments (wicked men his weapons) mart●ring, mangling, and murdering them, from Abel till now; afflicting them with noisome and destructive diseases Hurtful to the Estates of men, by tempests, winds, fires, as appears by his dealing with J●b, whom he made both in body and estate, his very anvil, upon which he laid all his angry and cruel strokes. Hurtful he is to the souls of men, either tempting to, corrupting in, or else tormenting or affrighting them for sin. Hurtful to the name he is; by slanders and false accusations. They who are freed from consuming by the former, shall not escape totally from singeing by this latter Where he cannot devour with the mouth of the sword, he will wound by the sword of the mouth▪ Where he cannot strike with his hand, he will spit with his mouth, and by't with his teeth. And lastly, the properties of his hurtfulness show it more than its workings; for he is anciently hurtful; he began many thousand years ago with the first man: How hurtful do we account that thief and murderer who hath been mischievous for some few years! No Muderer so old an one, as Satan. He is maliciously hurtful, not being so by accident, or beside his intention, but aiming to be so. He kills none by chance-medley, but all his Murders are wilful: 'tis his meat and drink, his recreation, his only ease, if he could be said to have any. His hurtfulness is incessant, his trade, his work, as well as his 〈◊〉. He cannot give over this Employment; 'tis his Element, nor can he any more live without it then a fi●h out of the water. He is restless in sin; When he is not in places where he may do much hurt, he is said to walk through dry places, a ba●re●, un-inhabitable wilderness, and there he finds no rest; his only rest is an hurtful motion. A sinner sleeps not till he sin; but the Devil always sins, and never s●eeps; he is a vigilant Dragon: He never rested one moment since the beginning of the world. As he never wanted, so he never would have rest: he hath no Holidays. He goes up and down continually seeking whom he may devour: Upon the Sabbath as much as, nay, more than other days; and he never doth more hurt than when he seems to do least; nay, when he seems to do most good. He is universally hurtful in respect of the Object; he is hurtful (in intention at least) to all mankind; to good and bad, to his enemies, yea his friends: to the former, because the less he can, the more he would do. The more God loves, the more he hates, and labours to hurt (as in all the forementioned respects.) He had rather find one Pearl then a thousand pebbles. Oh how sweet to him is the fall of a Peter, a David, a Noah! the blood of a Stephen, a Paul, a Godly Minister. He winnowes the best wheat most, and beats the tree most that bears the best fruit: Our great Lord himself must not go without his marks. Nay, he is hurtful to his own greatest friends. Those he hurts most, who serve him most: A cruel Master, that wounds and starves all his slaves! wounds the conscience, wears out the body. Sinners are his hackneys, whom he whips and spurs all the day of Life, and at night he lodgeth them worse than in the day he used them. Never suffers he them to feed upon one morsel of the bread of Life; gives nothing but wind and wormwood, vanity and vexation. Lastly, he is skilfully hurtful, he is skilful to destroy, and hath an equal mixture of the Lion and the Serpent. He hath seven heads, Revel. 12.3. and many devices in them all: Elimas' full of all subtlety, and mischief, Acts 13.10 is aptly therefore called the child of the Devil. Our worst enemy sometimes comes to us as our best friend. He disguiseth his person, like the Gibeonites, that so he may get within us. He seemed to Eve to be more friendly than God himself. He oft seems to compassionate the sinner; to the profane he propounds an easy lose Religion; to the Proud he suggests the unfitness of suffering himself to be trampled on, etc. He never kisseth, but 'tis to kill; and this Crocodile never sheds tears but 'tis to shed blood. He chooseth his fittest times for his tentations, as in time of conversing in bad company, so he set upon Peter: in time of solitariness, so he set upon Christ and Joseph. In times of trouble of conscience, than he suggests we are hypocrites; like Simeon and Levi, who killed the Shechemites in their soreness. In times of security and ease, so he set upon David: like enemies who fall upon one another's Quarters in their midnight sleep. If he cannot hinder from good, he can blemish it by sinful means; an undue manner, a bad end. He can by a thousand Arts disparage a holy Duty to those that behold it, if he doth not mar it in the performance This hurtfulness of the Devil shows whom they resemble, that are never well themselves but when they are doing something that may make others bad, or do them hurt. Whose only work is to pull down, and pluck up, to tear and rend; to lay gins and snares, not for beasts, but men; to search out iniquities, and to accomplish a diligent search: who are skilful to destroy, but ignorant how to build up. How unlike are these to him who went up and down continually doing good? It likewise discovers the goodness and power of God, in stopping this hurtful Creature, in bounding him within his limits, in binding him in chains of restraint; so that though he wils to do what (nay more than) he can, yet he shall never do what he will, nor often what he can. It teacheth us to make him our friend who only hath care and goodness to countervail the Devil's cruelty. O miserable they whose souls do, and shall ever dwell among Lions, in a Godless, Christless, Shepherdless state. Lastly, it instructs, that better is the suffering of him who is hurt, than the solace of him that is hurtful; the former is conformed to Christ, the latter to the devil.  
6 
Observ. 6.  Saints must expect slanders, but 〈◊〉 be afflicte● with them. So long as there are Devils, there will be false Accusers. We oft say, upon hearing false and infamous reports, we wonder who should ●aise them: But wonder not; there is a Mint constantly going in hell, and there is a Mint master, whose w●rk it is to coin calumnies; and though they be men who put them off for him yet this Coin bears his Stamp. 'Tis a good sign thou pleasest not Satan, when thou canst not have his good word. He doth no more against thee, than he hath done against all thy Brethren, whose Accuser he hath ever been; count not this Trial by his fiery tongue strange; nay, count it strange when this tougne is not fired upon thee The Son of God himself was in this fire before thee, nay, is in it with thee. If the flame be hot, remember the company is comfortable and cooling. Had it been enough to have been accused, there would never have been one innocent. God indeed suffers this fire to bu●n thee, because thou art not pure enough; but the Devil kindles it, because thou art not impure enough. It's a sign that thy tongue vexeth Satan, when his tongue vexeth thee. Remember that thy name is bright in God's sight, and l●ke the Sun, glorious heaven-ward, when most clouded earth-ward. God takes a greater care of his servants names than they do of their own. Wherefore were ye not afraid to speak against my servant Moses, 
Numb. 12 8.  saith God to Aaron and Miriam? Besides the accidental good which slanderers do thy soul or the present, by making thee humble, watchful, selfsearch●ng, there will come a ti●e wherein they shall make rest●tutu● (in specie) of all thy stolen reputation: They stole it from thee in se ret, 
Quisqui● v●lens d●t●ab● f●●mae m●ae, ist● nobens add a mercedi me● Aug.  but the● shall restore ●t before men and Angels, and that with Interest. Thy innocency may be hid, but not extinguished; and he that willingly detracts from thy name, doth (though) unwillingly add to thy reward.  
7 
Observ. 7.  To censure every ●ne that is accused, is to condemn the innocent. It's not ground enough for thy censure, that they are accused; (for Satan may cause that;) but, if called, throughly sift the accusation; 
John 7.24.  judge righteous judgement; and look not only upon the outside, but enter into the bowels of the cause: Bare accusation makes no man guilty: commonly the slanders of wicked men speak the person, and often the cause also good: Be slow of belief: Hear both sides: Let both thy ears, like Balances, take in equal weight. 'tis true, 
1 Cor. 13.7.  Charity believeth all things, but they all are good things; it also hopeth all things. There's no harm in suspending thy belief till proof comes. If thou shootest thine Arrow too soon, thou mayest haply hit a Jehoshaphat, dressed up by Satan in an Ahabs attire. It's better to acquit many nocent, then to condemn one innocent. In doubtful cases hope the best. God went down to see, when the cry of Sodom came up to heaven; though he saw before he went down. It's good to be forward in accusing thyself, and by that time that work is well done, thy censorious credulity will be cooled when thou hearest reports of others.  
8. 
Obser. 8.  How harsh and cruel a Master doth every wicked man serve! The Devil puts his servants upon sin against God, and then accuseth them for those sins to God, themselves, and others: He that at the first alured Saul to disobey God, by sparing of Amaleck; afterwards drives him to despair, by representing his sin, and God's wrath, when he appeared in the shape of Samuel; the sins which his tentations represent but as tricks and trifles, his accusations will aggravate, even to a mountainous proportion: He that in the former saith, Thy sin is so small, thou needst not fear it; nay, perhaps tells thee is a great good; will afterward make it appear so great an evil, that thou canst not bear it: Though at the first he tells thee it is so small that God will not see it, yet at last he suggests it so great, that God will not forgive it: The time thou now spendest in hearing his accusations, would have been better spent in opposing his tentations. Who would serve such a Master, who in stead of standing by his servants for their diligent service, will stand up before God and man against them? While they are serving him, he is quiet; when they have done, he pays them with terrors, and persuasions that they are damned wretches: and yet this is the Prince of the world, who hath more servants than Jesus Christ; though he, in stead of accusing for, covers sin. Oh that sinners were so wise, as in time to look for a new service, and to stand astonished at this amazing folly, that they should more delight to serve him who sheds their blood, then him who shed his blood for them.  
9 Great should be our care to prevent false accusations, 
Observ. 9  to stop Satan's mouth, and the mouths of sinners, which are so ready to be opened against us; to take heed that they speak not reproachfully and truly at the same time.  
1. It ought to be our care to make straight steps to our feet, 
Ephes. 5.15.  seeing we shall be sure to hear of the least halting: we ought to walk circumspectly. If wicked men will make faults, at their own peril be it; let them not find them made to their hand: though we may account such or such an error to be but small, yet the slanderous beholder will look upon it with an old man's spectacles, and to him it will appear great. The sharp weapons of slanders, must be blunted by innocency. Let the matter, manner, and end of every action be good, and then God will justify, if Satan slander.  
2. Never leave integrity to remove infamy: He that will part with a good conscience, to get a great name, shall lose name and conscience too.  
3. Defend and plead God's cause against false accusation. If we be shields to his, he will defend ours.  
4. Let us be as careful of the names of others, as of our own. Let us not receive, believe, laugh at the slanders cast upon others. Our name will be entertained at our neighbour's houses, as his is at ours. We must open our mouths for the dumb, the absent, the innocent.  
5. Be willing the godly should reprove thee: He who will not hear a just admonition, may justly hear an unjust accusation; the smitings of friends will prevent the stabbings of enemies, Godly rebuke embraced will preserve thee from reproach, and being a byword.  
6. Accuse thyself before God, humble thy soul for whatever thyself and others can allege. Be more vile in thine own, than thou canst be in the thoughts or mouths of others; and thereby fly to Jesus Christ, who will answer all accusations within or without thee; the clefts of that rock being the best refuge against the pursuit of slanderous tongues. Oh how sweet is it to say in the midst of slanders, Well yet, my soul, God hath nothing to lay to thy charge.  
10. False accusers imitate Satan, 
Observ. 10  they are the Devil's first born, and bear his name. Their tongues are set on fire of hell; but of the greatness of their sin, I shall have clearer occasion to speak in the third and last part of this verse, as also of the helps against it.  
This for the first part of this verse, the parties contending; Michael the Archangel, and the Devil. The second follows, the strife or contention itself; Michael contending with the Devil, disputed about the body of Moses.   

EXPLICATION.  
In the explication of this second part, the contention itself, I shall speak 1. Of this combat, as it's set out more generally; so here it is said that Michael contended. 2. As it's set out more particularly, in the particular case and cause in which he contended; and so it's said, Michael disputed about the body of Moses.  
1. More generally: It is said that Michael contended, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forensis est, et ad judicia spectat. Justinian. in loc.  the word (saith Justinian) is borrowed from courts of judicature, and belongs to judgements; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to contend in judgement. The word in Scripture is used several ways, and oft it signifies to hesitate, and stagger, or doubt, Rom. 14.23. Matth. 21.21. Rom. 4.20. And the word imports a doubting with a contention: 
Qui haesitat, all tercantibus sententiis, secum quasi litigat et disceptat. Bud. in comment.  He that doubts or hesitates in a business, being by different opinions drawn several ways, finding a struggling and a contention (as Budeus notes) within himself, as unresolved what course to take. Rom. 14.1. The Apostle speaks of doubtful, or contentious disputations; or (as the word signifies) contentions of disputations. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, altercationes disputationum. Beza.  Acts 11.2. They of the circumcision (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) contended with Peter.  
It may here be demanded, What are those contentions between good and bad Angels? It's answered, That they are either about things, 1. of temporal, or 2. of spiritual concernment.  
1. About Temporals, and so they contend, the good Angels for, and the bad against the outward welfare of the people of God: 
Psal. 34.7.  The good Angels (like Soldiers) pitch their tents about the godly, to protect them, where Satan pitcheth his forces to destroy them. Evil Angels strive to drive men into places of danger, the Devil would have had Christ to have leapt from the top of the pinnacle: 
Mat. 6.4.  but the good Angels keep us in all our ways, and bear us up in their arms, Psal. 91.12. When Elisha was beset, the mountain was full of horses and chariots, 1 King. 6.17. The Devil, who stirred up daniel's enemies to have destroyed him by the Lions, was disappointed by that good Angel, 
Dan. 6.22  who shut the Lion's mouths. The Angels of God defended Jacob from the fury of his brother Esau, 
Gen. 32.2.  into whose heart Satan had put it to contrive jacob's death. Satan endeavours the destruction of people and countries; but good Angels fight for their safety: When Satan prevailed with David to number the people, 
2 Sam. 24.17.  he left him fewer to number by seventy thousand. Michael the chief of the chief princes protected the Jews against the tyranny of the Persians, Dan. 10.13. 
2 King. 19.35  And an Angel smote an hundred fourscore and five thousand which came to destroy Judah: 
Exod. 14.19  An Angel went between the Israelites and the army of Egyptians. When Satan stirred up Jezabel to seek and vow the death of Elijah, 
1 King. 19.5  persecuted Elijah was fed and preserved by a good Angel. Devil's labour to destroy the families and estates of the godly; (as in the case of Job:) the Angels of God are their guard (when 'tis for their good) to protect them, and encamp about their persons and habitations.  
2. The contentions of good and bad Angels are about Spiritual things. Jesus Christ, who is the Spiritual head and husband of the Church, was by evil Angels with deadly hatred opposed; good Angels admire, adore, advance him. When Christ was in the womb, Satan would have had his mother suspected of uncleanness, so that her husband was minded to put her away; but the good Angel affirms, that what was conceived in her was of the Holy Ghost. The Devil sought to murder him in his infancy; The good Angels appeared in multitudes praising God at his nativity, and one directs Joseph to carry Jesus into Egypt for his preservation from Herod's cruelty. The Devil tempts Christ, 
Matth. 4.  and tosseth him from place to place: The good Angels, when he was afterward faint and weary, came and ministered to him. The Devil, through the whole course of his life, stirs up persecution and raiseth slanders against him, enters into Judas to betray him, and into the Jews falsely to accuse and crucify him: but as one good Angel appeared from heaven in his agony strengthening him, so would more than twelve legions of such (had God but given a commission) have waited upon him, and rescued him from his enemies. The Devil's malice against Christ died not with him; but to baffle the glory of his resurrection, he suggests the aspersion of his Disciples, their stealing away his body by night: The good Angels attest the glory of his resurrection to those who came to the Sepulchre and afterward his Asrension, to those who looked toward heaven; assuring them also of his return to judgement. Nor is the contention of good and bad Angels less about the Church of Christ: The good Angels rejoice at the enlargement of Christ kingdom, the conversion of one sinner; and 'tis a pleasure to them to be present at the public ordinances, and to look into the mystery of the Gospel, 1 Cor. 11.10▪ 
Ephes. 3 10  As impossible it is, they should preach another Gospel, is to be accursed, Gal. 1.8. They surther the Gospel, and preserve the true worship of God, forbidding the worship of themselves. The Law was given by their ministry: 
Luke 2 9 Acts 10.10.  The Angel directs Cornelius to send for Peter: The Angel brought Philip to instruct the Eunuch; invited the Apostle to come to Macedonia, and help souls to heaven; delivered Peter out of prison to preach the Gospel; carried the soul of Lazarus to heaven; resisted Balaam in the way wherein he came forth to curse Israel, etc. Michael and his Angels, Rev. 12. fight for the defence of the Church against all the injuries of the Devil. But the Devil is the grand adversary of souls: Evil Angels labour to stop the passage of the Gospel; they put forth their power in Jannes and Jambres; to resist Moses in his Ministry. The Devil offereth himself to be a lying spirit in the mouth of all Ahabs Prophets. He stands at Joshuah's right hand to withstand him in his Office; 
Zech 3 1. Matth. 13. 1 Tim. 4 1. 1 The●. 2 18. Rev. 2.10.  he soweth tares in the field, where the good seed of the word is sown: False Doctrines are the Doctrines of Devils: Satan hindered Paul once or twice from his journey to the Thessalonians to confirm their faith; he raiseth persecution against the Church; he cast some into prison: And where he cannot hinder powerful preaching, he contends to make the word sundry ways ineffectual: some he holds fast in unbelief and contumacy; from careless hearers he snatcheth the word: Those who haply hear attentively, he hinders from practising; and of some kind of practisers he often makes Apostates.  
The second thing to be explained, 
2 Branch of Explicat.  is the strife and limbate between Michael and the Devil, set forth more particularly in the particular case and cause thereof, the Archangel disputed about the body of Moses. And here, 

1 What he did? he disputed.  
2 About what he d●d it; or the subject of that disputation? the body of Moses.    
1. He disputed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The word signifieth a Contest by Argument and Reason; besides which manner or strife, 
Justinian. in. loc.  there is no other (say some) after which spirits can strive and contend one with another. I shall not dispute the truth of that assertion (the mos Angelicus, 
Vid. Z●●ch. de Angelis p. 156  the manner of Angelical disputation being to us so dark:) nor shall I now inquire how Angels represent their minds and apprehensions one t● another in their disputations; but sure I am, that as the Arguments which this holy Archangel produced against the Devil to justify his action, were strong and cogent (as being drawn from the revealed will of God) so the practice of disputing for convincing the adversaries of the Truth, or stopping their mouths by arguments grounded upon that foundation, 
Acts 17.17.18.4, 19.19.9.20.9.24.12, 15.  was frequently used by the Apostle Paul, and to be imitated by us; who, were our words softer, and our Arguments stronger, might more convince the Adversary against whom, and credit the cause for which we contend.  
If it be here demanded, Why this Archangel would dispute with an incorrigible adversary? It's answered, he disputed not with hopes to recover his Adversary: But 1. To credit his cause. It was a righteous cause, and was worthy of a strong Advocate: though the adversary against whom we reason deserves neglect, yet the truth for which we argue, deserves our contention.  
2. To apologise for himself: He might have been looked upon, as one who resisted and opposed Satan, upon bare resolution and self-will, and would effect his desire by bare force, had he not disputed the equity of his proceed with the Devil.  
3. To render the Devil the more inexcusable: Who now, though he were so far from being bettered or amended by all the disputation and reasoning of Michael with him, that he was the more enraged against the truth; yet must needs be more clearly convinced, that he opposed the righteous and holy will of God.  
2. For the subject of this disputation, it was (saith Judas) about the body of Moses. The principal doubt in this branch is, what should be the cause of this contention and disputation between Michael and the Devil, about the body of Moses. Sundry causes are by sundry Interpreters mentioned: I shall rehearse some of the most probable, and cleave to that which I conceive to be the true one: Some affirm that the body of Moses is here to be taken figuratively, not for that body which was buried on Mount Nebo, but for that holy Priesthood about which Satan resisted Joshuah, Zech. 3.1. because this Priesthood as a shadow, was to be restored at the return of the Captivity, and to be in Christ truly fulfilled, whom the Apostle calls the body, (Col. 2.17.) that answered the shadows of the Law. Others also making this place of Judas to refer (though after a different manner from the former) to that of Zech. 3.1. 
Opinio mystica est, ut corpus Mosis fuerit Synagoga; ac Synagogam liberari prohibu●rit Diabolus de Captivitate Babylonis. Lorin. in loc.  Conceive that by the body of Moses, we are here to understand the Synagogue, or Church of the Jews; the delivery whereof from the Captivity of Babylon, Satan (say they) opposed, and Michael contended for.  
But besides the Arguments which have been brought already, to prove that this Michael here mentioned by Judas, was not Jehovah; as was he who is mentioned Zech. 3.1. It seems an harsh expression, and no where used, to call either the Mosaical Priesthood as fulfilled by Christ, or the Synagogue and Church of the Jews, the body of Moses. Some conceive that this contention about the body of Moses, was from Michael's endeavouring, and the Devils opposing of the honourable burial of Moses; to whom (say they) the Devil would have had burial denied, in regard of his slaying of the Egyptian in his life time; and that the Devil contended, that the body of a Murderer belonged to him to dispose of. But this opinion seems false, both in regard of the great distance of time which was between the slaying of the Egyptian and this contention; as also that the Devil knew either that the slaying of the Egyptian was no true murder, or if it were, that it was forgiven by God, who sundry times after it, manifested tokens of signal love to his servant Moses. It is therefore lastly, and most truly asserted by others, that Michael therefore contended with the Devil about the body of Moses, because the Devil endeavouring (contrary to the express will of God) that it might be buried in some open and well-known place, that so the Israelites (who were always too prone to idolatay) might thereby be drawn to give Moses Divine adoration; 
Deut. 34.6.  Michael in zeal to the honour, and obedience to the will of God, opposed the Devil, and contended that the body of Moses should be buried in a secret place, 
Vid. Chrysost. Hom. 5 in Mat. August. To. 3. p. 731. Ambr. 2 Offic. c. 7.  where no man might know of his Sepulchre. This last is the opinion of most, if not of all Modern Writers both Protestant and Popish, and of sundry of the Ancients.  
The most think that Satan in his contention aimed at stirring up the people idolatrously to worship the very dead body of Moses; and some affirm (though I suppose without ground) that after his death his face retained its former shining lustre: and to prevent the idolising of Moses his very Rod, they conceive, that Moses took it away with him when he went to die; it being that Rod, whereby he had wrought so many Miracles, and which was called the Rod of God. Others rather think that Satan intended to have put the Israelites upon the idolatrous worshipping of Moses soul or Ghost, by the discovery of his Sepulchre; this opinion seems to me very probable. I know not, that the worshipping the relics of dead men's bodies, was an idolatry used in those times. I suppose it will not be denied, but that it was the practice of the Heathens to worship the ghosts or souls of the dead, who in their life time had been eminent for their greatness and beneficence; hence Jupiter, Mercury, Esculap. etc. were counted Deities after their deaths, for that good which their survivers had received from them while living; and Heathens used this their idolatry, by occasion of their having among them the Tombs and Sepulchers of the deceased: Thus the Cretians worshipped Jupiter for their God, whose Sepulchre they boasted that they had among them. And hence Lactantius holily and wittily derides them, 
Quomodo potest Deus alibi esse vivus, alibi mortuus; alibi habere Templum, alibi Sepulchrum? Lactant. l. 1. c. 11.  for honouring a God, who (as they thought) was in one place living, in another place dead; who in one place had a Sepulchre, in another a Temple.  
The Roman Emperors after their deaths, were Deified at the burning of their bodies; which being burnt, their souls were worshipped by the name of manes; and upon their Sepulchers they engraved these words, To the gods, 
Dijs manibus.  the ghosts or souls of the departed; they blindly believing, that the souls of the departed did reside about, or were present at the places, where their bodies were buried; and these souls of the departed, Heathens were wont to worship and consult with at their graves and Sepulchers; a practice which from heathens was received by the Israelites also Hence we read, Isaiah 65.4. of the idolatrous Jews, who remained among the graves, and lodged in the monuments, namely, to consult with the spirits of the dead; as is clear from Isaiah 8.19. where the Prophet reproves the people for consulting for the living with the dead; i e. with the souls or ghosts of those who were dead and departed. And at these graves and Sepulchers of the dead, were idolaters wont idolatrously to Feast and Banquet with those sacrifices which they had offered to the honour of the dead. Hence we read, Psalm 106.28. of the great idolatry of the Israelites, in eating the sacrifices of the dead. And this idolatrous custom of seeking to the dead at their Tombs or Sepulchers, the Devil invented, that these deluded idolaters, who expected to consult with dead men, might indeed, and really receive answers from, and so worship him: for though he persuaded his Vassals, that they who were dead, gave them their answers; yet indeed, those answers came from him. And to this practice the Devil might easily have brought these Israelites, could he have obtained the discovery of Moses his Sepulchre; which, containing the remains of so famous a Lawgiver, and one so eminent above all the men in the world for acquaintance with God, would in probability upon all exigencies, have drawn idolaters to it, for the adoration of, and consultation with Moses: (especially considering the great and constant need of direction, in which the Israelites stood wh●le they were in the Wilderness, for their passage to Canaan;) though▪ indeed the name of Moses was to have been but a stolen or stirrup, to have advanced the adoration even of the Devil himself; who, as he was the sole contriver of this idolatry, so would have been pleased most with it, and honoured only by it; it being as much beyond the power of idolaters or Devils to deal with a true, since dead Moses, as it ever was against the will of Moses, to have any such dealing with them. If it be here objected, that the Israelites did not worship at the Sepulchers of Abraham, Jacob, Joseph, and the other Patriarches, and therefore that neither they would have idolatrously worshipped Moses, if they had known the place of his burial. It's answered, that there was far greater likelihood and danger of their idolising Moses, than any of the  Patriarches; and that both in regard of the honour that Moses had received from God, and also of that good which the Israelites had received by Moses. 1. In respect of the former, none of the godly Ancestors of the Israelites were so illustrious as was Moses, for working Miracles, and so many renowned performances, both in Egypt, and after the Israelites came out of it; none by the testimony of truth itself, being like Moses, whom God knew face to face; none who had the reputation of being so frequently and long with God, and of being a Lawgiver to the people, and a Mediator between God and them, to fetch them Laws from God, and to carry their desires again to God; to be taken up (that he might converse with God) to the top of a flaming Mount, the foot whereof no other person might touch upon pain of death; to have a face so gloriously shining, (upon descent from God) as if God had imparted to him a kind of ray of Divinity. In a word, To have God say of him, as he did to, and of Moses, I have made thee a God (a speech (haply) not yet forgotten by Israel) to (so great and puissant a Monarch as) Pharaoh. 2. In respect of the great benefits that God bestowed upon the Israelites by Moses; never did they receive the like by any other Instrument in any age; who ever was there besides Moses, by whom God sent so many miraculous plagues upon their Enemies? by whom (at the holding up of a Rod) he divided the Sea, and sent six hundred thousand men through it dryshod, and afterward caused it to return upon, and swallow up their Enemies; by whom he split the Rocks into Cups, and gave them water in a scorching Wilderness, and fed them with miraculous showers of bread from heaven, etc. It's therefore probable, that one so eminently honoured of God, and beneficial to Israel, as was Moses, had his grave been known, would after his death have been idolatrously worshipped, and perheps too, consulted with, as their guide in the Remainder of their journey into the Land of Canaan. Yea, 
Haeres. 55.  Epiphanius reports, that in Arabia, Moses, for the Miracles wrought by him, was accounted a God, and that there his Image was worshipped.  
And whereas it may be said, that the Israelites could not be so blockish as to have worshipped a dead Moses, his mortality being so pregnant a confutation of their idolatry, and his Divinity. It's answered, Idolatry is a sottish sin; Spiritual, as well as Carnal Whoredom, taking away the heart. It's just with God, that they who lay by his rule, should also lay off their own reason. Nor yet would the known Zeal of Moses (while living) against such a practice as this, have, in probability, kept the Israelites from this idolatry, had Moses his body been discovered: considering not only their proneness to that sin, and their forgetfulness of holy instruction; but also, for that they might haply impute the unwillingness of Moses to be worshipped in his life time, and while he was among them, rather to his modesty and humility, then to his disallowing of such a practice after his death, when he should be both absent in body, and glorious in soul. In short, needs must that be bad, which that evil one is so violent in contending to have effected; nor certainly, would Satan much have regarded Moses his body, had it not been to do hurt to the Israelites souls; and he who by his subtlety had once before with so much success drawn the people to Idolatry, and almost to destruction, by the company of the Midianitish women, was much more industrious and hopeful, by this means, which had a face of greater plausibility, and would have proved far more hurtful, to have effected the like again.   

OBSERVATIONS  
1 The opposition between sin and holiness is universal; 
Observe. 1.  they never meet but they fight. This enmity flies higher than men, it reacheth even to Angels also. It's in the heart, between a man and himself: outward between men and men, between men and Angels, between God and both, between Angels and Angels; Holiness and sin are irreconcilable. Their opposition is reciprocal. Holiness can never tamely endure sin, nor sin quietly endure holiness. These antipathies can never be reconciled. Such is the opposition between them, that they cannot brook one another, notwithstanding all the plausible and rarely excellent qualifications that may be mixed with either. A Saint cannot love a sinner, nor a sinner a Saint, as such: though either be never so beautiful, Affable, Noble, Learned. The Devil meeting with Holiness, and Michael with sin, though both in an Angel, fight and contend with one another. It's in this case as with the dressing of some meats, though the sauce, the mixtures be never so pleasant, the dressing never so cleanly and skilful; yet if such or such an ingredient be put in, the food will be loathsome to some stomaches, and will not down. Such a one were a good man (saith a wicked person) were he not so precise, pure: And such a one were an excellent companion, (saith a Saint) were he holy and heavenly. Between the Wolf and the Lamb there is an antipathy of natures. 
Sir Fr. Bacon's N●● Hist.  Their guts (say some) made into Lute-strings, will never sound harmoniously together. If they live quietly (as is prophesied Isai. 11.6) it's because the nature of the one is changed. They who act from contrary principles, by contrary rules for contrary ends, must needs thwart one another. The people of God, may hence be both cautioned and comforted. Cautioned, not to expect to be altogether quiet if they will be holy. Their Legacy left them is, in the world to find hatred and trouble. 
Joh. 16. ult.  They must be men of contention, though Angels for their endowments. Cautioned a so they should be, that they leave not their holiness; for then, though man's contending with them should end, yet Gods would begin; and the world's friendship is bought at too dear a rate, when with the loss of God's favour. Cautioned last, 
Pax cum viris, bellum cum vi●iis.  not to hate the person of any under pretence of hating his sin; abhor not the body, but the sore: Zeal must not be destroying, but refining fire. No man is so good, as for all things to be beloved; no man so bad, as for any thing but sin to be hated. The people of God may hence also be comforted; when they meet with most contention from men, it is but what Angels have met with from Devils: nay, what Christ hath met with from men and devils. As Christ is our Captain, so Angels, yea, Archangels are our fellow soldiers, nor shall we any more miscarry, then either. The world's bad word, is no bad sign. Two things much speak a man; his company that he keeps, and his commendation which he receives. Wicked men cannot speak well of them who cry down their sin: nor is their discommendation any disgrace.  
2 Satan is overmatched in his contentions. 
Observ. 2.  Michael an Archangel, a good Angel, contends with him. Although all the Angels are equal by nature, 
Corpora crassiora & inferiora per subtiliora & potentiora, quodam erdinereguntur; Omniacorpora per spiritum vitae; & spiritus vitae irrationalis, per spiritum vitae rationalem; & spiritus vitae rationalis desertor & peccator, per spiritum vitae rationalem & pium, & justum, & ille per ipsum Deum. Aug. de trin. l. 3. c. 3.  and created with equal power, yet was the power of the fallen Angels much impaired by, and for their Apostasy; and as the holy Angels exceeded them in other qualifications, so likewise in this of power. Good Angels, though they are not Omnipotent, yet had they not that chain put upon them, which was put upon the bad, immediately after their fall, whereby they are both restrained from what they would; and oft, from what they can. This subjection of the bad Angels is manifested by Angustine, from that order which God hath placed among the Creatures: The bodies (saith he) which are more gross and inferior, are ruled in a certain order by the more subtle and superior. All bodies are ruled by a spirit of life, and the irrational spirit of life by the rational; and that rational spirit of life which fell and sinned, by that rational spirit of life which is holy and righteous; and this holy Spirit by God himself. Nor do we ever in Scripture read of any contention between the good and evil Angels, wherein the good had not the victory, Revel. 12.8. The Devil and his Angels fought and prevailed not: 
Dan. 10.  and for 9 He was cast out unto the earth. The Devil never fights, either himself, or by his Instruments, but he is foiled, but he falls: Besides, the good Angels ever contend for and by a great God, under a glorious and victorious Head and Captain, Jesus Christ; against a cursed, yea, a captivated enemy, who cannot lift up an hand further than the Captain of the good Angels, pleaseth; in a good cause, for the honour of God, and the welfare of the Church; should they ever be foiled, their Captain would lose the most glory. How good is God, to order that the best Creatures should be the strongest! How happy Saints, in that they have, though an invisible, yet an invincible Lifeguard, an Army of Angels to pitch their tents about them, 
Psal. 34.7.  whose safety thereby, can be no more then shadowed by mountains of full horses, and Chariots of fire! If any thing do sometimes befall them afflictive to their sense, yet nothing can befall them destructive, nay, not advantageous to their souls. How great is our interest to continue our Guard! These holy Spirits are driven away by our filthy conversation, like Doves that cannot endure noisome places. They will protect none, whose protection draws not allegiance to their great Lord and Master Jesus Christ. Oh give not the good Angel's cause to say of us, as David of Nabal, 1 Sam. 25.21. Surely in vain have we kept all that they have, etc. A man without Angels is not without Devils. Miserable is it for the poor sinner to be like a Lamb in a large place, exposed to the cruelty of the Wolf, in stead of being defended by the care of the Shepherd. Miserable (last) is the condition of every enemy of Christ and his Church, who joins with that Head, and fights under that Leader which is sure to be foiled; that walks according to the Prince of the power of the air; that wars against the Angels of God, yea, with him, the God of those Angels. And how can they expect, who have fought for Satan against Michael in their life time, that Michael should contend with Satan for their souls at their deaths?  
3. 
Observ. 3.  In all contentions our care should be that our cause be good. Michael contended in a righteous quarrel. It's commonly seen, the hottest contentions are bestowed upon the unholiest causes. Idolaters cry out louder and longer for Diana of the Ephesians, wicked men more strenuously strive for the promoting of the Devil's Kingdom, than the Saints do for the advancing of Christ's. How loud did Baal's Priests cry to their God for help, 
1 King. 18 26, 28.  and how cruelly did they gash their bodies when the reputation of their dumb and deaf Deity was hazarded! How eager were the men of Ophrah, 
Judg. 6.28.  that Gideon might be put to death for throwing down of the Altar of Baal! But what a shame is it, that blind Zeal should be more eager and active then that which is enlightened! The goodness of that for which we contend, only commends the greatness of our fervour in contending for it. The more fiery and furious a horse is which wants eyes, the more dangerous to himself, and others, is his career. The higher and stronger the winds are which drive the Ship upon the sands and Rocks, the more destructive and inevitable will be the wrack of the Ship. We must first be sure we have a clear, a Scripture-way, and then how sweet and suitable a connexion is it to be fervent in spirit, when serving the Lord? We should mistrust and fear our course is wrong, 
Rom. 22.11.  when we find our hearts most eager and impetuous; and when we are sure our course is right, we should be ashamed that we are so faint and sluggish.  
4. Satan contends with the strongest, even with the strongest Angel. 
Observ. 4.  No Excellency can exempt any one from his onsets. He adventured upon Christ himself. The most famous Worthies mentioned in Scripture, Job, 
Marth. 4.  David, Peter, etc. could not escape the Devil's encounter. This Serpent set upon our first parents in their innocency. He commonly singles out the Leaders for combat: and they often meet with the sharpest assaults. That Christian which is most Angelical shall find Satan most Diabolical. The Devil's malice being most against God, is most against them who have in them most of God: in them he labours to be revenged on him: In the servants he strikes at the Master. And God in Wisdom so order it, that they who have most strength should be most exercised, to make his graces the more manifested to all Beholders. God was not delighted that Job should be assaulted and tempted, but that thereby Satan should be overcome. And such is the Devil's malice, that he will trouble those most in the way, whom he knows he can least hinder of the end. He contends, though he conquers not. Where he cannot destroy our grace, he will labour to disquiet our peace. Satan's assaults are no sign of God's hatred, nor should they be any occasion of our censures. If we be not so fiercely set upon as others, in stead of censuring them for having no grace at all, let us rather think that they have more than ourselves. They whom Satan least troubles, commonly lest trouble him. In short, what need have weaklings of watchfulness, when the Devil fears not an Archangel? A weak Christian, when watchful, is in less danger than the strongest when secure. He who sets upon an Angel's strength, will not fear humane weakness. If he comes upon those who have nothing to help forward his Conquest, he will come with a courage upon those who bring him weapons. In the best of us there's a strong party for Satan to join with all.  
5. 
Observ. 5.  The more God advanceth any in gifts and employments, the more Satan molests them. If this Archangel were not (though some think he was) employed about the burying of Moses' body, yet sure we are, he was here employed in contending for God; and that he was a choice, if not the chiefest of all the servants that God kept in this great family of the world; the great minister and messenger of God to perform his master's pleasure in matters of highest concernment. Persons of public employment are most fiercely assailed by Satan; they who are set apart to offices, whereby God is most glorified and his Church relieved, are set upon by Satan the enemy of both. We never read that Moses, David, Paul, etc. were molested by the Devil, till they were appointed to be God's Archangels, (as it were) his Messengers, in delivering, governing, teaching the Church. God never employs any in service, but 'tis to oppose Satan's Kingdom; and the higher their service is, the hotter is the opposition which they make; and whosoever disturbs Satan, sha●l be sure to hear of him: the more watchful any one is to do his duty, the more watchful is Satan to do him hurt,: commonly God shows his servants in their entrance into duty, what they are like to meet with in the continuance thereof; and thereby he gives them such proof of his faithfulness in supporting them, that all the rage of hell afterward shall only prevent security, not overthrow faith; awaken, not dishearken them: And ever as the servants of God are afflicted, so are they fitted for his service; God is but training them to a due expertness in high employments. The more any one contends for God, the more let him expect to contend with Satan: They who most stop the devil's mouth, lest stop his malice: Reckon upon Satan's wrath, if thou goest about God's work; they deceive themselves who expect to be quiet and serviceable at the same time, such groundless apprehensions are but the inlets to apostasy, and make us to forsake our duty, because we cannot perform it with our outward ease. To conclude; Satan's opposition should not discourage us from duty, nay we should look upon it is an hopeful sign of the conscionable discharge of our duty. Let us be sure that we are employed by God in his work; and that we labour to perform it after his mind, and then let us account opposition our encouragement and crown, as being that which almost only meets us in a good Cause.  
6 Decent burial belongs to the bodies of the departed. 
Observ. 6.  God himself buried Moses; nay (as most think) the grand Argument whereby Satan disputed with the Archangel, 
Vid. Jun. in loc.  for the publickness of Moses his Sepulchre, was the known fitness of bestowing a comely burial upon the bodies of God's servants; nor did Michael at all contend that Moses might not be buried, but that the Devil might not be at the Funeral, or not have the interring of him. 
Gen. 23.  Nature itself teacheth a decency of Burial. The very Heathens readily entertained Abraham's motion to sell him a Burying place; yea, they had it in their own practice; 
Ver. 6.  In the choice of our Sepulchers bury thy dead. And want of burial is so hateful, that some have been more restrained by the fear of not being buried, 
Gen. 25.9. Gen. 47.30 Gen. 50.25.  then of dying. Abraham was buried in the same cave with Sarah; after him, Isaak, Jacob, Joseph; there also was Rebecca bestowed. And when the Kings and Judges of Israel are recorded, their Burials with their places are also mentioned; of which there are three ranks, 1 Some deserving ill, only buried in the City of David (the upper part of Jerusalem, wherein was the Temple and David's Palace) but not in the Sepulchre of their fathers; thus was Jehoram, 2 Chron. 21.19. Joash, who fell to Idolatry, 2 Chron. 24.16. and Ahaz, 2 Chron. 28.27. 2. Others who were good Kings, were buried in the City of David, and in the Sepulchers of their fathers. And 3. Some of the highest Merit were buried in the City of David, 
2 King. 9.37.  in the Sepulchers of their fathers, and in the upper part of the Sepulchers of the Sons of David; as Hezekiah, 2 Chron. 32.33. Nor was it a small judgement that God inflicted upon Baasha and Jezabel, 
Jer. 22.19.  that they should be buried in the bellies of d●gs, that Jehoiakim should be buried with the burial of an Ass, dragged out by the heels, and cast into a ditch; 
Isal. 14.20. Psal. 63 11.  and that the King of Babylon should not be joined with the Kings in burial. Neither was it a slight imprecation which fell from David, Let them be a portion to Foxes; nor a small threatening, Jer. 14 16. That the bones of the Kings, Priests and Prophets should be taken out of the grave, and laid open to the Sun and Moon. 
2 Sam. 2.5.  Hence David highly commended the burying of Saul (though a bad man) for a good work. As of a sore judgement, doth the Church complain, The dead bodies of thy servants have they given to be meat to the fouls of the Heaven, etc. there was none to bury them. Suitable it is, 
Psal. 139.  that so choice and curious a piece of God's work-manship as man's body, should not be carelessly laid aside; yea, it hath been repaired, redeemed, as well as made by God; 
Gal. 4.4 5. Eph. 1.1.7. 1 Cor. 6.20.  partner in Redemption with the soul, and bought with the precious blood of Christ. The body also God hath sanctified, it's his Temple. The Ointment of Sanctification rests not only upon the head (the soul) but diffuseth itself too (the body) the skirts also. 
1 Thess 5.23  The chair where the King of Glory hath sat, should not be abused. With the bodies of our deceased friends, we had lately sweet commerce: The body of the wife was lately entertained with dear embracement: The body of our child, a piece of ourselves: The body of a dear friend, what was it, but ourselves divided with a several skin? The body of a faithful Minister, an earthen Conduit-Pipe, whereby God conveyed Spiritual comforts to the soul. The body when living, was a partner with the soul in all her actions; it was the souls brother twin: what could the soul do without it? Whatever was in the understanding, was conveyed by the sense. The soul sees by the body's eyes, hears by its ears, works by its hands, etc. yea, even now still there is an indissoluble relation between the dust in the grave, and the glorious soul: as the union of Christ's dead body to the deity, was not dissolved in the time of its lying in the Sepulchre. Burying places were not (among the Jews) called the houses of the dead, but of the living. The body is sown, not cast away; it is not dead, but sleepeth. The grave is a bed, and the Churchyards sleeping places. In short, the glory of the bodies future estate, challengeth the honour of burial. All the precious Ointments bestowed upon the dead of old, had been cast away, had it not been for the hope of a Resurrection. A great Heir that shall hereafter have a rich Inheritance, is regarded, though he be for the present in rags. And this decent burial of the dead, discovers the more than heathenish barbarousness of Papists, who do not only deny, but recall the granting of burial to the dead bodies of the Saints, 
Paulus Fagius Pet. Martyrs Wife.  digging them up again, as they did at Oxford and Cambridg, in Queen mary's time. Herein worse then heathens, as testifies the greater humanity of allowing Interment, in Alexander to the body of Darius; Hannibal, to that of Marcellus; Caesar to Pompey. The comfort of Saints it is, that the happiness of their s●uls, is not confined to the burial of their bodies. Precious in the sight of the Lord is the death of his Saints; 
Psal. 116.15. Psal. 139.16.  who carefully keeps every one of their bones: and as he left not one out of his book when he made them at first, so to be sure, neither shall one be missing when he will remake them; their very bodies being the members of Christ, and part of that lump whereof he was the first fruits. 
C●r. 15.20.  To conclude this, the care (yet) of a dead body should not be comparable to that of a ●●ving soul. What profit is it for the body to be embalmed, and entombed richly, and the soul to be tormented eternally? As great a folly is the respecting of the vile body, joined with the neglecting of the precious soul, as for a frantic mother only to lament the loss of the coat of her drowned child. Nor last, ought this care of the bodies of the departed, though formerly never so holy, amount to a superstitious reverencing of their Relics. Some think that the prevention of this sin was the ground of Michael's contention with the Devil. But sure we are, though the devil could not obtain a licence for this sin, of Michael, he hath obtained command for it, 
Vid. Concil. Trident. S●ss. 24  from the Pope. It's hard to name that martyred Saint, who hath not left some limb behind him to be adored: to name this folly is to confute it; for besides its Idolatry and derogation from the merits of Christ; it's injurious to the Saints themselves, giving their bodies only insepultam sepulturam, keeping them from their honour of rest, 
Jer 8.1, 2.  and bringing them into the compass of a condition threatened as a curse. yea last, 
Isa 18.14, 16.  this popish foppery of adoring relics, is ridiculous. The very Popish Historians tell us, that the bones of the worshipped have proved afterwards to be the relics of thiefs and murderers; and common observation proves, that the cross of Christ, the milk of the Virgin, and the relics of Saints are increased to such a proportion as makes them more the objects of derision than adoration. The best reverence we can give to the departed, is to respect their spiritual relics, their holy lives and example.  
7 Satan's aim in every contention, is to draw to sin: 
Obser. 7.  The body of Moses, Satan regarded not any further, then to hurt the souls of the Israelites: All his contentions with Christ, were purposely to win him to sin. If ever Satan desired any thing which was good, yet 'twas after an ill manner, or to a wrong end: He would not contend against your estates, lives, liberties, were it not to get advantage against your souls. As God in all his contentions with us, aims at the advancing of our holiness; so Satan propounds this as his end of every contention, the drawing us to wickedness. He would not have contended against Jobs children, goods, body etc. had he not aimed to drive him to distrust and impatience. He had not winnowed Job of worldly comforts, but for the winnowing him of his grace; 
Luke 22, 31.  Satan (saith Christ to Peter) hath desired to have you, and winnow you as wheat; but I have prayed for thee, that thy faith fail thee not. The drift of the Devil, was to sift out Peter's faith: All the storms he raiseth against godly Ministers and Christians, are not so much against their persons, as to hinder from holy performances: When he casts some into prison, disgraceth, impoverisheth, kills them, his aim in all this is, that he may hinder the doing of good. He will allow all worldly enjoyments, if thereby he may the better accomplish the end of drawing to sin: He is a Spiritual, and a malicious enemy; spiritual, 
Gratia morsus Diaboli.  and therefore spiritual morsels are only suited to his ; Grace (like that herb called morsus diaboli) is that which he nibbles at; throw him this head over the wall, and with Joab, he will soon raise his siege. He is a soul-adversary, and no blood is so sweet to him as the blood of souls. Give me thy soul (saith he) and keep thou (nay, I'll give thee) thy goods: Our enemies are spiritual wickednesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in heavenlies, 
Eph. 6.12.  i. e. heavenly things. He is a malicious enemy, and well he knows that the greatest hurt he can do, is to take away the greatest good; as he most strikes at the best men, so most at the best things in men; their grace: their soul, he is truly a murderer that aims at the heart. God deals with his people in a way of chastisement, the Devil deals with them for destruction; he contends not to take away our gold, but our God: It's the most diabolical disposition, to endeavour to put people upon sin, not to be willing to be miserable alone; nay not only to be willing to follow, and go along with others to hell, but to make them follow, or go with us; what a true born progeny of hell did those Papists show themselves, who drew timorous Christians to recant, and then put them to death, that so they might be murderers of soul and body at once? and who daily by the Jesuits (Satan's factors) compass sea and land to make proselytes; let it be the greatest fear of every Christian, lest others should be so much as occasioned by them to sin: grieve much when any sin; most, 
Psal. 69.6.  when by thy means; Pray that none may be confounded for thy sake. Our greatest contention should be to advance holiness; all the good which Satan doth to the body, is to hurt the soul; so all the hurt which any (in place) do to the bodies of others, should be for the good of their souls; as Satan's lenitives are poisonous, so our very Corrosives should be Salubrious.  
8. 
Obser. 8.  Satan can bring colourable reason for the foulest practices; even for that which he intended should be the sin, and Idolatrous snare of Israel, he can dispute, and that with an Archangel. It's probable he here argued for the fitness of burying Moses' body in a known place, from the eminency of the man's piety and worth, while living; from the great unseemliness, that so faithful and public a servant of God should be buried in hugger mugger; what? 
Psal. 112.6.  (might he say) shall not the just be had in everlasting remembrance? Is not an obscure funeral the way to obscure all that ever Moses did, and at once to make the people forget God's works, with Moses' name? As the worst courses may be coloured over by specious pretences, so there's none so skilful at this art as Devil; he is an expert logician, and showed himself so in this disputation; he can make, as the beautifullest grace, seem deformed, so the most deformed sin, seem beautiful. He puts, as the colour of sin upon grace, so the colour of grace upon sin. Never could the true Samuel have spoken better, than did this counterfeit to Saul at Endor; In the deluding of Saul, he took the help of samuel's prophecy. The Lord hath done even as he spoke by mine hand. 
1 Sam. 28.17.  He often kills men (as David Goliath) with their own sword; he winding himself into them, and them into sin, by that which is the only preservative against sin, the Scripture: He can allege something good, to hinder from any thing good; he can overthrow duty by duty: he draws the fairest glove over the blackest hand, and seems to make the worst cause without all danger or absurdity: he had that to say, 
Mat. 4.6.  which the Son of God himself could not refuse; he disputed against him (though fallaciously) with Scripture Arguments, 
Promissionem obj●●i●, conditio●●m a●●●●it.  had he had a Psalter, he would have shown Christ the very place: nor is there any sinner whom he cannot furnish with a Scripture to defend his lust; and such a Scripture as the deluded novice hath neither skill nor will to answer. The truth which Satan speaks, ever tends to destroy truth. In alleging of Scripture, he both colours himself and his motion, and frames himself, according to the disposition of the Parties with whom he deals. He knows the authority of Scripture always sways in the School of the Church. It's our safest course, to hold up against Scripture-light, all the plausible Reasons or Scriptures, which Satan brings for any opinion or practice; to ponder, with Prayer, and study, every allegation, and to consider whether in their scope & end, they are not against other direct Scriptures, and the Principles of Religion; for God's Spirit never allegeth Scripture, or propounds Arguments, but to lead us into the knowledge, and practice of some truth. This was Moses his rule, Deut. 13.1. to try a false Prophet by his scope. If any Scripture or Reason, be alleged to put us upon sin, though the Text be Gods, yet the gloss and allegation is the Devils.  
9 
Observ. 9  In dealing with our greatest Adversaries, we must do nothing wilfully, but with the guide of Reason. Michael did not (though he could have done it) here shake off his opponent without answer, or a rational disputation, (though he deserved none;) but to show, that he did not withstand Satan's motion, merely of a wilful mind, but upon just ground, he answers him, and disputes the case with him. Christ himself did not put off this very Adversary of Michael, 
Matth. 4.  without an answer; and when he refused the most unreasonable request of the sons of Zebedee, he gave a just Reason, Mark 10.40. It is not mine to give, but it shall be given to them for whom it is prepared. It's good, though our Adversaries are stubborn, yet to manifest the ground of all those opinions and practices wherein we oppose them: our courses should be so good, as to deserve to be justified; though our Adversary may so bad, as not to deserve to be answered: and we shall hereby, though not recover him, yet both acquit and quiet ourselves, and possibly preserve others from being infected with that sin, which rather our Reason then Resolution, is likely to prevent.  
10. 
Observe. 10  Satan delights to put people upon giving that honour which is only due to God to something else besides God. He here contends for the Servant against the Master, and for the worship of Moses, against the worship of God.  
Satan makes people give that honour to the creature, which is due to God, two ways. 1. Inwardly, 2. Outwardly. 1 Inwardly. 1. By making people to put their trust and confidence upon something besides God, to make flesh their arm, to put confidence in man, 
Joh. 31.24. Psal. 20.7. Prov. 3.5.  to trust in Horses and Chariots. 2. By making people to set their love and delight upon other things more than God; to love their pleasures more than God, 
2 Tim. 3.4. Phil. 3.19. Eph. 5 5.  to make gain their godliness, to be idolaters by covetousness, to set their heart on that which was made to set their feet upon. 3. By making them to bestow that fear upon the creature, which is only due to God; to fear man's threats, more than Gods; and him who only can kill the body, 
Isa. 8.13. Isa. 7.2. Isa. 51.12 13. Hos. 5.11.  more than him who c●n throw both body and soul into hell: to walk willingly after the (though wicked) Commandment.  
2. Outwardly, Satan makes people give the honour to the creature, which is due to God, two ways. 1. By the worshipping that for God, which is not; thus the Heathen worship false gods, Mars, Jupiter, Diana, Dagon, Baal, M●loch, Mahomet; and thus Papists give Divine worship to Relics, stocks, stones, a breaden God. 2. By worshipping God by other means, and after another manner, than he hath appointed. That cannot be God's worship, which is devised by another, the manner prescribed by himself being refused: the worshipping of God according to man's devises and traditions, shall be as far from acceptation, as ever it was from his institution. He best knows what he loves best.  
Nor is it a wonder, that Satan thus opposeth God's worship, not only in regard he is an Adversary to God, and strives to break insunder those bands of allegiance, whereby the creature is tied to the Creator, and to deprive God of his homage; as also because an Adversary to man, whom he endeavours to draw into God's displeasure; but by the making men to worship thecreature in stead of God, he aimeth to advance his own honour and worship, in the room of Gods. If men come once to be children of disobedience, and sons of Belial, such as will not submit to Gods will, and bear his yoke, 
Eph. 2.2. John 14.31. 2 Cor. 4.4. Joh. 8.41. Acts 13.10.  they walk according to the Prince of the power of the air, he is their Father, Prince, God; both in regard of his own usurpation, and their acceptation. In all Divine worship, whatsoever is not performed to God, is performed to the Devil, there being no mean between them in worship; God and Satan divide the world of worshippers, for although in the intention of the worshippers, the Devil be not worshipped, yet worshipped he is, in respect of the invention of the worship, which was Satan's devise and appointment; and hence it is, that we meet in Scripture, such frequent mention of the worshipping of Devils. The Gentiles, 1 Cor. 10 20. yea, the Jews, Psal. 106.37. 
Leu. 17.7.  sacrificed to Devils. And the truth is, Satan his contention that the people might find the way to Moses' Sepulchre, was but that they might lose the way to God's service, and find the way to his own; as was more fully shown in the Explication. Oh how lamentable is it, that so bad a Master should have so much service! that he who sheds our blood, should be more willingly and frequently served, than he who shed his own blood for us! To conclude, if holy Michael here contended, that others might not worship any other than God, let us more contend that we ourselves may not do so. If Satan throw us down, yet let us not cast our selves down. We have another, a better Master, his will let us study; the voice of his Word and Spirit let us hear. Be above all those baits where with Satan a lures to the adoring of any thing in stead of Christ. Know nothing great or good but the service of Christ.  
11. 
Observ. 11.  Satan's great design is to make the holiest persons the greatest occasions of sin. He had much rather that a Moses, who had so zealously opposed Idolatry, should be Idolised, than one who had himself been an Idolater. The Devil loves to wound Religion in the house of her friend, and with her own hands and weapons: to make Cromwell (a Protestant) to sentence a Godly Lambert to death. Oh how it delights him to overcome Scripture by alleging, not of the Alcoran, but the Scripture! And as he here dealt with the body, so he still deals with the Books and Writings of Gods Moses', the men of God: For as he fain would have made him who was the greatest enemy in the world to Idolatry, while living, to have been the greatest occasion of it, when dead; so still he contends by Heretics, that they who have been the renowned opposers of Heresy in their life time, should be accounted the greatest Patrons of it when dead. Thus the Papists contend that the Fathers, Augustine, Ambrose etc. are theirs, and for their opinions: Thus the Pelagians of our time, that Augustin, Bucer, 
Vid. John Goodwin, Zion College vi. sited.  Ball, are for freewill. But he much more contends, and had rather that a living, than a dead Moses should be a stumbling block to others. If one who is holy, may (thinks he) be useful to me by his dust and relics, how much more by his falls, his scandals, his corrupt examples? Of all others, let those who fear God, take most heed of giving advantage to Satan. When without their knowledge or consent, they are by Satan, only made advantageous to him, it should be their sorrow; but when they make themselves so, it is their great sin.  
12. 
Observ. 12.  The worst persons are oft compelled both to have, and express an high opinion of God's faithful servants. Even Moses, one who was a great opposer of, and greatly opposed by the Devil, is yet secretly by this cursed enemy, greatly honoured. Yea, the people who in Moses his life time would have stoned him, would (and Satan knew it too) after his death have Idolised him. Our blessed Lord, when he was murdered by his enemies, was by some of them voiced a Just man; 
Luke 18.18. Act. 24.25. Mat. 11.19.  the young man calls him Good Master; even bloody Herod reverenced the Baptist; and Felix trembles at the preaching of Paul. Wisdom shall sometimes be justified, not only by her children, but even by her sworn enemies. The father of Lies, when he allegeth Scripture to overthrow it, strongly argues that it is the strongest weapon, and hath greatest power over the conscience. God delights to put a secret honour upon his Saints and ways, and to make even those who love them not, to praise them. Many lewd livers, strictly enjoin their children to be more Religious. Every Saint may be encouraged in Holiness. God will often make its greatest opposers to exto● it: and when in their words they revile it, in their conferences they shall commend it. The praise of an enemy, is equivalent to an universal good report. In short, Let sinners seriously consider how they can answer this dilemma at the last day, If the ways and people of God were bad, why did you so much as commend them? if good, why did you not more, imitate them also? If Christ were not a good Master, why did the young man call him so? if he were, why did he not follow him?  
13. 
Observ. 13.  The greatest respect that wickedones manifest toward a Godly Moses, is when he is dead. While Moses was living he was in danger of being destroyed; now dead, of being adored by the Israelites. Joram when Elisha was living, opposed him; but when dead, laments over him, in that pathetical speech, My father, 
2 Kin● 13.14.  my father, the chariots of Israel, and the horsemen thereof. Saul disobeyes and rejects Samuel when living, but when dead, he with great pains (though no profit) endeavours to recall, to inquire of him. They build and garnish the Sepulchers of the Prophets, when dead, 
Luke 11.47.  whom (living) their fathers (led by the same Spirit) destroyed. God often makes the worth of his servants to be known by the want of them; and shows when they are gone, that they who in their life time were accounted the plagues and troublers, were indeed the Preservers and Peace makers of Israel. They shall then know (saith Ezekiel, Ezek 33.33.) that they have had a Prophet among them. And it's a work of little cost, and of much credit, to extol the dead. The wicked are not troubled and molested in their ways of sin by departed Saints. Samson could take honey out of that dead Lion, with which he fought when living, and which he slew because it roared upon him. The living who roar and lift up their voices against men's sins, and labour to rend them from their corruptions, shall be persecuted; but when dead voiced up (to advance the reputation of those who praise them) for sweet and blessed men of God. The Papists and many common Protestants, who speak highly of Christ, and call him their sweet Saviour, had they lived in his days, and heard him preach against their Lusts, would have hated him as much as, nay, more than now they hate those who have but a drop of his fountain of holiness. And indeed, if a Moses, a servant of God in his life time please wicked men, it is commonly because he is too like a dead man, not so quick and lively against their Lusts as he should. It's not the Idolising, but the imitating of the Saints, that shows our love either to God or them.  
This for the second part of this verse, the strife or contention itself. The third follows, viz. the carriage and deportment of the Archangel in this combat. And first to speak thereof as it's set down Negatively, in respect of his inward disposition, so it's said, that he durst not bring a railing accusation.   

EXPLICATION.  
Two things are here to be considered in the Explication.  
1. What it was which Michael did forbear; viz. to bring a railing accusation.  
2 Why it was that he did forbear it? He durst not bring it.  
1 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Hebraismum idem valet apud Judam, quod apud Petrum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Puss-cat. in Jud. Jud●cium maledicum. Puss-cat. Maledictionis judicium. Be●. Execrabile judi●ium. Vulg. in Pet. Judicium blasphemiae. Vulg. in Jud.  For the first, The thing forborn is here said to be a railing accusation. The Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an accusation of blasphemy, of railing; and Peter, 2 Pet. 3.11. calls it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a railing, or blasphemous judgement, or accusation; both places are rendered by these words, railing accusation; a judgement or accusation of railing, by an Hebraism, importing the same in Judas, which a blasphemous judgement, ●r accusation doth in Peter.  
In the opening whereof,  
1 I shall show you what is meant by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here rendered accusation or judgement?  
2 What the Apostle intends by a railing accusation, or the railing of the accusation?  
3 Wherein consists the sinfulness of that railing accusation from which this holy Angel did here abstain?  
1. For the first, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated accusation, properly signifies a sentence or judgement passed upon a person, as appears by sundry places of Scripture and therefore this accusation must needs be such a charging of another with some heinous crime, as whereby we judge and sentence him to be guilty of the Crime, and by reason thereof, of punishment: So that here, the Archangel, notwithstanding Satan's person, cause, and carriage, were wicked, did forbear to bring any charge against him, whereby he might appear to judge or sentence him as guilty of punishment. Nor do we find in Scripture, (and here in this place the contrary is clearly manifested) though holy Angels were often employed as the Messengers and Ministers of God against the wicked, to withstand them, and to execute upon them God's judgements, that they at all censured them, but ever they left the judging of them to God; a practice suitable to a gracious person, and acceptable to God, who though he requires public, yet forbids private judgement. When he calls and ordains any to judge others, and to pass sentence upon them for their offences, 'tis their duty to perform his pleasure, though with the displeasing of any; but when he calls them not, they must not judge others for the pleasing of themselves. Public Judgement is required by God of Magistrates, for the suppression of Injustice, and the protection of the innocent; but private judgement passed upon others, it being without any lawful call from God, merely out of private revenge and personal hatred, is frequently in Scripture forbidden, and here by Michael forborn. His work was a work of service, not of Judicature. He was fellow creature with this (though evil) Angel, not a fellow Judge with God. Michael and the Devil were now both pleaders before God, and God only was to pass sentence. Michael opposed the practice and attempt of the Devil, and might judge it evil; but he censured not his person, a work which he left to God: though the Devil deserved to be judged for his sin, yet God deserved not to be rob of his glory; and Michael would not do a work, which God never commissionated him to perform; nor would he to show his hatred to the Devil, show himself disobedient to God. God wants not our wickedness to do his own work, nor the besom of our passion to sweep his house.  
For the second, What the Apostle intends by a railing accusation or by this railing here, with the accusation forborn. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and signifieth properly, an hurting of one's name by evil speaking; and it's used in Scripture, either for evil speaking against God, or the Creature: the first is principally called Blasphemy; which is committed three ways: 1 When that is attributed to God, which is repugnant to his nature; as to say, that it is possible for God to sin, or that he is corporeal. 2 When that is denied to God, which to his nature and excellency belongs to him; as Omnipotency, Omniscience, etc. 3 When that is attributed to the creature which is due to God; as to say that any Creature is Omnipotent, created the world, or can forgive sin; a sin which God commanded should be punished with death, Leu. 24.16, 23.  
But it's here (as in other places) used concerning the Creature, 
Qui maledicit alteri, hoc ipso judicat eum & condemnat. Estius in loc. Quid aliud est dicere, Iste est fornicator & usurarius, quam dicere, ipse debe● esse diaboli. Perald. p. 320.  and is most aptly added to the former word, Judgement, or accusation, because both in sinful judgement there is a speaking evil, or a hurting the name of another; and also; in evil speaking, there is a passing of judgement. He that judgeth or sentenceth another, must needs do it for some evil which he lays to his charge; and he who lays that evil to his charge, judgeth him thereby to deserve punishment. And this sin of evil speaking is committed against man, either in his absence, or in his presence.  
1. In his absence, so it's called detraction and backbiting; of this evil speaking, some reckon six sorts, 1. The publishing of the secret faults of others. 2. The relating of what evil we hear, with increasing and aggravating it. 3. The accusing them of false crimes. 4. The denying of those good things which we know either to be in others, or to be done by them in secret. 5. The diminishing of that good which is manifest. 6. The perverting or turning of good spoken by another, into evil. Others reduce all these to three heads: They say the sin of backbiting or detraction is 1. By uttering things against others, which are false and evil: and that first, when we speak evil of them by accusing them for that which we know is false, and which they never did. Thus Ziba spoke evil of Mephibosheth, by informing David, that he went not out to meet David, 
2 Sam. 16.3  but stayed at home expecting to be made King of Israel. 2 When we speak evil of others upon bare suspicion, slight reports, or any insufficient ground. Thus the Princes of Ammon charged David's servants with deceit, 
2 Sam. 10.3.  and caused them to be abused upon suspicion that they were Spies.  
2 〈◊〉 This sin of Evil speaking by detraction is committed by uttering against others true things after a sinful and evil manner: and that several ways: As 1 In the way of searching into, and blazing of secret infirmities; uncovering that which ingenuous humanity would conceal, and making the house top a pulpit to preach of what was done in the closet: A tale-bearer revealeth secrets, but a man of a faithful spirit concealeth the matter, Prov. 11.13. 2 When we amplify the offences of others beyond their due proportion; when for fifty we set down an hundred, and hold spectacles before faults of a small print, to make them seem greater than they are, representing that as done presumptuously, which was done weakly; or as done unconscionably, which was done carelessly; or as done deliberately, which was done rashly. 3. When we speak good of another, but either lessen or deprave it, as done with a bad intention, in hypocrisy, for bad ends; and so relate the truth, but with wicked, and false insinuations and collections of evil. Thus Doeg spoke the truth to Saul concerning David, but falsely insinuated, that David and the Priests conspired against him. 
1 Sam. 22.9, 10  4. When in speaking of a thing truly, done or spoken, we destroy the sense, and pervert the meaning, Thus the Jews spoke evil of Christ, when they witnessed against him, that he said, He would destroy the Temple, and build it up again in three days.  
3 We may commit this sin of evil speaking against others by detraction, even by others; and that both 1. By suborning those who will accuse and speak evil of them; as Jezabel did against Naboth, and the Jews against Christ, 
Act. 6.11.  and Stephen. And 2. By receiving of evil reports against them from others, when in stead of driving away a backbiting tongue with an angry countenance, 
Prov. 25.23.  as the North wind driveth away rain, we encourage and cherish evil speakers by our receiving what defamations they bring us, still to steal from the good names of others: when though we set not our neighbour's name on fire, yet we stand and gladly warm our hands by it, when we see it set on fire.  
2 The sin of evil speaking may be in his presence, or to his face; and then its either meeking or railing. 1 Mocking is when a disgraceful taunt or gird is given to another; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as Gen. 37.19. the brethren of Joseph scoffingly called him Dreamer; the children, 2 King. 2.23. called Elisha, Baldpate; and so in Babylon, they mock at the Israelites for their Hebrew songs, Psal. 137 2. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Railing is properly when any sin or wickedness is objected, as Murder, Uncleanness, Sedition: Thus Shimei called David a bloody man, and a man of Belial; and the Heathens called the Christians Incestuous enemies to the State, etc.  
The third particular in this first branch, viz. what Michael did forbear to do, is the sinfulness of bringing this Judgement of railing or evil speaking. And this appears,  
1. In regard of God. It's a wickedness eminently injurious to him, it's strictly prohibited by him, Mat. 7.1. Leu. 19.16. Col. 3.8. Eph. 4.3. James 4.11. Severely threatened & punished. 2 Kin 2.32. 
2 Kings 2.23.  It audaciously invades the seat and room of God himself, taking his office out of his hands, who is the Judge of heaven and earth: and from our standing before the judgement seat of Christ, the Apostle argues strongly against the judging of others, Rom. 14.10 Judge nothing (saith the Apostle) before the time. 1 Cor. 4.5. And what hath any man to do to judge another man's servant? and when we speak evil a 'gainst any for his holiness, we most of all speak evil against him who is the Author of that holiness: Yea, this sin of reviling and evil-speaking, is contrary to the course and carriage of God, who approves of the ways of his people, highly esteems of their graces, accepts and rewards their weak endeavours; he pleads for his Saints, acquits them, answers accusations brought against them, and pronounces a righteous sentence upon them: he calls Nathaneel, a true Israelite; Paul, an Elect vessel, etc.  
2. In regard of those who hear these evil speakings. Hearers commonly do both willingly and hurtfully hear others defamed. It damps and destroys in them the love of their Brethren: It's a draught, though of sweet, yet of deadly poison, given in at the ear: It lays a stumbling-block before the blind, by abusing, and falsely, or unduly informing the ignorant, to whom the defamation is reported. It hath separated chief friends.  
3. In regard of the Party who is guilty of evil-speaking: This sin, speaks his madness and folly: so as he may destroy his Neighbour's name, he adventures to damn his own soul: so as he may make others think ill of him whom he hate's, he cares not how deeply he himself incurs the wrath of God: so as he may but kill one by defaming him, he cares not, though in the doing thereof, he destroys thousands by infecting them. He is like one, who will blow in a heap of dust, though thereby he puts out his own eyes: truly said Solomon, Prov. 10.18. He that uttereth slander is a fool. True Religion cannot consist with such a course. If any man seem to be religious, and bridleth not his tongue, that man's Religion is vain. Jam. 1.26. A good man cannot be an evil speaker.  
This sin. of evil-speaking, is the disgrace of the evil-speaker. It's a practice of the Old man, unbeseeming and to be laid off by Christians (that profess new life) as sordid rags, Col. 3.8. An evil-speaker is the Devil's eldest son, he bears his name; his mouth is the Devil's vessel, which he fills with the water of cursing; he is the Devil's tooth (dens Diaboli) to by't men; he is a Pedlar, furnished with wares by the Devil, to vend and put off in the world for him; he scatters perfumes to delight him; 
Detrectore, Diabolo thurisicant. Pera. d. p. 320.  he tells tales to make him merry; he more defiles his own heart and tongue, than his Neighbour's name; he is by some not unfitly compared to a Butcher's Dog, taught by his Master not to touch the good and choice pieces of flesh in the shop, but the filthy offal, or any putrified pieces, he greedily and eagerly devours: by others, to Swine, who if, they come into a Garden, in one part whereof, grow a thousand sweetly fragrant flowers, and in a corner whereof, is laid an heap of dung, delight more to be grovelling in the dung, then smelling on the flowers; or who go not to the flowers to smell, but to root them up. They rake in the faults and infirmities of others, their graces they abhor as much to observe, as they do to imitate; like Owls, in the dark they see, in the sunshine they are blind.  
This evil speaking is a soul-disquieting sin: it wears out, whets out the heart with vexation. Envy the mother of calumny is the saw of the soul: an evil speaker is his own scourge. 
Invidia animae scrra.  Miserable is his life, who placeth his content in another's unhappiness, in stead of his own happiness.  
To conclude, it's a God-provoking sin: punished frequently in this life by defamations, (a payment in its own coin) troubles, law-contentious, loss of estate, and often life; as appears in the death of the 42 children, 
2 King. 2.23  of Shimei, the leprosy of Miriam etc. He who casts up the stones of reproaches, will crack his own crown. But certainly (without repentance) destructive eternally, excluding from the kingdom of God, 1 Cor. 6.10. God will reprove in his wrath, if we reproach with our words. Psal. 50.19, 20. when we have done with our speech, our speech hath not done with us.  
4. In respect of him who is spoken against; evil speaking is a sin of the greatest cruelty; it takes away that which is better than honour, riches, yea life; and such a good which being stolen away, cannot be recompensed, because its worth cannot be estimated: Evil speaking buries the dear and precious name (the throat of the evil speaker being herein an open sepulchre.) At the best, it deals with men as the Ammonites with David's servants, it takes away half their names, cuts their reputation off at the midst; and commonly, they who are defamed in some one respect, are suspected and slighted upon every occasion; one fly mars the whole pot of ointment. And one defamation will be sooner believed, though reported but by one never so unworthy of credit, than a commendation, though confirmed by the joint suffrages of an hundred faithful witnesses. The reviler lives upon man's flesh and blood, as his meat and drink; nay upon something better, the name being better than life. By a good name many have done good after their deaths; by the loss of it, many have been rendered useless while they lived. The former have lived when they were dead; the latter have been dead while they lived. Evil speaking is more cruel than hell, for hell only devours the bad, but the hell of the tongue the good and bad too.  
This for the explication of the first branch, namely what the Archangel did forbear, viz to bring a railing accusation. The second follows to be explained, namely why he did forbear it, he durst not bring it. Wherein, two things are to be opened.  
1. What is meant by his not daring. 2. Why he was not daring.  
1 For the first, The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here expounded by daring, hath a double signification in Scripture; sometimes it signifieth to endure, bear, sustain, or to be able and fit to undertake, undergo such or such a difficulty; and thus it's taken Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mori sustineat. Beza.  5.7. one dare or will endure to die for a good man: and so the, sense will be this, Michael durst not; that is, could not endure, was not able to give a railing accusation. But it more frequently signifieth to be bold, or to dare to do, or to adventure upon a business, as not being dismayed with any dangers. Thus it is taken, Phil. 1.14. Mark. 15.43. John 21.12. And thus it is to be understood in this place, Judas intending that the Archangel durst not be so bold, or was holily afraid to bring against the Devil a railing accusation. And thus the difference between the seducers and the Archangel (by whose contrary practice, the Apostle aggravates the sin of the seducers) will appear more clear and evident. The Apostle telling us, 2 Pet. 2.10. that these bold libertines were presumptuous, and not afraid to speak evil of Dignities. But the Archangel durst not &c.  
2. Why was the Archangel thus far from daring and adventuring? There are three grounds of fear to adventure upon any way, or course propounded to us. 1. A natural desire of our own preservation, causing a dread of any thing which may endanger it: This in itself is no sin, it having been, not only in the holiest men, but in Jesus Christ himself, who prayed, that if it were possible, the Cup of death might pass from him. 2. That corruption of nature, whereby the creature feareth nothing but the smart of punishment, and shuns it only as it is afflictive to sense, not at all as it is offensive to God; the Party thus fearing, having an heart only filled with guilt, and self-accusation, and empty of that faith which worketh by love: Thus the Devils believe and tremble.  
3. That Principle of grace, whereby persons fear sin as its opposite, and displeasing to God, whom they dare not offend; not only because he sets himself against sin, but principally, and in the first place, because sin sets itself against God: This was the holy fear of David, Psalm 119.12. My flesh trembleth because of thee, and I am afraid of thy judgements. First he feared God, and then he stood in awe of his judgements. This is indeed to fear sin as Hell, and not only to fear it for Hell This is that fear commended by Solomon, 
Prov. 16.6.  for causing us to departed from evil; a fear, that proceeds more from sense of duty enjoined, then of danger threatened; and whereby we more respect Gods will, than our own woe: In a word, a fear which therefore is regardful of God's wrath, because it proceeds from a faith which reposeth itself on his mercy.   

OBSERVATIONS  
1. 
Obser. 1.  Purity of affection should accompany Angelical illumination. Michael had the holiness, as well as the wisdom of an Angel: he had not only ability to dispute, but care to keep from sin in disputing. An head full of knowledge, with a heart forward to sin, agree indeed to an Angel, but 'tis an Angel of darkness. An Archangel given over to wickedness is an Archdevil. Great knowledge, without holiness, is but a great tentation; 
Si velles intelligere ut Angelus, quod non potes, cur non vis velle ut Deus, quod potes? Nieremb. de ador. in sp. & ver.  knowledge (saith the Apostle) puffeth up. Sanctity in a Child, is better than all the understanding of Devils. A clean heart, is better than a clear head. If thou desirest (saith one well) to understand like an Angel, why art thou not more desirous to will as doth God. The great Diana of worship in the world, is brain-knowledge, and estimation for an acute and reaching apprehension; whereas holiness is esteemed but as a dull contemptible qualification: but the glory of Michael here in the Text, was to keep himself from sin. It's pity that a good head, and a good heart, should not ever be companions; or that the notional perception of truth, should at any time go along with the practical refusal thereof. Wicked Angels, (or Ministers) who by their Doctrine teach people how to be saved, do by their lives teach God how to damn themselves. If the Lord hath given thee integrity of heart, though thy parts be but mean, bless him, he hath truly shown thee the more excellent way, afforded thee an angelical excellency.  
2. 
Observ. 2.  It's an high commendation then to shun sin, when we are necessitated to converse with sinners. Michael disputes with the Devil, but yet holily, and Angelically. He got no infection from his devilish carriage. The Devil sets upon our blessed Saviour more than once, yet Christ gathered no soil from this unclean spirit. It's a sign of a good constitution, to continue healthful in a bad and infectious air. The truth of grace should show itself, in its care not only to avoid the company of sinners, but the contagion by sinners: Perhaps we cannot shun the former, yet we should, and by holy watchfulness may, escape the other. If we cannot do the wicked good by conversing with them, we must take heed lest they do us hurt. It's a justly suspected goodness, which can only hold up in good company: He, who will then be bad, rather overtakes sin, then is overtaken by it; but he who keeps the spark of holiness alive, in the midst of damps, and quench-coals, 
Psal. 120.5.  though he may with holy David bewail his condition in respect of bad company, yet may he withal rejoice, in the hopes of his own integrity.  
3. 
Observ. 3.  It's our duty to learn this Angelical Lesson, of forbearing to bring railing accusations. To this end, 1. Be much and serious in accusing thy sinful self. In this duty 'tis hard to be severe enough: Put not thy eyes into thy pocket, when thou art alone at home: It's a sign, that they who desire to sacrifice their brethren's names, are (as Pharaoh charged the Israelites) but too idle; I mean, they labour not about their own hearts: every Enemy, by how much the nearer, by so much the more hateful is he to us; our own sins are our nearest, and should be our hatefullest Enemies. 2. Envy not the worth of any: the very word (invidia) envy, may either be derived from looking into, or not looking upon another at all: the envious are guilty of both, they will not look at all upon what is truly excellent; they love to look through and through, when they think they have found any thing culpable; in both respects they are occasioned to be evil-speakers. When they only are on the dark side of the cloud, it's no marvel that they stumble into slanders. 3. Look upon every action of another, with the spectacles of love. The Apostle tells us, that love thinketh, and it is as true, that it speaketh no evil: Malice (we say) never spoke well; it ever makes, if it finds not faults, 
1 Cor. 13.5.  and puts a false gloss, and a wrested interpretation upon the Text of every action; love covers a multitude of faults where they are, malice creates them where they are not. 4. Keep a watch before thy mouth: Pray that thou may●st have God's aid. Resolve with David, before thou interest into any company, not to offend with thy tongue: Check thyself, when thou perceivest thy proneness to offend: Return not evil for evil: Being defamed, entreat: Bless, and curse not: Rom. 12.14. 1 Cor. 4.13. Lock the door of thy lips so fast, that the strongest provocation may never be able to pull it open: Strike not the second blow: Let the Ball of contention go down on thine end: In stead of reviling revilers, commit thy cause to him that judgeth righteously: Herein thou followest Christ. When thou hearest another reviled, be as a Stone-wall, when thou hearest thyself reviled, be as a soft Mudwall; in the former respect, show thy opposition, in the latter thy patience; in the former carry not the Devil in thine ear; in the latter, carry him not in thy tongue. 5. Deal with another's good name, as thou wouldst have him deal with thine, if it comes in his way; they who handle the names of others most rudely, are most delicate when they themselves come to be touched. But nothing is more just with God, then to suffer others to open their mouths against those, who will open their own against their neighbours.  
4. 
Observ. 4.  There is no cowardice in not daring to sin. The lowest of all the holy Angels, hath more magnanimity, than all the presumptuous sinners on earth; yet lo here the chiefest (as some suppose) of all, that heavenly host durst not sin in reviling. True valour stands in the opposing, not in the stooping to sin. It's not magnanimity but madness, to damn thy soul, and to fight with the Lord of hosts: Men of greatest courage in Scripture, have ever been most fearful of sin. David, who had shed the blood of so many thousands, yet waters his bed with tears for his sin: He who had overthrown so many Armies, is himself laid flat by one poor Prophet. Josiah was stouthearted, and yet tender hearted also. The greatest cowardice, is to yield thyself a captive to any lust: The audacious swearer is the coward, not he who fears an oath. The world doth ridiculously voice for valorous, even the great pretenders to valour; I mean, bloody duelists, or single combatants: of all sorts of sinners in the world, these are the truest dastards, in being so excessively fearful of reproaches, who, suspecting they shall be pursued by the report of cowardice, fly, they know not whither; even as far as hell, before they dare look back. They who fight with others, are overcome of their own lusts: They who dare not fight with an enemy, either with tongue or hand, for fear of displeasing God, overcome their lust, which is a greater discovery of valour then to vanquish a city. It is not courage, but foolhardiness, to go boldly to hell, proceeding from an ignorance of danger; sinners therein being like Americans, who press upon the mouth of the Musket, because they know not its force.  
5. The fear of God is the bridle of sin. 
Observe. 5  The not daring to sin, is a preservation against sin. This fear stopped the Archangel from giving the Devil, a railing accusation. This holy fear, made him contemn Satan's reproaches, and will make any to despise all the difficulties of shame and sorrow, which may be met with, in the way of holiness. The greater fear, expels the less; the fearing of him, who can destroy the soul, abolisheth the fear of them, who can only touch the body. If God be our fear, we shall not fear man's fear; he who feareth God, 
Isa. 8 13.  feareth nothing but him; he had rather be mocked for holiness, then damned for sin; he is not like children, that fear an ugly vizard which cannot hurt them, but fear not the fire that may consume them: he is not such a fool, as to be laughed out of his happiness, and to hazard the loss of his soul, because he will not be mocked. Abraham thought, if the fear of God had been in that place, Gen. 20.11. that they would not have slain him for his wife's sake. How (saith Joseph) shall I do this great evil, 
Gen. 39.9.  and sin against God The fear of God (saith Solomon) is, to hate evil: 
Prov. 8.13.  it causing us, not only outwardly to abstain from sin, but inwardly to abhor it; not only binding the hand, but also changing the heart: the fear of man will make us hid, the fear of God even hate sin also. Fear is the daughter of faith, 
Heb. 11.7.  and faith assents to the truth of the word, as promising, and commanding, so threatening. The worth of God's fear, will be known to eternity: That which keeps from sin, keeps from the only evil; they who fear the word, shall not feel the rod. 1 trembled (saith Habakuk) in myself, 
Hab. 3.16.  that I might rest in the day of trouble. If we would not fear with a servile distrustful fear hereafter, 
Timeamus prudenter, ne timeamus inaniter. Aug.  we must fear with an awful childlike fear for the present. If we fear wisely, we shall not fear vainly. In short, we hence learn the true reason of all the wickedness and woe in the world: Had the fear of God been here, sin had not been here, and punishment had been prevented; that which is now woe, had then been watchfulness.  
Thus far in this third part of this verse, of the first (the Negative) branch thereof. Durst not bring against him a railing accusation. The second (the Positive) follows, in these words, But said, The Lord rebuke thee.   

EXPLICATION.  
Two things for the explaining of this second Branch of the third part,  
1. What Michael here intends by the Lords rebuking of Satan?  
2. Why he useth this imprecation, and desires the Lord would rebuke him?  
1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Increpo interminor. Significat increpare cum potestat●. & objurgatione im perare, & ab in cepto deterrere. Justinian. in Jud. Increpando imperare & imp rando increpare. Lap. in 3. Zec. Interdicere, & imperare additis minis. Lor. in loc. Divinum imperium efficax.  For the first, The word Rebuke, in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Vulgar renders it imperet, the Lord rule thee. Beza and Erasmus, increpet, the Lord chide or rebuke thee, and the word signifieth both to charge or command, by way of severe commination, or threatening, to prevent disobedience in the commanded; as also (and most properly) to chide or reprehend, so as a servant is rebuked by his Master, who both by his charging with threats, and chiding or rebuking, shows, as his Authority to command, so his strength and ability to punish, in case the party whom he threats and chides be not deterred from going on in his begun Enterprise. And because the commands, threats, and rebukes of God are not verbal, but efficaciously put forth in their effects; this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here used by Judas, is used by the Evangelist to express the Authority and Power of Christ, in stilling and calming the winds of the sea Matth. 8.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he rebuked the wind: and in casting the Devil out of the possessed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Mark 9.25. He rebuked the foul spirit; and in healing Simous wives mother of the Fever, Luke 4.39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He rebuked the fever. So that this imprecation here used by the Archangel, of rebuking Satan, 1 Presupposeth Satan's bold readiness to oppose, and resolution to overthrow the pleasure of God, unless he were hindered by the force of God's threats and rebukes, and the slavishness of Satan's fear, who forbears and gives over any wicked attempt, merely for fear of punishment, and by a powerful restraint from God. And 2. It more properly intends the Sovereign Authority of God over the highest of wicked creatures, and his power, whereby without any pains, easily, even as by the uttering of a rebuking word, he quells the Devil; yea, the putting forth of his Authority and Power in the kerbing and restraining of that his impudent Malignancy, whereby he resisted the will and pleasure of God concerning the body of Moses.  
To the second, why Michael in this hot contestation with the Devil, interposed this imprecation, or desire of Gods rebuking him. I answer, hereby he expressed 1 his confidence in, 2. Zeal for, 3. Submissiveness to God.  
1. Hereby he would show his confidence, that God was able to maintain that righteous cause wherein he was now employed, viz. his opposing of Satan; the holy Angel manifesting, that he whose will and pleasure it was that the Sepulchre should be concealed, could easily curb and restrain this evil spirit from accomplishing, though he suffered him to attempt the discovery thereof. His carriage herein agrees to his name; for as his name Michael signified, Who is like, or equal to the Lord; so by saying, The Lord rebuke thee, he expressed that Satan's contestations against so great a God, were all but in vain, he being a great and powerful Lord, and the Devil though a wicked and rebellious, yet a weak and timorous slave and underling, the Lord being able to chide all the Devils undertake and contentions into nothing, even with one word or rebuke of his mouth.  
2. Hereby Michael discovered his Zeal for God. Though this holy Angel was not so sinfully hot as to revile Satan, yet was he so holily zealous, as to plead, yea, to imprecate for God. He who was holily patiented in his own, was holily impatient in God's cause and quarrel. He prays not here in his own, but in God's behalf, that the foul mouth which had disputed against, and blasphemed the holy God, might by that God be stopped. Angels are zealous for God's glory. Some think that the name of Seraphim, is therefore given to some of them, for their burning zeal. As God takes the dishonour offered to any of his Angels and Messengers, as offered to himself, so should they more sadly resent the dishonour offered to God, then if it had befallen themselves. 
Deut. 32.35.  Michael here, seeing the Devil's carriage impudently derogating from God's glory, could no longer refrain, but zealously prays, The Lord rebuke thee.  
3. Hereby he shows his holy and humble submissiveness to God, and forbearance to be his own, or his Adversaries Judge; he remits, and refers revenge to God, desiring that God would take up the controversy: The Lord (saith he) rebuke thee. The holy Angel beseeched God to be Mediator between him and the Devil in this disputation: he knew well that vengeance belonged to God. and therefore he desires that God would deal with him, as seemed best to himself: he repays not evil for evil, neither in affection, or expression and speech; God being the righteous Judge, he expects the sentence only from him; who best knew what punishment the Devil deserved, and how to vindicate the glory of his own Name, and from whose hand the Archangel well knew, that the Devil was not able to make an escape. In short, the Devil's sinful opposing of Michael, yea, of God's glory, by contending for the discovery of M●ses Sepulchre, was no warrant for Michael to offend God by expressing any undue desire of revenge; he therefore remits the matter to God's determination, The Lord (saith he) rebuke thee.   

OBSERVATIONS.  
1. Satan's forbearance of, 
Observ. 1  or desisting from any way of wickedness, is purely from God's threatening rebuke, and h●● powerful chiding him. The Archangel saith not, The Lord mend, change, reform thee; but, The Lord hinder, stop, and by his power, effectually rebuke thee. Satan may be driven away from some act of sin, by God's power, not drawn by God's love; like a Dog, he fears the whip, not leathing that which he is compelled to leave. The Devil is held in an everlasting bond of sin; he is wedged and wedded to sin; He sinneth (as it's said, 1 John 3.8) from the beginning; since he began, he never did, nor shall cease from the love, although he may be forced to forbear the outward act of sin: there's in him an utter impotency to any good, nor can he lay down his unholy inclination; he may be curbed, he shall never be changed: It's ever a torment to him, not a delight, to forbear any wickedness; when he besought Christ not to torment him, Luke 8 28. the torment against which he prayed, was that his ejection out of the possessed, whereby he was hindered from doing that hurt which he desired; it being immediately added by the Evangelist, For he (Christ) had commanded the unclean spirit to come out of the man. Satan came to tempt Christ of his own inclination, but he went away by Christ's powerful command. He ceased to molest Job, when he had vexed him, as much as he could obtain leave to do: when he gives over any enterprise, he changeth not his nature, but constrainedly leaveth his exercise: he goes, but 'tis when he can stay no longer, when his Cummission is expired. Every commanded performance or forbearance, is not a sign of grace. That which is incident to the Devil, argues no grace in man. Balaam was forbidden to curse the people of God, and he forbears, but forcedly, against his will. Let not men content themselves with the Devil's obedience. To leave sin for fear of hell, may go along with the love of it more than heaven. When Moses' Parents exposed him to the waters, they loved him as much as (or more then) ever. To leave sin for want of a body to commit it, is not to leave our affection to it; the leaving of sin at our deathbeds, is seldom true; ever suspicious. God loves a living Christian: any one will be a Christian dying. Duties without, must flow from a gracious forwardness within. Join that in thy obedience, which the Devil hath divorced; inward subjection, to outward services. It's one thing to be hindered from, another thing to hate sin. The rebukes of our Superiors, may cause the former, a Principle of inward renovation, can only produce the later. More of this in my former part, p. 491, 492, 497.  
2. 
Observ. 2.  God's power limits Satan's. Though the will of Satan shall never be changed, yet his power is by God often kerbed, when he is most violently running on in any way of opposition to God or man, God can stop, and chide him back; of this also par. 1.442, 447. With what an holy fearlesness may the godly go on in duty! The wicked are willingly serviceable to a Master, who cannot protect them from God's wrath: Oh let us serve him cheerfully, who is able and willing to keep us from the Devil's rage; we see likewise to whom we own our preservation, only to him, who rebukes Devils.  
3. 
Observ. 3.  How easily doth God prevail over his greatest Enemies! 'tis but (as it were) a chiding, and rebuking them, and even in their greatest fury, they are mute, and dare not, cannot quetch: what more easy, then for a Master to give a word of rebuke? a word of God's mouth, is enough to make the Devils tremble; they are all underlings to God, they are before him as nothing: the greatest mountain of worldly strength and opposition, shall be before God but a mountain of chaff. If God do but ari●e, 
Psalm 68.1 Psalm 2.4.  his Enemies are scattered; yea, he who sits in heaven, shall ha●e them in derision; he derides them sitting: the fire doth not so easily consume the stubble, the wind dissipate the smoke, the Rod of iron break in pieces a Potter's vessel, as God overthrows his Enemies. With a word did God make the creature, with a word he moves it, with a word he stops it, with a word he destroys it; in all these, 
Psal. 142.15.  his word (as the Psalmist speaks) runneth very swiftly. How vain are they who think that worldly greatness, their wealth, their strength, their youth, can shield them from the stroke of God's power, whetted with his wrath! The  can get as well through the green grass, as the dry stubble: He who hath but faith enough to believe himself a creature, may be cautioned against Security in sin: The most glistering Monarch, is but a gilded potsherd; in nothing so mad, as to think itself safe, in contending with its maker; nor is it a less excusable folly, to be swallowed up of fear, by reason of the worldly greatness of any of God's Enemies. Who art thou that art afraid of man that shall die, and the Son of man, that shall be made as grass, 
Isa. 51.12.  and forgettest the Lord thy Maker? At the rebuke of God, his, and our Enemies shall flee and fall. How great is that folly, whereby men slight the great God, and fear a silly worm! All the peace and forbearance that God expresseth towards his Enemies, proceeds not from his want of power, but from the greatness of his patience; a strong inducement to us, who are weak worms, to be patiented under injuries, which we cannot repel; since God is so full of forbearance, who is both infinitely provoked by, and infinitely powerful to be avenged of his strongest Enemies.  
4. The holiest persons, 
Observe. 4.  are most offended with practices that oppose God's glory. When Satan dishonours God, the holy Angel cannot refrain from praying that God would rebuke him. Michael doth not only dispute for God, but he desires God to plead for himself: It would have been below Michael, to have been affected with any thing a creature should have said or done, unless the honour of God had been concerned; nothing is little, whereby Gods Name, or man's soul suffers. The more any one knows the excellencies in God, or hath tasted of the love of God, the less can he endure any thing either done or said against God. Angels, who continually behold the beauty of God's face, do most abhor that which doth blemish, disparage it. These sons of God, endure not any thing whereby the honour of their Father suffers. Heaven itself would be no heaven to those glorious Spirits, should they be constrained to behold God's name polluted. No mere man ever had on earth, so clear a glimpse of God's glory as had Moses; nor was ever any so holily impatient, when he apprehended a blemish to be cast upon it. The broken Tables, the Israelites, which this meekest of men caused to be put to the sword, yea, his request that himself might be blotted out of the book of life, rather than any blot should be cast upon God's honour, sufficiently prove, that he who touched it, touched the apple of his eye. How unlike to Angels are they who put up no injuries with such a tame contentedness, as those which are offered to God's name! who never say to any, The Lord rebuke you, but to those who dishonour themselves? yea, are ready to rebuke themselves, whensoever they stumble upon any act of Zeal. Surely, the fire of such men's Zeal is not Angelical and heavenly; but culinary and smoky. What likelihood that they shall ever inhabit the place, that are such strangers to the disposition of Angels?  
5. 
Observ. 5.  It's unsuitable to a gracious temper to recompense evil for evil. Michael here commits his cause, and remits revenge to God; suitable to whose carriage is the command of Scripture against private revenge, Prov. 20.22. Say not thou, I will recompense evil; and Prov. 24.29. Say not, I will do so to him as he hath done to me; I will render to the man according to his work: And Rom. 12.17. Recompense to no man evil for evil: and ver. 19 Avenge not yourselves, but rather give place to wrath. Revenge opposeth the mind of God; and it both disturbs and expels the Spirit which would abide in the soul, and is the Spirit of Peace and Dovelike Meekness; and let's in, and giveth place to the Devil, who is the father and furtherer of War and revenge. It divesteth God of his Office; God alone knows how to punish our enemies without passion and inequality: It makes him, in stead of a Judge, only an Executioner: It takes the sword out of God's hand, and drives him from his dominion. What difference makes it between the party provoking and provoked, save that the last is last in the offence against God? both are equally displeasing to him, whose Law is by both broken; and supposing that our enemy hath deserved to be hated, why hath God deserved to be disobeyed? Nor doth revenge less oppose our own welfare, than God's pleasure. The Devil by this sin bereaves a man of his reason, and (like a bird of prey, which seizing upon a dead Carcase, first pecks out its eyes) he blinds his understanding, and then leads him into what wickedness he pleaseth. By revenge we lose all that good which we might get, even by injuries. Holy patience turns every injury thrown at us, into a precious stone, and makes it an addition to our Crown. 
Qui injuriam patitur, magis dolere debet de peccato injuriantis, quam de injuriâ sibi allatâ.  He who hath received an injury, if wise to improve it, hath received a favour, a reward; and it's against the rule of Justice to return evil for good. What madness is it, because our enemy hath done us wrong, to do ourselves more? because he hath hurt our bodies, to damn our souls? that we may kill our enemy's Ass (his body) to kill our selves? that we may tear his garments to lose our own lives? What unmanly folly is it to hate those in their sickness, or madness, whom we love in their health? to hate those wronging us, whom we would love when they do us good? When our enemies are most unkind, they show more distemper in themselves, than they do hatred to us; and therefore deserve more pity, than opposition. What greater cruelty then to cut and wound one who is dead, I mean Spiritually? What more ridiculous, then because one hath taken a way something from us, therefore to throw away all that is left behind? because he hath stolen away our Cloak, or twenty Pounds, therefore to throw our coat, or whole Inheritance into the sea? When one hath taken from us the cloak of our good name, 
Ridiculum est, odio nocentis innocentiam perdere. Senec.  or a little of our worldly estate, how wild a folly is it therefore to throw away by revenge, the beautiful garment of our Innocency; yea, the inheritance of Heaven? It's ridiculous, for the hatred of him that hurt us, to cast away that which never hurt, will always be helpful to us; and because we are bereft of something which we had, our goods, therefore to throw away all we are, our souls. What madness comparable to that, whereby in our prayers, we daily pour forth curses against, in stead of requests for ourselves? Who would not think him weary of his life, who being struck by one whom he knows to be full of Leprosy and Plague sores, will spend his time in grappling and contending with him again? None can avenge himself upon another without Spiritual defilement and Infection; and (which is most inexcusable) that malice for which he is so much enraged against another, he loves in himself. The empty, transitory, though reproachful expression of his brother, he lays to heart; but the sword of revenge, with which the Devil endeavours to kill him, he contemns and disregards. In a word, what temper is more childish than that of revenge, whereby like children, men desire and delight to strike that thing which hurt them? It's folly to beat the Instrument which wounded us; our wisdom it is, to labour that the wound which is given us may be healed and sanctified: Yea, there is more of brutishness than manliness, when we are kicked to kick again. Nothing more honours a man then the overcoming of revenge. He who can master his own revengeful heart, hath a spirit truly noble, and fit to govern others. Upon David's sparing of Saul, wisely did Saul say thus to David, The Lord hath delivered me into thy hands, 
1 Sam. 24.18, 20  and thou killed'st me not: And now, behold, I know well that thou shalt be King. He only hath something supernatural in Charity, who requites evil with good, who loves his enemies, doth good to them that hate him, wearyeth them with patience, and writes after a heavenly Copy, Matth. 5.14. More of this Part 1. pag. 131, 132.  
6. 
Observe. ult.  The consideration of our having a God to whom we may commit our cause, is the best means to make us patiented under wrongs. Michael was a servant to a great Lord, and to him he appeals, and lays the controversy before him: The Lord rebuke thee. There would be more bearing in the world, were there more believing. Did we look more upon him that is Invisible, we should less regard the evils which we see and feel: Walk before me, (saith God to Abraham) and be perfect. Nothing, either of pleasure or pain, will seem great to him, in whose eye there is this great Lord. The greatest prop in opposition is to have a God to fly unto. The greatest loss for him, shall be made up (again) by him. When David considered that God was his portion, 
Psal. 16.4, 5.  he abhorred to go to other Subterfuges. They who believe they have a God to right them, will not wrong themselves so much as to revenge their own wrongs. God (they know) will do it, as more equally, so more beneficially: And the true reason, why there is no more willingness either to forbear any sin, or to bear any sorrow, is because we think not of this great Lord, so as either to fear, or trust him. They who can call God Father, may with Christ pray concerning their enemies, Forgive them. They who can see heaven opened, and Christ at the right hand, pleading for them, may with Steven, ●ead for their enemies, and pray, Lord, lay not this sin to their charge.    
VER. 10. But these speak evil of those things which they know not: but what they know naturally, as brute beasts, in those things they corrupt themselves. 
IN this verse, our Apostle accommodates and applies the comparison of Michael the Archangel; or further shows wherein the holy and humble carriage of Michael, did make the sin of these Seducers appear more sinful and abomnable. The Angel was a Creature, not only of the greatest created Might and Power, but also of Wisdom and Understanding, and knew what the Devil was, namely, a wicked Creature, and destined by God to eternal perdition; accurately also he understood, that the cause wherein he contended with the Devil, was Just and righteous; he knowing the pleasure and will of God concerning the hiding of Moses his Sepulchre; but these (saith he) speak evil of what (persons and things) they know not; are outrageous though ignorant▪ active, though blind. And this want of due wisdom and understanding, in not knowing what they spoke against, the Apostle illustrates, by showing what that kind of knowledge was which was left in these Seducers; namely, such as was merely brutish and sensual, and such as whereby they corrupted themselves: so that, as they sinned in what they hated and opposed, because they knew it not; so likewise they sinned in what they embraced and loved, because they knew it, but after a natural, beastly manner; viz. for the fatisfying of their sensitive appetites: and our Apostle doth with admirable Artifice subjoin this second, their natural brutish knowledge, to the former, their ignorance; because thereby he amplifies most wisely both those sins mentioned in ver. 8. viz. their defiling the flesh, and despising of dominions: though (as Junius notes) by a hysteron proteron, he amplifies the latter, their despising of dominion, in the first place.  
The words contain principally these two parts: 1. The malicious ignorance of these seducers, in speaking evil of what they knew not. 2. Their sensual knowledge, in corrupting themselves in those things which (like bruit beasts) they knew. In the former they shown themselves no Christians, in the latter scarce men.  
1. Their malicious ignorance, in these words, These speak evil of those things which they know not. Wherein I consider, 1. Their act, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They speak evil, or blaspheme. 2. The object of which they speak evil, and which they blaspheme: Those things which they know not. To the first of these I have before on verse 8, and verse 9, spoken. Of the latter now.  

EXPLICATION.  
Three things here are to be opened.  
1. What the things are which these seducers are here said not to know.  
2. What kind of ignorance, or not knowing of those things it was▪ wherewith they are here charged.  
3. Wherein appears this sin of speaking evil of those things which they knew not.  
For the first of these. Some conceive (as Oecumenius and others) that the things of which these seducers were ignorant, and spoke evil, were sundry Doctrines, and points of faith, and mysteries of Christian Religion. The Doctrines of Christianity surpassed their Reason, nor could they be perceived by the power of nature. These seducers were such, as were ever learning, 
1 Tim. 3.7. 1 Tim. 1.7. Mat. 15.14. Mat. 22.24.  and never able to come to the knowledge of the truth: and having swerved from the faith, turned aside to vain jangling, and desiring to be Teachers of the Law, understood not what they said, nor whereof they affirmed. They were blind leaders of the blind, not knowing the Scriptures. In a word, They consented not to wholesome words, even the words of our Lord Jesus Christ, 
1 Tim. 6.3, 4.  and to the Doctrine which is according to godliness, but were proud, knowing nothing, but doting about questions and strife of words, etc. And particularly, they were ignorant of that main fundamental Gospel truth, viz: that the grace of God teacheth us to deny ungodliness; they holding, that they were by that grace, freed from all holiness of life, and that all were thereby left at liberty to live as they pleased; so that their lusts (like the dust) put out the eyes of their understanding.  
2. Others conceive more probably, that though the Apostle here useth an indefinite expression, in saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those things, yet that he here intends principally, that these seducers were ignorant of the nature, institution, and end of that dominion, those dignities which they so much despised and reviled, verse 8. that they knew not, that Magistracy was appointed by God, and that to continue, even in the time of the Gospel, notwithstanding the liberty which Christ hath purchased for us: In short, that they were ignorant of the great utility and beneficialness of Civil Government, in, and to the world; that it defends justice, opposeth vice, preserves public peace, relieves the oppressed, and is that Tree, under the shadow whereof we quietly, and safely sit, and are sheltered.  
2. For the second, What kind of ignorance it was, with which the Apostle here chargeth the Seducers. There are three sorts of ignorance. 1. An happy and profitable ignorance, viz. not to know those things, the knowledge whereof proves hurtful; thus it had been good for Adam, not to have known evil experimentally. It had been good for the Jews, if they had never known the corrupt and idolatrous fashions of the Heathens; and in some respect, 
2 Pet. 2.21.  it had been good for Apostates, if they had never known the way of righteousness. 2. There is a knowledge of mere and simple negation; as Christ knew not the day of judgement, and as illiterate Mechanics, know not sundry Arts and Sciences, as Physic, Astronomy, and this is without sin. 3. There is an ignorance of evil dosposition, and this is twofold. 1. Of frailty, when we are ignorant, and naturally indisposed to the knowledge of those things which we ought to know; but yet we are holily sorrowful for it, mourn under it, and pray against it. Thus even the godly are ignorant. 2. Ignorance of evil disposition may be supine, gross, or affected; when men like themselves well enough in their ignorance, and their ignorance in in themselves; and this is not only non profligata, an ignorance not fought against and opposed, but also affectata, affected and loved, by men who refuse instruction, that so they may sin the more freely, and prosecute evil the more without controlment. This sort of ignorance, is not barely nescire, a nescience, 
Non est consequens, ut continuò erret, quisquis aliquid nescit; sed quisquis se existimat scire quod nescit. Aug. c. 17. Enchir. Psal. 82.5. Isa. 44.18.  and not knowing either of the things which we are enjoined & bound to know; but a noll. soire, a conceited, contracted, contented ignorance, which thinks it knows what it knows not, and desires to unlearn what it knows; the former is the cause of sin, but of the latter, sin is the cause; that ignorance, whereby men desire not the knowledge of the ways of God, know not (as the Psalmist speaks) nor will understand, but walk on in darkness. In brief, this ignorance wherewith our Apostle chargeth these seducers, is not only that quâ nesciunt, whereby they discern not; but quâ respuunt, whereby they despise things needful to be known; approve not the things that are excellent, delight in error, quarrel with, and resist the truth, and (as Peter speaks of this very sort of men) are willingly ignorant. Rom. 1.28. 
2 Pet. 3.5.  the Heathen are said not to like to acknowledge God; their blindness was natural, and they did also voluntarily choose their superstition, before the knowledge of God.  
3. Briefly for the third, Wherein appears the sinfulness of their speaking evil of those things which they knew not.  
1. It's a sin discovering the grossest folly. Not to understand, is a man's infirmity, but to speak what, and evilly of what he understands not, is his folly. If folly be discovered in speaking much, even of what we know; more is it manifested in speaking any thing of what we know not. If an ignorant speaker, much more is an ignorant reviler his own Enemy; he shoots up arrows, which for aught he knows, may fall upon his own pate; he speaks that in his fury, which he cannot unsay, and for which he may be undone in his sobriety: He that answereth a matter before he hears it, 
Prov. 18.13. Prov. 16.23.  it is a folly and a shame unto him. The heart of the wise teacheth his mouth.  
2. To speak evil of what we know not, is greatest injustice. If he speaks unjustly, who utters what is good and just, in a cause which he knows not, because its more by hap (as they say) then by honesty; how much greater is his injustice, who speaks that which is evil and unjust, of what he knows not. It's unjust to speak evil of any, (without a call) though we do know it; much more when we do not know it. How unequal is it, that another should suffer for my ignorance, much more from myself! its the happiness of him who suffers, but the sin of him who offers the injury, that the former hath no fault, but the ignorance of the latter. Though David will ever be reckoned among good men, yet his act of ignorant censuring Mophibosheth, (unheard Mephibosheth!) will ever be reckoned among his unjust actions. The like may be said of Potiphars doing evil to Joseph, before he knew his cause; and Elie's censuring of Hanna for drunkenness, before he heard her.  
3. To speak evil of what we know not, argues the height of malice; he may be malicious, who speaks the evil he knows; much more he, who utters that which he knows not. It's from want of love, to discover the sin we find in another, but it's the excess of malice, to make that sin, which we could not find. If love makes us believe that good, 
1 Cor. 13.7  which we know not in another; then must it be malice, which makes us believe and report that evil, of which we are ignorant. To conclude, It's a malicious rejoicing in evil, to delight in uttering an evil, 
1 Cor. 13.6.  which we really behold in another: But how great a pleasure doth he take in another's evil, who rejoiceth in his very fancying, and imagining of that evil against another, which he frames in his own thoughts!  
4. To speak evil of what we know not, discovers impudence in wickedness, and a sinful immodesty, as well as maliciousness: such an evil speaking, argues that a man hath sinned away shame, as well as love: What greater impudence, then for a man to outface at once the common observation of hearers, who haply can contradict foolish slander, and also the danger that false accusation incurs among men; yea, conscience checking, and representing God himself, both observing and threatening ignorant and evil speaking.   

OBSERVATIONS.  
1. None are so ready to speak as the ignorant. 
Observ. 1.  They who know least, speak most, and oftenest. 
In multiloquinm, stultiloquium Eceles. 10.14. and 5.3.  A fool is hardly discerned, when silent; his picture is best taken, when he is speaking; If he holds his peace, he is accounted wise; he is (by Solomon) called, a prating fool: A sool, saith he, is full of words, and is known thereby; empty vessels sound. A wise man hath something to do before he speaks, and besides speaking; namely, to consider, and let down the Bucket of his tongue, into the Well of his reason, before he pour forth words. A fools work is only to speak, no wonder then if he doth it with greater speed than a wiser person; and if he (like Jacob, in his hasty providing of meat for his father) more suddenly presents the Hearer with a kid of the Goats, than another shall with Venison; and more easily brings what comes next hand, and is at the tongues end, than another doth that for which he hath laboured: and yet deluded Hearers, to whom such a Present of empty words is tendered, commonly (like blind Isaac) bless, and applaud the bringers thereof, sooner, and more than those, whose words are more weighty, and prepared with greater pains. Their backwardness to learn of others, hath made them so forward to teach others; and because they were fruitless Scholars, they are forward, and fruitless Teachers: And yet these empty speakers, so as they may be commended by the ignorant for knowing, 
Ja●. 1.19. 2 Sam. 18.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Inter proverbia Nazianani. In dolio discere fig●●inam. 1 Tun. 3.2. 1 Tim. 4 13.  care not though they be condemned by those who are knowing, for ignorant. It's good counsel of the Apostle, to be slow to speak, and to take heed of coveting (with Ahimaas) to be Messengers, before we have tidings ready; and with the empty and ambitious Bramble, of desiring to be erected over others, as their instructers, when, having never been instructed, we can administer nothing to the Hearer, but fruitless words, empty leaves, and unsavoury discourses. The faulty in this kind, may well give good measure, for they give but had weight, and may sell that cheap, which costs them nothing. It's inverted order, to be Teachers before we are Scholars. The Apostle commands that a Bishop be not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, a Teacher; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fit, or meet, or apt to teach; and that he attend to reading, as well as speaking. As without the blessing of God, no means are prevalent; so without the use of means, no blessing can be expected. It's only suitable, that his tongue should be the pen of a ready writer, whose heart hath first been enditing a good matter. 
Psal 45.1.  Nor should the Hearer be less careful to discern, than the Speaker is to indite a good matter. How few Hearers have we, that can yet difference between matter and words; it sufficeth the most, if the hour be filled up with an empty noise, without any solid instruction; how rare is it to find (though we run to and fro in the streets of London) a man (I mean) in understanding. 
Prov. 18.15.   
2. 
Observ. 2.  Ignorance is the cause of opposing the ways of God. [They speak evil (saith the Apostle) of those things which they know not.] The opposing and crucifying of Christ himself, proceeded from ignorance: Had they known, (saith the Apostle) they would not have crucified the Lord of glory. 1 Cor. 2 8. I wots that through ignorance (saith Peter to the Jews) ye did it, speaking concerning the killing the Prince of Life, Acts 3.15, 17. Christ himself testifies of his Murderers, that they knew not what they did. And these things (saith Christ, speaking of the unkindness and cruelties of sinners against his servants) will they do unto you, because they have not known the Father, nor me, John 16.3. 
John 4.10.  If thou knewest (saith Christ to that poor Samaritane) the gift of God, and who it is that saith to thee, give me drink, then wouldst thou have asked of him, and he would have given thee living water. The reason why those profane ones refused God's service, Job 21.14, 15. and asked what profit, they should have if they prayed to him, is plainly employed to be their ignorance; they desired not the knowledge of his ways, and Who (say they) is the Almighty? etc. The reason why the Heathen did not call upon God, Psalm 79.6. is said to be this, they knew him not. Rom. 3.11. There is none that understandeth, that seeketh after God. Ignorance made the Gentiles strangers from the life of God, Eph. 4.18. It's a sin which never went single, it ever walks in company, and is an inlet to all impiety. Although the prayer of Christ for his ignorant Enemies, showed that God might take occasion from their ignorance to forgive them; yet doth it also plainly imply, that the sin to be forgiven them, took its rise from their ignorance, their doing, was from their not knowing what they did. An unregenerate man's practice is, 
Insipientes in peccato intelligentes in supplicio.  a fashioning himself according to lusts in his ignorance, 1 Pet. 1.14.  
Did men either see the deformity of sin, or the beauty of holiness, they would neither delight in the former, nor dislike the latter: when there is no knowledge of God in the land, there's neither truth, nor mercy, 
Hos. 4 1.2.  but swearing, lying, kill, stealing, committing adultery, etc. The foundation of obedience, must be laid in knowledge, which (in a sort) is the root of other graces, 2 Pet. 1, 2. Grace be multiplied unto you, through the knowledge of God. See also ver. 3. The will and affections, are led by the understanding, which sits at the stern in the soul: all the sins of the people, are called errors, Heb. 9 7. As Eve, so others since, are drawn to sin, by being deceived, 1. Tim. 2.14.  
The first work of grace, is to reform the understanding, Rom. 12.2. Be ye changed, by the renewing of your mind. And Col. 3.10. The new man is renewed in knowledge. The imaginationsand thoughts of the mind, are by the Apostle called (2 Cor. 10.4, 5.) those strong holds, and high things exalted against the knowledge, and to be subdued to the obedience of Christ. How dangerous then is ignorance! He who wanteth the right knowledge of God, is still under the dominion of Satan, who is called, Eph. 6.12. the Ruler of the darkness of this world. This Ruler of darkness, takes up his Throne in dark hearts; none are turned off the Ladder, but such whom he first blinds. I send thee (saith Christ to Paul) to turn them from darkness to light, and from the power of Satan unto God. Acts 26.18. Ignorance is the beaten path to hell, My people perish for want of knowledge, Hos. 4.6. Whomsoever God will have to be saved, he will bring to the knowledge of the truth. 1 Tim. 2.4. They who have not known Gods ways, 
P●al. 95.10, 11  shall never (if we may believe God swearing) enter into his rest. Foolish are they who boast of their good minds and meanings, 
Concerning Knowledge, s●e Part 1. p. 383, 384.  and yet continue ignorant; Without knowledge, the mind is not good. Prov. 19.2. Many cry up practice and good meaning, to cry down knowledge; ignorant devotion, is but feet without eyes, which the farther and faster they carry us, the greater is our deviation and danger.  
To conclude this point: How excellent is every way of God, of which only ignorant ones speak evil! besides the ignorant, heavenly learning hath no Enemy. Thre's none who know it, (as we say of some men) but love it: All the children of wisdom justify her, 
Matth. 11.19  nor was she ever condemned, but by those who never would hear what she could say for herself. How patiented should every Saint be under all the reproaches which they meet with for holiness, from blind sinners, whose tongues are in this no slander! A blind man cannot judge of colours. Much more deserve they our pity and prayers for their want of eyes, than our wrath for their abusing their tongues. Let all our revenge be, to labour to make them know and speak better. He who strikes his friend in the dark, will be most offended with himself when the light discovers his mistaken unkindness.  
3. How great is the sin of speaking evil of those things, 
Observ. 3  the worth whereof we do know! If to speak ignorantly and evilly against what is good, be a sin; then to speak knowingly and evilly against it, must needs be a greater sin. If they may sin who think they do God service in speaking against a person; how heinous is their sin, who know that they do God dis-service, and the Devil service in such speaking? All sin against Light, especially reviling against Light, borders upon the sin against the Holy Ghost, and adventures to make too near an approach unto it. To speak evil even of what is not good, may be bad; to speak evil of what is good, is worse; to speak evil of what is good, though we know it to be so, is much worse, and within one step of speaking evil against it, because we know it to be so. Such sins more stupefy and benumb the conscience then do others, and keep it from sensibleness; and therefore it will want a deeper wound (and possibly such an one as shall never be cured) to make it sensible. How deservedly solicitous therefore was holy David in his Prayer, 
Psal. 19.13.  to be kept from sins of Contumacy and Presumption! sins, which as they are more ordinarily committed in days of light and much knowledge, so can they not be committed at so easy and cheap a rate, as may those which are caused by ignorance.  
4. 
Observ. 4.  We should speak against known evils, and for what we know to be good. If the wicked fear not to speak evil of the good which they know not, how unsuitable is it for Saints to be afraid to speak against those evils which they know to be such? As it is a sinful forwardness to speak, at any time, of the things which we know not; so it's (oft) sinful backwardness, not to speak the things which we do know: Knowing (saith the Apostle) the terror of the Lord, 
2 Cor. 5.11.  we persuade men. We speak that we do know, and testify that we have seen, saith Christ, Joh. 3.11. Shall not sinners forbear to revile holiness, and shall others refrain to withstand impiety? How inexcusable is it, that ignorance should be more active in a wrong, than knowledge in a right way! When men oppose holiness, they fight without eyes; and shall light produce lukewarmness? What a shame is it, that Satan should have more Confessors and Martyrs, than Jesus Christ! If sin and error fears no colours, and covets no corners, should Grace and Truth do either? the fool hardiness of sinners, may justly reprove the faintness of Saints. It's our duty to be valiant for the Truth, and to give the glory of God reparations (as it were) by wiping off the blemishes cast upon it by foolish and ignorant men. When we have upon grounded deliberation chosen our Love, we should zealously express the love of our choice. Sinners (as they say of young men's thoughts of old) think that Saints are foolish, but Saints know that sinners are so. Let not their prosecution of sin, be more zealous than thy reprehension of it▪ nor their opposition of any way of God be more hot than thy contention for it: Let thy fire have more purity than theirs, but let it not be inferior in its fervour. The Christians Serpent must not devour his Dove. How good a Master do the godly serve, who requires no duty but such as he warrants in, and rewards after the doing! Satan's servants are sceptics, and he puts them upon such employments, in the doing whereof they cannot know they do well; and afterward they shall know they have done ill, and that to their cost.  
5. Corrupt affections blear and darken the judgement. 
Observ. 3.  These Seducers hated the ways of God, and deilghted to oppose them; and therefore they did not, would not know them. He who will be disobedient in heart, shall soon have a dull head. They who love sin, will leave the Truth. Lust opposeth the entrance of the Light. Repentance makes men acknowledge the Truth, 2 Tim. 2.25. Every one who doth evil, hateth the light, John 3.20. Men love not to study such Truths as will hinder them (being known) from going on in some gainful wickedness. It's from unrighteousness, that men imprison Truths. They who thought the believing of the Resurrection would hinder their course in sin, 
Prov. 28.5.  taught that the Resurrection was past, 2 Tim. 2.18. Lust perverts Light, and makes men, in stead of bringing their hearts and lives to the Scripture, to bring, to draw the Scripture, by carnal, and wittily wicked distinctions and evasions, to both. Knowledge is the mother of Obedience, and Obedience the nurse of Knowledge; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the former breeds the latter, and the latter feeds the former. Of this largely before Part 1. pag. 616, 617, etc. 
Observe. 6. Qui prius quam chord as exploraverit, omnes simul inconcinnè percutit, absonum et absurdum strepitum reddit; sic judex qui singulas li●ga torum causas non pulsavis, nec audivit, stultam planè & absurdam sententiam pronuntiet necesse est. Petrarc.   
6. It's our duty to forbear speaking against any thing which we understand not. He that answereth a matter (saith Solomon) before he heareth it, it is folly and shame to him, Prov. 18.13: As men are not to be commended, so neither to be condemned before the knowledge of their cause. As he causeth an harsh and unmusical sound, who strikes and plays upon the strings of an Instrument before he hath tried and tuned them; so he must needs pass a foolish and absurd Sentence upon any cause, who passeth that Sentence, before he hath seriously heard and weighed the cause to which he speaks. Herein Eli manifested his fault and folly, 1 Sam. 1.14. rashly and weakly charging Hanna with Drunkenness. Thus also David discovered his folly in giving credit to the information of flattering and falsehearted Ziba, against good Mephib●sheth, 
2 Sam. 16.3, 4.  before he had heard what Mephib●sheth could allege for himself. Potiphar likewise shown himself as unjust, as his wife shown herself unchaste, by an overhasty heeding of his wives false and forged accusation against righteous Joseph. 
Gen. 39.19, 20  To these may be added, the ignorant censure of those Scoffers who derided the Apostles, filled with the Holy Ghost, as if filled with new wine. 

Inter tri●icum & lolium, quamd●u herba est & nondum ●u●mus venit ad sp●cam, grandis similitudo eft, & in disceruendo, aut nulla, aut perdifficilis distan●ia. Praemon●t ergo Dominus ne u●i quid ambignum est, cito sententiam proferamus, sed Deo judici terminum reservemus. Hieron.  
Ut nobis exemplum proponat ne m●la hominum, ante praesumamus credere, quam probare, Gr. Mor. l. 19 c. 23.   Doubtful cases are to be exempted from our censure. [The wheat and courser grain (saith Hierom) are so like to one another, when newly come up, and before the stalk comes to the ear, that there's no judging between them, and therefore the Lord by commanding that both should be let alone till the Harvest, admonisheth as that we should not judge of doubtful things, but refer them to the judgement of God.] Even God himself, who clearly discerns the secrets of the heart, and needs not examine any cause for his own information, determines not by sentence, till after examination, that so he might teach us by his example the method of judging, Gen. 18.21. Which is to know, before we censure. They who to make show of what they have not (a quick understanding, and nimble apprehension) will take off a speaker in the midst of his relation, and make as if they knew all the rest of his speech which is to follow; and others, who though they will hear the whole speech out, yet not clearly understanding it, scorn to have it repeated again, lest they might be thought slow of apprehension; by their foolish and ill accommodated answers, do often grossly bewray their ignorance and folly. And this speaking of any thing ignorantly, should principally be avoided by Magistrates and Ministers. By Magistrates, because their passing of a sudden and overhasty answer is accompanied with the hurt of others, and withal, by so much the more should they take heed of this folly, because when they have once passed (though a rash and unjust) sentence; 
Vid. Cartw. in Prov. 18.13.  yet so great a regard must be had (forsooth) to their Honours (by themselves already dishonoured) that seldom or never will they be induced to retract or recall any unrighteous censure, when once they have uttered it. Which sinful distemper appeared not only in those Heathen Governors, 
* In their censuring of John and Christ.  Herod and Pilate, but in that holy man David in the case of Mephibosheth. By Ministers likewise should this speaking ignorantly and doubtfully of anything, be avoided, whose work being to direct souls, and that through greatest dangers, to the obtaining of greatest happiness; they cannot be blind Leaders and ignorant Teachers, without the infinite hazard of their followers. How unlike are they, who will be Teachers, before they themselves have been taught, and Affirmers of what they understand not, to him who spoke only what he knew, 
Joh. 3.11.32.  and testified only what he saw and heard.  
Thus of the first part of this verse, their malicious and unchristian ignorance, They speak evil of what they know not. The second follows, their sensual knowledge, What they know naturally, as brute Beasts, in those things they corrupt themselves.  
In which words two things are mainly considerable, 

1. The sensuality of their apprehensions.  
2. Of their Conversations, Or 

1. The kind or nature of their knowledge, What they know naturally as brute Beasts.  
2. The effect of that their knowledge, In those things they corrupt themselves.      
The first is 1. Propounded and specified; in these words, What they know naturally.  
2. Expounded by, and compared to the knowledge of the brute Beasts, as brute Beasts.   

EXPLICATION.  
Three things here require Explication in this second part of the verse.  
1 What the Apostle here intends by knowing naturally?  
2 Why he compares them for this knowing naturally, to brute Beasts?  
3. In what respect by this knowing naturally as brute beasts, 
Naturaliter nôrunt; i.e. ipsâ duce naturâ, nullo adhibito Magistro.  sunt ea quae sensu percipiuntur tactu, viz. & gustu. Justinian. in loc. Naturaliter, solis sensibus, absque judicio rationis, ac si essent bruta animalia, cognoscunt. viz. quae pertinent ad appetitum sensitivum qualia sunt ●●tus, ●●bus, somnus, veneris usus. Gerh. in ●et. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oecum, Scire naturaliter, est scire non consilio ullo, non ratione hu●nanâ, non Spiritus Divini luce, sed caeco naturae impetu, & heliu●no more. Junius in loc.  they are said to corrupt themselves.  
1. For the first. By this knowing naturally (in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is to be understood, a knowing only by the guidance of Nature, merely by their senses, by touching, tasting, seeing, etc. a knowing whether a thing please sense, or no, without any other Teaching, or any judgement and reason at all: and it respects those things which belong to the sensitive appetite, as meat, drink, sleep, etc. and hence it might possibly come to pass, that Gagneius conjectured, though without ground, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they know, is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they desire, or have an appetite. This word [Naturally] is opposed to reason and judgement; these sensual persons only knew things, as carried to their outward senses. The force of nature only ruled them: reason never guided them. O●cumenius expresseth it very aptly; Whatever (saith he) with natural force or desire, without putting difference, as irrational creatures, they know, they violently follow, as lustful horses or swine. Junius explains it thus, To know naturally, is to know without counsel, humane reason, or the light of God's Spirit, and with the blind force of nature, and bestial motion, only following natural appetite, and outward senses.  
2. The Apostle doth exegetically explain by an apt comparison, what he intends by this knowing naturally; he saith they know things as brute Beasts, in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brute, signifies either mute, or irrational and brute, either without speech, 
Act. 25.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praeter rationem, sine ratione. Animantia rationis expertia. Bez. Animalia muta Vulg. O mutis quoque piscibus, donatura cygni si libeat sonum. Horat.  or without reason. There being no irrational Creature but is also mute; that is, though not without a voice (so as fish are said more properly to be mute) yet without speech, which none but man useth naturally. Now this knowledge which belongs to brute Beasts, is that which arifeth from the instinct of nature, consisting in the senses, and by the benefit of it, brute Beasts discern between the food which is suitable, and that which is unfit, between that which is beneficial, and that which is hurtful; unto which is joined a natural appetite toward such things as tend to their preservation. Of this knowledge speaks the Scripture, Isai. 1.3. The Ox knows his Owner, and the Ass his Master's crib. And Psal. 104.21. The young Lions roar after their Prey, and seek their meat from God, etc. And ver. 27. They wait upon thee, that thou mayest give them their meat in due season. That thou givest them they gather, thou openest thy hand and they are filled with good. And Job 29.8. The range of the mountains is the pasture of the wild Ass, and he searcheth after every green thing. And ver. 29. The Eagle abideth on the rock, etc. and from thence she seethe the prey: And Chap. 40.15. Behemoth eateth grass as an Ox: ver. 20. The mountains bring him food: yea, Prov 30.25 The aunts prepare their meat in the summer.  
And by this knowledge of irrational creatures is that of these sensualists here by Judas set forth, for sundry Reasons.  
1. In their knowledge of things naturally; they desired sensual objects violently and impetuously. They laboured not for them with an holy submissiveness to, and dependence upon God; but followed them with a brutish fierceness: They were like the Lion roaring after his prey; when they see what they love, there's no holding them in, with the reins either of Reason or Religion: they ran greedily after reward, subverted whole houses, and taught any error for filthy lucre's sake. Tit. 1.11. They were greedy dogs.  
2 They received no enjoyments thankfully, not considering the giver; they drank of the river, taking no notice of the fountain; filling their vessel with it, and then turning their backs upon it. They received gifts, but regarded not the hand which bestowed them. Their bellies were filled with treasures (to them) hidden. Like swine feeding on acorns, which though they fall upon their heads, never make them look up to the tree from which they come: When God opened his hand, they shut their hearts; denying the tribute of praises which God expects for all his blessings.  
3 They pleased themselves with the gifts solely, never regarding the love of the giver. Beasts care not with what affection any thing is given to them, so as they have the thing which they want. These sensualists desired not that the gifts which they enjoyed might be turned into mercies: not considering that the love of God is the fullness of every enjoyment: in this, worse than some beasts, who suspect a snare when provision is plentifullest. These never caring whether the heart of God were toward them or no, so as his hand were opened; and using the gifts of a Creator, not regarding the affection of a Father; not questioning whether their provisions were bestowed upon them as children, with love; or whether as condemned prisoners, to keep life in them against the day of execution: and in short (like beasts) as the Apostle saith, 2 Pet. 2.12. they were made to be destroyed: they so knew these sensitive objects, as not knowing whether they were fatted by them for slaughter.  
4 They knew these things so brutishly, as not to know how to improve them: they cared not to be fitted by them for service. Brute beasts only live to eat: and so these made their sensual pleasures the end of their living, never referring them to glory-ends; not making them vehicula, chariets, to carry them faster, and to raise them up higher to God in a way of love and duty; but vincula, bonds, to keep and bind them down to the satisfaction of sense. They used not their comforts as wings, to make their thoughts and affections mount up to heaven; but as birdlime to their wings, and hindrances from all heavenly both desires and services.  
5 They knew no measure in the using of these things: They (like swine) wallowed over head & ears in the mud of sensual enjoyments, being themselves gulfs of them, & ingulphing themselves in them; and not tasting them, but even bursting with them. Like some horses, they had rather break their wind, than their draught: Their hearts were overcharged with surfeiting, Luke 21.34. They ran to excess of riot. In stead of cheering, they clogged nature, turning Christianity into Epicurism; they made their belly their God, and they served it, Rom. 16.18. Phil. 3.19. Their sensual appetites were boundless and unlimited; they rather pampered, then fed themselves.  
6. They so brutishly knew these things, as not to know instruction or any restraint: growing untamed and impatient of the yoke, like a back-sliding heifer; they would not endure admonition: And he (saith Solomon) who hateth reproof, is brutish. Like Jesurun, 
Prov. 9.8 Deut. 32.15  they waxed fat and kicked. Hence they despised and opposed all dominion and government, like the wild ass, 
J●r 2.24. Hos. 8.9.  which snuffing up the wind, is not to be catched. A brute beast fed to the full endureth not to be beaten; these seducers resisted the truth which opposed their lusts, 2 Tim. 3.8. and quarrelled with the word of life: like brute beasts, which though never so sick, will strike at those who let them blood, or give them the wholsomest drink. It was as easy to catch an hare with a tabret, as to make them hear reproof in their sensual enjoyments. They who are in an harvest of worldly pleasures, commonly have harvest-eares, not at leisure to hear what may regulate them in their sensual prosecutions.  
7 They knew these things so brutishly, as never to consider of a removal of them, or the approach of the hatchet: they were sensually secure, like the beast, feeding themselves without fear; they mocked at the denunciations of judgement, as Peter speaks, 2 Pet. 3. drinking away sorrow; like the old world, eating and drinking, though the flood were approaching, and never considering that their wine was soon to be turned into water.  
8. They so brutishly knew these things, as not to know how to part with them: A beast knows no other woe, but want of provender; nor sensualists any other penalty, but the parting with sensual objects: These never learn with Paul, how to want, and how to abound; or with Job, to bless God when taking away, as well as giving. They so addict themselves to sensitive delights, that they cannot be without them; and so are they fastened to them, and their heart so set upon them, that the pulling them away, is the pulling off their very flesh. When they enjoy them, they are so secure, as if God could never remove them: when they want them, they are so impatient, as if God could never restore them.  
For the Third branch of Explication, 
Branch 3 of Explicat.  viz. In what respect by their knowing naturally, they are here said to corrupt themselves. The words [corrupt themselves] are contained in that one word in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies properly so to spoil and deprave or mar a thing, as that it loseth its former worth and excellency, or is unfit for that use to which it should be employed: And among profane Writers it's often used to note the violating and abusing of the body by unchastity; and so it's commonly said, that a Virgin, or her Virginity is corrupted or violated. And thus Epiphanius understands it in this place, who saith, 
Juvenis corruptor, Virgo corrupta.  that the Spirit of God by Judas shows these Seducers to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, corrupted, and corrupters, in respect of their lasciviousness. But the Scriptures use the word to express any other kind of violation or abuse of a thing. So 1 Cor. 15.33. Evil words corrupt good manners. And Ephes. 4.22. the old man is said to be corrupted, according to deceitful lusts. And 2 Cor. 11.3. the Apostle useth it to express the corruption of the mind, etc. And in this more large sense I take it in this place; as noting not only bodily, but even spiritual, and eternal corruption. And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includes that other word, themselves; it being not altogether of the passive form, but of the active and passive together, answering to the Hebrew Conjugation Hithpael, which notes the action of any one toward, or upon himself. And this the Apostle Peter plainly expresseth 2 Pet. 2.12. when he saith, that they utterly perish in their own corruption; they rush into their own ruin, and go of themselves headlong to destruction, as the Fish or Mouse (seeing the bait) into the net or trap, 
Vide Junium in loc.  and then more and more by sin intwisting and entangling themselves to an utter overthrow and perdition.  
And more particularly, by their sensual knowledge of carnal objects, they incurred a fourfold corruption:  
1. They corrupted themselves with a natural corruption; in bringing upon their bodies sundry kinds of Diseases, by their Luxury and intemperance, making themselves old before their time, and hastening their death. As Vermin and Mice haunt those places where there is much food; 
Immodicis brevis est aetas. et rara senectus.  so Diseases abound in those bodies which are used, or rather abused to excess of Riot. More (saith one) are drowned in the cup then in the sea: and Gluttons are said to dig their graves with their teeth.  
2. They corrupted themselves with a civil corruption. Overthrowing their Families, and wasting their substance to the maintaining of their intemperance, bringing themselves to a morsel of bread. Sensual and intemperate persons, swallow their estates down their throats; The Drunkand and the Glutton shall come to poverty. 
Prov. 23.21.  Diogenes once said of a Drunkard, whose house was to be sold, I thought he would ere long vomit up his house, alluding to his vomiting in Drunkenness. The Prodigal wasted his portion upon harlots. These corrupters are worse than Infidels, nay beasts, who by the light of nature provide for their young.  
3. They corrupted themselves inwardly and Spiritually. And that, 1. By clouding their reason and understanding; Drunkenness being (as one wittily saith) an interregnum of the mind; which for the present loseth the use of reason, whereby a man should be governed. Many have drunk away their wit and wealth too. When Wine gets in, wit (we say) goes out. Wise men are seldom excessive. 
Anima sicca, anima sapientissima.  Hos. 4.11. Wine and women take away the heart. 2. By hindering the Spiritual, and Heavenly, and Supernatural actings of the soul, making it unfit for holy Services, Prayer, Hearing, Meditation, etc. Hence the Apostle opposeth the being drunk with Wine, to the being filled with the Holy Ghost. Excess in sensual, hinders Spiritual pleasures. Hence it was a good rule of Ambrose, So to rise from Table, as to be fit for Prayer. How can he have his heart in Heaven, who (as they say of the fish called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Ass fish) hath it in his belly. Grace is starved, while the flesh is pampered. Meat is to be used as our Medicine. Feasting days are soul-starving days, and Easting days are soul fatting days.  
4. They corrupted themselves eternally. Destroying themselves soul and body, by the loss of those Pleasures at Gods right hand, 
Psal. 16. ult.  to which here in this life they preferred the pleasures of sin for a season. Sweetly bitter pleasures! sweet in the , bitter in the stomach; bitter to soul and body for ever! How will a fatted Glutton fry in Hell! How dismal a retribution will a River of brimstone be for a cup of Wine! 
1 Cor. 6.10.  Drunkards are in the catalogue of the excluded from the Kingdom of God. They who are here drowned in profuseness, shall hereafter be drowned in Perdition; yea, here they begin to be so.   

OBSERVATIONS  
1. 
Observe. 1. Cognitio sui intellectue, licet praestantior sit, quâ vis cognitione brutorum, referunt eam ad exercitium operum sensualium. Ut satisfaciant appetitionibus carnalibus. Lor. in loc.  How great a confusion and disorder hath sin made in this little world, man! He whose reason was once wholly subjugated to God, and whose appetite was guided by, and submissive to his reason, hath now an understanding which hath cast off the Government of God, and an appetite which hath cast off the guidance of his understanding. In the state of Innocency, the sensitive appetite of man, was ruled by the Golden Sceptre of Reason; the sensitive Powers were not factious, but were willingly subject to the Higher Powers, to the intectuals. The first bubblings of the soul (as one saith) were pure and crystalline, and streamed out freely, without any murmuring or foaming; but now, alas! the soul is full of insurrections. The Master waits, and the servant is Master. The knowledge of the understanding is made a Vassal to this natural knowledge. That leading faculty in a man, his understanding, is now a Page to wait upon the sensual appetite, or the knowledge of the senses; and all the contrivances and inventions of the former, are referred to the service of the latter. The Master doth not now lead his horse, but the horse drags and hurries the Master, even as a beast sometimes draws a condemned Malefactor to the place of Execution. All the confusions we see in the world, are but derivations from this. Reason easts off Religion, and then Sense and carnal appetite casts off Reason. All the Errors in Doctrine, proceed from the former, and the irregularities of Practice flow from the latter. The servant casts off the Master in the state, because it hath first cast him off in the soul.  
2. 
Observ. 2 Quia nolunt intelligere quae sunt gratiae, amittunt sapere quae sunt naturae.  They who oppose Spiritual Knowledge, justly lose even that which is reasonable, They grow, with these Seducers, mere Sensualists; not admitting the former, deservedly, they part with the latter. These Seducers opposing the Truth of the Gospel, denying the Lord Jesus Christ, and becoming enemies to Supernatural knowledge; now what they knew, they knew but naturally, and only with the knowledge of the outward senses. They would not be real Saints, and they came to be not so much as visible. They would not be Saints, and at length they ceased to be men. 
Rom. 1.21, 24 26, 28.  The Heathens by opposing even the faint light of nature, were by God given up to Uncleanness, to dishonour their own bodies between themselves, to vile affections, and a reprobate mind. 
Seducers grow worse & worse  He who will put out light revealed, shall justly extingnish light implanted. It's righteous with God to leave them to Sense, who will not be guided by Grace. From him who hath not, shall be taken away, even what he HATH: Even appearances of goodness shall be taken away. Brass but Silvered over, will at length plainly appear to be but Brass. A face only beautiful with paint, shall, when wrinkles grow deep, be destitute not only of complexional, but even fictitious beauty also. How tightly do these days of ours comment upon this Truth! Oh that we could not say, that hundreds, whose eyes have seemed to be fixed upon the Stars, themselves pretending to a Seraphical pitch of knowledge have yet fallen into a ditch of beastly sensuality. None so shamefully beggarly, as he who breaks after much trading, 
Of this more, Part 1 pag. 310  and trusting. Christians, beg of God that your grace may be true and supernatural, and then it will be growing: but if it be only appearing, and not arsiing to true Sanctity, it may soon arrive at sensual Beastiality.  
3. 
Observ. 3.  The light of reason is too weak to contend with sensual appetite. When these Seducers had bid adieu to Spiritual light, notwithstanding their rational light, they grew sensual and brutish. Should the Sky be furnished with millions of Torches, they all could not (as doth one Sun) bestow those influences upon the earth, whereby it could be made green and fruitful. The light of Grace, is only influential upon the heart and life; That of Reason produceth no fruit truly favoury. That which it doth draw forth, is but like the fruit, which requiring a hotter soil and Sunshine, (when men sometimes plant it in our colder Countries) never comes to perfection, and hath hardly half heat enough to concoct it. The greatest (if mere) Scholar in the world, knows nothing as he ought to know, and therefore loves nothing as he ought to love. He sees not (without renewed light) in any way of God, that prevailing transcendent Excellency, which outbids the bravery of every other Object. The light of Reason, in the most knowing Heathen that ever was in the world, was but a candle light, notwithstanding which he was yet in the night: It scattered not the works of Darkness; nor did he (as one saith well) warm his hands at this candle: Notwithstanding this, famous Moralists have been cold in their Devotions, and dissolute in their Practices. The wisest Heathens, (Rom. 1.) how sensual and impure were they, notwithstanding their most refined Reason! and like to Indians, 
Observe. 4. Quatuor imperia ostensa sunt Danieli, sub similitudine bestiarum, non hominum quia non insurrexerunt per viam rationis, sed impetu sensualitatis. Durand. de Orig. jurisd.  which notwithstanding all their Gold and Jewels, are yet wont to go naked.  
4. Outward Enjoyments make no man excellent. He may, yea, (unless he be more than a man) he will become a beast by the using of them. The four Monarchies of the world, were represented to Daniel under the similitudes of Beasts; not of men, because they were neither erected, nor exercised in a way of Reason, but of Brutish Sensuality. A m●● may be laden with Gold, and yet be as a Brute. His being changed from Poor to Rich, is but a poor change, unless he be changed from Natural to Spiritual; from an old, to a new man. Even the Wealthy (Psal. 49.10) is called a Fool, and a brutish person: and ver. 12. Man being in honour abideth not, he is like the Beast that perisheth. Nero was a Lion, Herod a Fox, The Princes of Israel Wolves, Kine of Bashan, notwithstanding worldly glory. Outward Ornaments make no inward alteration. Hence see what is the true standard of Honour. Lust is the souls degradation even in all earthly abundance, only Grace makes us excellent; it destroys not, but elevates nature. Sensual objects do not elevate, but corrupt us.  
5. 
Observ. 3.  Sensual appetite is deceitful. When these Seducers knew things naturally, with sensual knowledge, they were led to corruption. An ignis fatuus leads men into bogs and precipices. Natural knowledge carries men (like  beasts) into a snare; If the blind lead the blind, both must fall into the ditch. The Lusts of the sensitive appetite are foolish, 1 Tim. 6.9. and therefore foolish, because they make men fools, who are led by them: and Ephes. 4.22. the old man is said to be corrupt according to decitful lusts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. As man showeth his infection with original pollution, principally by his Lusts; so those Lusts principally discover themselves in their Deceitfulness. When they tempt a man to sin, they promise pleasure and contentment; they perform nothing less, but leave the poor seduced sinner spoiled of his happiness, and corrupted both inwardly, outwardly, and eternally. Sensual delights strangle with a silken halter, 
Latrones quasi laterones; viatoribus ami●è se quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●djungunt, ut incautos cò facilius grassentur.  kill a man in the embracing him, and like Thiefs, will ride friendly and pleasantly with the Passenger, that so unawares they may the more easily destroy him. Saint James saith, a man is drawn away of his own Lusts, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enticed. They bait over every hook. Oh that when a man saith, How can I forbear the bait 〈◊〉 he would ask himself, How can I endure the book? Oh, will the comfort countervail the corruption; the spoiling, not only of my body of my Goods; but the loss of my Soul, my Grace, my Heaven, my God, my All. Consider the bitter farewell of all sinfully sweet morsels; view them with a Scripture Prospective; look upon them as going away, as well as coming. Behold their back, their black side; they are venenatae deliciae, Poisoned Pleasures. 'tis easier to pass by, then get out of the snare. If thou be a man of appetite, 
Prov. 23.2.  put a knife to thy throat. Lust betrays with a kiss: All carnal delights go out in a stink, and commonly it is that of Brimstone. As we cannor walk in this life by sight in respect of Glory, so should we not in respect of Sensuality. As we are absent from heaven in regard of Sense, and present there in regard of Love; so though we are present among earthly enjoyments in respect of Sense, yet should we be absent in regard of affection. To conclude this, consider the difference betwixt Spiritual and Sensual pleasures; The former are good in Harvest, the latter only in Seeds-time: (They who sow to the flesh, shall of the flesh reap corruption. 
Gal. 4.6.  They who sow to the Spirit, shall of the Spirit reap life everlasting.) The former are bitterly sweet; the latter sweetly bitter. The former turn water into wine, as the latter do Wine into water. In that which a man knows Spiritually, and to which he is led by the guidance of the Spirit, in that he preserves himself: And its observable how the Apostle opposeth the deceitful Lusts in ver. 22. of Ephes. 4. to the Truth in Jesus, ver. 21. Christ is Truth, Lust is vanity and deception. Christ gives true happiness, and more than was ever expected. Lust deludes, disappoints, corrupts.  
To end this needful Point, In all worldly pleasures, wisely draw off thy soul, by comparing such sordid puddles with the crystal rivers of eternal joys. Let Moderation, and heavenly Discourse be two dishes at every Banquet. A Soldier supping with Plato, who had provided nothing but green herbs, said, He who sups with Plato, shall be better the next day. Tertullian said of the Primitive Christians, that they did not, Tam coenam coenare, quam disciplinam. One would have thought they had been at a Sermon, not at a Supper. Oh that Spiriritual delights were more tasted! He who lives at the Table of a King, despiseth scraps; and such are all worldly pleasures esteemed, by him who hath tasted how sweet the Lord is. The more pleasant any thing is to us, the more suspected let it be by us. Satan lies in ambush behind our lawful enjoyments; as the body is the temple of the Holy Ghost, so is Christian temperance the aedituus, 
Tertullian.  or Keeper of that Temple.    
VER. 11. woe unto them, for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. 
AT this verse, and so on to the seventeenth, our Apostle prosecutes the third part of that second Argument, whereby he puts the Christians upon contending for the faith against Seducers.  
That second Argument was taken from the certainty of the destruction of those Seducers; and it's prosecuted from the fourth to the seventeenth verse of this Epistle. 
Pag. 1. Part 2.  In the managing whereof (as hath been said before) the Apostle having first set down several examples of God's wrath upon others in former times, for their sins, from the fourth to the eighth verse. And secondly, Having declared that these Seducers lived in the same sins which God had formerly punished in others, from the eight to this eleventh verse.  
3. He now thirdly concludes; that these practising their impieties, shall partake of their plagues. And this conclusion he prosecutes throughout this eleventh verse, and forward unto the seventeenth. In the handling of which Conclusion, the Apostle concludes the destruction of these, 

1. By propounding,  
2. By expounding it. Or 

1. By a Denunciation thereof.  
2. By a Delineation thereof.      
1. By propounding and denouncing thereof, in those words of this eleventh verse, Woe unto them.  
2. By an expounding or delineating thereof in the following expressions of this and the other verses, unto the seventeenth; and he expounds it by a mixed description of their sin and misery; And he mixedly describes their sin, and miseries (the effects of their sins) three ways: 
Nominat hos tres prae aliis, quia hi tres fuere Dei, fidei, & sanctitatis hosts, ac fideles seducere, & Ecclesiam perdere voluerunt; unde fuerunt Simonis, Gnosticorum, & haereticorum typi & prodromi. Cor. Lapide in loc.  

1. From the suitable examples of 

Cain,  
Balaam,  
Core,   in this eleventh verse, whom he rather mentions then any others, in regard of their great hurtfulness to the Church by cruelty, seduction and sedition, they being the types and forerunners of these Seducers.  
2. From sundry elegant comparisons, ver. 12, 13  
3. From the certain and infallible Prophecy of Enoch, propounded and amplified ver. 14, 15, 16.    
This eleventh verse then, consists of these two parts.  


1. A Denunciation of Woe and Judgement.  
2. An Amplification thereof, from the three forementioned examples of Cain, Balaam, Core.    
1. The Denunciation of Judgement, in these words, Woe unto them.  

EXPLICATION.  
It may be demanded, In what sense the words, Woe unto them, are here used, and how to be understood?  
The uttering of this word, Woe, denoting in Scripture grievous calamities and miseries, either present or approaching; is used three ways:  
1. 
Vae condolentis, imprecantis, praedicentis.  There is vae dolentis, and condolentis; when woe is used as an Exclamation of grief, pity, and commiseration; and than it imports as much as if the Apostle had said, Alas, how am I grieved, (in consideration of their approaching ruin) for these wretched sinners, that are running to their own destruction! and thus the word woe is often taken in Scripture: as Mich. 7.1. where the Church resenting the general corruption of the times, and her small number, cries out, Woe is me, for I am as when they have gathered the Summer fruits, as the glean of the Vintage. The good man is perished out of the earth, and there is none upright among men. Thus also the Prophet Isaiah, chap. 24.16. laying to heart the wickedness of the people, and the Judgements which were to follow, expresseth his holy sympathy in these words, Woe unto me, the treacherous dealers have dealt treacherously, etc. Thus the same Prophet again, chap. 6.5. Then said I, Woe is me, for I am undone, because I am a man of unclean lips, etc. for mine eyes have seen the King, the Lord of Hosts, etc. So Jer. 4.41. and 6.4. Jer. 13.27. and 45.3. Lam. 5.16. Now though it cannot be denied, but that the faithful do, and aught with holy commiseration to lay to heart the miseries of others; yet I understand not this expression of woe in this place, in this sense; for besides that Judas knew, that these Seducers were ungodly men, and appointed to this condemnation; his scope was not to express his sorrow for them, but to warn the Church of them, by discovering the Judgements of God against them.  
2. There is vae imprecantis, a woe of cursing and imprecation, used sometimes by Godly men, against the implacable, and irrecoverable enemies of God. Thus the Prophet Habakkuk utters it against the Caldean, who wasted the Church, Hab. 2.6, 9, 12, 15, 19 
Psal. 40, 14, 15 59.14.  Thus David Psal. 109.6, 7, 8, 9, etc. prayeth for the destruction of his enemies. That the Apostles had this power of cursing the incurable enemy, of the Church, whose destruction the Lord had extraordinarily revealed to thusand that they used it, is very evident; Paul prayeth 〈◊〉 2 Tim. 4.14.) that the Lord would reward Alexander the Coppersmith according to his work: And its hard to deny, 
Non dicit Apostolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reddet; sol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reddat: Sunt vota imprceantis, non verba praedicentis. Rivet. in Psal. 40.  that Judas in this place doth put forth that power against these Seducers: Sure I am, Paul, Gal. 5.12. prayeth, that the false Teachers might be cut off, who troubled the Church; and he who enabled the Apostles to foreknow the ruin of Seducers certainly, without error, might help them to desire it holily without revenge. And never did either Christ or his Apostles, express so much heavenly vehemency against any, as against those who hindered the eternal salvation of souls; witness the woes eight times repeated by Christ against the Scribes and Pharisees, Matt. 23. As also Paul's carriage towards Elimas' the Sorcerer, Acts 13. Some (indeed) of this impious rabble, who were not so obstinate, malicious, and subtle as others, Judas might spare; he desiring the Christians afterward, that on some they should have compassion, putting a difference.  
And if it be here demanded, How the Apostle could lawfully say, Woe unto them?  
I answer, 1. He expresseth not this woe unto them in respect of his own cause, but the cause of God; not as they were his, but God's enemies.  
2. He directs not his imprecations against persons curable, but incurable; and he might know them to be so by some extraordinary inspiration.  
3. His affections herein were not carnal, but Divine and Spiritual, stirred up purly by Zeal to God's glory, and the safety of the Church. In a word, If this woe here pronounced by Judas, were a woe of imprecation, he was carried to the uttering thereof by the same Spirit, by which he penned the Epistle.  
3. There is a vae praedicentis, a Woe of prediction and denunciation, whereby imminent and impendent evils are foretold and denounced against others; and in this sense it's commonly used and uttered in Scripture, 
Eccles. 4.10. Eccles. 10.16. Isai. 3.9.11. 28.1. 30.1. 31.1. Hos. 9.12.24 Matth. 24.19,  and most commonly by the Prophets: Isai. 3.11. woe unto the wicked, for it shall be ill with them: Isai. 5.8. woe unto them that join house to house, etc. And ver. 11. woe to them that rise early in the morning, that they may follow strong drink. Matth. 24.19. woe to them that be with child, and give suck in those days, etc. And this sense (though some Learned men exclude not that which was last mentioned) we may safely admit in this place: our Apostle concluding, that undoubtedly they who were as bad as the worst of former sinners in respect of sin, should be as miserable as they were in regard of punishment.   

OBSERVATIONS.  
1 Spiritual and eternal woes, 
Obser. 1.  are the true woes. To be woeful indeed, is to be under the wrath of God. This is the woe here by Judas denounced against, and by God inflicted upon these Seducers. Whatever woe comes without God's wrath, may have more of weal in it, then of woe. Other woes touch the skin, these the soul. Other woes part between us and our Estates, names, worldly comforts; but these between us and God, in whom is laid up all happiness. How foolish is every sinner to fear the name, the shadow, and not to tremble at the thing, the reality of woe, like the beast, who is more affrighted with the flash of the fire, and the noise of the report which is made in shooting off the Gun, then with the fear of the bullet. Eternal woes come with less noise, and therefore with more neglect than others: They kill, though they do not affright. The fear which Christ commands is of him who kills the soul. 
Of this more, Part 1 p. 282.  What proportion of misery is there between the souls leaving the body, and Gods leaving the soul? Bodily miseries are but opinionative and appearing. There is not a drop of true woe, in a deluge of outward troubles which befall a Saint.  
2 Wickedness ends in wo. 
Observe. 2  Sinners may see nothing but wealth in the commission, but they shall find nothing but woe in the conclusion of sin. Every Lust, though it kisseth, yet betrays. 
Rom. 6.21.  The end. (as the Apostle speaks) is death. It's the truest wisdom to consider, whether, when we find it difficult to overcome the present tentation, it be not more difficult to undergo the following woe. Oh, could we but look upon the blackness of the back of sin, how little should we be alured with the fairness of its face! How far from wisdom will it be for the deluded sinner hereafter to say, I did not think it would have been thus with me, that hell was so hot, that God's wrath was so heavy! The mirth of every secure sinner, that goes dancing to hell, 
Amara sint omnia gaudia quibus respondent aeterna supplicia  is no better than madness. How bitter should that drop of pleasure be to us, which is answered and overtaken with a sea of pains! There's no judging of our future, either woe or happiness, by what appears at present. The portion of God's people's cup, is to have the best, and of the wickeds, to have the bitterest at the bottom; and yet the top of the cup seemeth to promise the contrary to both.  
3. Scripture imprecations and curse, 
Observe. 3.  must not be drawn to be our examples. We may indeed pray against the wicked practices of others, that God would stop and hinder them; with David, that God would turn the wisdom of Achitophel into foolishness. 2. It's lawful for us to pray for temporal afflictions to befall the wicked, to the end that they being sensible of God's anger against sin, may be brought to repentance, and so to salvation. But 3. Prayers for the eternal confusion of others, are not absolutely to be put up to God. They who will imitate the Scripture in imprecations against others, must be sure they imitate those holy men who uttered them, in being led by the same Spirit, both of infallibility, in discerning of men's persons and Estates; and also of purity, or freedom from those corrupt affections wherewith our zeal for God's glory is ever too much mixed, and therefore to be suspected. This counsel Christ gave his Disciples, 
Luke 9.55. Matth. 5.44.  who ask whether (after the example of Elijah) they should pray that fire might come down from heaven to consume the Samaritans? 
* q.d. Yours is motion not of zeal, but revenge. Ideo Deum à se expellit, qui illum à proximo avertit; & facit Deo injuriam, quia seipsum judicem constituit, et Deum tortorem. Aug. Ser. 4. de Sanc.  were answered by Christ, that they knew not what spirit they were of. Our Master's precept was, Bless them that curse you; yea, bless and curse not: and his pattern left us is 1 Pet. 2.23. set down in these words, When he was reviled, he reviled not again. The time of Prayer (saith Chrysostom] is the time of meekness. And he (saith Augustine) drives away God from himself, who would turn him away from others; he being injurious to God, in making him the Executioner, and himself the Judg.  
4. 
Observ. 4.  God warns of woe, before he sends wo. He takes not sinners at the advantage (as he might) in the act of sin, but he foretells the woe before he inflicts it. He usually cutteth men down by the mouth of his Ministers, 
Gen. 15.16. Matth. 23.37  before he cuts them off by the hand of Executioners; by the sword of his mouth, before he doth it by the mouth of the sword. God's method is to give premonition, before he inflicts punishment. The two destructions of Jerusalem by the Chaldeans and Romans, came not till foretold by the Prophets and Christ: Of the two general destructions of the world; 
Ge● 6.3. 2 Pet. 3.  the past by water, and the suture by fire, sufficient warning hath been given: God hereby speaks himself gracious, and the wicked inexcusable. He threatneth that he may not smite; and he smiteth that he may not slay; and he slayeth some sometimes temporally, 
R●v 2.21.  that they may not be destroyed eternally. God foretells ruin, that it may be prevented. Jonah's prophesying of Niniveehs overthrow, 
Venturum se praedicat, ut cum venerit, quos damnet non inveniat. Greg  was (as Chrysostom saith) a kind of overthrow of the Prophecy. And hereby the wicked are proclaimed inexcusable. They cannot say in their greatest suffering, but that they had premonition. Even the enemies of God shall justify him when he condemns them. They cannot but excuse God from desire of revenge, the desirers whereof are not wont to give warning. 
Professa perdu t●dia vindictae locum. Sen. Medea.  Christians, take heed of turning the denunciations of woe into wantonness. It's neither for want of sin in man, nor strength in God, that in stead of wounding he only warns. His hand is not weakened that it cannot strike; nor his arm shortened that it cannot reach us: He hath not lost his power, but he execiseth his patience, and he exerciseth his patience in expecting our repentance. 
Non ille potentiam perdidit, sed patientiam exercet. Patientiam exercet suam, dum poenitentiam expectat, tuam. Aug.  Let us prepare to meet our God, even when he is coming toward us, before he come at us. Let us dispatch the Messengers of Prayer and Reformation, to meet him, and make peace with him, while he is yet in the way, and afar off. Though God's patience lasts long, it will not last ever. If we will sin, notwithstanding a woe threatened; we shall be punished notwithstanding a mercy promised. He who is long a striking, strikes heavy. The longer the child is in the womb, the bigger it is when it comes forth. The longer it is ere woe comes, the bigger will it be when it comes. No metal so cold as Led before it is melted, but none more scalding afterward.  
5. Ministers must denounce woes against the wicked. 
Observ. 5.  Judas describes the fierceness of Seducers, and exhorts the Christians to compassion; and yet his meekness abolisheth not his zeal. The regard of God's glory, and the souls of the Saints, draws forth this severe denunciation against the Enemies of both. He is as bold to foretell their woe, as they to proclaim their wickedness. The like spirit we may behold in the holy men before him: 
Causam populi apud Deum precibus; causam Dei apud populum gladiis allegavit. Greg. Exod. 32.27.  Moses so meek, that, when he was with God, though he pleaded the cause of the people with prayers, yet when he was with the people, he pleaded the cause of God with the sword. The Prophets after him, Samuel, Elijah, Isaiah, Jeremiah, were cold and calm in their own, but full of heavenly heat in God's cause. Their denunciations of woes (like lightning which smites the highest Towers) spared not the greatest, if Enemies to God. Prophetical zeal, struck at sin where ever it found it; witness all those numerous threaten scattered in every leaf of their Prophecies. The Apostles had their rod, as well as the spirit of meekness, and did partake of that spirit which was represented as well by fiery tongues, as the shape of a Dove. Paul strikes Elimas' blind, and cursed Alexander. Christ himself, whose mouth (Matth. 5.) was so full of Beatitudes, no less than eight several times, denounceth woes against the Enemies of God. It's the disposition of Saints, to be holily impatient, when God's glory suffers; and (though never else) then to esteem anger seemly: disgraces against their father, they cannot put up, these injuries they cannot concoct. Their Commission likewise requires this temper, Isaiah 58.1. Cry aloud, spare not, lift up thy voice like a trumpet, show my people their transgressions, and the house of Jacob their sins. Jer. 1.7.8. Whatsoever I command thee, that thou shalt speak, be not afraid of their faces. A dumb Dog is good for nothing but the Halter. Though the Children in the house must not be bitten, yet the Thief either without or within, 
Chrysost.  must not be spared; sinful silence and flattery, most oppose a Minister's function. If sinners will be bold, let not Ministers be bashful: The most zealous Ministers, have lived in the worst times; and they who are most hated for their holy vehemency, can better endure the hatred of people for the discharge of duty, than the wrath of God for the neglect thereof: He that reproves, shall have favour at the last both of God and man. And even here a zealous Reprover is honoured, when he is hated; and the cause (saith one) why God makes the world so bitter to the Ministers by sufferings, is because they are no more bitter● to the world by Reprehensions. To conclude this, let none, no not the greatest, be angry with Ministers for their faithfulness in reproving: If there were Physicians, or Chyrurgians only provided for the poor, and not for the rich, the rich would be accounted of all the most miserable; and truly they were much more miserable for their souls, 
Crudelis est eorum mollities, quibus molesta est nostra vehementia. Calv. in Mat. 13.  if they only were debarred from reproofs, the Physic of the soul. There is no greater sign of a gracious heart, then to be both holily patiented in the taking, and wisely zealous in the giving of a reproof.  
2. Thus of the first part of this verse, the denunciation of judgement, Woe unto them. The second follows, the amplification thereof, from three examples, of Cain, Balaam, and Core; and first that of Cain, in these words, They have gone in the way of Cain.   

EXPLICATION:  
Four things here are to be touched by way of Explanation.  

1. Who this Cain was.  
2. What his way was.  
3. Why it's called a way.  
4. How Seducers are said to go in his way.   
1. For the first, the holy story relates (besides the other particulars which I shall note in the second, his way:) 

1. His Birth.  
2. The imposition of his name.    
1. His Birth is described, Gen. 4.1. where it's said, that Adam knew Eve his wife, and that she conceived and bare Cain. This Cain was the firstborn of the first Parents in the world, and so Elder brother to all the sons of men; and Moses to show the common and constant way of the multiplication of mankind, fully declares his generation; 
Creavit ex terrâ procreavit ex legitimo conjugio. Pareus. Musc.  hereby manifesting, that Cain was neither formed out of the earth, as was Adam; nor of the rib of the man, as was Eve: that he came not of Adam alone, without Eve, nor of Eve alone without Adam; but that there was a conjunction of both: that Adam knowing his wife (a modest expression) she conceived and bare Cain. And withal, in this relation of the Birth of Cain, Moses discovers, that generation (to continue to the world's end) derives the corruption of our first Parents to all their Posterity, (though generation itself be not culpable, but natural, and by God appointed:) So that whosoever is now naturally begotten, and conceived, hath not a holy and pure nature, (as had our first Parents before they sinned) but a nature depraved and corrupted, as they had after they had sinned: and particularly in relation to Cain, he shows that Adam, a sinner, and of a corrupt nature, knowing Eve, who was infected also with sin, and she conceiving and bringing forth Cain; it's no wonder that this their firstborn was of so wicked and corrupted a disposition, since he was conceived and born of the seed of sinful flesh: nor is it to be thought, that Abel an holy man, had his holiness derived to him from his Parents, as if he had not with Cain been conceived in sin; but that by the mere and singular grace of God, he had that integrity bestowed upon him, of which Gain was destitute.  
2. For the imposition of cain's name. The word Cain, is derived of Cana, which signifieth a possession; for his Mother Eve giving him that name, said she had gotten, obtained, or possessed a man from the Lord. It's here disputed by learned men, what Eve intends, by saying I have gotten a man (ETH. JEHOVAH, (as we render it) from the Lord: Sundry conceive (in regard the Preposition ETH is commonly a note of the Accusative case) that Eves words are thus to be read, Acquisivi virum Jehovam, I have gotten a man that is the Lord; as if she had thought that this her firstborn was that promised seed, the Messiah, which God had promised should break the head of the Serpent, and redeem mankind from sin and misery: but the Preposition ETH, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certum est particulam E●h, ut. plurimum esse ●otam Accusativi casus, quem verba transitiva regunt; sed tamen acc●pi non raro pro à, ex, de, cum, Praepositionibus: & exempla adfe runt ex scripturâ Grammatici, ubi particula illa juncta verbo intransitivo aut Hithpael, accipitur pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cum Gen. 5.22. Exod. 1.1. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel abs. Gen. 44 4. Riu. in Gen. Jun. Trem. Rivet. Mercer.  is oft in the Scripture, a note of the Ablative, and imports as much as from, with, by, etc. as Gen. 5.22. Enoch walked, ETH ELOHIM, with God. Exod. 1.1. The Children of Israel who came [ETH] with Jacob into Egypt. Gen. 44.4. When they were gone [ETH HAIR] out of, or from the City, etc. Some there are who take [ETH] here for the note of the Dative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the meaning of the words is, I have gotten a man to the Lord; that is, who after our death shall (though herein she was mistaken) in our stead, serve and worship the Lord. But the best expound [ETH] (as I said) by with, from, by, etc. and so the meaning is, I have gotten a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, by the favour, help, and blessing of the Lord, as his gift, by ratifying his blessing of multiplication, Chap. 1.28. and that both blessing my conception of a Child, and also my Childbirth, without the assistance of a Midwife: This may well be the meaning of the place, and Eves thankful acknowledging God's bounty in giving her a son; as its suitable to those expressions of Scripture, Gen 33.5. Psalm 127.3. where Children are said to be an heritage, and gift of the Lord: so is it agreeable to the carriage of holy persons in other times, who thus have praised the Lord for their Children: though Eve (besides the common apprehension and acknowledgement of God's blessing and bounty herein) probably did expect some extraordinary comfort and relief by this her son, to sweeten that afflicted estate into which they had brought themselves, and particularly, she her husband, and self by sin.  
2. For the second, What Judas here intends by the way of Cain?  
The word way in Scripture, is frequently mentioned, and is oft used as a Metaphorical expression of a man's course and manner of living, carriage, or conversation in the world, whether good or bad.  
1. Good, called the way of the Righteous, Psal. 1.6. The Lord knoweth the way of the Righteous. Prov. 2.20. That thou mayest walk in the way of good men. 
2 Chron. 11.17. and 17.3, 20. and 20.32. and 21.12, and 27.6.  1 Sam. 8.3. samuel's sons walked not in the ways of their-father. So verse 5. 2 Kin. 22.2. Josiah walked in the way of his father David. The good way; Samuel (1 Sam. 12.23.) saith, that he would teach the people the good way. So Jer. 6.16. 
Nec prece, nec pretio, nec gratiâ, nec periculo nec simultate, à viâ rectâ deduci oportet. Cicer. Rhet. l. 3.  Ask for the old paths, where is the good way. Job 22.3. Psalm 101.2.6. The right way. 1 Sam. 12.23. And of these Seducers it's said, 2 Pet. 2.15. That they have forsaken the right way. Also it's called the narrow way, Mat. 7.14. because grievous and unpleasing to the flesh. Also the way of understanding, Prov. 21.16. and Prov. 9.6. Isaiah 40.14. The way of wisdom, Prov. 4.11. The way of peace, Rom. 3.17. The way of Righteousness, Prov. 16.31. Mat. 21.32. The way of light, Job 21.13. The way of holiness, Isa. 35.8. The way of truth, Psal. 119 30. 2 Pet. 2.2. The way of salvation, Acts 16.17.  
2. Bad, called The way of the wicked, Psal. 1.6. The way of the ungodly shall perish, 
Prov. 2.12. Prov. 1.15. Prov. 4.14. 1 Kings 8.32. 1 Kin. 15.26. 2 Kin. 8.18.  Psal. 146.9. The way of the wicked he turneth upside down, Prov. 4.19. The way of the wicked is as darkness. Prov. 13.15. The way of the transgressors is hard. The way of the Heathen, Jer. 10.2. Acts 14.16. The way of ones own heart, Eccles. 11.9. Isaiah 57.17. An unequal way, Ezek. 18.35, 29. and 33.17. A way that is not good, Psal. 36.5. Prov 16.29. An evil way, Prov. 28.10. Prov. 8.13. The way of a fool, Prov. 12.15. Of the froward, Prov. 22.5. A way of pain or grief, Psalm 139.24. A stubborn way, Judges 2.19. A broad way, Mat. 7.13. A way of darkness, Prov. 2.13. A way not cast up, Jer. 18.15. Under this evil and wicked way, falls the way of Cain, here mentioned by Judas, which is not so largely to be taken, as for the whole sinful course and carriage of Cain, throughout his life, but for some particular course of his, for which in Scripture he is most condemned and punished by God, and in which he was by these Seducers most imitated; 
Abel obtulit praestantius sacrificium, non id intelligi debet ratione materiae aut quantitatis, sed animi offerentis & fidei. Rivet. in Gen. 4. Ex fide ●btuli● non s●lum ex mandato Dei, sed etiam fiduciâ promissio ni●; ●erto statuens non opere o perato ●u●us ●●tus, se aliquid mercri, s●d proper victimum M●ssi●e signfic●tt●m hac victi má, se recipi●● gratiam Dei. Pareus in G●n.  and that way might be made up of three principal parts:  
1. The way of hypocrisy. Cain indeed offered a sacrifice to the Lord, and perhaps (though some deny it) every way as good and costly (in respect of the outside thereof) as was that of Abel; yet he sacrificed in a faithless hypocritical manner, as is clear from the reason why Abel's sacrifice was better, and better accepted with God then cain's; and that reason rendered by the Apostle, Heb. 11. was because Abel offered in faith; by which faith, he offering a better sacrifice, and better accepted, its plain that Cain sacrificed not in faith, he performed a good work, but with a rotten and hypocritical heart; not inspirit and truth worshipping God. The faith of Abel in offering his sacrifice, stood principally in two things: 1. In eyeing the rule and command of God obediently, who had enjoined it. 2. In expecting acceptation from God for the Merit, not of his work, but of Christ, who was signified by his sacrifice. Of both these, Cain though sacrificing, was destitute, neither offering because he believed the Command of God was to be obeyed, nor in offering, looking to find acceptance for his Person and performance through Christ; but profanely, customarily, and proudly doing the thing which God commanded, but disregarding the manner commanded in doing it.  
2. A second way of Cain, and that principally (as I conceive) here intended by our Apostle, was the hatred and murder of his brother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. He slew a man, herein sinning against the common nature of mankind. 2. He slew one that was his subject, and obedient to him, whom he ought therefore to have defended against all injury and violence. 3. He destroyed not a slave, and a vulgar subject, but his own brother; (and some think that Cain and Abel were twins.) 
Hoc nomine non simplicite● homicida, aut servicida, fed fratricida.  4. A just and good man, did not slay an unjust and wicked man; but a wicked and ungodly, slew a just and innocent man. 5. He did not slay him for any fault of his, but for his holy and sincere worshipping o● the true God. 6. He slew him not stirred up by any sudden rage, heat or commotion of mind, or by imprudence; but out of settled hatred and in a way of study to take away his life. 7. This murder was committed by Cain, after God had admonished him to take heed of that sin. 8. And after he had made a show of friendship and reconciliation to his brother, Gen. 4.8. Cain talked (viz friendly and familiarly) with his brother, and then he slew him. Hence this inhuman murder, is that sin for which by the Apostle John, Cain is said to be of that wicked One, 1 Joh. 3.12. In short, First he inwardly hated and envied his brother, because his sacrifice was better accepted than his own; and then he expressed this hatred, by his cruelty in killing him. His hatred, was murder begun; and his murder, was hatred perfected. He, who cared not how he served God, regarded not how he used his brother. Cain gins with sacrifice, and ends with murder. There were in the whole world but two brothers and the one was a Butcher of the other; Abel was the first Martyr, and Cain the first Murderer: And the same cause, that moved Satan to tempt the first man to destroy himself and his Posterity, moves the second man to destroy the third. Groundless envy! what hurt did Gods accepting of Abel do to Cain? what help against God, rejecting of Cain, could be brought by Abel? It should have been cain's joy to have seen his brother accepted; it should have been his sorrow to have seen that himself deserved a rejection. Can Abel have stayed God's fire from descending, or should he if he could, reject God's acceptation, to content a brother? Cain was envious, because God or Abel is not less good: He envied that good in his Brother, which he neglected in himself. In short, cain's envy made him bloody; and indeed (as one aptly expresseth it) such is this fin, that if it eats not another's, heart it will eat our own.  
A third way of Cain, was manifested in the complaining of his Curse: 
Gen. 4.13  My punishment (saith he) is greater than I can bear. The words in the Original admit of a double reading: Some understand them to be words of despair of mercy, and read them thus, Major est iniquitas mea quam parcere (so Arias,) My sin is greater than that I should ever obtain pardon. Others think they are words aggravating his punishment, and complaining of its severity; and they read them thus, Major est punitio mea quam ut feram, My punishment is greater than I can undergo. And this Interpretation seems to be most favoured by the following words, Behold, thou hast driven me out this day from the face of the earth, and from thy face shall I be hid, and I shall be a fugitive, &c According to this Interpretation, he doth not so much confess the greatness of his sin, as complain of the grievousness of his punishment; and seems not to be so solicitous of reconciliation with God, as of preservation of his life. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iniquitas, poena iniquitatis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Far, remittere: Verbum Nasa frequens est in significatione portandi: fed quia far & tolerare, etiam apud Latino's, significationem habent parcendi ideo est in voce ambiguitas. R●ve●. in Gen. p. 218.  But nothing hinders us from taking the words properly, as words of despair of pardon; for those which follow, may be an exaggeration of his calamity, as if he had said, I am not only (wretch that I am) without hope of pardon from God, but banished also from my dear Parents, and compelled to wander about in the world. And these different Interpretations were occasioned by the different significations of the two words in the Original, Avoni, and Minnese. The former imports both iniquity and the punishment of iniquity. The latter, both taking away or remitting, and also bearing and sustaining. There is no danger in reading the words either way; for as the words allow either reading, so his impatience and despair imply each other; his despair of the taking away of his sin being the true cause of his accounting his punishment greater than could be born (for its sin only that makes punishment heavy:) and the complaining of the intolerableness of the punishment, a true sign of his despair of the pardon of his sin; so that it matters not much which way we take. It's plain, that as he rather accused God of cruelty against himself, than himself of cruelty against his brother; so that he added to the taking away of his brother's life, the denying of God's nature, in making his own sin greater than God's Mercy; (horrid, heinous either to speak or think!) In short, hereby Cain shown that he could keep no mean; From security in sin, he fell into despair after sin.  
3. 
3 Branch of Explicat.  The third thing to be explained is, Why this course of Cain is here called a way? Take it in these following considerations.  
1. A way is that wherein there are sundry Passengers. Out of a way Passengers or Travellers are not to be expected, but in a way persons ordinarily pass to and fro. There's no way of sin, though it be even cain's, but some, yea many traverse it. The worst courses find most imitation. Wide is the gate, and broad is the way that leadeth to destruction, and many there be that go in thereat, Matth. 7.13. The way of sin is most trodden and beaten. Sinners go to hell in multitudes; and it's as much against their nature to go to hell alone, as to go in the way to heaven at all: They encourage one another in an evil way. They wonder at those who go not with them, and reproach them, thinking them mad for going out of the way, 1 Pet. 4.4. Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you.  
2. This sinful course is a way, in respect of the expertness of those who walk in it. When men are out of the way, they often understand not where they are and whither they are going; but in a w●y which they have often beaten, they go on skilfully and expertly: Hence every one is esteemed expert, and believed in his way. He who hath been long used to a way, will undertake to go it blindfold; he knows every turning, Town, Mark, Miles end. The wicked are witty in sin, 
Mattr. 7.22.  they are workers of iniquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Curious contrivers of wickedness, wise to do evil; Though to do good they understand not, but are sottish children: When in sin, they are in their Element, and wiser in their generation then the children of light. Put them out of their way, and they are presently at a loss. How lefthanded are they in holy duties! how untowardly do they discourse of, and act for God they are children in understanding.  
3. In respect of progressiveness. When a man is in a way, he stands not still, and takes not only one or two, but many steps, goes on step by step. Wicked men proceed in sin; they grow worse and worse; they know where they began, but not where they shall end. Cain proceeded from formality in God's service, to hatred against his brother; from hatred, to dissimulation; from thence to murder; from thence to despair, etc. His way was made up of several stages. Every step he took left a stronger engagement to go on. The child of God, by the frailty of the flesh, may slip, step into sin; but he doth not stand, go on, keep a course in that way: They are the wicked who stand in the way of sinners. 
Psal. 1.1.  They make a trade of sin. A sinner falls into sin as the fish, the Saint, as a child doth into the water. In the latter sin is, but the former is in sin.  
4. In respect of its period and term. The longest way hath an end. The longest course of sin, though of a thousand years' continuance, terminates in destruction. The full point of every sinful way is damnation; the end, though not of the worker, yet of the work, is death; that is the wages of sin. The way of sin is broad in the entrance, but its narrow in the conclusion: 
Prov. 5.5.7.25.  It's the way to hell, going down to the chambers of death. Foolish sinners, in good duties separate the means from the end, accounting exactness needless: in sinful ways they separate the end from the means, thinking torments fabulous: although Scripture equally prescribes the former, and foretells the latter. God's method is first to bring into a Wilderness, and then to Canaan; Satan contrarily leads from Canaan into a Wilderness. God's way is right, and may seem rugged; Satan's smooth, but false. Cain never left travelling in his way of hypocrisy, Envy, Murder, till it ended in Despair.  
4. 
Branch 4 of Explicat.  Fourthly, By way of Explication, we are to inquire; How these Seducers went in this way of Cain?  
1. They went in this way of Cain's formality and hypocrisy. They sacrificed (I mean) partook of the same Ordinances and Privileges with true Saints; in name, in the skin they were Christians, in the heart, at the core they were unholy; they pretended to the highest pitch of Religion; but all this while (as the Apostle calls them) they were but ungodly men. While they sacrificed outwardly with Cain, they had inwardly the spirits of cain's; like those of whom Saint John speaks, who went out from, but never were truly of us. Their impure life, was a practical confutation of their verbal profession. In words they professed Christ, but in their deeds they denied him, though the only Lord.  
2. They went in the way of Cain, in respect of their hatred and malice against the faithful. None so much envied and opposed faithful Pastors and Teachers as they did. False Teachers were Paul's standing Antagonists; they were like Jannes and Jambres, who withstood Moses. The Scribes and Pharisees of all others most hated Christ. Pilate knew that for envy they had delivered him. Seducers hate those most, who hurt them most. The faithful Minister, that shines with the light of pure Doctrine, these Thiefs most strike at. The Leaders of God's Army they principally fight against. The Magistrate whom God appointed for the restraining of sin, they bitterly hated and envied; and it was not for want of poison, but power, that they did not destroy and pluck up Magistracy by the very roots. These Seducers were likewise murderers with Cain, the worst of Murderers, soul-murderers. Their work was to draw men into perdition. They were deceived and deceiving, blindly leading their blind followers into the ditch of destruction. They denied him who is the Way, the Truth, the Life. Their sacrificing was with a murderous intent; and though with Cain, who spoke most kindly to his brother when he was inwardly most cruel, they utter fair and sweet expressions, yet all was but to deceive the hearts of the simple. Under every bait of good words, there lay the hook of Error and Heresy. They gave their poison in a gilded cup, and ever came with an hammer and a nail, when they presented butter in a Lordly dish; nor ever were they so much the Ministers of Satan, as when they transformed themselves into Angels of light.  
3 They went in the way of Cain, in regard of his complaint and despair. They who walked in cain's wickedness, could not escape cain's woe. Judas here denounceth it against them, and tells us, they were before of old ordained to this condemnation; they were beasts, made to be taken; they corrupted themselves; they languished and pined away in their filthiness. There was a ditch followed their blind-leading: and though the grace of God was turned into lasciviousness by them, and abused as an occasion to sin, yet how glad would they have been in the end, for one drop of those streams of grace, which once they padled in, & trampled under feet? They who formerly taught, that by reason of Grace men might sin; afteward felt, that for want of Grace they and their seduced followers were sure to smart. They who once preached nothing but grace, afterward felt nothing but wrath; a just recompense, since with Cain they account the greatest sin in the commission so small, 
Obser. 1. Abeli nomen inditum fuit a vanitate, ut significaretur humanam conditionem meram esse vanitatem; ideoque Hebraei, Hebel appellant or is ha●t●um qui cito evanes●it. Riu. in Gen. Exerc. 42. Qui clarus erat nativitate carnis, & charus existimatione Parentum, respuitur a Deo; & qui habebatur ab●e●tus & nul lives momenti, re spic●tur & probatur. Respait igitur Deus primogenitos & omnes eos qui chari sunt parentibus? non colligimus istam consequentiam, sod id annotamus, non morari Deum hasce carnis praerogativas, vel quamcunque aliam excellentiam secularem magis quam spiritulem. Musc. in Gen.  that they need not to fear it; in their after-despairing confession, to find it so great, that they are not able to undergo it; and besides all this, with Cain, to be marked with infamy and dishonour to all posterity.   

OBSERVATIONS.  
1. Privileges of nature commend us not to God. We find not seldom in Scripture, that the eldest child, proves the unholiest. Abel, the younger, was a Saint; Cain, the elder, was a Murderer: Cain excelled Abel in the dignity of Primogeniture, and further, in the expectation of his Parents. Cain, if he were not (as some think) deemed by them to be the promised seed of the woman, and their Saviour; is yet called a possession obtained of God, as one by whom they expected to reap much good and comfort; Abel, according to his name, is deemed unprofitable and vai. And yet he who was so eminent, both for his Birth, and his Parent's estimation, is rejected and he who was (saith Musculus) accounted as vain, and nothing worth, and unprofitable, is accepted by God; who though he refuseth not, yet neither receiveth any, for outward Prerogatives: he is no respecter of persons. Jacob the younger was a godly man; and beloved; Esau, the elder, a profane person, and hated of God. David, the youngest of Jesses sons, was he, who of them all, we find to be according to Gods own heart. Reuben, the eldest son of Jacob, was incestuous, Simeon and Levi cruel and bloody, Judah adulterous; Joseph one of the youngest, only eminent for sanctity among them all. If the privileges of nature had been any thing worth, the firstborn of the sons of men, had not been a Reprobate; but God will have his grace known to be free: he neither sees nor loves as man doth, because he finds a lovely object; but he of his own free bounty makes a person lovely, and then loves him: with God, the first are often the last, and the last, first. When the Lots were given forth for the choosing of an Apostle, though Joseph called Barsabas, who was surnamed Justus, was the Brother or near Kinsman of Christ, 
Ut intelligamus cum qui humano judicio praefertur esse inferiorem apud Deum. Lorin. c. 1.  yet the Lot fell upon Mathias. Not many wise men after the flesh, not many mighty, not many Noble are called; but God hath chosen the foolish things of the world, to confound the wise; and weak things of the world, to confound the things that are mighty, etc. 1 Cor. 1.27. Thou hast hid these things (saith Christ to his Father) from the wise and prudent, and hast revealed them to babes; for so it seemed good in thy sight. How groundlessly do any conclude that God loves them, from worldly preeminences!  
'tis not any gift without us, but something of peculiar grace wrought within us, that can evidence the favour of God toward us: not the first born, but the new born; not the eldest, but the holiest, that may say, I know Lord that thou lovest me. To conclude, It's the duty of those, who have received more favour from God than others, as to acknowledge that God hath done more for them, then for others; so that it was only his mere love, that he did not more for others then them; and to cry up free grace with heart, tongue, pen, life.  
2. Though grace may be repaired in ourselves, 
Observ. 2  yet is sin propagated to ours. The clearest grain being sown, sends forth that chaff from which it was fanned. Cain was too like his father in that, wherein both were unlike God. Adam might see his own sinful nature in Cain, not that grace whereby he had laid hold upon the promised seed▪ nor the fruit of his care in training up his Children in Religion. Before Adam fell, holiness was natural, and sin would have been adventitious; but now since the fall, sin was natural, and holiness adventitious. The corruption of nature, is that Legacy which Adam leaves to every one of his sons: grace is not native, but donative; not by generation, but Regeneration.  
After sin, corrupt, mortal Adam, begets a corrupt mortal Cain; for although Adam through the grace of God were renewed by ●aith and repentance, yet his son naturally begotten of him, was such as his father became by sin. That which is born (saith Christ John 3.6.) of the flesh, is flesh: where the Begetter, and Bearer, 
Psalm 14.3. Rom. 3.12 Eph. 2.2, 3.  are a lump of corruption, the birth is no whit better. When God looked down upon Adam's sons, they were all corrupt, not one who in himself was of a more pure refined condition, or free from a depravedness, and disorder of the whole man. Who can bring a clean thing out of filthiness? Adam begets a son in his own likeness, Gen. 5.3. That which is required to conveying Original sin, is, that a man by true generation do descend from Adam. God at the first set Adam as a public person, representing the person of all mankind, with this condition, that if he retained his integrity, the blessing of multiplication once given, should be sanctified to him for the bringing forth of a Posterity, righteous, and holy like himself; but if he fell away from his obedience, that the blessing should be turned into a ●●rse, and should be a means of multiplying a corrupt and sinful generation. He, who conveyed his nature to his Posterity, conveyed also the pollution thereof. In the first man the p●rson corrupted the nature; in every other man, nature corrupts the person: whosoever is a man by the propagation of Adam's nature, is also a sinner by the derivation of Adam's corruption. Before we can partake of renovation by grace, we must know our pollution by nature: pride caused, and humility should sollow our degenerate estate: the ancient House, the many Descents, the Coat, the Crest of a born Leper, should not make him proud: happy we, if the corruption derived from the first, drive us to the second Adam: this latter also hath a posterity who bear his Image. The Church comes out of Christ's side, in the sleep of his death: Let us labour to be engrafted into him, to draw from him a Spiritual life, 
1 Cor. 15.49. Rom. 5.12, 14  to bear the image of the heavenly, as we have born that of the earthly. Whatsoever the first Adam brought into the world by sin, the second carries out by righteousness. In a word, How due, and suitable a recompense is it for every Parent, to labour to bring their Children into a state of grace by education, whom they have made sinners by propagation!  
3. Our expectations in earthly blessings, 
Observ. 3.  often disappoint us. Eve names her eldest son, Cain, a possession, 
Fallitur auguri● spes bona saept su●.  and her second son, Abel, which signifieth vain or unprofitable: she showed (as some think) hereby the preposterousness of her affection, and that she esteemed most of the worst: Her Cain (she was not herein unlike carnal Parents among us) was her jewel; her Abel was vain and unprofitable in her thoughts: She who mistook (saith one) the fruit of the Garden, mistook also the fruit of her own Body; her hope deceived her in both. God often crosseth us in those comforts, from which we look for most contentment. He whom Eve called a possession, destroys the best part of her possession. Absolo●, called the father's peace, proved his greatest disturber. If thou makest any earthly enjoyment thy possession, God may make it thy murderer; and that thy trouble, which thou expectest, should be thy rest. If the Lord loves us, he will not suffer us to love any thing more than himself; and it's our wisdom, to set our hearts upon nothing, but that which is above the reach of danger and disappointment; and to love nothing much, but what we cannot love excessively.  
4. It's the duty of Parents, to be thankful (with Eve) for their children. Children are an heritage of the Lord, 
Observe. 4. Clavis coeli, sepulch●i, cordis, & matricis in ma●u Dei.  and the fruit of the womb is his reward, Psalm 127.3. God will be known to have the Prerogative of opening the heavens, the grave, the heart, and the womb. These are the children (saith Jacob) which God hath given me. It's vile ingratitude to murmur at the numerousness of our offspring; to rejoice when our  multiply, and repine when our children increase: and to despise a Present of Gods preparing and sending, so curious a piece of workmanship, 
Psal. 139.15.  wrought with that incomparable and stupendious Artifice in the lower parts of the earth. It's Heathenish distrustfulness to fear that he who hath provided children for us, will not provide necessaries for them. He who hath given mouths, will give bread, and often provides better for the poor children, then for the repining parents. The Israelites in the wilderness who with sinful solicitousness, cried out, that their little ones should be starved for want of food, were themselves destroyed in the wilderness for want of faith, their children mean while being reserved for Canaan. 
Numb. 14.31  Nor yet is it enough to take our children cheerfully at the hand of God, but to dedicate them to him thankfully, and to part with them contentedly. Men are not born into the world only that the world should not be empty, but that the Church should be increased, and God more served. 
Prov. 3.9. Gen. 18.19.  If we ought to honour God with our dead, much more with our living substance, and to take care that a generation may serve the Lord when we are gone; that as we live (as it were) after our deaths in the persons, so God's glory may live in the services of our children. Adam instructed his sons, both in the works of their Calling, and in the Worship of God. And for parting with our children; he who gave, or rather lent, or rather put them to nurse to us, may peaceably be permitted to require them again when he pleaseth; and he should never lose a friend of any of us, for calling for his own.  
5. 
Observ. 5.  cain's please not God in the performance of holy services. 
Prov. 28.9. Isai. 1.11, 12, 13, 14.  To Cain and his Offering God had not respect. He was in his way of sin, even when he was sacrificing. The Prayer of the wicked is an abomination: God delights not in their services; he demands, 
Amos 5.21. Isai. 66.3.  Who hath required them? he cannot away with them, his soul hates them; they are a trouble to him; he is weary of them, despiseth them; he will not accept, nor smell their Offerings; He that killeth an Ox is as if he slew a man; he that sacrificeth a Lamb, as if he cut off a dog's neck; he that offereth an Oblation, as if he offered swine's blood; he that burneth Incense, as if he blessed an Idol. The wicked perform holy services from an unholy heart. The Spicing and Embalming of a dead Carcase, can put no beauty or value upon it; They who are in the flesh, cannot please God: 
Rom. 8.8. Matth. 7.18  All the fruit of an evil tree, is evil fruit. The works of natural men, want an holy principle, the Spirit of Christ, the Law of the Spirit of Life. A beast cannot act the things of reason; nor can a man, unless sanctified by the Spirit of God, do any good work. Till a man be engrafted into Christ, and partake of his fatness, he is but a wild Olive. All the works of unregenerate men, are sin as they come from them: Without the Holy Spirit there is no holiness. Zacheus was too low of himsef to see Jesus, he was fain to go up into a tree: We are too short to reach to any good work; 'tis above our reach till the Spirit of God lift us up. All the services of a natural man, are but the works of nature. He doth every Spiritual work carnally. John 15.4. Without me (saith Christ) ye can do nothing. All the works of a Christless person, are like the children of a woman never married, spurious and illegitimate; they are not done through a power received from Christ.  
Wicked men perform no duty to a right end. 
Phil. 1.11.  Their fruits are not fruits to God, Rom. 7.4. As they are not from him, so neither for him. He is neither their principle, nor their end. 
Zech. 7.5.  Vainglory is the worm that breeds in the best fruit of the wicked. The flame of Jehu's Zeal was but Kitchen fire, and therefore his Reformation but Murder in the sight of God, Hos. 1.4. The Godly (saith a Learned man) in doing good works, are like the Silkworm, which hides herself, and is all covered over while she works, within the curious Silk which she works. 
Her Motto, Operitur dum operatur.  At the day of Judgement they know not the good works which they did.  
The wickeds outward acts of obedience, are works of disobedience: He doth not what he doth, because God enjoins it, Cum intuitu voluntatis Divinae. His Sanctification (such as it is) is not endeavoured like that 1 Thes. 4.3. This is the will of God (saith the Apostle) your Sanctification. He proves not what is the good and acceptable will of God, Rom. 12.2. One may do a good work in obedience to his Lusts, and that which God bids him do, because his lust bids him do it. Where there is no Law, there is no transgression; and where no respect to the Law, no obedience.  
The best performances of the wicked, are but the gifts of enemies, proceeding not from Love, which is the sauce of every service (making it delightful both to the servant and the Master) and the principle of the Saints obedience. Gal. 5.6. By nature we are enemies, doing our works, not with the affection of a child, but out of bondage. None have been greater enemies to Christ, and his Servants and Service, than many who have been most exact in outside performances; as Paul, who in the midst of his Zeal was a Persecuter.  
Lastly, The wicked neither have the guilt of sin taken away from their persons, by the merit of Christ, nor the pollution of it, from their services, by the Intercession of Christ. 
Ephes. 2 8.  Till faith have fastened us to Christ, neither persons nor performances can be acceptable. Good works go not before, but follow Justification. We are not justified by doing good works, but being justified we then do good. Abel's person was accepted before his Sacrifice. Works are rather justified by the person of a man, than his person by the works. And it's a vain thing to look for Justification from that which thou must first justify. A man till justified, is a Leper, and every thing he toucheth he maketh unclean to himself. As a small thing which the righteous hath, is better than the great possessions; so a small thing that the righteous doth, is better than the greatest performances of the wicked. Till a man takes Christ by faith, his Sacrifices have no golden Censer to perfume them, no Altar to sanctify them, nothing but his own evil heart to consecrate them upon: Upon which considerations, though a wicked man may do what is good morally in the sight of men, by way of example, or by way Edification to others, etc. yet not Divinely in relation to Religion, or in order to God, so as to please him. And though God sometimes be pleased to reward the works of wicked men, yet do not those works please him. The works of Nabuchadnezzar, Jehu, Ahab, etc. he did (I confess) reward temporally; but alas, it was but temporally. They give him services which please not him, and he Benefits which profit not them. They give him services, but not with their heart; and he them blessings, but not with his heart: and that little he bestows upon them is not to recompense hypocritical, but to encourage sincere obedience. 
on Jer. 35.19.  God often (as Calvin saith) rewarding the shadow, to show how the substance of virtue would please him. Wicked men are hence, 1. Cautioned, not to leave holy duties undone. The certainty of their sinning in performing them, must not, 
Simon Magus was commanded to pray, Acts 8.22  cannot abrogate the Law of God, which enjoins them. Nor is our duty impaired with our power to serve the Lord. When a thing done is evil, not in its substance, and because it is done, but because of our irregular manner of performing of it, we ought still to do it, notwithstanding the defects cleaving to it. 2 They should likewise hereby be made willing to go out of themselves to Jesus Christ for his spirit and merit. Till Paul saw all that he could do to be but dung and dog's meat, he never could duly esteem the excellency of the knowledge of Christ. Till we account our own righteousness to be but filthy rags, we shall never esteem Christ's to be a beautiful robe.  
6. 
Observ. 6.  Envy is a pernicious, and yet a groundless and foolish wickedness. It was the entrance of cain's way, and the inlet of his murder. It's a sin that breaks both Tables at once; the first by discontent with God, the latter by injuriousness to man. Who is able to stand before Envy? 
Cant. 8 6. Calamitas sine remedio est, odis se foelicem. Cypr. lib. de Zelo & Livore Adhuc divitem malicia non descrit, quem jam possidet poena, qui non se ad Lazarum duci postulat, sed ad se Lazarum ●ult deduci. Chrysel. Ser. 122.  It's (as jealousy) cruel as the grave: it's a Calamity without a Remedy. Some understand that request of the rich Glutton, that Lazarus might be sent to him with water to cool his tongue, to proceed from Envy, he desiring rather that Lazarus should be tormented with him, than himself eased by Lazarus; and he craving not that he should be carried to Lazarus, but that Lazarus should be sent to him. It was the cruelty of Envy that sold innocent Joseph, and that sought the destruction of good David: From Envy it was that the Devil overthrew our first Parents; and by it he puts Cain upon killing his innocent Brother, and the Jews upon murdering the holiest person in the world. Plainly also doth this Envy of Cain discover the groundlesness of this sin. The fault of Abel was not that he had hurt Cain, 
Nusquiam melius invidos torqucre poteritis, quàm virtutibus & gloriae serviendo. Aug. Ser. 18. ad frat. in Erem.  but that God accepted Abel. Truly is Envy therefore said to be worse than Covetousness: The Covetous is only unwilling to distribute his own goods, but he loves to see others communicate theirs; but the Envious neither will do good himself, nor is willing that others should do so: he is angry that God is so bountiful. It's worse than hatred and anger; for these in desiring the hurt of another, have their rise from the Offence which is offered by him; but Envy hath its rise merely from its own malignity. 
Risus abest omnis nisi quem fecere dolores; Successus hominum, carpítque et carpitur una. Supplic●úmque suum est.—  And in some respect it's the worst of all sins; for when the Devil tempts to them, he draws men by the bait of some delight; but the Envious he catcheth without a bait; for Envy is made up of bitterness and vexation. Other men's welfare is the envious man's wound. To him the Vine brings forth Thorns, and the Figtree, Thistles. 
De melioratione deterioran●●r, sola miseria invidiâ caret.  Nothing but misery pleaseth him, nor is any thing but misery spared by him. Every smile of another, fetcheth a sigh from him. To him bitter things are sweet, and sweet bitter. And whereas the enjoyment of good is unpleasant without a companion, 
Nuliius rei possessio jucunda sine socio. Senec. One seeing an envious man very sad, said, I know not whether this man hath received some hurt, or another some good.  the Envious had rather want any good then that another should share with him. A certain Prince (they say) promised an Envious and a Covetous man, that he would give them whatsoever they desired of him, upon this condition, that he who asked last should have twice so much as he who asked first: when both were unwilling therefore to ask first, the Prince commands the Envious man to ask in the first place, and his request was, that one of his own eyes might be put out, that so both the other man's eyes might be put out also. 
Superbia mihi aufert-Deum; invidia pr●ximum, ira meipsum. Hug. de S. Vict. August. in loc. Non illos malos faciendo, sed istis bona quibus mali facillimè pessent invidere, largiendo, incitasse dicitur ad odium.  How contrary is Envy to Charity! which without my labour makes all the happiness of another mine own: Hence Envy is said to take away from every man his Neighbour. It's said, Psal. 105.25 that God turned the heart of the Egyptians to hate his people: which God did (as Augustin interprets it) not by making the Egyptians evil, but by bestowing upon the Israelites those good things for which the wicked were ready to envy them.  
To conclude, envy is its own punishment; a saw, a scourge, not so much to him upon whom it is set, as to him in whom it is. It's a moth which breeds in us, and corrupts us. 'Tis a natural sin, The spirit that dwelleth in us lusteth to envy. Saints have been overtaken with it; Peter, Joh. 21.20, 21. Joshuah, Numb. 11.29. 
Qui faucibus invidiae carere desiderat, illam haereditatem appetat, quam numerus possidentium non angustat. Greg.  Let us labour against it. To help us herein, let us love such good things which one, yea many may have, without the detriment of others; which may be enjoyed by, & be distributed to every one without diminution: and withal, beat down the love of ourselves, and the apprehension of our own Excellency. Can we understand our own baseness and unworthiness, we should not envy those who are above us, but wonder that any should be below us.  
7 There is no measuring of God's love by outward events. 
Observ. 7.  Wicked Cain stands over bleeding Abel, whose Sacrifice was first accepted, and now himself sacrificed. Death was denounced as a curse for sin, yet behold it first lights upon a Saint. No man knows love or hatred by any thing which befalls the outward man We cannot read or understand God's heart by any thing he dispenseth outwardly with his hand. 
Eccles. 9.1.  He oft suffers an Abel to be killed, in love, and a Cain to survive, in hatred. Prosperity and impunity often slay the sinner, when slaying and death shall benefit the Saint. Worldly enjoyments are given us, that we by them should testify our love to God; not by them to got assurance of God's love to us. Oh how slender an evidence of heaven, is that with which, so ordinarily men go to hell! Thou canst only understand that the heart of God is set upon thee, by finding that thine is set upon him. The least dram of Grace is an earnest of heaven. The greatest sum of outward enjoyments amounts not to the least part of payment, or pledge of happiness.  
8. 
Observ. 8.  They who are corrupt in their judgement, go in the way of cruelty. Not to intimate what some have said of cruel Cain, that he was the first Heretic; sure I am, he was after the Devil, the first Murderer; and these Seducers were as full of hatred, as they were of Error; They went in the way of Cain. They were cruel to souls, which by their Errors they poisoned and destroyed: cruel to the names and dignities of their Superiors, of whom they speak evil. They were (as the Apostle speaks afterward) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fierce and raging waves, ver. 13 such as uttered hard speeches, ver. 15. against the Godly, especially Ministers, who opposed them in their way of sin. Not to speak of the cruelty of Idolaters recorded in the Old Testament, as of Pharaoh, H●man, Ahab, Jezabel, Manasseh (not yet converted,) Nabuchadnezzar, Antiochus; nor of the Heathenish Emperors, within the first 300 years after Christ (by which Tyrants the Apostles suffered violent death, and whosoever made profession of their Doctrine were cruelly murdered) of Nero, Domitian, Trajan, Antonius Verus, Hadrian, who crucified Ten thousand Christians in one Mount; of the last of the Ten Persecutions, wherein, in the space of one Month, were slain seventeen thousand Martyrs. I say, to pass by these, What lively Expositions upon this Text, and the cruelty of Cain, have the bloody actions of those been, who would have been counted of the Church, nay, the only Church, and friends, and brethren to the members thereof, as Cain was brother to Abel!  
I might here relate what Ecclesiastical History mentions concerning the cruelty of the Arian Heretics, 
Theod. l. 1. c. 29.  their banishing and false accusing of Meletius and Eustatius Bishops of Antioch, and Athanasius of Alexandria: the latter of whom hardly escaped with his life; 
l. 5. c. 21. Socrat. l. 2. c. 7.16  for the cruel Arians, finding that they could not destroy him by false witness, purposed by violence to tear him in pieces: the banishing and disposing Paulus from Constantinople, by the Arrian Emperor Constantius: and at last, 
Socrat. l. 4. c. 22 Theod. l. 4. c. 21. Sozom. l 6. c. 19 Vid. Centur. Magd. p. 79. Cent 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist. ad Solit.  the cruel murdering of him by the bloody Arians: not to mention with these, the vast number of examples of Arian cruelty, recorded in Ecclesiastical History; Socrates, Theodoret, Sozomen, etc. consent in this, that the Arians banished, imprisoned, cruelly whipped, mocked, tore with nails, burnt, and exercised the cruelest punishments against the Orthodox; and that they were more cruel against them then the Heathens who Tyrannised in those times. Athanasius saith, The inhumanity of the Arians exceeded all expression.  
I might likewise mention what Augustin in sundry Epistles relates of the Cain-like cruelty of the Donatists of his time, who pretended to so much Purity, as that they held, that the Church was no where in the world to be found, 
Epist 50. Quis non Dominus servum suum timere compulsus est: Quis quem libet poterat exigere debitorem! Quorundam oculi extincti sunt. Cujusdam Episcopi manus & lingua praecisa est; taceo crudelissimas coedes. Epist. 68 Conclericos nostros plagis immanissimis quassaverunt. Quendam immaniter coesum, & gurgite coenoso volutatum. etc. Nos fustibus quassant ferróque concidunt. In oculos extinguendos, calcem mixto accto incredibili excogitatione sceseris mittunt Epist. 166.159. Lacerati sunt viri, tractae sunt Matronae, Infants necati, abacti sunt partus, nulli licuit securum esse in possessionibus suis. Optat. cont. Parl. l. 23.  but in that corner of Africa, wherein themselves dwelled. In his fiftieth Epistle he tells us, that the Masters stood in fear of their servants that were gone over to the Donatists; that no man durst demand the money which his Debtors owed him, for fear of clubs and fire; the houses of any that offended them, were burnt or pulled down; and they pulled out the eyes of the Ministers, and put them out with Chalk and Vinegar, cut off their hands, pulled out their tougues, cruelly whipped and slew them; and then tumbled them in the mud, and then carried them about afterward in derision. And though these Sectaries pleaded frequently for toleration and liberty of conscience, yet when under Julian the Apostate, they had gotten power, Who can declare (saith Augustin) what slaughter they made of the Orthodox▪ All Africa was filled with blood and desolation; men were rend, Matrons dragged, Infants slaughtered, women with child miscarried, none were secure in their houses.  
But if ever the spirit of Cain breathed in any since his time, or if ever any wrote after cain's copy in letters of blood, certainly they have been those of the Papacy: how deservedly may their Head and Father the Pope be called a Cain in chief; and is he called the Son of Perdition! as being not only appointed to perdition, but the Author of Perdition and destruction. How evidently is his Antichristian cruelty set forth by being Drunk with the blood of the Saints, and with the blood of the Martyrs of Jesus! Rev. 17.6. It's said by some that There is no day in the year which might not be dedicated to an hundred several Martyrs, whose blood hath been shed by the Papal power. 1. Papal cruelty spareth not, pitieth not any degrees, sex, order, age, condition of men opposing their Religion. 
Act. & Mon. p. 814. 751 874 710 766  Alphonsus Diazius (another Cain) barbarously killed his own brother John Diazius because he was a Protestant. With what inhuman cruelty have Protestants been compelled to discover for slaughter, their dearest relations, parents, children, brethren, wives, to carry faggots to burn their godly and painful Pastors! and (which might surpass belief among Heathens) children have been constrained to set fire to their own fathers. And Thuanus reports, That a certain woman, having fled to a secret place to shun the rage of her enemies, being drawn out of it by them, was in the sight of her husband shamefully defiled, and then was forced by some of them who ordered her hand, to give her husband his death's wound with a drawn sword. Horrid was that spectacle, of the child which sprang out of the womb of a woman, burnt at Gernsey, which being saved out of the fire, was by the bloody Executioner cast in again, 
p. 1864. 1879  because it was a young Heretic. A child of eight years old, was by them scourged to death for Religion, and a boy under twelve years condemned for the six Articles: yea, Popish cruelty forbears not either to bury the quick, 
p. 816.  (as one Marion was condemned to be buried alive) or to unbury the dead, by violating of their graves, digging out the bodies and burning them; thus they dealt with the bodies of Bucer, Fagius, Wickliff, etc. How frequently hath Papal power made Kings and Princes Wolves and Tigers one against another! and sent forth Cutthroats and Villains with pardons, to stab and poison the Kings and Potentates of the earth! their lives by any Art (they hold) may be taken away, if the Pope hold them excommunicate. Emanuel Sa affirms it lawful for one to kill a King, 
Latâ sententiâ quisque potest fieri executor. In Aphor. de Rege & Regis Instit. l. 1. c. 6.  if the Pope have sentenced him to death, though he be his lawful Prince. But Mariana gives direction how it may be done with the best convenience; He thinks Poison to be the best way; but yet for the more secrecy, 
Quod si evaserint, instar magnorum Heroum in omni vita suscipiendi: si vero secus accidat, gratam hominibus, gratam superis hostiam cadere, nobili conatu ad omnem posteritatis memoriam illustratos judicamus. Marian. l. 1. de reg. c. 7.  that it be cast upon the Saddles, Garments, Chairs of the Prince. And he further tells us, that if they who kill such Kings shall escape, they ought to be looked upon, and received as long as they live, as great and noble Worthies; but if it fall out otherwise, that they lose their lives in the undertaking, that then they are a sweet smelling Sacrifice to God and man, and that their names shall be illustrious to all posterity.  
This book of Mariana was approved by the gravest and learnedst of the Jesuits Order, and so with a special Commission from Claudius Aquaviva their General, with their approbations, and other solemn privileges, it was printed at Toledo and Mentz, and lastly, inserted into the Catalogues of the books of their Order. It's not lawful (saith Bellarmine) for Christians to tolerate an Heretical King, 
Nonlicet Christianis tolerare regem haereticum, si conetur pertrahere subditos ad suam haresim. B●llar. l. 5. de Rom. Pont. c. 7. Potestas spiritualis debet coercere temporalem omni modo & viâ. Id. l. 5. c. 6  if he labours to draw his subjects to his Heresy; and (saith he) its lawful for the Spiritual power to restrain the Temporal by all means and ways; and when the Pope hath passed sentence upon a King, then after this public sentence, they generally affirm it lawful for any to kill a King. So Bellarmine, Gregory de Valentia, Tolet, Suarez, Molina, Lessius, etc.  
Nor 2 doth Popish cruelty less discover itself in the numbers, then in the ranks and degrees of those whom they destroy for Religion. These Popish cain's destroy multitudes of Abel's. Infamous is the cruelty of that savage Minerius the Pope's Champion, in his bloody Enterprise against the Merindolians; he destroyed twenty and two Towns, and murdered the Inhabitants, whether they resisted or not; and when the men of Merindol flying from his Army, left behind them their tender wives and children, this Popish bloodhound practised all manner of Villainy and Cruelty upon them. The Town of Cabriers, upon condition that he would use no violence against them, was yielded into his hands, but he falsified his promise, hewing thirty men in pieces in one place; putting forty feeble women, some with child, into a barn full of straw, caused it to be set on fire at the four corners, and such who got out, he caused to be cut in pieces. In this one Town, were thus mercilessly murdered, above a thousand Protestants. To these I might add, the cruel murdering of about eight hundred Protestants in two Towns in Calabria, fourscore whereof had their throats cut one by one, 
white, way to the Church, Digr. 50.  yet so as that every one was left but half dead by the Excutioner: And the French Massacre, wherein in thirty days were thirty thousand slain; 
Farnesius vowed to ride his ho●se to the saddle in the blood of Lutherans.  not to speak of that incredible effusion of blood which the Spaniards have made among the poor Indians, under pretence of converting them to the faith; they having in the space of forty years slain Seven and thirty millions of people; famishing in three Months seven thousand children; at one time massacring two thousand Gentlemen; and murdering with such cruelty, that to avoid it, poor men would hang themselves, with their wives and children. Lastly, and principally, this bloody disposition of Cain discovers itself in the cruel and savage manner of murdering. Minerius (forementioned) cut off the paps of the poor mothers of sucking children, and the children looking for suck from their dead mothers, were starved to death. It hath been their practice to hold men in death so long as they could, 
Moriatur, ut sentiat se mori.  inflicting (as it were) a thousand deaths in one, and making them so to die, as to perceive themselves to die. 
Acts Monum. p. 869 805 860  What should I speak of their burning men by piece-meal, and that with Brimstone, pitch, and tar, etc. with barrels of pitch and tar dropping upon their heads? Joannes de Roma, a Monk, having got a commission to examine the Lutherans, used this torment to force them to accuse themselves; He filled boots with boiling grease, and put them upon the legs of those whom he suspected; and tying them backward to a form with their legs hanging down over a soft fire, he examined them.  
To this Cain-like cruelty of the erroneous Papists, I might add that of the Anabaptists in Germany, who were as bitter and bloody enemies to the Reformed party, as were the Papists; and more opposed God and Orthodox Christians, than they did the Papists themselves; they always voicing Luther to be worse than the Pope. I shall not mention the bloody uproars made by Munzer, John Mathias, John Becold, Knipperdolling, John Geles, Henry Goethlit, James of Kemp, etc. with their followers, at Worms, Ausburg, Bazil, Shafhuse, Berne, Munster, Amsterdam, etc. filling all places with blood and slaughter; murdering their own natural brethren, yea, their wives, and pursuing the doctrine of the Gospel, and the professors thereof, especially the godly Ministers, with cruel fury. It will be more than sufficient to set down the words of one concerning this savage crew, 
See Sleidan. Bullinger, Heresbachius, Hortensius, etc. Mr. Bayly.  who hath taken much pains in examining their Doctrines and practices; his words are these, The spirit of Mahomet, was not so hellish in making an open trade of bloodshed, robbery, confusion, and Catholic oppression, through the whole earth, as the spirit of Anabaptism.  
Nor need we think it strange concerning the fiery cruelty of those who embrace and follow false Doctrines. The erroneous in their judgement, may be left of God to apprehend so much truth, and weight, and worth in their errors, that even that thing (conscience I mean) which by its light and tenderness, hinders others from sin by discovering it to them, and troubling them for it, may, being depraved by error, put people upon sinful injuriousness to others, and to think that they do God the best service, when they are most cruel to his best servants. And (as it's commonly observed) no feuds are so deadly, no contentions so bitter, as those upon which conscience puts men; conscience urging more strongly than interest: and as a good conscience is a thousand witnesses to comfort and excuse for what good we have done; so may an erroneous conscience be a thousand weights to induce us to what evil we have not done.  
And farther, such is man's natural enmity against the way of Truth, which opposeth his Lust and advanceth God's will, that if the white horse go forth, the red horse will follow him at the heels; and they who carry the light of the Truth, shall be sure to be maligned, puffed at, pursued. 
Acts 19  Hence the idolatrous Ephesians cried out with maddest rage, Great is Diana.  
And as the tide of man's inclination, so likewise is the wind of all Satan's endeavours set against the Truth. He who is an old Serpent, is also a red Dragon; yea therefore a Dragon red and cruel, because a Serpent false and deceitful. He did not abide in, nor can he abide the Truth. As a Serpent he made, and was the Father of Lies; as a Dragon he shields, and is the Defender of Lies.  
To conclude: The Wisdom and Power of God, is in nothing more manifested, then in overthrowing Error by the weight of its own cruelty and rage; and in making the Professors thereof to increase by dying; in making every Martyr a stone to break the teeth of those maddogs who by't them, and to overcome by being overcome. The professors of T●ruth (then) have as little cause to be secure, as the patrons of Error have of being cruel. Never did the light shine, but the wicked barked. at it. If righteous Abel was murdered when there was but one Cain, what may he expect, when cain's do so abound both in wrath and numbers! Martyrdom came into the world early: The first man that died, died for Religion. And how careful should Christians be, that they leave not the Truth of God, to avoid the wrath of men! It's better to die fight for it, then flying from it. How much sorer an enemy is the great God, than a silly worm! And they who leave the love of Truth, will soon leave their love to the Professors thereof. Every Apostate is in the high way to become a Persecuter.  
Lastly, It may be a word of Comfort as well as Caution to all persecuted Abel's. cain's do not so much strike at them, as at Truth in them, and professed by them. 
Joh. 17 14.  I have given them thy Word (saith Christ) and the world have hated them. God will vindicate his own cause. Though the enemies are red with the blood of Truth's Champions, yet their great Captain will one day appear in garments made red with the blood of their enemies, whom he will tread in the wine-press of his wrath; and the blood of every Abel cries with a loud voice for vengeance, which will never give rest to the righteous Judge, till all those who will not become the friends of his Truth, become his footstool for rising up against it.  
9 
Observ. 9  Great is the difference between the sinning of the Godly and wicked. The sin of the wicked is his way; he delights, proceeds, is skilful in it; sin is a sport to him; he is a curious Artificer and cunning worker of iniquity; he goes on, and proceeds from one degree of wickedness to another. When he performs any good duty, it is not his way; he rather steps into it, or stumbles upon it, then chooseth it, walks in it. cain's Sacrifice to God, is not here called his way, but his Sacrificing of his brother. God accounts of men by the constant tenor and bent of their hearts and lives. The Godly may fall into sin, but he lives not, rests not in sin; He may (like the sheep) be thrown into the mire, but he doth not (like the Swine) tumble, and wallow, and delightfully snort therein. 
Of this more before p. 32, 33 etc. Part 2  He sins not with full consent; there are some contrary votes in his soul against every sinful suggestion; He sleeps, but his heart wakes. Holiness is his way, and whensoever he is drawn out of it by some deceitful lust, or by some seducing tentation, he cries out with David, Psal. 119.176. I have gone astray like a lost sheep, seek thy servant. He never leaves calling and enquiring, till he hath got into the right way again; and when he is so, he walks more humbly, watchfully, evenly, and mends his pace; he gains ground by his stumbling; he doth not (as wicked men) wickedly departed from God. A Saint falls, 
2 Sam. 22.22.  and cries, I fall, as a child that falls into the fire. A sinner falls, and loves to fall, and is like a stone that falls to the centre. As there is much difference between the suffering, so between the sinning of the good and bad: As sufferings are on the Saints, and not on them; so sin is in them, and not in them. The sufferings of the Godly are on them as afflictive to sense, not on them as penal for sin, so as to sink and destroy them; but the wrath of God abides on the wicked, and falls upon them as upon its proper place, to remain and dwell upon them: so when the Godly sin, they are not swallowed up of sin, grace works them out again; but the wicked lie soaking in their sin, and (as God speaks Leu. 26) pine away in their iniquity; and if God should give them to live in the world to eternity, they would live it in sin. A Godly man is like a pure Fountain, into which dirt is thrown, though it be thick and muddy for the present, yet at length it works it out; whereas a sinner is like a standing water, into which when dirt is thrown at the best, it doth but settle and fall to the bottom; and when it appears clearest, the dirt is not wrought out, but there abides, and upon every stirring discovers itself. A Saint lives not, walks not in sin; wickedness is not his way: Whensoever he sins, he looks upon himself as in his wandering, not as in his way. If thou wouldst try thy sincerity, examine the bent of thy heart, and whether sin be thy delight, thy way; or thy trouble, thy disallowed aberration.  
10 Despair is the period of Presumption. 
Observ. 10.  The contempt of Grace ends in the despair of Grace. God graciously warned Cain, he sins, and despairs having sinned. These Seducers live in sin, notwithstanding Grace, and are overwhelmed in woe, and deprived of Grace. 
Of this before pag. 334. part 1  No poison is so deadly as that which is extracted out of Grace. Abused mercy pleads against a sinner most perswasively. Oh that they who are so fearless when they sin, would consider how fearful they shall be when they have sinned: They who when they are tempted, fear no wrath, no death; after ward will be ready to say with Cain, Every one who meets us will kill us. The way to be bold when the wicked shall be afraid, is to be afraid when the wicked are bold. He who is afraid of sin, shall not feel punishment.  
11. 
Observ. 11.  They who most plead for liberty, exercise most cruelty. None would rule so much, and so bloodily, as they who deny others to rule altogether. These Seducers who despised Dominions, and spoke evil of Dignities, for all that, walked in the way of Cain. They who would have all others to be cyphers, to do nothing, would themselves be cain's, to do too much. Their little finger was heavier than the Magistrates loins. They who shall peruse the Writings of Austin concerning the Donatists, and among them the Circumcellious; as also the relations of others concerning the Anabaptists of Germany, shall find both these Sects to be bloody Commentators upon this Truth. They who abrogate the Law of God, will endure no Law but that of their own making: Though they have cried out of persecution, and complained of restraint, when they have been under the power of others; yet they have most tyrannised over the Spiritual and Civil Liberties of others, when they have gotten the power into their own hands. And its impossible that they should rule gently and meekly, who are themselves ruled and ordered by Satan, that cruel one. They who are not delivered from the hand of this enemy, will neither serve God in righteousness and holiness themselves, nor suffer others to do so: Nor will any be so unwilling, that others should have liberty in holiness, as they who most love and allow liberty in sin.  
This for the amplification of the wickedness and woe of these Seducers from this first example; viz. of Cain.  
2. I come to speak thereof, as set forth by that of Balaam; in these words, And ran greedily after the Error of Balaam for a reward.   

EXPLICATION.  
Three things are here to be opened.  
1. Their guide: Balaam.  
2. The example he set before them: Erring for Reward.  
3. The manner of their following this Example, set forth in their running greedily after the same.  
1. For the first; Their Guide was Balaam. Concerning his practice and punishment; it will be more proper to speak in the following part. Touching his Country, Parentage, and Office, I shall speak briefly in this.  
1. For his Country; We read, Deut. 23.4. That it was Mesopotamia, and that the Town or particular place of Mesopotamia where he resided, was Pethor; and of himself he saith, Numb. 23.7. Balac the King of Moab hath brought me from Aram, out of the Mountains of the East. This Mesopotamia, and Aram (or Syria) are used indifferently, sometimes the one for the other: 
Non solum ● quòd aliqua tan. tum Syriae particula sit, quae ● dicitur Mesopotamia pr●prie dicta, sed, quòd maxima Syriae pars, tota sit Mesopotamia, & inter amnis, viz. inter Euphratem & Tygrim. Pined. in Job. 23  and not only because some small part of Syria is Mesopotamia, properly so called; but because the greatest part of Syria is called Mesopotamia, or the Region lying between those two great Rivers, Tigris and Euphrates: Some there are who have thought that this Balaam was a Midianite; and their reason is, because Numb. 31.8. and Josh. 13.22. it's said, that he was slain with the Midianites, when the Israelites destroyed them. Of this opinion is Masius, one of the Learnedest among the Pontifician Expositors. Pineda in his Comment upon Job seeming also inclinable to it: for though the Scripture tells us, that he was of Aram or Mesopotamia, yet (say they) under the name of Aram or Mesopotamia (largely taken) is contained so large a tract of Countries, as takes in Midian; and some conceive, that he speaks himself to be of Aram, to gain the more honour and credit to himself, because the Aramites and Chaldeans were in those days most famous for Divining and Astrology. But whether his abode among the Midianites, was by reason that Midian was his Country; or whether he took the Midianites in his way homeward from the King of Moab, to give them counsel to draw Israel to sin; or whether he returned to them again from his Country of Aram or Mesopotamia to receive his wages, I determine not; sure I am, it was a most just retribution of providence, that he should be among the Midianites when they were destroyed; 
Numb. 31.16.  their Counsellor in sin, deserving to be their copartner in punishment. 
Numb. 22.5. Mich. 6.5. Quia Graece dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, significatur Bal●am faisse silium B●sor; lic●t Num. 22. dicatur filius Beor, et aut hic positus est vox Bosor pro Beor, aut utroque nomine vocabatur. Salmer. Gen. 26 34. Gen. 36.2. Josh. 7.1. 1 Chron. 2.5. 1 Chron. 8.31, 33. Judg. 6.32. 2 Sam. 11.21   
2. For the Parentage of Balaam, the Scripture tells us, that he was the son of Beor; and 2 Pet. 2.15. he is called Balaam the son of Bosor. How could both be true? The Vulgar Translation renders the place, Balaam ex Bosor, Balaam of Bosor, as if Bosor were the name of a place where Balaam lived. But the words in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will not bear that interpretation, but must necessarily denote, not the place, but parent of Balaam, as some of the Papists themselves, notwithstanding their Zeal for their Translation, are forced to grant. And whereas the father of Balaam is Numb. 22.5. Mich. 6.5. called Beor, not Bosor, it's conceived by some, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, had two names, viz. Beor and Bosor, this bestowing of two names on one man being frequent in Scripture; thus the wife of Esau is called both Bathshemath and Adah. the son of Zerah is called both Zimri and Zabdi; Mephibosheth is called Meribbaal; Ishbosheth is called Esh-Baal; Jerubbaal, Jerubesheth. Others answer, That the word Beor is here put for Bosor, 
2 King. 15.29. 1 Chron. 5.6. 1 Chron. 2.9. Ma●th. 1.3. Josh. 24.30. Judg. 2.9.  which mutations of proper names are frequent: so Tiglath Pileser is called Tilgath Pilneser; Ram is called Aram; the place where Josh●ah was buried, is called both Timnath heres, and Timnath serah, etc.  
3. For the Office of Balaam; he is called both a Prophet, and a Soothsayer or Diviner. A Prophet he is expressly called by Peter, 2 Pet. 2.16. and in the story of Balaam set down by Moses, there is frequent mention of his receiving messages and answers from Jehovah, Numb. 22.8. I will bring you word (saith he to Balacs' Messengers) as the Lord shall speak to me; and ver. 13. The Lord refuseth to let me go with you; and ver. 18. I cannot go beyond the word of the Lord my God; 
Num 23 5, 16.  and Moses saith, that the Lord put a word in Balaams' mouth; he uttered a Prophecy concerning Christ by Divine inspiration; There shall come a Star out of Jacob, and a Sceptre shall rise out of Israel. Numb. 24.17. to which Prophecy he prefixeth this solemn Preface, He hath said, which heard the words of God, and knew the knowledge of the most High, 
Vid. Aug. Trac. 49. in Joh.  which saw the Vision of the Almighty. Even the worst men (as here Balaam) have sometimes foretold future things by a Spirit of Prophecy: God inspired Pharaoh with a Prophetical Dream: God hath showed unto Pharaoh (said Joseph) what he is about to do, Gen. 41.1, 25. The like may be said of Nabuchadnezzar, Dan. 2.47. Some of the wicked who shall be sentenced to departed from Christ at the day of Judgement, shall be able to say, Have we not Prophesied in thy name? Matth. 7 22. Caiaphas' the High Priest, a bloody unrighteous man, Prophesied (Joh. 11.51) that Christ should die for that Nation. Possibly Balaam uttered not his Prophecies, as understanding their force or genuine sense; to be sure, his heart was not holily affected with what his tongue uttered: which some conceive to be intimated in that expression, of putting a word into Balaams' mouth, a phrase never used concerning the inspiring any of the holy Prophets. And whereas, Josh. 13.22. Balaam is called a Soothsayer or Diviner; the word which we translate Soothsayer is a word of a middle signification; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dent. 18.10.  for in Scripture it is not only taken in the worst sense, for one that useth Divination, or is a Soothsayer; but in a good construction, for one that prophesies or foretells things to come, 
Mich. 3 11. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vatem reddiderunt.  as Mich. 3.11. And some there are, who think that Balaam is here called a Soothsayer, only in regard of his ambition and covetousness; and of his ends and aims in all he did, which were not God's glory, or the love of the Truth revealed to him, 
See English Annot●on Josh. 13  or of his people whom he blessed, but his own advancement, and the wages and reward of Divination, according to the manner of wicked soothsayers. But I rather conceive, that Balaam out of desire of gain, made use of Devilish Arts and unlawful Divinations for the cursing of Israel. It's said, Numb. 24.1. that he went not, 
Annot. in Numb. 24.  as at other times, to seek for Enchantments. Whereby it may be evidently collected (saith Ainsworth) that all his former Altars, Sacrifices and consultations with the Lord, were by the wicked Art of Enchantment, or observing of Fortunes, such as the Prophets and Diviners of the Nations used, Deut. 18.10, 14. which he now left, as seeing them not available for his purpose. His serving of God, 
Vid. Ames. in 2 Pet. p. 272.  was mixed with his old Superstition, in the number of Altars and Sacrifices, in their site or posture towards the points of Heaven, in his Gestures and set form of words, etc.  
2. This for the Explication of the first particular, viz. whom these Seducers followed, or their Guide: The second follows, viz in what way they followed him, or the example which he set before them; viz. his [Balaams] Error for reward. In the Greek the words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Two things are here to be opened.  
1. What that Error was which they followed?  
2 How it was for reward?  
For the first, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hinc Planeta, A Planet or wand'ring Star. 2 Pet. 2.15.  here translated Error, properly signifies an Aberration, or wand'ring from a right path or course wherein a Traveller should walk; and therefore more fully Peter explains this Error of Balaam, and these Seducers who followed him, to be a going astray, and forsaking the right way; But more particularly, the Error whereof the Apostle here speaks, is differently expounded. 1. Some Learned men conceive it to be that whereby both Balaam, and these Seducers, were deceived in their expectation of reward and wages, honour, pleasure, profit, etc. by their sinful endeavours; and no doubt, but in this respect their way might fitly be called Error or deceit, for Balaam in propounding to himself the wages and reward, which Balac promised to him, in case he would curse the Israelites, was himself clearly deceived; he being not only disappointed of what he looked for, viz. honour and gain, but also bringing upon himself that which he looked not for, a violent death by the Sword, and (most likely) the eternal destruction of his soul: in stead of receiving his reward from Balac, he received it from God, Numb. 31.8. Josh. 13.22. As also did these Seducers draw to themselves, in stead of worldly advantages, which they aimed at, swift destruction and condemnation (as the Apostles speak) both of soul and body. Others (as I conceceive) more suitably to the scope of the Apostle, and to the construction of the other words, immediately going before and following, understand this Error to be the swerving, wand'ring or deviation of Balaam (imitated by the Seducers) from the way of Gods will and commandment, both in regard of their practice, and (especially) their Doctrine, or what they taught others, whereby they made them to err and wander from the right way: For Balaams' practice it was an erring and wandering from the plain and express precept of God, in that he went to Balac, and that with a desire to curse the people. His way was perverse before the Lord, 
Numb. 22.32  he was out of God's way when he was in the way of his journey. For his teaching of others, he taught Balac to err, in counselling him to build Altars and offer Sacrifices for Enchantments, and to entice the Israelites to Adultery and Idolatry by the company of the daughters of Moab; and it is as plain that he made the Israelites to err from the way of righteousness; by teaching Balac to cast a stumbling block before them, 
Rev. 2.14.  to eat things sacrificed to Idols, and to commit fornication; that thus they sinning, might be afterward destroyed.  
As touching these Seducers, it is most evident that they in their own practice wandered from the way of righteousness, and left the way of Truth in their Doctrines; that they were ringleaders to Error; blind guides, who made many to follow them into the ditch; Deceivers, 
2 Pet. 2.  false Prophets, bringing in damnable Heresies, many following their pernicious ways: And that hereby (as Peter speaks) They went astray, and forsook the right way, viz. the way of Truth. A great sin, 1. because Error is a deviating from, and an opposing of the way and Word of Truth. Errors (as Tertullian speaks) arise caede Scripturarum, by the fall of Scripture. The Erroneous resist the Truth, 2 Tim. 3.8. The least Error disposeth the heart to reject the greatest Truth: And as in nature, darkness destroys light, blindness puts out sight, sickness removes health; so Errors undermine and destroy Truth. None are such enemies to Scripture, as the lovers of Error; they ever oppose it, either by denying it, or perverting it. 2 Errors are deviations from holiness; they oppose Grace as well as Truth. They everthrow the saith of people, and also eat up Godliness. An Erroneous head, and a godly heart will not meet. 
2 Tim. 3.5.  Error makes men deny the power of Godliness, and its an inlet to profaneness. Every Text in Judes' Epistle, is a Comment on this Truth: The Apostle calls false Teachers evil workers, Phil. 3.2. They whose minds are defiled, are reprobate to every good work. 
Tit. 1.15, 16. 2 Thes. 2.3.  Truth reforms as well as informs. Antichrist is called the man of sin. The corrupting of the judgement, is the casting poison into the spring. 3. Error is catching and diffusive. The Erroneous have many followers; nor do they go to hell alone. Every Error meets with a complying party in our natures. Truth is hardly entertained; Error readily admitted. And seldom is any one erroneous, but withal he endeavours to propagate his Opinion, and that violently, and subtly. 4. Error, by departing from Truth and Holiness, opposeth the peace of the Church. From men's not consenting to wholesome words, come envy, strife, 
1 Tim. 6.3, 4. Gal. 5.12.  and reviling. I would they were cut off (saith Paul) that trouble you. Error turns men into devouring Dogs, Phil. 3.2. grievous wolves, Acts 20.29. Witness Arians, Donatists, Papists, Anabaptists. To conclude, Error is pernicious, damnable, a shipwreck, a Gangreen, creeping from joint to joint till it eateth out heart and life, and destroyeth all Truth, Grace, Peace, Salvation.  
2. For the second thing, viz. Error for reward. The word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Learned Divines observe against the Papists, that though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometime signifies a reward due and deserved, or hire due to a workman for his work; yet it is at other times, 
Mercedis nomen passim in sacris Scripturis accipitur pro constituto quidem prae min, sed eo tamen gratuito. B●z. in Mat. 6. Matth. 20.8.14.15.  a word of a middle signification, nothing a free and gratuitous, as well as a due and deserved reward; and plainly doth it signify Rom 4.4. a reward of mere grace, not an hire or wages; and the force of the word doth imply only a reward due by the Covenant of him who giveth it, unto him to whom 'tis given, whether the work which he doth deserveth it or no. The penny given to those who had wrought but only one hour, and that in the cool of the day, is as well called by this word of reward, as the penny given to them who had born the heat and burden of the whole day. In this place it denotes the wages or recompense which Balaam and these Seducers aimed at, and expected for their Error; for I read not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reward, as relating to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Error, (as some Learned men do) thus, They ran greedily after the Error or deceit of the reward or wages of Balaam: 

Deceptione merced is quâ de ceptus fuit Balaam, effusi sunt Beza, Erasmus. Vatablus, Pagnin.  
Errore Balaam mercede, effusi sunt. Vulg. Montan. Melior sensus, quod effusi sunt propter mercedem, seu mercedis gratiâ, ita ut in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, supplcatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sic Occumenius. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Errantes sicut ille, lucri & quaestus gratiâ, dogmata prava annunciaverunt. Lorin.  
Praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quae est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posoit Genitivum. Lapid. in loc. Nonnulli perperam reddunt deceptione mercedis quâ deceptus, etc. Multo elegantius, aptiusque vocem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Graecanica scholia ad subsequentia refert, ut sensus sit, Gnosticos, Balaami errorem secutos esse mercedis cupiditate, ut subandienda sit vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Justinian. in loc.   but I rather refer the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Reward (as others better) to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (ran greedily) thus, They ran greedily for reward after Balaams' Error; that is, as Balaam toiled, journeyed, took pains, went from place to place, from Altar to Altar, etc. to speak perversely, to curse Israel, and give wicked and pernicious counsel; and all this for filthy lucre or base gain, and to get reward from Balac; so these Seducers care not what Heresies they utter, what pernicious and damnable Doctrines they preach, or Errors they broach, so as they may but gain reward and wages from poor deluded people. And our last English Translation intends this sense. Thus likewise Oecumenius, Mo●tanus, Justinian, with sundry others. And as this Interpretation of their running greedily for reward after Error, is most apt and elegant, and seems best (say some) to answer the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in regard of its composition; so is it most agreeable to those other places of Scripture which mention the end which false Teachers propound to themselves, in venting their Errors, and which tell us, that they serve their own belly, Rom. 16.18. that their gain is godliness, 1 Tim. 6.5. that they err from the faith while they covet after money, 1 Tim. 6.10. that they teach things which they ought not, for filthy lucre's sake, Tit. 1.11. that through covetousness they make Merchandise of people, with feigned words, 2 Pet. 2.3. that they have an heart exercised with covetous practices, 2 Pet. 2.14. Cyprian writing of Novatus, that mischievous Heretic, saith that he was Avaritiae inexplebili rapacitate furibundus, Beyond measure, 
Avaritiaest plerumque Haeresium comes, foams, mater, nutrix, &c, Ames. in 2 Pet.  and even to madness covetous. The covetousness of Heretics, is the companion, fuel, mother, nurse (saith Amesius) of their Heresies.  
Now the sinfulness of following Error for reward, appears in two things especially  
1. In its profaneness: What more profane and godless course imaginable, then for an Instructor of souls to be a Vassal to dung! Covetousness is iniquity in all men, but blasphemy in a Teacher of souls. His Titles, Master, Office, Doctrine, are all heavenly; how insufferable is it then for him to be earthly! How shall he take off men's affections from the world, when as he follows that as most precious, which he tells others is most superfluous? The birds of the air which fly next heaven, neither sow, nor reap, nor carry into the barn; and how unsuitable is it, that they who by their vocation are next heaven, should yet in their deportment be furthest from it! That they should be like Foxes, dissuading the beasts from that booty which they intent to make their own; and that they bidding men look upward, should cast their own eyes only downward! Thou, O man of God (saith Paul, speaking of covetousness, 
1 Tim. 6.11  to Timothy) fly these things: A man of God must not be a man of the world, a slave to Mammon, a mere muck-worm, or rather a moving muck-heap. A Star of heaven, nay, an Angel, must not degenerate into a clod of earth. What likewise more profane than to barter away precious souls, heaven, Christ, God himself, for base pelf, filthy lucre? to make Merchandise for a piece of earth, of Christians and Christianity? How unsuitable and disproportionable a prize is Silver, when for it that soul is sold for which Christ died! In short, How impious is it to sell that Truth for dung, which we ought to buy with our bloods!  
2 In its Hypocrisy and dissimulation. Who ever broached or taught an Error professedly for gain, nay without a pretence of advancing Truth, and of aiming at God's glory, and the good of souls? What cozenage so vile, as that which seems pious? All deceit is abominable, and that most which shrouds itself under the wing of Religion; for gain to be the meaning, and Godliness the cloak? Is not this as bad as for jacob's sons to hid their cruelty against Shechem with Circumcision? for Abner to cover his revenge against Ishbosheth with the Divine Oracle? 
Quaerunt discipulos quos petuniis emunge●e possunt, non qu●d salutem animarum procurare curabaut. Mont. App. Sec. 28.  Absolom his Treason with a Religious Vow? Jezabel her murder with a Fast? This odious dissimulation of these Seducers, made them like the Kite, to be eyeing the prey on the dunghill, gain, when they seemed to sore up to the clouds in their instructing of souls. It's most unsuitable for Satan's servants, and Mammon's Drudges to be cloaked with Christ's Livery, to deliver Doctrines for gain, and yet to pretend Conscience, Religion.  
The third particular to be opened is, After what manner they followed the Error of Balaam for reward. 
3 Branch of Explication.  Judas saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They ran greedily after it. The word properly signifieth, they poured out themselves, it being a resemblance taken from the pouring out of water. And according to this Resemblance, taken from the pouring forth of water, the word may note either,  
1. A pouring forth in point of Destruction, dissolution, and overthrow; such as whereby in regard of their total and irrecoverable ruin and perdition, these Seducers (with Balaam) became utterly lost, as water poured out. Thus the Psalmist, as a Type of Christ, describing his extreme debilitation, and approaching dissolution, complains Psal. 22.14, that he was as water poured out. So the woman of Tekoah, setting forth a desperately lost estate, saith, we must needs die, and are as water spilt on the ground. In this sense its said, Josh. 7.5 when the Israelites were smitten before the men of Ai, 
Qui roborc excellens eras, aut esse debueras, factus es debilis & attenuatus, viribus omnibus destitutus. Ita aptissimèqua. drat oppositio. Qui eras principium robor is mei, effusus es sicut aqua, liquefactus es, exhaustus viribus, ita ut nihil à te deinceps sit expectandum magni & heroici. Rivet in Gen. 49.  that the hearts of the people melted, and became as water; and thus also I understand that expression of Jacob concerning Reuben, Gen. 49.4. whom, though in respect of what he might have been by the right of primogeniture, he calls his might, the beginning of his strength, the excellency of dignity, and the excellency of power; yet in regard of what he was to be in the loss of this power and dignity; Jacob saith, that he was unstable, or poured forth as water, that is, was to be weak, brought low, and so emptied of strength, that nothing great and heroic was to be expected from him. How fitly this dissolution and lost estate agreed to Balaam and these seducers, that sought to heighten and strengthen their condition by error and unrighteousness, who sees not? their sin could not be a stable and solid foundation of greatness, but it made them vanish and perish like water poured forth; they perished in their names, estates, bodies, souls. And therefore the Arabic renders this place, in mercede exaruerunt, in their reward they dried up or decayed, as after the pouring forth of water there follows dryness in that thing out of which the water is poured.  
2. Or this pouring forth as water (according to others better) may import a pouring forth in respect of the forwardness, force, violence, 
Acts 2.17.18.33. So Acts 10.45 Sic dicimas effundere se in li bidine, in questus, lacbrym●●, vota; effundere furorem, iram, minas, querelas, rabiem, vires, vocem, honores in mortuum. Lor. in loc.  and impetuousness of these wicked men, in the sinful prosecution of their lusts; and thus this resemblance, of pouring forth as water, is ordinarily used in Scripture; as Hos. 5.10. I will pour out my wrath upon them like water, Amos 5.24. Let judgement run down as waters, and righteousness as a mighty stream. Judas then here intends, that these Seducers put forth themselves, in the prosecution of their lust, like water poured out. As a forcible swelling stream breaks down the banks, and violently bears down all before it, so these were so mad upon their gain, that they could not be restrained, but violently broke down all the banks and bounds which were set to keep them in. And probably the Apostle may here refer (in his setting down the violent eagerness of these seducers upon their reward) to that furious march, and impetuous progress of Balaam, when he journeyed to Moab, upon promise of wages, whom neither God's prohibition before he began his journey, nor the crushing of his foot, nor the speaking of the Ass, nor the drawn sword of the Angel in his journey, nor the ineffectualness of all his enchantments afterward, could hinder from pursuing his covetous design; but early in the morning, up he gets, breaks the bounds of God's command, gins his journey, furiously strikes, madly answers his Ass, wildly lays about him, breaks through all difficulties, at length comes to Balac; and then runs from Altar to Altar with enchantments; and in a word, would not give over till the sword which he saw drawn before his eyes, was sheathed in his bowels.  
And this violent impetuousness put forth by Balaam, these seducers, and other wicked men; this running greedily in the prosecution of their lusts, is notably set forth in Scripture, and that principally by these two considerations: 1. The means used for the hindering and reclaiming them, have not stopped and hindered them: like the man possessed with Devils, no chains are strong enough to hold them. Hence 'tis that the prosecution of lust is sometimes compared to the effusion, 
1 Pet. 4.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isa. 57.20. Jer. 2.23. Jer. 8.6. Hos. 4.19.  rushing out, foaming or boiling of the Sea: Sometime to the swiftness of a Dromedary traversing her way, sometime to the rushing of a Horse into the battle: Also the back sliding of an heifer which will endure no yoke, not be kept in any bounds: 
Hos. 8.9.  to the unbridled unruliness of the wild Ass, which is and will be alone by himself, and will not endure any man to come near him, to bring him under government. Who, saith God, hath sent out the wild Ass? etc. he scorneth the multitude of the City, and regardeth not the crying of the driver, Job 39.5. that is, who but I (God) hath manumised or set free the wild Ass from all service of men, and set, and kept him lose from those bands to which other  are subject, whereby they serve in the Cart, plough and under the saddle? etc. If drivers should offer to urge him to work, as they do tame beasts, he would scorn it, and show them a light pair of heels. If a whole City should seek to scare him and bring him to work, he would not regard it; An exact emblem of a man pursuing his lust, who will not endure to hear of a master, but will be a stranger to discipline, knows no other law but his lust, will be a son of Belial, without a yoke; yea the vehement impetuousness of the wicked in prosecuting their lusts, 
Jer. 2.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alexandr.  is set out by the violence of a wild Ass, winding the male, and running mad after after him, in her occasion none being able to turn her away, or willing to weary themselves therein; the wicked set sheir hearts on their iniquity, Hos. 4.8. The heart of the sons of men is fully set in them to do evil, Eccles. 8.11. More particularly, 1. The Word and Will of God hinders not sinners in their courses of lust; they break the yoke, 
Jer. 5.5.  and burst the bonds. They break bands asunder, and cast away cords from them. 
Jesus qui potuit solem sistere ne procederet, avaritiam bominum non potuit sistere ne serperet: ad vocem ejus sol stetit, avaritia non stetit. Sole itaque stante confecit Jesus triumphum, avaritia procedente pene amisit victoriam, Ambr. l. 2. de offic. cap. 26.  When the Prophet had exhorted the people to turn from their evil ways, they tell him plainly, Jer. 18.12. and 2.25. There is no hope; that is, it is to no purpose to speak to us, there is no possibility of reclaiming us, we are resolvedly bend upon our courses which we have pitched upon, and firmly fixed to live as we list ourselves. I spoke unto thee in thy prosperity, and thou wouldst not hear, Jer. 22.22. Though Joshua stopped the Sun, that swiftly running creature, in its course; yet by severest threats, and strictest prohibition, he could not hinder Achan from his covetous attempt. Though Samuel told the Israelites the manner of their King that was to reign over them, and foretold them their many and certain calamities which should thereby ensue, yet they refused to hear samuel's voice, and said, Nay, but there shall be a King over us. 
Neh. 9.16, 17.26.29. Fuit hoc gentilitium ac genuiwm vitium Judaeorum, ut nihil minus crederent quam quod à Prophetis traderetur. Mendoz. in 1 Sam. 8. Deut. 29.2. Matth, 29 21 Gen. 5.31.7.6.  The Levites in their confession, acknowledge that their fathers hardened their necks, dealt proudly, hearkened not to God's commandments, refused to obey, were disobedient, rebelled against him, cast his Law behind their backs, sinned against his Judgements, withdrew the shoulder, would not hearken.  
So obstinate was Judas in his sin, that the admonishing of the Traitor, and mentioning of the Treason, by Christ himself, could not work upon him. Though Cain was forewarned of God to take heed of hurting his brother, yet would he not be stopped from the Murder, Gen. 4.7. The preaching of Righteousness to the old and obstinate world by Noah, who by the language of his tongue in speaking to them, and hand also in building the Ark (a work wherein he spent an hundred years) foretold them of their approaching Deluge, could not reclaim them from their lusts; yea, the slow proceed of God in raining upon the earth forty days, could not work upon those obstinate sinners, but as they lived, so they died in their contumacy. The like may be said of the Sodomites, 
Gen. 19.9.  who would not be dissuaded from their unclean persecutions by all the Arguments that righteous Lot could use. The Jews would not, by the most clear and convineing Miracles of Christ, be reclaimed or convinced.  
Yea 2, So great is a sinner's contumacy, that the greatest of God's judgements cannot reclaim him. Thou hast stricken them (saith the Prophet) but they have not grieved; thou hast consumed them, but they have refused to receive correction; they have made their faces harder than a rock, Jer. 5.3. And chap. 8.6. Every one turned to his course, as the horse rusheth into the battle. The most visible and apparent threaten of death cannot stop the horse from running into the battle, nor a sinner from proceeding in his course of wickedness. Such was the resolution of the Egyptians in pursuing the Israelites, that they would rush into the sea, which they knew, could not be divided for their sakes, and enter the jaws of death, rather than think of a seasonable Retreat. Rather than sinners will not satisfy their unlawful Lusts, they will spend, and profusely cast away their dearest enjoyments. 
Quòd Aaron jubet inaures demi, ab auribus uxorum, etc. non absurdè intelligitur, difficilia praecipere voluisse, ut hoc modo eos ab illâ intentione revocaret. Aug. q. 141. in Exod. Abulens. q 10.  Some think that Aaron being required to make gods for the Israelites, demanded of them their golden earrings, which were in the ears of their wives, their sons and daughters, to try whether he could suppress that Idolatrous desire, by calling for those things which were so dear and costly; and yet the people were so obstinately bend upon Idolatry, that notwithstanding these difficulties, they took Aaron at his word, and gave their most precious Ornaments for the making of a Golden Idol; and Abulensis thinks, that these earrings were taken away from the younger sort (their sons and daughters) against their wills, and with such violence, that their ears were torn and bloody, before the Earrings were pulled from them. Jeroboam, by the rending of the Altar, and the drying up of his hand, was not reclaimed from Idolatry, 1 King. 13.33. Esau, rather than he would not satisfy his sensual appetite, for a mess of pottage sold his precious birthright. 
Verberari à Damone mallebat quam à Deo coronari. Illa flagella adorabat, haec dona fastidiebat. Mall●t suh diabolicis plantis crudeliter tundi, quam inter divinas ulnas molliter foveri. Mendoz in 1 Sam. 8.22  But that which is the most astonishing wonder of all, is, that the Idolaters were so pertinaciously set upon their Idolatry, that they spared not their dearest children, but offered the fruit of their loins and wombs to Idols, to Devils. And who can sufficiently admire that sottish and sinful pertinacy of Ahaz, who as he trespassed yet more against God in his distress, so he expressed i● by sacrificing to the gods of Damascus which smote him? being more desirous in the worshipping of Devils to be scourged, then in serving the true God to be crowned; and that he might satisfy his Lust, more willing to be trampled under Satan's feet then to be taken into God's embracements. See further for this Amos 4.6, 8, 9, 10. etc. the Prophets repeating Yet have ye not returned, etc. And Isai. 9.13. The people turneth not to him that smiteth. Nor can the vanity insuccessfulness, and apparent ineffectualness of all the endeavours of sinners, no nor yet their weariness, weakness, and inabilities, take them off from their lusts. Hence God speaks concerning the Jews, in the pursuing of their Idolatrous courses. Thou art wearied in the greatness of thy way, yet saidst thou not, There is no hope, Isai. 57.10. Though she was tired out with the length of her journeys in sending to Idolaters, and saw that all her toiling and tiring out herself was in vain, yet she would not give over, but went on still desperately in that toilsome and chargeable course; though all her endeavours were fruitless and unsatisfying, yet she never said, 
Jer. 2.36, 37. 7.8. 2.12. Isai. 30.5, 6. Hos. 8.7.  Why should I weary myself any longer? Though sinners observe that nothing which they do profits them; that all their cisterns are broken, and will hold no water; that they sow the wind, and reap the whirl wind; that their chariot wheels are broken off, and all their bridges broken down; that whatever they labour to lay hold on, flies away from them as did Joseph from his Mistress, when she took hold of his coat: In short, Notwithstanding the ineffectualness of all their labours, they yet are like those Sodomites, who though they were smitten with blindness, yet wearied themselves in feeling for, and finding of Lot's door; and were as full of unclean rage as ever. Though the bodies of sinners may grow weary, and thereby the services of their bodies fail and languish, yet their Lusts are as vigorous and green as ever; like a furious Rider, never wearied by the length of his Journey, though the poor beast under him be tired and worn out. The Carcase may be worn and wearied out, but Lust is never tired: Lust outlives its faculties, and never grows crazy in the oldest body. If the faculty could, lust would still rise up early, lie down late, pursue unclean objects, lad itself with thick clay.  
2 Sinners, in stead of being stopped or hindered in the prosecution of their lusts, by the means used to restrain them, become thereby the more violent and outrageous in their courses. 
1 King. 18.22.  The longer the Priests of Baal continued unanswered, and the more Elijah derided them; the more they leapt, the louder they cried, and the more they cut and gashed themselves. Why should ye (saith the Prophet) be stricken any more? 
Isai. 1.5.  ye will revolt more and more: Ahaz in his affliction trepassed yet more. The Worshippers of Diana, when their Idolatry was opposed, cried out with the more vehement rage, Great is Diana of the Ephesians. 
Act. 19.28.  Jerusalem being called of God to weeping and mourning, in opposition to God, fell to all expressions of Joy, in slaying of Oxen, and killing of sheep. The rebellious Israelites, who when Caleb persuaded them to go up to Canaan, refused the undertaking; when Moses forbade them, desperately and obstinately, to their own destruction, adventure upon it. The wicked in the Laná of uprightness, 
Isai. 26.10.  where his wickedness is discovered and reproved, will deal the more unjustly. When Christ had so clearly convinced the Jews of their sin and his own innocency, that they could hold dispute no longer with him, they run from arguments to stones and raylings, 
Joh. 8.28.  Thou art a Samaritan (said they) and hast a Devil. When he had wrought a miracle on the Sabbath day, and justified his action, they were the more filled with madness. When Stephen had reproved the Jews of their hypocrisy and cruelty, 
Luke 6.11. Cum coeli janua aperirentur, ipsas Judaei mentes claudebant. Aug. Act. 7-54. 57.  they were cut to the heart, gnashed upon him with their teeth, stopped their ears, ran upon him and stoned him. When Peter (though a holy man) was charged to be one of Christ's company, he denies it, with Curse and Damning of himself. When the Prophet told Asa of his folly in making a league with the Syrians, it's said, that he was in a rage, and imprisoned the Prophet. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat. 26.74. 1 Chro. 16.10 2 Chro. 36.16.  When God sent to the Israelites by his Prophets to make known to them their sins, they mocked and misused them, and despised the word which they delivered from God. As the Prophets ledled the Israelites, so they went from them, Hos. 11.2. They would have nothing to do with them or their Doctrine. When God would have healed Israel by his Word, Mercies and Judgements; when he tried to cure the sins of his people, their secret wickedness manifested itself; all the means which he used, in stead of healing them, 
Hos. 7.1.  did but stir and provoke the evil humours, and being rubbed on their sores, they kicked and raged the more. The rage of the mad dog is the more increased by the chain; and the swelling of the stream, by the stopping thereof; and they who are hindered in their passage in the street by carts, go on the faster afterward. The more rubs and stops Balaam met with in his Journey, the more was his fury and violence increased. Nor did the Sodomites ever rage so much, as when they were opposed by the gentle admonition of Lot, and the suitable and seasonable punishment of blindness.  
Nor will this violence and fury seem strange, if we consider, that in the prosecution of lust, wicked men are carried on, both in the way of their own natural propensions, and inclinations; and also, by the strong and vehement impulsions of that powerful and impure spirit the Devil. The violent and propense motions of a person to any sin, are set out in Scripture by the word Spirit, because they are naturally seated in the spirit, and furthered by a bad spirit; stirred up in and by an unholy spirit; so we read of the spirit of a deep sleep, Isai. 29.10 A perverse spirit, Isai. 19.14. The spirit of whoredom, Hos. 4.12.  
The natural propension alone, hath very much in it to cause a vehemency and swiftness in motion; but when seconded and set forward by the force of an outward agent, the vehemency of that motion is much increased. A stone thrown and hurried downward, moves the swifter, because the natural weight thereof is improved by an accessary impression: And the natural motion of a person in sin, is made much more eager and impetuous, by the impulsions of Satan; sinners then in the following their lusts are both carried down the tide of their own nature, and withal vehemently driven by the winds of Satan's Instigations: and how swift a passage must needs be made by both conjoined?  
Besides, wicked men follow their lusts, and endeavour their satisfaction as their chief end and good, and they have no other God; gain was Balaams' God, 
quicksands quid proponitur tanquam fin, is quaeritur nullâ adhibitâ mensurâ. Aquin.  and advantage was the godliness of these seducers. And whatsoever (saith Aquinas rightly) any one propounds to himself as his chief end, he seeks and prosecutes without measure. Every man endeavouring to obtain, that, with his best and greatest industry, which he apprehends as the best and greatest good.  
To conclude, Lust knows not enough, no satisfaction, it always desiring more; ever needy, and therefore ever greedy; ever empty, and therefore ever earnest; lust can find no centre or term, and therefore it will be eager in motion. Sinners are said to drink iniquity like water, Job 15.16. not only in regard of the easiness of drinking, (drink being more easily and speedily taken down then meat) but in regard of the excessiveness, men drink water without measure, because without the bridle of fear to restrain them; fear of drunkenness may restrain men from drinking much wine, but men care not how much water they take in, they fearing no danger. The Apostle (Eph. 4.19.) speaks of working uncleanness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with greediness, or as the word properly signifies with having more. There's enough in the objects of lust to entice it, not enough to content it; there are reserves of desires in the soul, fresh supplies of lustings new raised, whensoever the old are cloyed or foiled; no more is lust satisfied with its objects, than the fire is with wood, than the grave with carcases; the more we give it, the more it will demand; and if by lading it with courtesies we think to oppress it, the more it's thus oppressed (with the Israelites in Egypt) the more it will grow.   

OBSERVATIONS.  
1. 
Observ. 1.  Satan makes use of the meetest and ablest Instruments to advance his designs. Balaam a Prophet he deems of all other the fittest to curse Israel. He oft employs refined wits to defend Error, as Arius, Sabellius, Pelagius, Socinus, Arminius: He carves his Mercury on the most promising pieces: He useth those to pervert the world, who transform themselves into the Apostles of Christ, 
2 Cor. 11.13, 15.  and the Ministers of righteousness; he speaks by those who know how to use fair speeches, wisdom of words, sleight, cunning craftiness, and can lie in wait to deceive: 
Ephes. 4.14.  Satan knows that his cause is bad, and therefore he employs those in the managing thereof, who are able to make the best of a bad matter; rotten stuffs want most watering, and wrinkled faces most painting; and error and impiety skilfullest pretences, subtlest evasions, fairest glosses, and most cunning insinuations. Tertullus is fittest to plead against Paul: Soothsayers to oppose Moses: A Simon Magus to deceive the whole City. Besides, Satan is most hurtful to the Church when he opposeth it by subtlety and seduction. Balaam did more hurt to the Israelites by his counsel, than the Moabites could by their courage; the daughters of Moah by tempting to Adultery and Idolatry, destroyed 24000; the sons of Moab could not overcome one: they whom God hath furnished with the best weapons of arts and parts, have oft given his Church the deepest wounds. Men of great ability, should labour to be men of good abilities, and great integrity. There's no eminency either of outward power, or inward parts, but the Devil labours to make useful and subservient to his own ends, and interest, and a stirrup to lift him up into the saddle. How great a pity is it that a good, a clear head, should be accompanied with a bad, an unclean heart! Tremble to think that any of thy accomplishments should be ornaments to beautify the Devil. 
Diabolus cupit abs te ornari.  That thy voice should make him Music, that thy wit, eloquence, strength, authority, should be weapons to fight for him against thy Lord, and their Donor. Oh let not Satan drink the wine of that vineyard which he never planted, or draw out of that Well which he never digged, inhabit that house which he never built. Oh let all thy endowments be Engines employed for the Giver. Thy abilities never have their due improvements, but when they advance Christ. Never had the Ass so rich, so precious a burden, as when Christ sat upon it.  
2. 
Observ. 2.  God often gives excellent endowments to wicked persons. Balaam, famous for his prophecies, was in famous for his profaneness; they who are workers of iniquity, may prophesy in Christ's Name, work miracles, 
Matth 7.  and cast out Devils; both Judas and Caiphas prove this point. God is a very bountiful Master, some bones and crumbs he let's fall even to dogs; Gods bounty is so full a Cup, that though it be filled for his children, some drops run over upon the wicked. And by the endowments of the worst of men, God often doth good to his Church; gifts are ministrantia, not sanctificantia, beneficial to others, not to the owners; for edifying, not sanctifying; they are (as it were) Gods shipping, to convey his treasury of grace upon the shore of his people, souls. God oft gives men excellent parts and abilities to benefit others, as some rich or noble man, who causeth the Nurse to far daintily, for the good of his child, to which she gives suck; not out of love to herself. The Israelites were enriched even by gold that was Egyptian; they who preach Christ out of envy, may yet preach Christ to the benefit of hearers. A Raven brought Elijah food, and wicked men may sometimes profitably dispense the food of life; the dull whetstone may sharpen the knife; the deaf bell may give a found to the ears of others; a sweetly sounding Lute, not itself delighted with the Music, may yet recreate, yea almost ravish others. An unskilful Servingman may open the gate for his Master, and let it shut to again before he himself can get through. Balaams' mouth uttered an excellent prophecy of Christ and his Church, for the good of others, his own heart (mean while) being untouched, untaught; God put the word of prophecy but into his mouth. And further God will have a tribute of glory even from his enemies. Balaam in the midst of his rage and covetousness, praised God: he can extract water out of the rock, and raise children out of stones; it is not so much glory for God to take away wicked men, as to use their evil to his own holy purposes; as the heart of Balaam cursed against his tongue, so his tongue blessed against his heart: God makes wicked men to serve him, when they think most to resist him; and that which is not, nay is contrary to the end of the worker, he makes the end of the work. Lastly, God will render wicked men inexcufable, even by their own carriage; they who preach and praise the ways of God to others, can have no apology for their own not practising them; let none then please himself with parts and gifts of edification without the power of godliness; these are but like Vriahs' letters, which cut the throat of him that carried them. A drop of grace, is worth a sea of gifts; he that can shed one tear of godly sorrow, presents a more acceptable gift to God, than all the silver and gold of Solomon's Temple. Light may make a good head, only heat can make a good heart. The Devil knows more, and can speak as good a Sermon as any man, and yet he is still a Devil. Rejoice not therefore in gifts without grace; not (as Christ said) that the Devils are subject unto you; but in this, that your names are written in heaven. Labour for that which never was, nor can be bestowed upon an enemy; the Spirit may be assisting, where it never is inhabiting; God may speak to an enemy, he only speaks peace to a friend. Grace is the proper and genuine effect of the Spirit, gifts are but (as it were) the outward artificial effects thereof; and as much difference is there in the Spirits production of these two, as between a man's begetting of his child, and making of an house: Gifts are (as it were) dead graces, but graces are living gifts. The greatest ministering gifts, expel no lust, mortify no inordinate affection, cleanse no heart; when gifts are in their eminency, sin may be in its prevalency. In that man who is the fullest of them, there may be as much room for the Devil to dwell, as ever. A man may be a great Scholar, and yet a great sinner; yea (unless sanctified by grace) the greater scholar, the greater sinner, and enemy to God; and so the more gifts, the more condemnation: as it is with a sinking ship, the more it's laden with gold, the deeper it sinks, so the more a man is laden with gifts, (without graces) the deeper he sinks into hell: Indeed gifts may beautify grace, but grace only sanctifies gifts; as the Gold beautified the Temple, but the Temple sanctified the gold. To conclude, as there may be a gracious heart, who never had these gifts, so they who have them are not certain always to enjoy them; the least drop of saving grace, shall grow to a river; but the greatest flood of gifts may decay to less than a drop. There's nothing that God bestows upon us, but he may repent of the giving thereof, unless it be grace.  
3. 
Obs. 3.  It's great both impiety and ignominy to be a ringleader in sin, with Balaam to misled others. The greatest Seducer who hath a double portion of wit to teach others error and heresy, an Haeresiarch obtains no more by all this, then to become primogenitus Diaboli, Satan's eldest Son. Its honourable to lead others to Heaven, to teach men the way to happiness, to be an Abraham, a Joshua, a David, to instruct our families to bring our house with ourselves to serve the Lord, to teach sinners in the way, but to be a Jeroboam, an Elymas, a Balaam, how disgraceful, how destructive is it! Have not men sins enough of their own, unless they make the sins of others their own also? How deeply shall they be plunged into hell, 
Quid proderit non puniri suo, qui alieno puniendus est peccato?  who are crushed both with their own, and their other men's sins also! By every one whom thou hast made wicked, shalt thou (without repentance) hereafter be made woeful. Some think that the reason why the rich Glutton desired that his brethren might not come into that place of torment with him, was, because the coming of those whom he had put upon sin, would have been an addition to his torment. Seldom will Princes pardon the ringleaders of a Rebellion: And rarely is it seen, but that the Teachers of others to sin, have been eminent either for repentance or ruin. Corah, Dathan, etc. who were ringleaders in the rebellion, smarted accordingly. And think, though God peradventure should at any time give thee repentance, how many fresh bleedings, and renewed troubles of soul will, nay, should be stirred up in thee by the recollection of thy former putting those upon sin, who, though sinning with thee, (it may be) never repent with thee, and so were either by thy counsel or example, sent to hell! It was not, the least part of Paul's aggravation of his sin, nor of his trouble, even when he was converted, that he had formerly compelled men to Blaspheme. If thou hast led others to Hell, God will not, without deep repentance, bring thee to Heaven. And upon none lies there so strong an engagement as upon thee, of doing good to others souls for time to come. Paul converted, was as earnest to draw men to Christ, as formerly he was industrious to drive them from Christ. 
* Of a Wolf he became a Shepherd.   
4. 
Observ. 4.  Love of Lust makes men Erroneous. Balaams' love to reward, made him say any thing. Of this largely in the former part, page 615.  
5 
Observ. 5.  Desire of gain will carry a man upon any wickedness. It neither fears, nor forbears any sinful course for the attaining its end: They that will be rich, fall into tentation and a snare, and many foolish and hurtful Lusts, 
Avaritia est plus velle quam sat est. Aug. de lib. arb. l. 3. c. 17. Hom. 13. in Act.  1 Tim. 6.9. They meet with many enticements unto sin, and they will not fear to embrace any enticement: They are (as Chrysostom expresseth it) as a City without walls, on every side beset with Besiegers, and unable to resist any assault. The love of money (saith the Apostle) is the root of all evil, 1 Tim. 6.10. Take this away (saith Chrysostom) and thou takest away all wickedness, Fraud, Rapine, War, Heresy, Thest, Lying, Contention, etc. A covetous man (saith he) knows no friend, nay, no God. 
Dicitur radix omnium malorum, ad fimilitudinem radicis arboris, quae alimentum praestat toti arbori. Aquin. part 2. q. 84. Art 1. Ex parte intentionis, superbia, quae est appestitus excellentiae, est initium omnis peccati; sed ex parte executionis, est primum id quod praebet opportunitatem adimplendi omnia desideria peccaii, & ex haec parte avaritia, etc. Art. 2. ubi supra. Dolus in Idolo. Deos quisque sibi utiles cudit. Pro are is quia pro focis.  The love of money gives nourishment to every sin, as the root doth to the whole tree. And Aquinas conceives, that though pride, in respect of intention, be the root of sin, as its the scope and end which the sinner looks at, in his sinning; the end of obtaining all Temporal good things being (as he saith) that a man thereby may get a kind of singular perfection and excellency to himself; yet that covetousness is the root and beginning of sin, in respect of execution, as its that which furnisheth a man with matter to act and commit sin, and gives opportunity to fulfil all the desires of sin. Agreeable to this is that of Solomon, Prov. 28.20. He that maketh haste to be rich, shall not be innocent: and chap. 23.4. Labour not to be rich. He that desires more than enough, will not know where to stop, will break all bounds. To desire beyond the bounds of sufficiency, is to seek for more than man may pray for. No sooner doth a man, step over this hedge, but he is presently in the wide, wild, and boundless Champain of Covetousness, and being once there, he hath no limits to keep him in. Achans taking of the accursed thing; Ahabs violent and injurious snatching away of Nabohs Vineyard; Judah his selling of his Master; Gehezies, and Ananias' and Saphyrah's lying, Demetrius' contention for Idol- Diana; Saul's disobeying of God in sparing the cattle; and Jehu's halt in Reformation, sufficiently prove this Truth. The covetousness of the Scribes, 
Luke 20.47.  made them devour widow's houses; for it the Priests made the Temple a Den of Thiefs, by admitting of Money-Changers, etc. They cared not with what corruption they filled the Temple, so as they might fill their own Treasuries. Popery hath hewn the principal Pillars of her Superstition out of this Rock of Covetousness. It's a Religion wholly compacted and contrived for gain, not only gotten from the living, by Pardons, Masses, Confessions, Offerings, Pilgrimages, Worshipping of Saints, Indulgences; 
Multò aequanimius decem millium animarum ferunt jacturam quàm decem solidorum. Nicol. Clemangis de Pontif. Magis aurum suspiciunt quam Coelum. Neh. 13.16. Amos 8.  by making of a Money-matter of the most crying Abominations; of Witchcraft; of Murder of Father, Mother, Child, Wife; of Incest, Sodomy, Beastiality, etc. But also from the Dead, who pay large Tributes by means of their Purgatory; a toy which they cry not up at all for Truth, but merely for Traffic. Silver is in the sack's mouth of every Popish Error. Covetousness swallows down any equivocation, oath, lie, perjury. 'Tis this sin that makes the Sabbath, Sabbatum Tyri & Bacchi, a Marketting and Junketting, a selling and swilling day; that stupifies the bowels of nature, and maketh men without natural affection toward dearest relations, desiring their deaths, in stead of preserving their lives. The thirst after gain, makes men thirsty after blood, as Balaam, Ahab, and Judas were both covetous and bloody. If the hands be not defiled with blood, it's the Law, not conscience that keeps them clean. It's Covetousness that licenseth the public Stews at Rome, and those sties of Courtesans. Many have violated their matrimonial faith and chastity, and the Covenant of their God, alured more with the Adulterers purse, 
Jer. 6.13.  than his person. And what are all the Thefts, False-dealing, Oppressions, Usury, but the issues of this sin! Judas was covetous, and therefore a Thief. Theft and Covetousness are joined together, 1 Cor. 6.10. Whence come false-accusing, pleading for an unrighteous cause, the making the conscience a very hackney, the flattering of men in sin, and the having of their persons in admiration, but from love of advantage? Covetousness damps holiness, as the damp of the earth puts out a candle. A covetous heart, like places where most Gold is, is most barren. Christians, think not to be free of any one, if you will embrace this one sin.  
To overcome it, 1. Overcome the unbelief of thy heart; the root of this root of all evil, is distrust of God's promise and providence. Sinful care comes from small faith; 
Heb. 13.5  Let your conversation (saith the Apostle) be without Covetousness; for he hath said, I will never leave thee nor forsake thee. He who hath God for his, in him finds his Gold, and all things else. The Lord is my Shepherd, (saith David) I shall not want. Psal. 23.1. Job 22.23. If thou return to the Almighty, etc. then shalt thou lay up Gold as dust, etc. yea, the Almighty shall be thy defence, or Gold, 
Aurum lectissimum. Jun. ver. 25  or choice Gold (as Junius reads it.) He that by Faith makes God his Gold, shall never through covetousness make Gold his God.  
2. Rectify thy opinion of Riches. The earth is the lowest of Creatures, and made to be trampled under our feet; and the Primitive Christians laid the price of their possessions at the feet of the Apostles. 
Act 4. ult.  Gold and Silver are fit to set our feet, than our hearts upon. It would be against nature, for earth and heaven to join together: when an incongruity is it then, for our souls, purer than the heavens, to be glued to the clods? To have much, is not to be rich. God is called Rich in Scripture, not for Money, but for Mercy. 
Rom. 10.12.  True Riches, stand more in doing, then in receiving good. 
Nec vera, nec vestra.  Worldly enjoyments have but the name, the show of Riches. There's nothing but opinion that makes them excellent. The common names given to Riches, are bestowed but abusively. They are not gain; by them, for them, men oft lose their souls. Not goods; they neither make us good, nor are they signs of goodness. They are not substance, they are but shadows, nor can they so much as shadow the Excellency of those which are true. They are not means conducing to the chief end, happiness; indeed they are means to damn and undo many a soul: they are nothing; Solomon saith, they are not; i. e. in point of Duration, Satisfaction, efficacy, and usefulness when we are in distress.  
To conclude this. 3. To overcome Covetousness, study the Excellency of Riches indeed, true Riches, of being rich to God, 
1 Tim. 6.11 Math. 6 19 Quodam cordis itinere divitias tuas sequere. Sequatur totum nostrum, quo praecesserit aliquid nostrum. Aug.  rich in faith, rich in Heavenly Treasures. Look upon him that is Invisible; view the Sun, and then thy eyes will be so dazzled, that in other things thou wilt behold no beauty. Consider thy Crown, and contemn the Dunghill. Our Head is in Heaven, let head and heart be together. Let thy soul take a journey every day by Faith to thy Country, thy Treasure, thy Christ. Largely of this, see Part 1. pag. 372  
6. 
Observ. 6.  Much is the power and goodness of God seen, in the turning of the violent propensions of the heart, from any way of sin, toward himself. His power; for what but the power of Grace can turn the tide and stream of Nature? Humane Laws can curb us from the act and exercise of sin, but only the Law written in the heart, can command and change the heart, and destroy in it, the love and propension to sin. Here is clearly applicable that of the Psalmist, 
Psal. 114 5  What ailed thee, Oh thousea, that thou fleddest? thou Jordan, that thou wert driven back? ye mountains, that ye skipped like Rams, and ye little hills like Lambs? The answer is, Tremble thou earth at the presence of the Lord. Who but God can stop the Sun in its career, and make it go backward? Who but he can stop a Saul in his Journey, and make him go back as well in heart as in body, and become more earnest in praying then ever now he was in persecuting? The Church complaing that she was as a Bullock unaccustomed to the yoke, 
Jer. 31.18.  aptly adds, Turn thou me, and I shall be turned. The giving of a clean heart is a work of Creation, Create it in me, saith David. Nor is the Goodness of God herein less observable than his Power. How great is that love which doth us good against our wills, and turned us when we were running greedily to our own destruction! when we regarded the persuasions of men no more than doth the wild Ass (as Job speaks) the cry of the Driver! When all the means which friends, parents, 
Job 39.7.  Ministers could use to reclaim us, were lost upon us; nay, we much worse (as was the woman in the Gospel by going to the Physician!) than what love was it, (nay, was it not) for Christ to teach, to touch the heart, and to turn us, when we had run even to Hell gates! Nor was the smartest dispensation, the most unpleasing stop, the most pricking thorny hedge any other than an unspeakable mercy, that hindered thee from finding thy way to Hell, and running greedily to thine own damnation. How much better was it to be diverted, then damned?  
7. They who strive to hinder sinners in their course, 
Observe. 7.  are like to meet with unkind returns of opposition. Till God turns their hearts, how angry are men with stops, and vexed that bridges are broken down, when they are running greedily, and marching furiously! All the hatred which Ministers meet with, is because they would stop sinners in their way to hell, and will not suffer them to be at peace, when they are going on to eternal pains. Never did any meet with so many cruel and bloody contradictions from sinners, as he who in his life, & Doctrine, and death did most oppose sin; Am I therefore become your enemy, because I tell you the truth? saith Paul. He who was sent to turn people from Satan to God, had all the rage of people and Satan turned against him. Hatred (saith Luther) is the Genius of the Gospel. saul's Javelin, followed David's Music. It's very likely, that he who is quiet among sinners, suffers them to be quiet in sin. We should pity sinners, though, nay because they oppose us; if we turn them, they will love and thank us, and whensoever they come to be their own friends, they will be ours. However, the Lord will reward even unsuccessful faithfulness; and to be sure, we can much better bear hatred from the wicked for doing, then from God for neglecting our duty.  
8. 
Observ. 8.  The best way by which to try our sin cerity, is willingness to be stopped in any way, in which our lusts would make us run most greedily. If sinners run greedily and violently after their Lusts, than none but Saints can rejoice when they are stopped in the prosecution of them, and bless God (as David did for Abigails counsel) when they are hindered in any sinful career. God promiseth to his Elect a thorny hedge, 
Hos. 2.6.  if they will be gadding; and they look upon it as a singular mercy: they being thereby turned back to their first husband. Only the people of God love that preaching which most opposeth their Lusts; and that Angel most (or Messenger of God) which stands with the drawn Sword of the Word to hinder them in their unlawful journey. 
Exangue & nobile quoddam Martyrii genus  The patiented and thankful enduring of stops and strokes when we are sinning, is a very Noble, though a bloodless Martyrdom; a true note of true grace.  
9 
Observ. 9  Men have most cause to suspect their courses are is bad, when swift. When they run greedily, that they run wickedly; when they run fast, that they run wrong. When we are in any way of God, commonly we do but go, or rather creep; but in the way of sin, after the Error of Balaam, we are ready to run, and that greedily too; we are here carried with wind and tide, our own inclinations, and Satan's impulsions: the Jews cried out against Christ, they not so much as whispering against Barrabas. It was misguided Zeal, when the Disciples desired that fire might come down from heaven. When ever we are furious in any March, we should fear that we are in Balaams' Journey; I mean, we ought to suspect the goodness of that undertaking, wherein we are most violent; and to doubt that we are sailing to a wrong Port, when with a full gale and a strong tide. A smooth, if a false way, should not delight us; nor should a rugged, if a right way, dishearten us. It's no sign thou pleasest God, or speakest the Truth, because men do not oppose thee in what thou dost or sayest. We must be wiser than either Christ or his Apostles, if we have got the skill to please the most, in doing that which is best. The peaceableness of sinners, is but impiety not opposed. Rather should I hope that what I do is right, when wicked men most rage and roar against me for doing it. When the Devil roars (saith Luther) it's a sign I have struck him right: that is good which Satan hates.  
To conclude this. Embrace no opinion, because it is maintained with multitudes and violence. Fire and faggot of old, were but weak arguments to prove the truth of Transubstantiation. As strong passions destroy a good, so do they not seldom discover a bad cause. 
1 Cor. 4.19. Non vociferatio, sed ratio.  Paul resolved to know not the speech, but the power of them who were puffed up. The worship of Diana is cried up with more rage, then that of the true God is advanced with Zeal.  
10 
Observ. 10.  Little do they who run down the hill know where they shall stop. These Seducers poured forth themselves to the utmost. Who knows in what a sad agreement the very Parley and Treaty with any Lust may end. The more modest motions which it makes at first, may end in an excessive immoderate pouring forth, and a profuse spending of what we have and are, our time, estates, yea strength of body and soul, and all which is in our power to bestow upon it. Men foolishly may think, that when they have gone thus or thus far, they will go no further, and stop at their pleasure; and that their Lusts will grow dry, as he in the Fable, who having a mind to go over a river dryshod, and seeing it run with a fierce stream, hoped that within a little space it would run itself quite dry; 
Expect at dum defluat amnis at ille,— Labitur & labetur.  but after all his waiting and expecting, the River ran with as full a stream as ever: And so though men think that their Lust's will at last grow dry, and that they shall easily step over them unto God, yet the sinful desires of the heart, will grow stronger and stronger. They are like to be safest, who kill Lust in the cradle. He who gives way to it now, may justly be given over to it hereafter. He who will, against God's command, step up to the ankles, justly may, beyond his own expectation, wade till he be over head and ears, and so swallowed up. And hence (to conclude) we may gather the  safety of those ways, wherein there can be no immoderateness, and which cannot be loved excessively, though never so earnestly.  
11. 
Observ. 11.  'tis from a Divine hand that wicked men are hindered from greatest outrages. Balaams running was so greedy, and his march so furious, that he had cursed the people, had not God stopped him. It's an arm of Omnipotency that pulls the wicked baek from those courses which their heart stands to. It's no thank to them that their worst undertake are not successful. Whence is it that the world is not overrun with evil, but from this, That men cannot do so ill as they would? When we consider the impure propensions of nature, we ought to be thankful that every man is not a Devil to his neighbour. 
Psal. 76.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is God that puts a stop to the sinner, as well as to the sea. Whatever rage of his enemies it is that breaks not forth, is bridled, in by God. It is not for want of poison in the hearts, but power in the hands of the wicked, that the people of God are not both cursed and crushed at once. How should we both admire the power, and praise the goodness of that God, who hinders the sell and fierce nature of wicked men from venting itself upon the poor unarmed Church? who bridles up, and sets bounds to that proud sea of sinner's rage, which is so much higher than the poor humble earth, the Church in her low estate? and to sing after all our deliverances, in the tune of the thankful Psalmist, If it had not been the Lord who was on our side, when men risen up against us, 
Psal. 124.2, 3.  than they had swallowed us up quick? etc. Then the waters had overwhelmed us, the stream had gone over our soul; then the proud waves had gone over our soul. The floods lifted up their voice, the floods lifted up their waves; 
Psal. 93.3, 4  the Lord on high is Mightier than the noise of many waters, yea then the mighty waves of the sea.  
12. God is never more offended with men, 
Observ. 12.  then when he gives them most scope and liberty in sin, that they may run greedily. Balaam and these Seducers were appointed to destruction, and God lets them run greedily in the way that leads to it. The after permission which God gave Balaam to go to Balac, was worse than the former denial. God suffers some things with an indignation, not for that he gives allowance to the Act, but that he gives a man over to his sin in the act. It's one thing to like, another thing to suffer. God never liked Balaams' journey, yet he displeasedly gives way to it: as if he had said, Well, since thou art so hot on thy journey, be gone; and thus Balaam took it: else, when God after professed his displeasure for the journey, it had been a ready answer, Thou commandest me: But herein his silence argues his guilt. Balaams' suit and Israel's Quails had one fashion of Grant, in anger. How much better is it to have gracious denials, then angry yieldings! to have our way in sin stopped up with thorns, then strewed with Roses! God is never more angry, then when he is not angry. Never are men in such likelihood of snaring, and strangling themselves as when God gives the greatest length of line. Seldom doth God suffer men to be their own Carvers, but they cut their own fingers. God in granting sinful desires, hates; and in denying them, loves the Petitioners. I had rather (said Augustin) have that mercy whereby I am whipped into the right way, than suffered to wander out of it.  
13. 
Observ. 13.  How shameful is it to be sluggish in our race toward the eternal reward! Balaam runs greedily toward a false, we remissly toward a sure reward; he risen up early, 
Illi ●crius ad pernicicm, quàm nos ad salutem.  and saddled his Ass: The night seemed long to his forwardness: he needed neither Clock nor Bell to awake him, his desires made him restless. Where is the Christian that deserves not to be condemned even by the very Damned! Who presseth toward the mark for the prize of the high calling, 
Phil. 3.14.  & c? Who offereth that holy violence to the Kingdom of Heaven? knocks, seeks, asks, with half that industry for Spiritual Blessings, for Heaven, for Life, which wicked men put forth in labouring for their own destruction? I have heard of a Philosopher, who living near a Blacksmith, and hearing him up every morning at his Hammer and his Anvil, before he could get out of his bed to his Book, professed himself ashamed, that such an ignoble Employment as that Smith followed, should be more diligently attended then his more serious and excellent studies. Blush (O Christian) when thou seest wicked men to sweat in their worldly, and thyself to grow cold in Heavenly Employments. Surely, were the Sweetness, the honourableness, the vastness, the profitableness of God's service seriously considered, holy Duties would find hotter affections in us. What a shame is it, that worldlings should be more laboriously busied about rattles and trifles, than we about the Kingdom of Heaven and Eternity!  
This for the amplification of the sin and woe of these Seducers from the second Example; viz. of Balaam.  
3. The third follows; viz. that of Core, in these words, And perished in the gainsaying of Core.   

EXPLICATION.  
Two things here are principally considerable, and to be explained.  
1 Whom they followed, Corah.  
2 Wherein they followed him. 1 In his gainsaying, 2 In perishing therein.  
1 Whom they followed. Corah. Here it may be inquired, Who this Corah was?  
Besides his sin and punishment (whereof anon) the Scripture mentions 1. his Pedigree, 2. Employment, and 3 Posterity. 
Exod. 6 18. 1 Chron. 6.1   
1 For his Pedigree: He was of the Tribe of Levi; his father's name was Izhar, the brother of Amram, who was father to Moses; so that Corah, and Moses whom he opposed, were brother's children, or Cousins German: the nearness of this relation, could not hinder him from attempting the downfall of those who better deserved to keep, than he to get the Government.  
2 His Employment (with that of the rest of the Levites) is mentioned Numb. 16.9. to be honourable, 
Numb. 3.12.16.8, 9  they being separated by God from the congregation of Israel to be brought near to himself to do the service of the Tabernacle, and to stand before the congregation to minister unto them. The Levites were brought nearer to God, than the other Tribes, though not so near as the Priests. 
Numb. 18.3. 1 Chron 6.46, 49  Aaron's sons, the Priests, served in the Sanctuary in praying for the people, and offering Incense and Sacrifice; but the rest of the Tribe of Levi were not to come nigh the Altar upon pain of death, 
Numb. 3.9.1.50.3.6, 7, 8.4.3, 4.7.5.18.6. Deut. 10 8. 1 Chron. 6.48.9.28, 29 2 Chro. 26.18 1 Chro. 23.28, 29.  but served in Offices inferior to theirs. Their work was 1, To attend the service of the Sanctuary, according to the command of the Priests. When the Tabernacle was movable, they were appointed to take it down, carry, set it up, and to keep all the Instruments thereof, and also with the Priests to carry the Ark of the Lord, To wait upon the sons of Aaron in the service of the house of the Lord, in the courts, and in the chambers, and in the purifying of all holy things. Their work was to watch about the Tabernacle, and afterward the Temple, to defend it, 1 Chron. 9.27. They also were to have the over sight of the Shewbread, Meat-offerings, unleavened cakes, and of all manner of measure and size; they being to see, that all measures, both of dry and moist things, which were used in God's service, might have their just proportion, and that there might be a due length and breadth of all things, that used to be measured by the mete-yard. All manner of just measures for the things belonging to the House of God, were to be tried by the measures and sizes which the Levites kept, and these were called the measures of the Sanctuary; whether the Levites had the ordering of civil measures and sizes or no, is uncertain. 
1 Chro. 16.4.23.30 2 Chron. 8.14.20.19, 30.21.31.2. Nehem. 9.5.  2. The work of the Levites was to sing praises to God, and they praised him both by singing holy Songs and Hymns, and also by Musical Instruments. 3. The Levites were to teach the people the Law; according to the good word of the Lord, 2 Chron. 30.22. and 35.3. and this Employment was common both to the Priests and Levites, Deut. 31.10. 2 Chron. 17.7, 8, 9 and 31.4. Ezra 7.10, 11. Nehem. 8.7, 8. and 9.4, 5. 4. To the Levites it also belonged with the Priests to take cognizance, and to judge in causes about Holy things, 2 Chron 19.8, 10, 11. So that the Priests and Levites were the two Ecclesiastical Orders in Israel employed about holy things, the Levites making the lesser, the Priests, the greater and higher Order, and yet both called Brethren, Numb. 18.6. And in process of time, by the appointment of God, when the Worship of God was to be stationary and fixed in one place, David divided the Levites into sundry Orders and Ranks, according to their Families, for the discharging of their several functions and Ministeries, they having their several courses of waiting and charges allotted to them. See 1 Chron. 28.13. and 23. per tot. and 25, &c, 2 Chron. 8.14. 2 Chron. 35.4, 5, 10. The reason of the separating of the Levites to the worship of God, is plainly mentioned in Scripture; Numb. 3.12. 
So Num. 8.16.  I have (saith God) taken the Levites from among the children of Israel, in stead of all the firstborn, because the firstborn are mine; for on the day that I smote all the firstborn of the Land of Egypt, 
Exod. 12 23  I hallowed unto me all the firstborn in Israel. The firstborn then were Gods by a particular right of Redemption, as well as Creation, and therefore were in especial manner to serve him. (In other Creatures, the first born were to be sacrificed to him, if they were clean beasts; and if they were not; to be ransomed at a price for the maintenance of the Tabernacle.) Now instead of taking the first born of mankind to his service, he appointed that the Levites should be peculiarly set apart for it: And he chose to be served by one Tribe, rather than by a number of first born taken out of many Tribes (as Learned Interpreters conceive) for prevention of confusion, discord and division in holy Services: and by the Tribe of Levi, rather than any other, for their Zeal of his Glory, in revenging the indignity done unto him, in the worshipping the Golden Calf, Exod. 32.26, 28. To conclude this Distourse; As Israel was separated from all other people to be the Lords peculiar, Leu. 20.26. so were the Levites separated from the sons of Israel, to be the Lords, Numb. 8.14. And the employment of the Levites (of which this Corah was a chief, and among whom he was famous) was (though inferior to the Priests, who were nearer to God in their attendances) very honourable. And therefore from the high honour thereof, doth Moses argue against the ambition of this rebellious Corah, whose desire it was to invade the Priestly Dignity also: Seemeth it (saith he) a small thing unto you, that the God of Israel hath separated you from the Congregation of Israel to bring you near to himself, 
Numb. 16.9.  to do the work of the Tabernacle? etc. If it be an honour for the greatest Subject to have the meanest Employment about the body of an earthly Prince, how much greater is the advancement of the highest sons of men, to have the lowest degree of peculiar service to God; and truly David, though a King, went not an inch below his state in not disdaining the Office of a doorkeeper in the house of the Lord, and in putting on a linen Ephod.  
3. For the Posterity of this Rebel Corah, we find in Scripture, that they were 1 Spared and exempted from this destruction of their father. 2 Afterward that they were employed by God in his service, which some of them did holily discharge.  
1 That they were spared, is expressed Num. 26.11. The children of Corah died not, neither did the fire from heaven, nor the opening of the earth hurt them. Whether they were in their father's rebellion, and were spared by the Prerogative of free mercy, or for God's care of his Ministry; or whether they consented not to the sin of their father (as it is most likely;) or whether they repent upon the warning given by Moses, Numb. 16.5. I determine not, the Scripture being silent. Nor will it be needful here to relate that fabulous invention of the Jews, by whose relation God wrought as great a miracle in the saving of Corahs' children, as he did in the destroying of Corah himself; for they writ, That when the earth opened and swallowed up the father, the children were taken up in the air, and there remained hanging, till the earth closed up again. What way they were saved, it matters not, spared they were; and their names were Assir, Elkanah, and Abiasaph. God is so just, as to be feared in the midst of his smiles; and so merciful, as to be beloved in the midst of his frowns: his goodness makes him to remember Mercy in the midst of Judgement; although our sins sometimes stir him up to remember Judgement in the midst of Mercy.  
2. It's evident, that afterward they were employed by God as Levites, in several Services: They were Keepers of the gates of the Tabernacle, 1 Chron 9.19. Their Fathers had been over the host of the Lord; namely, 
1 Chron 9.19 Num. 1.50.2.17.  those Levites, who encamped about the Tabernacle, the host of Israel compassing it like the Kings Tent. Some of this Family were for the outward business over Israel, 1 Chro. 26.29. namely, such things as in the country were to be done, gathered, and prepared for the House of God, & for the Service thereof, as all manner of provision, fuel, oil, Wine, Tithes, first fruits, etc. Some were (possibly) Teachers in the Law, and Judges in Causes Ecclesiastical and Civil; for the Israelites being governed by the Judicial Laws, 
Deut. 16.18. 2 Chro. 19.8.  and the Levites being best exercised therein, they were sent abroad among the several Tribes to be Judges. But that eminent Employment to which they of Corahs' family were designed, 
2 Chron. 17.8  was singing in the House of the Lord: they were set over the service of the Song in the House of the Lord, 1 Chron. 6.31. and verse 32. They ministered with singing. And Heman a Corahite, who is said, 1 Chron. 25.5. to be the King's Seer, and to lift up the horn: (that is, (say some) a Musical Instrument) was the chief Musician, 1 Chron. 6.39 44. and had his fourteen sons under him, for Song in the House of the Lord, with Cymbals, 
1 Chro. 25.6, 7  Psalteries and Harps: and they are said (with their fellows) to be instructed in the Songs of the Lord, and to be cunning, Many Psalms (as the 42, 44, 45, 46.) have in their Title, For the Sons of Corah; and some conceive that some of the Psalms were penned by them; particularly that the forty sixth was their thanksgiving for their escape at their father's destruction: the Title saying, Of, or for this sons of Corah, to which mention of the Sons of Corah, the Chaldee Paraphrast addeth, By their hand was it spoken in Prophecy, at what time their father was hidden from them, but they were delivered, and said this Song; a conjecture which was occasioned by those words in the second verse, We will not fear though the earth be removed, etc. I rather conceive, that the Psalm might be indicted by David, and that it was appointed for them to set a tune to it; and it's generally held, that the 88th Psalm was penned by the forementioned Heman; 
1 Chron. 6.33.37.  if so, it speaks him a very humble, godly son, (though) of a wicked rebellious forefather; and how free God is in despersing his Grace, and how gracious he was in preserving Corahs' posterity, is much more manifested in that Samuel, 
ver. 27, 28, 33.  a man so eminent for being a holy man, God's favourite, and Israel's Judge and happy Preserver, was one of Corahs' offspring.  
Thus, by way of Explication, we have seen whom these Seducers followed, Corah.  
2. 
2 Branch of Explicat.  But▪ secondly, Wherein did they follow him: Judas saith, 

1. In Gainsaying.  
2. In perishing therein.    
1. In this gainsaying: 1. I shall show wherein it stood. 2. How Great the sin of it was?  
1. For the first, The word in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Contradiction, or gainsaying, signifieth these, either verbal or real.  
Verbal, Heb. 7.7. Without all contradiction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the less is blessed, etc. and the Sadduces are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those who deny that there is any Resurrection.  
In some places (secondly) the word principally importeth, real contradiction or opposition (though not excluding the verbal.) Thus I take it, Heb. 12.3. where it is said of Christ, that he endured the contradiction (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of sinners; and I understand it in this place, to be a contradiction, as by words so (chief) by works. More particularly, this contention, opposition or contradiction, which Corah expressed and is at large described, Numb. 16.1. was that insurrection and Sedition which he enterprised against Moses, whom he gainsayed, and against whom he stood up, to throw Aaron out of, and to gain to himself (he being of the Tribe of Levi) the Office of Priesthood, wherein Aaron was placed by Divine appointment. This Real was accompanied & coloured over with that verbal gainsaying, wherein Corah charged Moses & Aaron with usurpation and ambition, in taking too much upon the●. That this 
* gaining of the Priesthood  was the design, is plain from the words of Moses, ver. 9.10 where he thus expostulates, Seemeth it a small thing to you that the God of Israel hath separated you from the congregation of Israel, to bring you near to himsel? etc. And seek you the Priesthood also? For which cause both thou, and all thy company are gathered together against the Lord: and what is Aaron, that ye murmur against him? For the accomplishing of this rebellious Design, he doth not only join to himself a great company of the chief Levites to throw Aaron out of his Office, but incites Dathan and Abiram, who were of the Tribe of Reuben, in regard of their primogeniture before Moses (they being of the eldest Tribe) to depose Moses from, and to assume to themselves, the civil Government, at the same time; in this work he also joining with them; he well knowing, that if Moses continued to enjoy the Government of the Commonwealth, he should never be able to carry on his Design of getting to himself the Priesthood.  
As for these Seducers, against whom our Apostle here writes, I dare not peremptorily assert, that the Apostle only intends that they imitated Corah in disturbing the order and rule of the Church; I doubt not but ●orah opposed both Civil and Ecclesiastical Order: (its plainly expressed, Numb. 16.3. that he with Dathan and Abiram, and their followers, gathered themselves together, both against Moses, and against Aaron). And supposing that Corah only had opposed Aaron, 
Potest boc exemplum accommodari ad propositum Apostoli, etidmsi objecta peccatorum sint diversa. Gerb. in 2 Pet. p. 257.  by labouring to invade the Priesthood; yet (as Gerard well notes) this example of Corah in opposing Church-order, might well be accommodated to Judes' purpose, were his purpose only to show, that these Seducers were enemies to Civil Order and Superiority; for although the sin of Corah and these Seducers had different objects, yet they both agree, in resisting of Superiors. But it's most probable that Judas intends that these Seducers, (by comparing them to Corah) did oppose all order and superiority in Church and State, they not only despising and speaking evil of Civil Dignities and Dominions (as we have formerly showed at large) but opposing and disturbing the state of all Ecclesiastical Order. None were such bitter enemies to the faithful Apostles and Ministers of Christ, who were the Shepherds, Guides, Governors, 
Beda vocat Diotrephem haeresiarcham. 3 Joh 10.  and Overseers, by Christ set over the flock and family of his Church. None laboured so much to pour contempt upon them and their Doctrine, prating against them (as John speaks of Diotrephes) with malicious words; and all, that they themselves (with Corah) might have the preeminency, and be looked upon (as Simon Magus, their Master) to be the only great ones, 
Act 8.10. 2 Cor. 10.13.11.18  they commending themselves, boasting of things without their measure, glorying after the flesh, drawing Disciples after them; and labouring by winding into the Church, to work the faithful Ministers out: 
Cum Core pereunt, propterea quòd ficus ille, docendi Auctoritatem sibi prae● ripuerunt. Oecum. Ho est negotium baereticorum, non Ethnicos convertendi, sed nostra evertendi nostra suffodiunt ut sua aedificent. Tert. de praescrip. Haereticus est qui alicujus temporalis commodi, & maxim gloriae principatusque gratiâ, falsas & novas opiniones gignit vel sequitur. Cont. Ep. Pa●m. c. 3.  In a word (as Oecumenius speaks) though they were never so unfit, though uncalled, yet their main study was, to snatch all authority of Teaching to themselves. And (as Tertullian speaks of Heretics) Their work was not to convert Heathens, but to overturn the labours of faithful Teachers; and to pull down them to build up themselves▪ And Augustine defines an Heretic to be one who for any worldly benefit, especially for glory and pre-eminence, either frames or follows new opinions. Of this more pag. 269 Part 1.  
2 The great sinfulness of this gainsaying, appears sundry ways. It was made up of  
1 Contempt of God's Ordination. Moses and Aaron were both placed in their Governments by God's appointment, both immediate and express. 
Prov. 8.15. Rom 13.1.  God was more opposed than these his Servants; and therefore truly doth Moses tell them, that this their gathering together was against the Lord. 
Num. 16.11.  Though Dathan and Abiram (Reubenites) had the right of natural primogeniture, yet do they vainly challenge Pre-eminence where God hath subjected them. If all Civil Honour flow from the King, how much more from the God of Kings! His hand exalts the poor, and casts down the Mighty from their Throne. How unsufferable a presumption is it for dust and ashes to go about to mend his work, and to subject his Ordination to their own humour!  
2. Regardlesness of the Public. They cared not what ruin and woe they brought upon the whole company of Israel, by the loss of their lawful, godly, and able Governors, so as they might accomplish their own private Designs. They were desirous to raise themselves upon the destruction of thousands: and their endeavour was, to remove away Israel's Shelters, and Shields; their Saviour's, Shepherds, and Pillars; yea, and at one blow to behead Six hundred thousand men; to turn God's Garden, into a Wilderness; Gods well governed Family, into a Den of Thiefs; and to hasten the death of their Political Parents, though thousands of children would have celebrated their Funerals with tears.  
3. Hypocrisy and falsehood. The Rebels pretend that all the Congregation was holy, and that Moses and Aaron lifted up themselves: Every word was a falsehood. 
Numb. 16.3.  So was Israel holy, as Moses and Aaron were ambitious: God lifted them up over Israel, and they dejected themselves; and what Holiness was there in so much Infidelity, Idolatry, Mutiny? What could make them unclean, if this were Holiness? The Israelites had scarce wiped their mouth since their last obstinacy, but these Pickthanks tax their Governors, and flatter the people; and yet all this not out of love to these fond and flattered people, of whom they intended to make no other use, but to be stirrups to advance themselves into the saddle of Government. They pretend, that all the people (in regard of their holiness) might make as near approaches to God as their Governors; but their Design was hereby to appropriate all Administrations into their own hands, and to wipe the poor people of that which now they laboured to take away from their Governors; namely, all Power.  
4 Discontentedness with their present condition. While they looked upon the f●w Rulers that were above them, they never thought of the many thousands of people who were below them. They did so discontentedly look upon the difference between the Levites and the Priests, that they considered not the difference between the Levites & the people; and their thankfulness that they were above so many, was drowned in discontentment, that one or two are a●ove them.  
5 Envy at, and repining against the due advancement of their faithful Governors. They envied Moses in the camp, and Aaron the Saint of the Lord, Psal. 106.16. Had Moses and Aaron been but fellows with the Rebels, none had been better beloved; but now they are advanced, the malice of these Rebels is not inferior to the Honour of their Governors; their fault was, that God had set them up, not that they had ever opposed God, or hurt Israel: so that the trouble of the Rebels was not the badness of their Governors, but the goodness of God. The cursed humour of plain downright Envy, which is not troubled that things in the world go ill, either in point of sin or sorrow, but that they go so well, or no worse.  
6 Pride and ambition. 
Quotics hominibus desidero praeesse, toties Deo meo praeire contendo. Aug. in Psal. 1.  They aspired to a Dignity in which God had placed others, and for, and to which they were neither called nor fitted. Their ambition to be above the people, made them desirous to be likewise above God, who had put others into that Dignity: They who were not fit for the Ore, 
Cum indignus essem poni ad romum, positus sum ad gubernaculum. Aug. Si ille qui virtutibus pollet, invitus debet accedere, quid de illo qui vitiis sordet! Perald. Non honorantur ex dignitate sed potius dignitas exhonoratur ab ipsis. Id.  desire to sit at the Stern. Though the thing they desired was good, yet their desiring thereof out of God's way, was wicked. If they who are fittest to govern should not accept of rule unless they be drawn, than they who are unfit, should not run to take it. Should ambitious Corahs' get Power by running, they would not be honoured by their great place; but their place dishonoured by them.  
7 In infection and contagion dispersed to others. Corah draws in Two hundred and fifty into the Conspiracy, famous in the Congregation, and men of renown. The Plaguesore in this one Corah, infects a great part of Israel. The contagion was worse than the Act; his wickedness was diffusive. He would neither be alone in woe nor wickedness. His abode was so near to the Reubenites, that he soon infuseth his poison into Dathan and Abiram: he errs not without many followers. Surely his sin and woe had been sufficient, though he had not drawn in partakers in both; but it's the constant guise of sinners, as to forbear the labouring after happiness themselves, and to hinder others; so to run into ruin themselves, and to carry others with them; though they shall dearly find hereafter that it is not in this case, the more the merrier, every sinner being but a bundle of fuel to make the fire of wrath burn the hotter against any who led him into sin.  
8. Great ingratitude to God and their Governors, for all that care and cost which they laid out upon them. How unkind a requital was this to God and his Servants, for the many miraculous protections, directions, provisions, which primarily from him, and secondarily from them, they had received! What did Moses gain, by the troublesome Government, but danger and despite? Who but Moses, would not have wished himself rather with the Sheep of Jethro, than these Wolves of Israel? How full of care was Moses, and all that these Rebels might be secure! Magistracy is like an upper garment, which a man puts on when he rides in wet and dirty weather; though Magistracy be uppermost, yet all the dirt and dashes fall upon it; the under garments are mean while kept dry and clean.  
9 Boldness and obstinacy in sin. What a presumptuous wickedness was it for Corah and his complices to take the Censers and offer Incense. Had they had the least drop of God's fear, their hands would have shaken, and the Censers would have fallen out of them. Though Corah had lately seen the judgement of God upon Nadab and Abihu, yet his Contumacy would not be checked. The mentioning of the holy Censers and Incense, 
Si qua fuisset residua in illis, gutta timoris Dei, repent è manibus excedissent acerrae. Se vulgi favore munire tentat contra Deums Ac si objecto fumo vellet solis luccm extingucre. Si ambitiosis applaudit mundus inebriantur, exitiali fiduciâ, ut in nubes ipsas conspuant. Calvin, in Numb. 16.  should have made him dread his own destruction, by intermeddling beyond his Calling: but as Calvin well notes, by the favour of the people he banished the fear of God, and so opposeth God, as if he would have put out the Sun with smoke.  
The second thing, wherein they followed Corah; was in Perdition; noted in these words, and perish, or perished (Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in the gainsaying, etc. The time both past and present, is oft put for the future; to import and signify the great and undoubted certainty that a thing shall come to pass; that it's as sure to be, as if it were already accomplished: And thus the Apostle is to be understood, in saying, that these Seducers perish, or perished in Corahs' gainsaying. The Greek word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] notes not only a bare dying (for so it doth in its best signification) but a dying by some miserable means; as by hunger, Luke 15.17. Sometime a destruction by hell, 2 Thes. 1.9. In which respect Judas is called the son of Perdition and Destruction. Joh. 17.12 and the Devil is called (Rev. 9.11) A Destroyer: And Paul calleth the man of sin (2 Thess. 2.3.) the Son of Perdition, he being such both Actively and Passively. The word (saith Gerard) is used to note Temporal, 
Gerb. Harmon  Spiritual,. and Eternal destruction. The Simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies to destroy; but the Compound (and such is this here used by Judas) is not without a further Emphasis.  
Concerning the destruction of Corah, we read at large Numb. 16. It is much controverted by Learned men, what kind of Destruction this of Corah was. Some think that he was swallowed up in the earth with Dathan and Abiram, they referring the words of Moses. Num. 16.30. (If the Lord make a new thing, and the earth open her mouth, and swallow them up, etc.) to all three, viz. Corah, Dathan and Abiram; and it being said, Numb. 26.10. the earth opened her mouth and swallowed them up (meaning Dathan and Abiram) together with Corah, when that company died; what time the fire devoured Two hundred and fifty men. And that Corah also was swallowed up, Ambrose, Richelius, Lorinus, with some others conceive. Others (probably) think that Corah was not swallowed up with the rest; that though all his substance and Tents were destroyed by that punishment, and also all that appertained to him (his children only excepted) yet they think that Corah himself was consumed with fire from Heaven with the Two hundred and fifty men that offered Incense, ver. 35 Of this opinion are Cajetan, Oleaster, Haimo, Perkins, Tremelius, Diodate. And their Reasons are,  
1 Because it seems by several passages in the History, 
Vid. Num. 16.25, 27, 28, 29, 30.  that Moses spoke concerning Dathan and Abiram only, and those which belonged to them, when he said, Hereby ye shall know that the Lord hath sent me, etc. if the earth open her mouth and swallow them up, etc.  
2 When Dathan and Abiram, are expressly said to be swallowed up, there's mention made, ver. 32. only (in relation to Corah) that all the men that pertained to Corah, and all their goods, were swallowed up: Corah himself being not named, as are the other two.  
3 They say, that when in other places this destruction is rehearsed, as Deut. 11.6. Psal. 106.17. there is mention made only of the swallowing up of Dathan and Abiram, with theirs, not of Corah at all.  
4 Some are much confirmed in this apprehension, from that command of God, 
ver. 38.39, 40  that the brazen Censers of those who were burnt, should be made broad plates to cover the Altar, for a memorial that no stranger come near to offer Incense before the Lord, that he be not as Corah, and his company. From which command they conceive, that Corah was with the rest, burnt with fire. 1. Because he joined with the rest of the company in offering Incense (as is plain, because others were to take warning by his punishment, not to offer Incense; and ver. 6. Moses saith, Take you Censers, both Corah, and all his company; and ver. 17. (saith Moses to Korah) Bring every man his Censer, thou also and Aaron, &c,) Now say they, its probable, Korah sinning by fire, was also punished by fire, and joining in the same sin, and being present 
* Korach ipse cum ill is ducentis quinquaginta era●, quos ignis Coelestis consumpsit. Num. 16.25. Tremel  when the fire devoured the rest (which was immediately after their offering Incense) that he was also joined in the same punishment. 2. When Moses speaks here of the offenders, he joins them together in the punishment, he calls them Corah and his company, in these words, That he be not as Corah and his company. 3. The Censers which were to be Plates for the Altar, are called, the Censors of those which were BURNT: now Corahs' Censer was among those which were Plates for the Altar; because the reason why they were to be Plates for the Altar, was their offering them before the Lord, and their being hallowed, ver. 38. which agree to Corahs' Censer, as well as to the Censer of any other. 4. God's command to make Plates of the Censers of those who were burnt, being followed with this reason, that others be not as Corah and his company, seems to import, that others by looking upon the Censers of those who were burnt, should take heed of being as Corah and his company, namely, burned as they were. And whereas it's said, Numb. 26.12. that the earth opened her mouth and swallowed them up, together with Corah, etc. Some understand that place not of Corahs' person, but his Substance, Goods, and Retinue; and therefore Tre●melius reads it, Absorpsit eos, & quae erant Korachi▪ The earth swallowed them up, and those things which appertained to Corah, as we find Numb. 16.32. Others conceive, That Corah is joined here with the other who were swallowed up, Because he was a Confederate in the same wickedness, and was punished by a miraculous death at the same time. But to leave the further discussion hereof; sure we are, that Corah was also destroyed: Judas here tells us, that he perished: and it hath been observed, that (most, if not) all those whom the Scripture mentions as Opposers of Lawful Authority, have been punished by violent death, God not vouchsafing them so much as a reprival to a Deathbed; several instances have I set down in my former Part, pag. 631. God makes them marks of vengeance, who remove the ancient Landmarks, set for Order and Propriety in a Nation; 
In Psal. 3.  and (as Chrysostom notes) they who durst open their mouths against Moses and Aaron, making their threats an open Sepulchre to bury their Diguities, were justly punished, when the earth opened her mouth, and swallowed up such Rebels.   

OBSERVATIONS.  
1 The great misery and disgrace to be a ringleader in sin. Corah is here only mentioned by Judas; 
Observ. 1.  he was the great wheel of the Rebellion: 'Tis thought that he exasperated Dathan and Abiram, by the pretence of their primogeniture before Moses. It is too much to follow in wickedness; but to lead, it is inexcusable, insufferable. The Rebels that opposed Moses and Aaron, are called Corahs' company, Numb. 27.3. 
Num. 16.5, 6.  and the Rebellion itself, is called the matter of Corah, Numb. 16.49. He who was higher than the rest in sin, is principally braned in Scripture story with perpetual infamy. Of this more in Balaams' example.  
2 Bad parents may have good children. 
Observ. 2.  Jeroboam, Amon, Ahaz, and here Korah are pregnant proofs hereof. God is free in his gifts of Grace. He disperseth them where and to whom he pleaseth. They who have nothing in themselves or parents, to commend them to God, are received by him, to show that the foundation of all God's love, is in his own bosom, and that the privileges of nature commend us not to him. God also will hereby show the excellency of Grace's Original; that it is not by Generation, but Regeneration; not Native, but Donative; not by the first, but second Birth. The bad parents of a godly child, proclaim that their child hath a Heavenly Father, and that good which they never bestowed upon it; as the wicked child of godly parents proclaims, that they who contributed a Natural, could not afford a Spiritual being. Yea further, hereby God will manifest the power of his Grace, which in a sort gathers grapes of thorns, and figs of thistles, and can bring pure water thorough a filthy and polluted channel; and that the power and poison of natural and sinful example cannot hinder the irresistible strength of his own spirit. How wisely (last) doth God hereby beat Satan, and batter his kingdom with his own weapons, and strike him thorough, with arrows taken out of his own quiver! How should the consideration hereof engage the godly children of godless parents, 1. To love, admire, and serve that God, who hath transplanted them out of Satan's Nursery into his own Orchard; who made white paper of dunghill rags! If Thomas said, Lord, why wilt thou manifest thyself to us, and not to the world? well may a Godly child say, Lord, why wilt thou manifest thyself to me, and not to my father and mother? 2. To be humble in considering of the Rock out of which they were hewn, and the Fountain from which they flowed, and the poorness and impurity of their beginning, even when they are in the midst of their highest proceed in holiness. To pity likewise, and to labour to do good by a Spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (or natural affection Spiritualised) to the souls of their poor unregenerate parents, that they may study to requite them for being the causes of their natural being, 
Deo & parenti non redditur aquivalens.  by procuring their parents Spiritual birth; and truly, no way but this can that Maxim be confuted, The child can never recompense the parent.  
3 Great is our proneness to follow corrupt example. 
Observ. 3.  Hundreds here run after one rebel. Of this before Part 1. pag. 572.  
4 Corrupt Greatness is very influential upon, 
Observe. 4.  and into Inferiors. Let but an eminent Corah go before, and the rest will follow. Great men seldom sin alone: witness Absolom, Jeroboam, Simon Magus. Of this before, Part 1. prg. 573.  
5. Ambition knows no bounds. 
Observ. 5.  An high condition seems but low to an high spirit. Corah was a Levite, and his privilege and Dignity thereby was not small; (Seemeth it a small thing to you (saith Moses) that the God of Israel hath separated you from the Congregation of Israel, to bring you near to himself?) yet his ambition made it seem contemptible, because he had not the Priesthood also. Absalon, though a King's son, and his father's beloved son, and newly taken into favour, yet because he had not the Kingdom, could not be contented. Haman, though the greatest Favourite of the greatest Monarch in the world, yet because he had not the obeisance of poor Mordecai, accounted all his Preferments worth nothing. The greatest Honours do but widen and enlarge the Ambitious man's desires; they do but entice, not content a man. The Subjects whom Kings have advanced to highest Dignities, have ever been forwardest to oppose and depose those who have exalted them, and all because they have thought that they could never be high enough; witness the Conspiracy of the Nobles, exalted to highest English Honours in the Reign of William the First, and that famous example of the great Stanley, 
Vid. D 〈◊〉 History of William the I. p. 40 And Sr. Fran. Bacons of H. 7 No rewards can clear accounts with them that over value ●hei● merits. Daniel ub. supr.  in the Reign of Henry the Seventh, who though the greatest Peer in the Realm, and laden with many Favours, and great Offices, yet was a man of that exorbitant and unbounded Ambition, that nothing would please him but a Preferment which used to go to the King's  Son. Though Peleon be laid upon Ossa, and one Mountain of greatness upon another, yet will an ambitious mind look upon them all, as too low. Kingdom added to Kingdom, and (could it be so) world to world, would but be a drop to the belly of the Elephant, Ambition. The best way to satisfy the thirst of one in a Fever, is in stead of giving him drink, to cure his Distemper; and he who hath the Itch, shall more wisely take away the inward cause there of, then think to allay it by scratching. Let's not think to satisfy our Lusts by making provision for them; its Christian wisdom, rather to study to kill, then content inordinate desire; and more to bring our hearts to our condition, than our condition to our hearts. Let us look upon that station of life wherein God hath set us, as the best for us. A garment which fits us, is better for us, though it be plain, than one which is gaudy and three or four handfuls too big. God best knows how to order our Estates. Should we be our own carvers, we should often cut our fingers. Let us also compare our Receipts with our deserts 
* and our selus with our inseriors. Observe. 6. Naturae bonitas nisi pietate confirmetur, facile illabescit. Cart. Harm. ; and though the former seem small when they stand by themselves, yet if we set them by the latter, they will appear of a large size, and a tall stature.  
6. A mere man is firm and steady in no relation. Natural relations, unless backed by grace, are very slippery and unstable foundations of friendship. Corah, a wicked man, though a near kinsman to Moses, proves his greatest Adversary. Abel's brother, joseph's brethren, David's son, could not be kept from Murder and Treachery by the bond of nature. It is not the alliance, but the renovation of nature, that can establish friendship. 
easily break the bonds of nature, as Samson did his cords, till his locks (his Lusts) be cut off.  No natural man accounts his own brother that lay in the same womb with him so near to him, as the lust that lodgeth in his heart. He provides friends most wisely for himself, who either finds or makes them friends to God. An enemy to God, will not long be a friend to thee. Natural love oft ends in an unnatural hatred. A bad man will not conscientiously be a good husband, son, brother. Grace doth not slay, but sanctify; not annihilate, but elevate nature; turns water into Wine, and Spiritualizeth carnal affection. How just with God is it, that he whom thou dost not desire to make God's friend, shall prove thy foe! that thy child which is most cockered by thee in sin, should afterward prove the greatest grief to thy heart! God suffering, to thy sorrow, him to rebel against thee, whom thou hast suffered and seen without sorrow, to rebel against God.  
7 Innocency is no shelter from opposition. 
Observ. 7.  The goodness of no person nor cause can exempt either from hatred; No man meeker than Moses, none better beloved than Aaron, none more beneficial to Israel then both; no cause more Righteous, than the holding a Government, to which they were appointed by God himself; yet neither the persons nor their cause could be free from the conspiracies and contestations of sinners. Jesus Christ himself endured their contradictions, 
Heb. 12.3.  and gainsayings. It's no sign of a good man, to have few opposers; nor of a good Cause, to have many abettors. He who is not opposed by the stream, goeth with it. The world will hate where God loves. So far is Holiness from exempting the Godly from the ill will of sinners, that it draws it forth: Let other qualifications of Learning, sweet nature, Birth, etc. never so much abound, yet Grace mars the taste of all these in a carnal . Antipathies can never be smothered, reconciled. The meekest Moses, will he be a Moses, shall be gainsayed, notwithstanding his meekness. The wicked rise up against the Faithful, not for doing any evil against, but for not doing evil with them. If in our keeping close to God we meet with unkindness from the wicked, let us not wonder; if with love, let us be thankful; but yet withal, suspicious of ourselves that we do, or at least cautelous that we may not sinfully correspond with them.  
8. Instruments of public good, 
Observ. 8.  often meet with unkind requitals. Moses and Aaron, Israel's deliverers and defenders, were gainsaid by an unthankful people. Israel owed to these saithful Governors (under God) their provision, peace, and protection; but for this, the tribute which they paid was Conspiracy and Rebellion. Nothing is so easily forgotten as the benefits we enjoy by Governors. The lightest injuries are easily remembered, and are like feathers, that swim on the top of the water: weighty favours, like a piece of lead, sink to the bottom, and are forgotten. Gideon had been a famous Deliverer of Israel; 
Judg. 9.5.  but the benefits which that unthankful people enjoyed by him, are so neglected that they slew his sons. 
2 Chro. 24.21, 22  Though Jehoiada was the renowned Restorer of Israel's Government and Peace, yet was his son destroyed by them, who (next to God) owed all that was dear to them to his Faithfulness and Wisdom. It's a Kingly honour, to meet with unthankful returns from those to whom we do much good. The mother's breast, gives milk to the froward Infant that strikes it. God would have all, especially Public Officers, in all the good they do, to eye his Glory and command, and not the applause of men. No opposition must discourage us in the Faithful discharging of our places, nor chase us from the station wherein God hath set us.  
9 Excellency and Superiority are the marks of Envy. 
Observe. 9 Invidemus inferiori, ne nobis aequetur; pari, quia nobis aequatu●; superiori quia ei now ae quamur.  Though Moses and Aaron cannot be opposed for their sin, yet they may be envied for their Power. As Equals are envied because they are such, and Inferiors lest they should be our Equals; so principally Superiors, because we are not equal to them. Joseph was envied, because he was higher than his brethren, in his father's favour, 
Nullae necessitudinis jura tam sancta et inviola●a quae su●● invidiae stimulos non pariuntur; praescrtim cum quis inter cognatos ad impertum promovetur. Mendez. in 1 Sam. 10.16 Paterna largitatis memor non est. qui est fraternae immemor charitatis: haedum sibi datum negat, qui tantam substantiam accepit. Chrysol. Sir 4. Senior dicitur eò quòd cito aliquis per invidiam consenes●●t. Ambr. in Luc. Haec est invidentium natura, ut malin● propria mala pati, quam aliena bona intueri. Mend in 1 Sam. 5. Quanto ille qui invidetur, successu meliore profecerit, tanto invidus in majus incendium, livoris ignibus inardescit. Cypr. lib. de Zel. & Liv. Non illos malos faciendo, sed istis bona quibus mali facillimè possunt invidere. largiendo, incitesse dicitur ad odium. August. in loc.  and dreamt that he should be higher than they, in his worldly condition; the Israelites likewise were envied, because they increased more than Egyptians; David by Saul, because the women ascribed more thousands to him then to Saul: Moses by Miriam and Aaron, because by God advanced above them; and here Moses and Aaron by Corah and his Complices, because of their Superiority. The object of hatred, is oft the sin of others; but of envy, always the Excellency of others, either real or seeming, of body, mind, estate, fame, etc. the cause thereof being pride, or an inordinate self-love; the Envious ever deeming his own Excellency by another's happiness, to be diminished and obscured. Thus the elder brother, Luke 25. deemed himself wronged by the love which his father showed to the younger, and by reason of Envy against his brothers, he forgets his father's bounty to himself; and he who had received all his father's inheritance, denies that ever his father had given him a kid. Of all sinners, the Envious is most his own scourge and torment. He had rather suffer misery, then see others in prosperity: as some have noted of the Philistims, who could hardly be brought by the smart of their own distresses to send the Ark back to Israel. Psal. 105.25. it's said, that God turned the heart of the Egyptians to hate his people: But (as Augustin well notes, not by making the heart of the Egyptians evil, but the Estate of the Israelites prosperous. What a moth to the soul (saith Cyprian) is Envy, 
Qualis est animi tinea, in malum proprium bona aliena convertere, aliorum gloriam facere suam poeham & velut quosdam pectori suo admo ere carnifices, etc. Cypr. de zel & liv.  to turn another's good into our own hurt; to make another's glory, our own punishment! The meditation of this cursed distemper of the Envious, may provoke us to contentation in a low condition. They are high Towers, upon which the lightnings of Envy falls. It● oftentimes a mercy to be in misery. How many righteous and well-deserving persons, have been made faulty and guilty, only for their being wealthy and honourable! How abundantly doth the sweet safety of a retired life, recompense for all that obscurity which seems to debase it! How oft have I known those who have lived in envied honour, to envy those who have lived in safe obscurity!  
10 Heretical Seducers, 
Observe. 10.  are commonly turbulent and seditious. They here followed Corah in his opposing of Authority. They who deny the only Lord God (as these Seducers did) will make nothing of despising Dominion. They who oppose God's Dominion, will never regard man's. Impious men, will not be obedient Subjects. The order of obedience prescribed by the Apostle 1 Pet. 2.17. is first to fear God, 
Prov. 24.21. Cunctus totius orbis clerus imperio Magistratus Civilis ex. emptus. L. 2. decret. Tit. 2. Imperator quod habet, totum habetà nobis in potestate nostra est, ut demu● imperium cui volumus. Hadrian. in epist. ad Archiep. Treu. Mogunt. & Colon.  and then to honour the King. My son (saith Solomon) fear thou the Lord and the King. The Romish off spring of Antichrist, who throw off, and deprave the Law of God, will not submit to Civil Authority. They openly teach, that the Clergy is exempted from the power of the Magistrate. So long as the Arch Heretic the Pope lives, Corah and these Seducers will never die. In one Pope are many Corahs', Seducers, Rebels, Libertines. He usurps a Dominion over all the Princes in the world: he makes himself the Sun, and from him as the fountain of light he pretends that all Civil Governors, (as the Moon) borrow their light; to himself he saith, is given all power in heaven and in earth; and as profanely, he applies that passage (Psal. 72.8) He shall have Dominion from Sea to Sea, and from the River unto the ends of the earth. And that of Prov. 8 15. By me Kings reign. And when he speaks concerning the distribution of Empires and Kingdoms, he imitates his Father in these words, They are delivered to me, and to whomsoever I will, I give them. It would be endless (and in some respect, needless, as having touched upon this sad Subject before) to relate the many bloody machinations, and murderous enterprises of the Pope's cutthroats and Emissaries against the persons of Christian Princes. Under the wing of this whore of Babylon, in the nest of the Pope's chair, 
Pag. 179, 180, 181.  having been hatched those stabbings, poison, powder plots, and which is worse, the defence of all these, by his Janissaries, (the Jesuits) in their writings (in blood) which have filled the ears and hearts of true Christians, with horror and amazement. Nor would it be unsuitable to the present Subject, to mention the seditious turbulence of the Heretical crew of Anabaptists of late years, who to all their other erroneous Tenets, add this, that before the day of Judgement, Christ should have a worldly kingdom erected, where the Saints only, were to have dominion, and Magistracy was to be rooted out; and with what an inundation of blood, these idle, (and at first) neglected dreams and opinions have filled Europe, the Histories of the last age have related to us, and the Lord grant, that we who have read, and not been warned by them, may never ourselves become an History to the age which shall come after us. I say no more. Of this more, page 638. Part 1.  
11. It's a sin for those who are uncalled, 
Observ. 11.  to thrust themselves into the office of the Ministry. 
Hudson 137.  Corahs' sin was his endeavour to invade the Priesthood; Seek ye the Priesthood also? saith Moses to him, (Numb. 16.10.) And because all the Lords people were holy, (as Corah allegeth. vers. 3.) therefore he pretends that others had as much right to discharge the office and function of Aaron, as Aaron himself had; and that since the people had an holiness by vocation to grace, (whereby the Israelites were distinguished from other Nations) there needed no holiness of special consecration, to distinguish the Priest from other Israelites. Now that this sin of Corah, which was an invasion of the Priest's office, may still be committed in the times of the New Testament, is clear, because the Apostle reproves it in these seducers: And that it can be no other way committed, in the times of the Gospel, but by intrusion of uncalled persons into the Ministry of the Gospel, is (say 
* See Mr. Lie fords judicious Discourse.  some) as plain, because there is no other office which these Seducers could invade, answering to that of the Legal Priesthood, but this office of the Evangelical Ministry. From all which it will unavoidably follow, that they who shall enter into the office, of the Ministry, only upon the pretence of inward abilities, without receiving a Commission and authority from God, and a particular separation to that office, are guilty of sin against God, and that no light and slight one, Corahs' sin. The receiving then of a power by way of authority, external mission, and commission, from those whom God hath appointed to confer it, 
Verbum quod proximis privati annunciant, authoritate specialis officii, non constringit auditores ad obedientiam, sed virtute objecti seu materiae, quae verbo isto continetur. Apol. de min. Ec. 1 Thes. 4.18.5.14. Heb. 3.13. 1 Pet. 3.1.  is requisite for those who will enter upon the Ministerial function; which no man may undertake, but by power lawfully thus conferred. That private Christians in a way of Christian charity, may, yea ought to confer with one another, by way of information, admonition, consolation, etc. and so communicate their gifts for their mutual edification, 'tis not denied or envied, but granted, yea earnestly desired; It's yielded also, that in some cases of urgent necessity befalling the Church, when 'tis as yet not fully planted, form, or when 'tis scattered and dispersed by persecution, and so hindered from that ordinary and orderly course of ministration, which it enjoys in times of peace and setledness, private Christians may publicly instruct others: yet this cannot be alleged against the course, which the Scripture hath established for sending forth of Ministers, Rom. 10.15. Heb. 5.4, 
2 Tim. 1 6. 1 Tim. 4.14. 1 Tim. 5.22  5. Acts 13.1, 2. and 14.22, 23. Tit. 1.5. 2 Tim. 2.2. As neither were the great eminency and commonness of gifts, in the Church of Christ, in the times of the Apostles, which were bestowed upon many who were not ordained and set apart for the Ministry, any hindrances from the conferring of Ministerial power on them, by setting them apart for the Ministerial employment. Timothy was a man of much holiness, and of excellent parts, and yet these hindered not his after separation to his holy function by the Presbytery. The command of the Apostle, 
1 Tim. 5.22.  that Timothy should lay hands suddenly on no man, clearly argues, that they on whom he did lay hands, were before to be men gifted with internal qualifications, (for the trial whereof, Timothy was forbidden to be too sudden in ordaining.) And most clear is that of 2 Tim. 2.2. where for a succession of teachers, Timothy is commanded to commit the things which he had heard of Paul to faithful men, able to teach others: whereby its evident, that they were to be able and faithful, before Timothy committed those things to them. There is not only a meetness for, but an inauguration into, the office of the Ministry, required of those who are to enter into it; and gifts are not sufficient to make Ministers, without the ordinary call and Mission, settled in the Church by Christ. Every Israelite, or Levite, able to offer Incense was not admitted to offer; none but the Sons of Aaron, who were particularly set apart thereto, had that honour; nor can any under the times of the Gospel, who hath never so much inward furniture of gifts, be a right Minister or Officer from Christ, where there is not a right Commission, and Patent given in his Name by due Ordination. As it is Treason for the ablest Statesman, or Lawyer, to undertake the office of an Ambassador or Judge, before he be made such, by those, who only can confer that power, so it's an insufferable affront offered to Jesus Christ, for any to pretnd the doing of that in his Name, which is done without his declared will and consent. Of this more, page 10, 11. Part. 1.  
12. How ready are men to be weary of enjoying those things, 
Observe. 12.  which they did most impatiently desire when they wanted them! What would not these Rebels have given for a Moses and an Aaron, to deliver them out of their Egyptian bondage! how welcome were the first tidings of Gods appointing them to be the instruments of so great a mercy! And yet now they have a while enjoyed them, and tasted the benefit of their government, how weary were they of both, and therein of their own happiness! The people who with passionate, and sinful earnestness cried out for a King, after the manner of other Nations; so soon as God had gratified their desires therein were (a great part of them) weary of what they so ardently wished, despised their King, brought him no presents, and muttered their unthankful discontentedness in these words, 
Plerunque acci dit hominibus, ut non habita desiderent, habita detestentur, A bulens. q. 24.  How shall this man save us? 1 Sam. 10.27 And long before that the same people who would have been glad of the coursest pulse in a starving Wilderness, murmured because they had no better commons than bread from heaven, Angel's food; herein in a sort resembling David, whose soul longed for the water of Bethlehem, and yet when his three Worthies, with the endangering of their lives, had brought of that water to him, he poured it out on the earth and would not drink thereof, 2 Sam. 23.15, 16, 17. How righteous is God in denying us many a comfort, notwithstanding our earnest and impetuous craving thereof he knowing that when he gives it us, we shall either unthankfully despise it, or rather profanely abuse it! How willingly should we justify God in all his deferings, and denials of creature-enjoyments! for though we think that the want of them, will undo us, yet he knows that the having of them, would both hurt us, and dishonour him.  
13. 
Observ. 13.  God opposeth the opposers of lawful authority. They are enemies more to themselves, then to those to whom they are enemies; 
Quid si princeps jubeat quod non debes facere? Contemn potestatem, ti●endo potestatem Si aliquid ●usserit curator, nun faciendum est, ita quidem; tamen si contra▪ Proconsulem jusscrit, non utique contemnis potestatem, sed m●jori servire eligis: ●ursum si aliquid proconsul jubeat & aliud jubeat Imperator, nunquid dubitatur i●o contempto, isti serviendum; Ergo si aliud Imperator, aliud Deus quid judicat? etc. Aug. de verb. D●m Se●m. 6. Nequaquam mores illorum consectari velis, qui ordinem istum invertunt, & regi primum, deinde Deo deferendum esse honorem existimant. Salaz in Prov. 24.  they perish in their gainsayings with this Corah. An evil man seeketh only rebellion, therefore a cruel messenger shall be sent against him. Prov. 24. 2●. My son, (saith Solomon) Fear thou the Lord and the King, and meddle not with them that are given to change, for their calamity shall arise suddenly, and who knoweth the ruin of them both? Some interpret this place of Solomon to be a command, that fear and obedience should be yielded to the King in a way of subordination and subjection to God; as if Solomon had said, Be sure thou fear God in the first place, and the King only in the second; so that when the commands of God and the King, seem to cross one another, let God rather be obeyed then the King; q. d. Fear and obey the King in the Lord. And the next words: Meddle not with them who are given to change, they understand of the changing of that order of obeying God in the first place; q. d. meddle not with them that would change, or invert that order, here enjoined by God; and would persuade thee to obey the King in the first pla●e, and God after him. A very pi●us, but I question whether a proper Interpretation. Others therefore better understand this rule of Solomon, of obedience to Kings for God, q. d. show thy fearing of God, by fearing the King; thy fearing of G●d, should put thee upon fearing the King, who is the Minister of God, and in his stead. By those words [which are given to change.] I conceive we are to understand a brief Character of those that are seditious, who out of a desire of alterations and change in Political government, shake off their due and former obedience to the Magistrate. He adds, Their calamity shall arise suddenly, that is, their conspiracies, and machinations shall speedily and unexpectedly be discovered, and God and the King will both set themselves with their power against him. And lastly, for those words, [Who knoweth the ruin of them both? Some undestand this [of them both] to be meant of God and the King: as if Solomon had said. Who knoweth what that ruin or perdition is, which both God and the King will bring upon the Rebellious? taking ruin here actively, of God and the Kings ruining them. Others better, by the ruin of them both, understand, the ruin which shall befall both the party given to change, and him who shall meddle with him; that is, shall be (though) but a partaker, or accessary, or drawn in to join with him. A Scripture, the Explication whereof, I have the more willingly touched upon, because it is so clear a Comment upon the present Instruction.  
It hath been observed by some (as I have noted upon the eighth verse, in the foregoing Part) That the calamity of no sinners ordinarily ariseth so suddenly, unavoidably, and certainly, as that of the Seditious. We rarely, if at all, meet with any in Scripture who opposed Authority, but have been punished eminently in this life (to the observation of others:) and scarce do we read of any Seditious person, who was not taken away by a violent death; witness the Examples of Corah and his complices, Absalon, Shebah, Joah, Adonijah, Zimri, Baasha, Athaliah. And its observable, that of these Seducers, Judas here saith, that they perished, to note the speediness, certainty, and irrecoverableness of their destruction. I need not mention the numerous examples of God's severity against Seditious persons, recorded in our own Histories. They who have read of Becket, Montford, Mortimer, the Piercies, Tyler, Warbeck, Wyatt, the Gun-powder-Traytors, Squire, Lopez, Campian, etc. will easily acknowledge the severity of God against the Tribe of Traitors. Nor seems there to be so much wrath put forth by God against them, without extraordinary cause. Opposing of Lawful Authority, being both an open affronting and resisting the Ordinance of God, and a pulling down and demolishing his very image and representation in the world; (an indignity unsufferable, were it only offered to men) as also a crossing of that merciful provision of God, whereby he will have humane Society, and thereby his Church upheld and propagated in the world, Treasons and Seditions being the pulling down of the pillars and the plucking up the foundations (as it were) of the world's Edifice: In a word, How just is it with God, that they should restrain others from sin unwillingly, by being made examples, who will take away those who should restrain others from sin willingly, by their place and Office! and that they should be made marks of Vengeance, who will attempt the removing of the ancient Landmarks, set by God for Order and Propriety in Nations! How the consideration hereof should make us thankful to God our Supreme Protector, and show us how deeply God is offended with a people, when their alterations, Conspiracies, and Kingdome-quakes are frequent: and engage Magistrates in duty and allegiance to God, who receive so much protection from God: as also (last) make us loath and leave those Lusts which are greatest enemies to Government, I have in sundry Observations, mentioned in my former Part, pag. 632, 633, 634, 635, 636, 637, etc.  
14. How merciful is God even in judgement! 
Observ. 14.  God spared Korahs' Posterity, when the father was destroyed. God in his severity will be loved, and in his indulgence feared. He mixed his smartest dispensations with sweetness: Mercy it was, that Corahs' Posterity should be preserved from death: more, that God should make so holy an offspring to come of so unholy a parent; most of all, that one who had been rebellious against God, should have a seed so eminently serviceable to God. In the destructions of the parents in the Wilderness, he spared the children. He cut off some luxuriant branches, but did not cut down the tree. God lays up Mannah with the rod: He ever shows that mercy pleaseth him, though sometimes he be put upon judgement. How should this goodness of God teach us both thankfulness and imitation! Thankfulness in his severest dispensations; we may in the midst of them say, He hath not dealt with us after our sins: Even in our greatest Rebellions we may see him indulgently, and undeservedly sparing us, or ours. If he have suffered our forefathers to be covered with the darkness of Superstition and ignorance, he hath dealt more graciously with us, their Posterity, who live to praise him, like Corahs' children, for that goodness which we no more deserved than our forefathers did. If the fire of his displeasure burn against us, who knows but our children may live to have better hearts, and to see better times, and to be the more humble and holy seed of Rebellious parents! Hence we learn imitation likewise; when we are employed in works of greatest severity, we should not throw off tender-heartedness. We should remember that gentleness becomes us in punishing the worst, who hath ever something to draw out our pity; and to be sure, less to draw out our severity to them, than we had to deserve Gods toward us.    
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. 
THe Apostle having amplified the sin and misery of these Seducers, from sundry Examples, 
Hanc conclusionem, duobus comparationis gener ibus exornat, unum est in exemplis rerum ante gestarum positum: alterum in exemplis elegantissimis rerum naturalium Exempla 1. Historica. 2. Physica. Jun. in loc.  now further illustrates the same by sundry apt and elegant comparisons, in this and the following verse. Three of these similitudes (whereby he describes their estate) are set down in this verse, and two in the next, in both five.  
In this verse, they are compared, 

1. To spots; These are spots, etc.  
2 To clouds without water, carried, etc.  
3 To decayed trees; Trees whose fruit withereth.    
1. To spots; in these words, These are spots in your feasts of Charity, when they feast with you, feeding themselves without fear.  

EXPLICATION.  
Four things are here to be explained.  
1. What these Seducers are her called, or the name affixed to them, Spots.  
2. Where they conversed, or to what company these spots cleaved. In your Feasts of Charity.  
3 What they did there? 1. They Feast: 2 They feed themselves.  
4. How they feasted and fed? viz. without fear.  
1 For the first. They are called spots, in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word hath a double signification, very congruous to the present scope and drift of the Apostle.  
1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (here interpretend Spots) signifieth Rocks, 
* Quemadmodum scopuli, navigantibus infesti sunt ac perniciosi, cum inopinato occurrunt sic isti, coepulan. tibus, insperatam perniciem inferunt. Oecum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non solum est glarea, id est, terrae species quae maculas facile relinquit, sed etiam concavum saxum, in litore maris, seu lacuum ac fluminum in quam concavitatem, tanquam in common receptaculum, sordes aquarum confluunt. Aret. Confragosa in mart saxa, & cavernosae rupes Gagn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apud prophanos Authores, usurpatur primò pro macula in veste è vi no vel unguine ei inhaerens, quae eam decolorat: secundò pro naevo in fancy. Gerh. in 2 Pet. 2.13. Derivatur à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à trahendo coeno; quasi denotentur spurcissimi haeretici, cognominati etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quòd coenum & lutum significat, Borborita, five Borboriani. Lorin. in loc. Est metaphora à panno: vel vestibus, in quibus ex gutta vini, olei, alteriùsue rei, contrahitur alius color quam sit nativus Aret. in Ephes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè significat vituperium, à verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vituperare. 2 Cor. 6.3 & 8 20. LXX. ustrpant pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod generaliter significat aliquid in corpore, vel actione vitae, quod incurrit reprehensionem. Gerh. in 2 Pet.  such as in the sea (not being by Mariners discerned and shunned) may easily cause Shipwreck. And in this sense Oecumenius understands the word in this place; as if these Seducers in their meetings with the Christians, were as pernicious to their souls, as are Rocks in the sea to those Ships, which by the unwariness of the Mariner, unexpectedly dash against them. Others conceive, that they are compared to Rocks near the shore, which being hollow, contract and gather the filth and mud which the sea casts up into their holes; as if the Apostle would note them to be a colluvies, sink, or common receptacle of all filth and wickedness. But 2. I conceive the word is here more fitly rendered spots, than rocks; for the word spots, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Pet. 2.13. is of the same derivation and signification, and used upon the very same occasion with this; and there it is joined with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which imports blemishes, or any thing in the body or Actions which may render either liable to disgrace and reproach. They are (saith Peter) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Labes & maculae, Bez. Coinquinationes, et maculae, Vulg.) spots and defilements, or blemishes. And the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a spot, among profane Writers, betoken defilement and deformity, and are used either to signify any speck, mole, or wrinkle on the face, or any stain on the garment, by the dropping of wine or oil upon it (very often done in Feasting); (which notion (saith Lorinus) is most agreeable to the Apostles purpose of speaking concerning their being spots in Feasts); 
Tritum est; nominibus abstractis improbissimum quemque appellare, facem, pestem, perniciem, scelus. Lorin. In abstracto est magna Emphasis, ut enim hominem insigniter sceleratum vocamus scelus; sic Apostolus falsos doctores, utpote insigniter maculatos & inquinatos vocat maculas, & inquinamenta. Gerh. in 2 Pet. Non vitiosus homo es, Zoile, sed vitium. Martial.  and by way of resemblance it's used concerning the spots and stains of the soul; namely, sins which render him who was made after God's Image, defiled and deformed: Hence the Apostle speaks of the Church (washed and cleansed by Christ) as not having (spot, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) or wrinkle, but as being holy, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without blemish, Eph. 5.27. Nor is it without a singular Emphasis, that the Apostle expresseth them (who were themselves so defiled, and ready to spot and defile the Christians) by a word in the abstract, calling them not such as do defile and bespot, but even very spots and defilements; and thus abstractly speaks the Spirit of God, in other Scriptures, when it would increase and intent the signification. We have found this man a pest, a very plague, Acts 24.5. Eph. 5.8. Once were ye darkness, but now are ye light. And most deservedly are these impure Seducers called spots, both in regard 1. Of their deformity, and 2. Defilement. 1. Of their deformity; 1. They (like spots) cast a deformity, disgrace, or blemish upon their Christian profession: What Heathen, who never heard of Christ, but would have thought Christ (seeing these beastly Epicures,) a Bacchus, and these Love-Feasts, (as profaned by these) Bacchus' feasts? 
Aestimari à cultoribus potest ille qui colitur, Salu. Ezek. 36.20. Eezk. 43.8.  the worship and worshipped, being judged of according to the Worshippers. They have profaned (saith God to the Jews in captivity) mine holy Name, (among the Heathen) when they said, These are the people of the Lord, and are gone forth out of his land.  
2. They were spots of deformity to the meetings wherinto they came; they were blemishes to the faces of the Christian assemblies. As one or two brass-shillings in a sum of money, make all the rest suspected; so by the unholiness of some, the rest suffered. Wicked men look upon spots among, and upon Saints, with a multiplying glass, and as with old men's Spectacles, making a great letter in a small print: Heathens seeing these among Christians, might say, such are they all, never a barrel better Herring. 
Euseb. lib. 4. cap. 7. Qui & ipsi ad detrectationem divini nominis & Ecclesiae, à Satana praemissi sunt, uti secundum alium modum, quae sunt illorum audientes homines, & putantes omnes nos tales esse, avertant aures suas à praeconio verita. tis. Iren. l. 1. cap. 24. p. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Pet. 2. ult. Epiph. lib. 1. tom. 2. cap. 26. pag. mihi 86. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Refert Clemens Alexandrinus, illis verbis, Luc. 6.30. Omni petenti te tribue, ad impurissimae libidinis defensionem abusos. Ad epulas solemni die coeunt cum omnibus liberis, sororibus, matribus, sexus omnis homines & omnis atatis. Illic post multas epulas ubi convivium caluit, & incestae libidinis fervor exarsit, canis, qui candclabro nexus est▪ jactu offusae, extra spatium lineae quâ vinctus est, ad impetum & saltum provocatur, sic everso atque extincto conscio lumine, impudentibus tenebris nexus infandae cupiditatis involvunt. Minut. Fel. in Octavio.  Hence it was that Irenaeus writes concerning the Carpoeratians, that they were men sent by Satan to defame the Name of God, and the Church: that men observing their wickedness, and thinking that we all were such, might turn away their ears from the preaching of the truth. To the same purpose likewise speaks Epiphanius, These men (saith he) were sent forth by Satan to be a disgrace to the Church, they putting upon themselves the name of Christians; that for their sakes, the Nations might abhor to get any good by the Church of God, reject truth preached, and think that all who are in the Church, are like to them, and for the wickedness of a few, reproach all the rest; and therefore wherever any of them come, the Gentiles will have nothing to do with us.  
3. They were spots of deformity to themselves, they disgraced not only their professions, but their very persons, and blemished even humane nature itself; they turned themselves into beasts, and caused in themselves an interregnum of reason, making reason (the Prince) to be a Lackey, and sense (the servant) to ride, and be exalted; if ever any deserved to be called brute beasts, dogs turned to their vomit, or sows wallowing in mire, they were these impure Borborites.  
2. They were spots of defilement: 1. Carnally, they defiled themselves, their own bodies, their flesh, (these defile the flesh, vers. 8.) by drunkenness, and especially by uncleanness. I tremble to English what Epiphanius reports, of these impurities, among the Gnostics; and Clemens Alexandrinus, and Minutius Felix, among the Carpocratians at their meetings. That sins of unchastity are peculiarly defiling, hath been shown before, Part. 1. pag. 614, 615.  
2. They defiled one another spiritually, they were pitch, and it was hard to touch them, and not to be defiled; they were leaven, plague-sores, gangrenes, lepers, diffusive of sin, infectious to others; the Devil conveyed his puddles through these pipes. The contagion of these, infected the sound, but the soundness of the healthful recovered not the infected. That Christian had need be of a very hail constitution indeed, who conversing with such Pestilential persons, contracts not their sickness. Every sin (as we say of some diseases) is catching. Any root of bitteruess springing up may defile many, Hebr. 12.15.  
Thus we see the first thing opened, viz The Name which the Apostle affixeth to them; he calls them Spots▪  
2. For the second, 
Erasmum qui charitates vertit, Gagneus reprehendit quiâ nunquam vel rarò pro dilectine, sumitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plurati. Lorin. Si dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impiis istis vindicaretur quod totius ecclesiae erat, neque enim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 istorum hominum erant propriae, ac proinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addi non potuit, cum communesessent Ecclesiae to●ius. Gerh. in 2. p.  The places where these spots did cleave and stick, or the meetings and companies which these Seducers frequented, are expressed in these words, Your feasts of charity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular number, signifieth love, or charity, yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being in the plural, is seldom or never taken in that sense, but for Feasts, or Banquets of love; whence it is that Erasmus is by some reprehended, for turning these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in charitatibus in your charities; and as deservedly do Beza and Gerard correct the Vulgar Translation, which reads this place in epulis suis, in their feasts, viz. of love, as if the Apostle intended that these Seducers were spots in their own feasts; whereas these love-feasts, were the brotherly meetings of the Church, into which these sensual Epicures intruded, and unto which, like spots they cleaved. And therefore our Apostle (in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which some Copies add, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) tells the Christians, that these impure companions did feast with them, by that occasion they manifesting their lewdness; The Institution of these love-feasts, was founded on the custom of the Church, which immediately before the celebration of the Lords Supper, used to have a feast, 
Longè probabilius est, morem fuisse. ut prius haberetur convivium illud common, postea fierèt participatio sacrae Eucharistiae. Estius in 1 Cor. 11.20. Videatur quoque Aug. Ep. 118. ad Januar. Tert. cap. 39 A polog. Coena nostra, de nomine, rationem suam ostendit; vocatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id quod dilectio penes Graecos est; quantiscunque sumptibus constet, lucrum est, pictatis nomine facere sumptum; siquidem inopes quosque refrigerio isto juvamus, etc. non prius discumbitur quam oratio ad Deum praegustetur; editur quantum esurientes capiunt, bibitur quantum pudicis est utile; ita saturantur, ut qui meminerint, etiam per noctem, adorandum Deum sibi esse; ita fabulantur, ut qui sciant Dominum audire. Post aquam manualem, & lumina, ut quisque de Scripturis sanctis, vel de proprio ingenio potest, provocatur in medium Deo canere, hinc probatur quomodo biberit, aeque oratio convivium dirimit; inde disceditur non in catervas caesionum, neque in classes discursationum, nec in eruptiones lasciviarum, sed ad eandem curam modestiae & pudicitiae, ut qui non tam coenam coenaverint quam disciplinam.  to testify, continue, & increase, brotherly love among themselves; as also to the poor, who hereby were relieved; whence they had their name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, charities, as if they were so intended for love, that there could not be so fit a name by which to call them, as Love itself. Of these Feasts speaks the Apostle, 1 Cor. 11.21. when he saith, That every one taketh before other, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own supper, as also 2 Pet. 2.13. where he speaks concerning the feasting of these Seducers with the Christians; and frequent mention is made of these Feasts among the Ancients. Of whom Tertullian speaks the most fully in his 39th Chapt. of his Apolog. where he tells us, That the name of those feasts manifested their nature, they being called by a Name which signifies love. In them (saith he) our spiritual gains, countervail for all our worldly costs; we remember the poor; we ever begin with prayer. In eating and drinking we relieve hunger, but show no excess. In our feeding at Supper, we remember that we are to pray in the night: In our discourse, we consider that God hears us. As soon as water for our hands, and lights are brought in, any one sings either out of the Scriptures, or (as he is able) some meditation of his own, and by this, he shows how temperate he was at Suppertime. Prayer is the first and last dish of the Feast, with this it began, and with this it ends; and when we depart, our behaviour is so religious and modest, that one would have thought, we had rather been at a Sermon then a Supper. And Tertullian writing to the Martyrs in Prison, relates how they were relieved, Per curiam Ecclesiae, & agapen fratrum; by the care of the Church, and the Charity of the brethren at their Love Feasts. Of these also speaks Cyprian, 
Cypr. l. 3. ad Qurrinum. Agapen & dilectionem fraternam, Religiese & firmiter exercendam, etc.  in his third book to Quirinus, where he saith, that these Feasts of Charity, and brotherly love, are Religiously and firmly to be exercised: so that the ground of those ancient Love-Feasts, was provision for the poor brethren, the preserving of mutual love among themselves, and the expressing by both, their thankfulness to God for bestowing his Son upon them; in which respect they thought it most sit to celebrate them immediately before their receiving of the Lords Supper; 
Justin. Mart. pro. Christian. Apol. 2.  though in a short time (in the Church of Corinth) these Feasts of Charity grew to be corrupted and abused by divisions, the excluding of the poor Christians from them, as also by Riot and Luxury, 1 Cor. 11.21.  
Some conceive that these Feasts of Charity were by the Christians (converted from Gentilism) brought into the Church, to retain some thing like the customs of the Heathens, who were wont at the time of their sacrificing to their Gods, to have public Feasts of Joy, which Feasts, Paul (1 Cor. 10.21.) calls, the Cup of Devils, and the Table of Devils. Others think, they were introduced in imitation of the Jews, who by God's appointment, were wont to join Feasting, to their offering of their Eucharistical Sacrifices, and their Peace-Offering; as Deut. 27.7. Thou shalt offer Peace-Offerings, and shalt eat there, and rejoice before the Lord thy God. So Exod. 18.12. Jethro having taken Burnt Offerings and Sacrifices for God, Aaron came and all the Elders of Israel, to eat bread with him before God. See likewise Deut. 14.23. and 12.7. and 16.11. and Exod. 3.18. though God bids Moses ask Pharaoh that Israel might go and Sacrifice in the Wilderness, yet chap. 5.1. Moses desires Pharaoh, that they might hold a Feast unto God in the Wilderness. And Calvin thinks, that this both Jewish and Heathenish custom of joining Sacrificing and Feasting together, 
Nec dubito quin Sacrificio rum ritus, tam Judaels quam Gentibus communes, causam praebuerint. Video enim Christianos sic vitia rituum ferè correxisse, ut simi●itudinem aliquam retinerent Calvin. in 1 Cor. 11. Ad exemplum & quandam repraesentationem illius coenae, quam Christus ultimam habuit cum suis discipulis, priusquam corporis & sanguinis sui Mysterium institueret. Estius in locum.  was imitated by the Christians in these Feasts, they being almost ever wont (saith he) so to correct and reform the viciousness of Superstitious Rites and Customs, as yet to retain a resemblance to them. Estius (with sundry others) think that these Love-Feasts (being before the Sacrament) were used in imitation of Christ, who instituted the holy Sacrament immediately after the ordinary Supper. An opinion which seems most probable, both in regard of the great likelihood, that the Christians would imitate their Master, rather than Heathens, as also because the Jewish and Heathenish Feast were after their Sacrificing; whereas the Love-Feasts of the Christians were before the Sacrament, as the best Interpreters observe on 1 Cor. 12.23. 
* Vid. Estium, Diodat. Cor. à La.   
3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unà epulor, à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coepulantes, unà epulantes, convivantes. Dicitur de Nebuchadnezare, Judith 1.16. quod fuerit in Nineve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, soluto animo convivatus, seu luxuriosa convivia agitans.  The third thing to be explained, is, what these Seducers did in these meetings of the Christians? Set down in these two expressions. 

1 They feast with you.  
2 They feed themselves.    
1. They feast with you. Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to Feast or Banquet, though Eustathius derives from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies food or nourishment, yet Athenaeus rather thinks it to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is said to be well with them, or they far well, or live merrily, who are feasted and entertained with Banquets. Hence Clemens Alexandrinus said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Feast or Banquet is only in heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Paed. cap. 1. p. 142. Some think the word signifies to feast or banquet publicly. which may aptly agree to this place, the Love-Feasts being public Meetings: And Peter speaks them riotous in the day time, openly and in the light, they not seeking to shelter their Luxury in darkness and corners. According to others, it notes a Feasting or Banqueting, riotously and Luxuriously. Thus it's taken in Lucian, who tells us of one Gorgias, who being a hundred and eight years old, and being asked, by what means he had lived to so great an age, answered, That he had reached those years, because he never could be induced (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to go about to any Feasts or Banquets, to which by his friends he was invited. And this signification of Riotous Banquets, is most suitable to this place, where these voluptuous Epicures, are said to feed without fear, 
Ex suis Erroribus fructum planè nullum, praeter usum deticiarum carpunt. Id enim spectant unum ut genio, gulaeque indulgeant, seseque omnibus voluptatibus ingurgitent. Justinian. in 2 Pet. Quin etiam dum nobiscum epulantur non o● caritatem, id faciunt, & ut sal●● & mensae communicatio nem ineant, sed ut occasionem, ad decipiend 〈◊〉 mulieres, nanc●s cantur. O●cum.  the bridle of excess; These served their belly, and made it their God. Peter saith, 2 Pet. 2.13. that they count it pleasure to riot, being given up to, and swallowed up in Voluptuousness, Lovers of pleasure more than lovers of God. Pleasure was the fruit which they expected by sowing all their Heresies.  
And when the Apostle tells these Christians, not only of the riotous Feasting of these Epicures; but of this their Feasting with them, they being not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they had crept into their companies, and s●t among them, he discovers to them their danger of being seduced by their company to their Errors and Sensualities; he wisely insinuating that these Seducers did not come charitably, into their Feasts of Charity, but to gain occasion to delude and ensnare them by Error; and therefore Peter saith, that while they feasted with these Christians, they sported themselves with their own Deceive.  
2. The Apostle saith, they were feeding themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated feeding, is properly such a feeding as belongs to the office of a Shepherd, or one who feeds . Some translate it ruling or governing: the word indeed may bear that signification; it being not only applied to Teachers, 
Act. 20.28.  1 Cor. 97. 1 Pet. 5.2. etc. but also to Kings, Mat. 2.6. A Governor, that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) shall rule my people: and Rev. 19.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He shall rule them with a rod of iron. 
It's used by the LXX. Psal. 2 9 where we transtate it, Rule.  It comprehends besides feeding, other parts of a Shepherd's office, as the leading, seeking, reducing, defending, healing of his Sheep; though according to the notation of the word, it importeth as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to remain or continue in the Pasture, viz where the Sheep are, which the Shepherd is to attend. Of old, a King or Ruler was called (as particularly, Agamemnon by Homer) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Shepherd or Ruler of the people, it being his Office to regard them as a Shepherd doth his flock: And hence it is, that the Arabic turns this place; gubernant seipsos suâ virtute, as if they would be under no Government but their own; Pagnin, Erasmus, and Vatablus, suopte ductu arbitrioque viventes: Ordering and guiding themselves, according to their own will and pleasure. But (as our Learned Divines have noted concerning this word, against the Papists, who interpret it to rule, for the establishing of the Pope's Rule) a word of a double signification is to be understood according to the Subject matter spoken of; This being spoken of a Spiritual Pastor, cannot be meant of Ruling as a King; and it being spoken (as in this place) of those who were employed about feeding their bodies, 


Beza pascenies.  
Vulg. pascenies.    and feasting, and (as Peter hath it) who counted it pleasure to riot, and far diliciously) I conceive it's better translated, Feeding. And some think, the Apostle did make choice of this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which oft signifies a Shepherds feeding of his flock, to aggravate the fault of these Cormorants, and secretly to tax their hypocrisy, who bragging and pretending to be the only eminent Shepherds and feeders of the people, took no other care, but only to fill their own bellies; and in stead of feeding their Sheep, did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feed themselves, but did indeed flea and feed upon them, they neither feeding their souls nor their bodies, but poisoning the former, and riotously wasting upon their own sensual appetites, that which was appointed at the charge of the Church, for the feeding of the latter. The Apostle (as some conceive) alluding to that threatening, uttered against the Shepherds, Ezek. 34.2. Woe be to the Shepherds of Israel, that do feed themselves; should not the Shepherds feed the flock? For my part, I conceive the Apostle here useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which oft signifies the feeding of Sheep, or other cattle in Pastures to note the brutish and beastly Sensuality of these Epicures, who fed more like cattle in a fat Pasture, than Christians at a Feast of holy sobriety, and where they should (as Tertullian speaks) rather feast upon holy discourse, then full dishes. So that when the Apostle saith, these Seducers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; he notes;  
1 They feasted and fed immeasurably, beyond the bounds of Christian moderation, more like Beasts then either Saints or men: Their hearts were oppressed with surfeiting, their souls were lodged like bright candles, in the filthy greasy Lanterns of their bodies, and by eating made so dull and sluggish, that they were unfit for holy Services; like the Sodomites, 
2 Pet. 2.13.  they offended in the fullness of bread, they were drowned in delights.  
2 The Apostle notes by these expressions, that they feasted and fed upon delicates; they loved to far very well, to feed high and deliciously; plain dishes would not serve the turn: Like the Israelites, Manna without Quails would not content them. The sin likewise of Elies' sons, who not content with what portion God had allowed them; viz. the shoulder, the breast, the tongue, nor to eat the flesh sod, according to the Law; catched at what came to hand; 
1 Sam. 2.13, 14  and they would have it raw, that they might cook it to please their liquorous taste.  
3 The Apostle notes, they fed greedily, and earnestly; so intent and eager they were upon their feeding, that they never thought of giving thanks, either before or after. Their eyes were upon the Table, like those of Swine upon the Acorns, so that they never looked up to the hand that shaked down their Plenty: like the people, Exod. 32.6. They sat down to eat and drink: They rather did raven and devour, then eat or feed. They resolved all the powers of their mind upon their meat. This was Esau's sin, who was so greedy after Meat, that he had no regard of his Birthright. They went to their food with the violence and eagerness of Bruits, that cannot be kept off.  
4 It may also be intended, that they feasted and fed injuriously, both with, and upon the Christians; not only forgetting the poor Christians, whom they suffered to fast, when they were feasting: but misspending and wasting the contribution belonging to the mainterance of the poor, and (as some conceive) of the Ministry; and if so, they feasted and fed Sacrilegiously also. The sursetting of these Gluttons was accompanied with the starving of Lazarus.  
5 They feasted and fed impurely, and lustfully; making the plenty which God bestowed upon them, but fodder and fuel to nourish their Lusts of Uncleanness, Like fed horses, they neighed after their neighbour's wives. Elies' sons were Gluttons and Adulterers; Esau was sensual in feeding land also a Fornicator.  
4 Our Apostle saith, that this feeding of themselves, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fear. These words, without fear, may be referred either to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Feasting with you, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feeding themselves. Oecumenius seems doubtful which of these to embrace; but (as Lorinus saith) Ad rem nostram nihil interest, 
Eodem res redit. è Lap.  it matters not, which way we take, both aiming at the same scope, 
Absque ulla Dei hominumque reverentiâ Lo●in.  which is to show the security and impudence of these Gluttons in their sensual pleasures. And without fear, they may be said to feed themselves, either in respect of God; or the Church, with whom they feasted; or of themselves; they neither fearing God metu, 
convivantes sine timore, sive quia intrepidè sese fidelibus convivantious miscent, sive quia liberius gulae ac genio indulgent▪ etc. Justin. in lcc  nor timore, neither fearing his wrath to punish them, nor reverentially fearing to displease him by sin; they being likewise touched with no reverence of that holy Society, with which they sat; nor yet at all with any mistrust or jealousy of the Slipperiness and sensuality of their own hearts; and this their fearlesness they shown two ways.  
1 In their entrance into the meetings and Assemblies of the Church; they never took any heed to their feet when they went into those places where the saints assembled. With the same unholy, unprepared, unreverent disposition of heart, 
Nec dicatis vos habere animos pudicos, & oculos impudicos, quia impudicus oculus impudici cordis est nuncius. Etiam intactis ab immundâ violati●ne corporibus, fugit castitas ipsa de moribus August. in reg Monach. 109. They shown themselves spots and blemishes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Love-feasts, by sporting themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in their Deceive. 2 Pet. 2.13. Verbis virus pectoris evomunt. Lap.  did they undertake these Religious, with which they were employed about earthly businesses and Banquets: they feared not to go to these Feasts, and after (as Augustin thinks) to the Eucharistical Banquet, without their Wedding Garment of Holiness. They trembled not with unwashen hands, to touch those tremenda Mysteria; those Mysteries which might have struck terror into the hearts of any but such secure and impudent sinners.  
2 They shown their fearlesness in their carriage when they were entered into the Assembly. 1. They were not afraid of lascivious Gestures. Their eyes were then Adulterous; for so the Apostle 2 Pet. 2.13, 14. to these words, while they feast with you, presently adds, having eyes full of Adultery, or the Adulteress. They were not afraid of unclean looks and glances. 2 In their meetings (probably) they were not afraid to utter unseemly expressions and erroneous conceits; whereby (as Peter goes on) they defiled and beguiled unstable souls. They went into the Assemblies to fish for Proselytes. There was no way so likely for these to prove themselves spots (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in these Feasts, as by their words. The tongue (saith James) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bespotting and defiling, not only our own body by engaging it to, and involving it in sin: but others also by communicating, and suggesting evil to others, and a full belly at a feast, 
Cum venter reficitur, lingua desrenatur.  is commonly (among those who are more modest than were these impure Libertines) accompanied with an unbridled tongue. 3. (And especially) in these Feasts of charity, 
Gurgites, & belluones, nati Veneri & Ventri.  they were not afraid of feeding excessively, and riotously. Peter tells us, they counted it pleasure to riot; they engulfed themselves into the waters of fullness and excess, and never feared a drowning either of their souls or bodies by their intemperance; 
Vide Clem. Alex. paed. l. 2 c. 1, 2.  they would observe no stakes set up in those waters, nor set any limits to their lusts; they took no heed lest their hearts might be oppressed by surfeiting, nor did they at all care how ill accommodated mansions their souls lived in, by pampering of their bodies; nor how unfit they made themselves for performing of holy duties. The impairing their health, the digging their graves with their teeth, the being Felons of themselves, never troubled them; much less did they fear lest they might (in stead of Kings) be Tyrants and torturers of the creatures; they feared not the wronging of the poor, whose goods they devoured; in short, they feared not that God would punish them with want for this their wantonness, or with eternal pains for these their short and sensual pleasures, but like beasts (to which they are compared, 2 Pet. 2.12. and Judas 19) when they were in the fat pastures of riot and sensuality, they never feared the shambles or slaughter-house, though they were made to be taken and destroyed, and perished in their own corruption.   

OBSERVATIONS.  
These are spots.] 
Observ. 1.  1. Sinners are deformed creatures: As a spot, so sin is the deformity of a person, yea it makes him to be, and become, a very deformity; sin is a blemish cast upon God's Image. The very angelical nature was by sin made deformed; by it Angels became Devils. Though never so many other accomplishments of spirituality, wisdom, strength, and immortality were left behind, yet upon their fall, they lost their beauty. No endowments without holiness, can make any person truly excellent. The greatest Potentates in the world (while living in sin) are but (like Naaman) noble Lepers. Every wicked man is a naked person, not only because without a shelter, but an ornament also. Sinners are both shelterless and shameful. The people after their Idolatry were naked, for Aaron had made them naked to their shame, Exod. 32.25. Holiness is both a souls and Church's ornament. Can a maid forget her ornaments, or a Bride her attire, yet my people have forgotten me, etc. Jer. 2.32. Holiness (as the ark was to Israel) is the souls glory, and when the Philistines have taken it away, the true glory is departed, it is but an Ichabod. The most golden Israelite notwithstanding all his privileges, in God's esteem, had but an Aethiopian skin; a Jew, an Egyptian, an Edomite, an Ammonite, 
Jer. 9.26.  and a Moabite in God's account are all one, if without the Circumcision of the heart. Wicked men are in their best dress, but vile persons, the very blots and blemishes of their societies. Sin is that, not only of which, the people of God are (afterward) ashamed; but that of which even sinners themselves are ashamed, when most they love it; and therefore even the worst of men, yea Devils, have loved the appearance of holiness: the rottenest Sepulchers have loved painting; the filthiest Harlot, a wiped mouth; the profanest heart, a dress of Religion; (the  of sin are better worth than its whole body.) Even Satan delights to appear like an Angel of light, and is ashamed of his own colours. All the performances of wicked men are but deformities; their prayers an abomination; the calling of their assemblies is iniquity; when they spread forth their hands, God hides his eyes, Isai. 1.13, 14, 15, How incompetent a judge is a blind man of colours, 
Caecus de coloribus n●n judicat.  or a sinner of beauty! The Blackmoor (they say) thinks the blackest face beautifullest, and wicked men voice wickedness to be the greatest comeliness. Jesus Christ himself had no beauty, or comeliness in the eyes of unbelieving sinners, Isai. 53.2. Holiness is an inward, a hidden beauty, Psa. 45. a carnal eye cannot either see it, or esteem it. If grace be (as with sinners it is) a scar, 'tis a scar of honour, not uncomliness; riches and worldly dignities, like glow-worms, only shine in the dark night of the world; but there's nothing will have a lustre at the day of judgement, but holiness. The poorest saint is a Prince, and the most glorious sinner, a beggar (both) in a disguise. Holiness, though veiled with the most contemptible outside, carries with it a silent Majesty, and sin even in highest dignity, bewrays a secret vileness. That which is to be desired of a man is his goodness. The righteous is more excellent than his neighbour. 
Prov. 12.26. 2 Cor. 8.23.  The poor Saints are called the glory of Christ; who presents them without spot or wrinkle, or any such thing. Sinners are spots, Saints are stars and Jewels; as Jewels, the stars of the earth; and as Stars, the Jewels of heaven. Though Saints have not an Herald to emblazon their arms, yet the Scripture sufficiently sets forth their dignity; the rottenest stuffs are oftenest watered, and among men, sinners most glorious, but yet in Scripture, they are but spots.  
2. Sinners are filthy and defiling. They are spots for defilement, as well as deformity; sin and uncleanness are put together. The filthiest of beasts, are scarce filthy enough to set forth the filthy nature of sinners: Swine, the Dog, the Serpent, the Goat, the neighing Horse: the filthiest things are used in Scripture to set forth sin, as dung, vomit, mire, menstruosities, leprosy, scum, pitch, 
Deut. 32.5.  plague-sores, issues, ulcers, dead carcases, the blood and pollution of a newborn child; the noisome exhalations breathing from a Sepulchre, Rom. 3.13. spots. Rev. 21.27. a sinner is called that which defileth; Sinful gain is filthy lucre. Unholy speech is filthy and rotten communication; whoredom is called uncleanness; gluttony turns the Temple of the Holy Ghost into a Kitchen, an Hogsty; it makes men dunghills; and drunkenness common shores and sinks of filthiness, the drunkard is a walking quagmire. The covetous wretch that loads himself with thick clay, is but a moving muck-heap, a speaking dunghill; his riches are but dung, good (as one well) when they are spread abroad by charity; but stinking and useless when heaped. Pride is but a swelling botch. Sinners are the children of the filthy and unclean spirit, they are of their father the Devil, like Joabs' posterity (therefore) all filthy and leprous; their natural Parents were (naturally) all unclean; and who did ever bring a clean thing out of filthiness? 
Job 14.4. John 3.6.  that which is born of the flesh is flesh. Their greatest hatred and enmity is set upon purity and and holiness; clean and sweet objects are death to them, as they say, that Roses kill the Horsefly; the Gospel is to them a savour of death. And this filthiness and pollution of sin hath two properties which may render it very hateful. 
Isai. 1.13, 14, Tit. 1.15.  1. It's a spreading pollution: 1. Over all of a man, flesh and spirit, soul, body, understanding, thoughts, conscience, memory, will, affections, eyes, hands, tongue. 2. All done by a man, even the best things, the prayers of polluted sinners, are abominations; their incense stinks, their sacrifices are unclean, their mercies cruel, their profession of godliness a form, their plausiblest performances, no better than embalmed carcases. 3. It spreads even unto others, and infects them, by encouraging, teaching, seducing, constraining them, to sin It oft is diffused from the wicked, even to the godly themselves; nothing more difficult then to be familiar with, and not to be infected by sinners; the error of the wicked sometimes cleaus to them, and the example of sinners enticeth them. 
Spirituale gelicidium. Ames. Cas. Consc.  The sons of God, saw the daughters of men, and were polluted. What an insensible deadness of spirit and decay of grace doth conversing with sinners bring upon Saints! 4. Yea, this contagion of sin spreads even to the good creatures of God about us, even into them it puts (as the Apostle speaks) vanity, 
Num. 8.20, 21 2 Pet. 3.10, 11. Isai. 1.18. Jer. 17.1.  groaning, bondage, consumption, mourning; and at length it will bring combustion and dissolution upon the whole frame of nature. 2. It's a deep and indelible pollution, of a scarlet and crimson dye, compared also to an Ethiopians blackness, a Leopard's spots, not to be washed away with nitre and much soap. Hell fire shall not be able (to eternity) to fetch away the stains of the smallest sins from man's nature; yea the greatest measure of grace received in this life, by the best of men, doth not totally abolish this defilement: the best have their sores, and stand in need of a curing, and a daily cleansing: Who can say, I have made my heart clean? All the Legal washings, purifyings, and cleansings of the filthiness of the flesh, were but faint representations of our need of, and purity by being washed in the blood of Christ. And oh, that sinners would be as unquiet, as they are unclean, till they wash in that fountain, which is set open for sin and for uncleanness. 
Jer. 4.14. Rev. 7.14. 2 Cor. 6.11. Psal. 150.  It's only the blood of God, which can wash away the filthiness of sin; no other Laver can take away that spot. Not only look, but go into it, wash thyself all over. Cry out (O sinner,) unclean, unclean; See thy spots in the glass of the Law. Be weary of thy defilement, as well as thy deformity. Being washed, keep thyself pure, take heed of spotting places and persons. Though upon a conscience uncleansed, like an old spotted garment, a sinner cares not what filth he suffers to drop, yet (O Saint) keep thy new  white, clean and pure; sin like a mired dog, when it fawns upon thee, fouls thee. A spot will easily be seen upon thee; trifles in thee are accounted blasphemies. Be not troubled at the spots upon thy name, so as thou keepest a pure conscience; not that wicked men make them, so long as they do not find them. Wash thyself in thine own tears, be troubled that thy Justification is so complete, and thy Sanctification so imperfect; that thou art at once both without spot or wrinkle, and yet so full of both. In short, Labour to be spotless, in a spotting and spotted Generation; in foul streets to walk with clean garments. Let not the Error of the wicked cleave to thee. If thou canst not cleanse them (which is most desirable) let not them defile thee.  
[In your Feasts of Charity.]  
3. The Lord's Supper is a Lovefeast. 
Observ. 3.  The Reason why these Feasts of Charity (whereof Judas here speaks) were annexed to the Lords Supper (1 Cor. 11.21, 22.) and also why those ancient Christians did in these Feasts express so much love one to another, was because they were about to celebrate that Sacrament, which expressed so great a token of God's love towards them, as deserved unfeigned and fervent affections in them toward one another. The Sacrament of the Lords Supper (then) promotes and testifies, confirms and contributes to the mutual love which ought to be among Christians. The Passover (but a shadow of the Lords Supper) tended to increase the love of the Receivers. 1. It was to be one whole Lamb. 
Exod. 12.2, 3, 6, 8, 15, 19, 46, 49.  2. Not one bone of it was to be broken. 3. It was a joint action, wherein every one was to communicate; and therefore to be performed with joint affection. 4. It was to be eaten in one house; to show that there was to be among those who did eat, an unity and harmony of hearts and affections. One house will not hold those who are at jars and dissensions, and divided in affection. 5. The eating of the Passeover, was to be done at one and the same time, month, day, hour, and that in the Evenning, when they were all in their cold blood, the injuries and offences of the day forgotten and forgiven, (the Sun being not to go down upon our wrath) when their affections were as calm and quiet, as the evening. 6. The partakers of the Passeover were all to be ordered in the receiving thereof by one Law. There was but one Law for the Stranger and the Home-born; both did unanimously submit to the same rule, and consent to the same direction. 7. It was to be eaten without leaven, whereby (as the Apostle expounds it) was noted the keeping the Feast without the leaven of Maliciousness and Wickedness, 
2 Chro. 30.12.  1 Cor. 5.7, 8. And when Hezekiah restored the Passeover, it's expressly said, that to all Judah was, by the good hand of God, given one heart, and that they met at one time, and in one place, and that they kept the Feast of the Passover with great joy. But if we look from the Shadow to the Substance, 
Am●r dignitatis nesciu●, dignationis dives.  we shall see this Love and Unity of the Faithful more clearly manifested.  
1. Our Saviour being to ordain this Sacrament, gave all his Disciples an example of Christian and loving condesoension, 
Joh. 13.4, 34  even to the washing one another's feet. After this institution, he presseth upon them the Commandment of Love, as the chief Commandment, and their principal Duty, both by the precedent and precept of Love, showing that his Supper was a Communion of Love.  
2. Consider the appellations of this Sacrament. It's called the Communion; the Table of the Lord; the Lords Supper; 
Coena 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a word not noting the time of, but fellowship in eating. Eating together was ever held a token of friendship. joseph's love to his brethren was testified by feasting them. 
2 Sam. 9.7.  David's love to Mephibosheth, by causing him to eat bread at his Table continually: David calls his familiar friend, 
Stuck. Antiq. Conu. l. 1. c. 3.  one that did eat of his bread, Psal. 41.9, The eating at one Rack, hath bred peace between the very savage Beasts. And that hatred which was between the Jews and Egyptians, could no way be more fitly expressed, then by their mutual abominating to eat bread one with another. Men by nature are directed to express their loves and reconcilements, by Feasts and Invitations: and this Communion which (by eating and drinking) the Faithful have one with another, the Apostle tells us, comes from their partaking of one Christ. 
1 Cor. 10.16.  The Cup of Blessing which we bless (saith he) is it not the Communion of the blood of Christ? and the Bread which we break, is it not the Communion of the Body of Christ? For we being many, are one Bread and one Body; for we are all partakers of that one Bread: that is, we partaking of the same Christ, and having Communion in his Merits, and Benefits, have thereby Communion also one with another in the Lord's Supper. And we all partaking of that one Bread, broken and divided into divers parts, are made one Body and one Bread, though we be never so many. The Faithful then partaking all of one Christ, and every one of them having Communion in his Body and Blood, have also communion among themselves; nor can this but be a Communion of much dearness and nearness, which ariseth from the partaking of this one Christ, and all his Benefits and Merits; for hereby  
1. They are all children of the same Father, Gal. 3.26. We are all the Sons of God, by faith in Christ; and to as many as received him, he gave power to be the Sons of God; and what nearer bond, then to be the children of the same Father? In the Lord's Supper the Faithful sit like Olive branches round about their Father's Table: Love as brethren (saith the Apostle.) How good and pleasant is it (saith the Psalmist) for brethren to dwell together in unity!  
2 By partaking of this one Christ, the Faithful are all Members of the same Body, 
Ephes. 4.15.  and they grow up into him who is the head, and from him receive life and grace, being as Members animated with the same Spirit, (and therefore the Apostle speaks of drinking into one Spirit, in the Lord's Supper) incorporate into his mystical Body; now what can more aptly express the near union, dear affection, tender sympathy between Christian and Christian, than this, being fellow members of one body. One member accounting the woe and welfare of another ven as its own.  
3. By partaking of one Christ in the Sacrament, they profess themselves to be of the same Faith and Religion; 
Religio, à religando.  to expect life and happiness the same way, (for Christ is the way) and this sameness of Religion hath bound those who have been of false Religions very strongly together. Now that by feeding together in the Lord's Supper, there is professed a Communion in the same Religion, the Apostle strongly proves (1 Cor. 10.18.) from the practice of Israel after the flesh (that is, the Jews who descended from Jacob or Israel by carnal propagation) these carnal Israelites who lived in his time, and denied Christ, were (saith the Apostle) by eating of the Sacrifices partakers of the Altar; that is, professed themselves to be of the Jewish Religion and Worship, and to approve of the same.  
4. By partaking of one Christ at the Lords Supper, the Faithful profess themselves to be the servants of one Lord and Master. Fellow servants must not fall out and beat one another. Luk. 12.45. The servants of this one Lord, should be of one mind. If Christ be not divided, his servants should shun division.  
5. Hereby they profess, that they are to be pardoned by the same blood, shed for many, for the remission of sins, Matth. 28.28. And what inducement stronger to move us to forgive a few pence, who have been forgiven so many pounds! What will quench hatred, if the blood of Christ will not!  
6 Hereby they profess, as that they all live in the same Family here, where they feed at the same Table, serve the same Master, own the same Father; so that they shall live together in the same habitation for ever, they pattaking of that meritorious blood, which is the parchase of the same Inheritance; they having all thereby the same Key to open Paradise withal. They who receive Christ (as Communicants profess to do) shall be received. One Saint may truly say to another, You and I must be better acquainted. And what an Engagement to love is this for us to consider, we shall for ever live and love together in Heaven. Oh! how should Christians begin to do that here, which they shall never be weary of doing to all eternity! If one house, than one Heaven calls for one heart. Thus the appellations given to the Sacrament, the Table of the Lord, the Lords Supper, the Communion, etc. show it to be a Lovefeast.  
3. The outward Elements, Bread and Wine, used at the Supper, evince the same. Separated and several grains and grapes, make one and the same Bread and Wine. They who are severed and disjoined from one another, 
Vid. Cupr. Ep. 76. ad Magnum  not only by sea, habitation, trades, but in heart also, and affection, are by the receiving of Christ in this Sacrament, reunited into one Spiritual Body, as the Elements (though originally several) are into one artificial Mass. We being many (saith the Apostle) are one Bread. How necessary (then) is the Lord's Supper in these times, when Love doth so much decay! If the Christians in their Summer season, when Love was burning hot, did so lay on this fuel; what need have we then to do so in this Winter Season, when the Love of most grows so cold! Confident I am, that the withdrawing of this Sacrament that feeds and foments' Love, hath much tended to the decay thereof among us. And further, this discovers the great policy of Satan, not only in hindering from the Sacrament, which was appointed to strengthen Love, but in breaking Love by this very Sacrament. Who would ever have expected to have heard of a Sacramentary war! How many valiant Champions lost their lives in this Land, in their Smithfield fights, about the controversy of Transubstantiation! and how subtly hath the Murderer of souls, mixed his poison, with the Sacramental bread, and stolen away the Cup in the Papacy! What fierce contestations have there been between Calvinists and Lutherans, about consubstantiation! Who remembers not the Prelatical fury, in imposing superstitious for Sacramental gestures! and oh that the flames of these unchristian quarrels about the Sacrament did not blaze and spread even at this very day! Oh the unbrotherly breaches between Brethren about the admission and qualification of Communicants! Consider, dear Christians, whether Satan be not like to prevail, when he turns that Artillery whereby we should batter his Forts, upon ourselves, and makes his strongest weapons o● War, even of Olive Branches, Ensigns and Emblems of Peace! and is not Love in danger of death, when ●ts Food is daily poisoned! Who warms his hands at these flames of Contention, but only our Adversary! Satan (as they say of the Lawyer) will be the only gainer, when you fall out (like unkind Brethren) about your Father's will and Testament. The Lord humble us for all those unworthy receivings which have made us so unkind and quarrelsome about the receiving this Feast of Love, the Lords Supper; and he make us for the future, in all our opinions about, and participations of it, to be men in understanding, and children in malice. 
Part 1.  For the trials of Love, see page 144.145.146. etc.  
4. 
Obs. 4.  Spotted and spotting sinners are unfit guests at holy feasts. The Apostle, by saying these seducers were spots in the Feasts of Charity, notes the unsutableness of such blemishes to Assemblies, that should be clean and Christian; these spots casting an uncomliness upon those holy Meetings which made those spots appear, and set off, with the more ugliness and uncomlines. The mixture of scandalous persons in Church-fellowship, is here by the Apostle blamed: and if their meeting at these feasts of Charity, be reprehended here by the Apostle; if at these Feasts, these spots appeared so black and deformed, how much more reprovable was their meeting at the Lords Supper, which is an Ordinance of Christ wherein approaches to him are more near, and aught to be more holy then in those Feasts of Charity. Spots and blemishes (as Mr. Perkins well spoke of his times) ought to be washed off by Ecclesiastical Discipline, from the faces of holy Assemblies at the Lords Supper, because they pollute it. True it is, that, first, there are two sorts of pollution of the Lords Supper, the one that which makes the Sacrament no Sacrament, but a common or unhallowed thing, to those that do receive it, as if it were given by those who are no Ministers, or to those who are no Church, or without the blessing and breaking of the Bread; the other sort of pollution of the Sacrament is, that which makes the administration thereof to be sinful, and those who administer it to be guilty, they doing that which is contrary to the revealed will of God. This latter kind of pollution, is by admitting spotted and scandalous sinners. 2. It's granted, that the mixture of the scandalous, pollutes not the Sacrament, to those who have used all the lawful means against it, who have (being Officers) discharged their duty by exercising Church Discipline, and being private Christians, admonished the offenders, and petitioned those, who have the authority for the restraining of them from the Sacrament: in that case, though the scandalous partake of the Sacrament, 
Indisciplinata patientia. Aug.  yet officers and worthy Communicants partake not of their sin. But otherwise, that the admission of scandalous persons to the Sacrament is a pollution of that Ordinance, its evident. Give not (saith Christ) that which is holy to dogs, neither cast ye your pearls before swine. 
Mat. 7.6.  By that which is holy, I understand, though primarily, yet not solely the Word; but consequently the Sacraments, Prayer, Christian admonition. Christ doth not speak of one holy thing only, nor doth he say (the pearl) but he saith, that which is holy, etc. and pearls. And by dogs and swine, are not only to be understood Infidels, Heathens, and open Apostates, and persecuters, which like dogs by't, bark, and contradict, but also such who like swine, profane, trample these Pearls under their feet, and by an impure swinish life, show how much they despise holy things. And needs must the Sacrament be profaned, when in the use thereof, not grace, but sin is increased, because hereby the main end of the Sacrament, which is to be food to nourish grace, and poison to kill sin, is perverted: but no grace is nourished in any profane impenitent sinner, he being spiritually dead, and so without the life of grace. And further, his hand is strengthened in sin; for by his receiving the Sacrament, he is much more difficultly converted, than such a sinner who hath been kept back from the Sacrament altogether, & by joining in the highest act of Church Communion, an impenitent sinner intertains a good opinion of his spiritual happiness, and so trusts in lying vanities. 
Haec enim Dei voluntas non erit in aternum, ut Ecclesia christiana, alicui gratiam Christi & remissionem peccatorum, annunciatione verbi divini deneget, & eidem exhibitiōne Sacramentorum spondeat? Ursin judicium de disc●pl. Ecclesiast. Mat. 26.28. Luk. 22.19, 20  And again, the giving of the Sacrament to those who are known to live in gross sins without repentance, is a contradiction to, and a confutation of the Word, which denounceth condemnation against them that eat and drink unworthily, and in the faithful delivery thereof, we pronounce the wrath of God to such as live impenitent in sin; the word saith, Be not deceived, neither fornicators, nor idolaters, nor adulterers, etc. shall inherit the Kingdom of God. And do we not by giving the Sacrament to these, give the  to the Word? do we not in the Sacrament, absolve those whom we condemn in the Word, and open the Kingdom of Heaven in the Sacrament, to those against whom we shut in the Word? for is not the Sacrament a Seal of the Covenant, the righteousness of Faith, and the promises of the Gospel, as is evident by those Sacramental Phrases, This is my body, this is my blood, which denote a spiritual obsignation and exhibition of the Benefits of Christ's Body and Blood? and doth not Christ say to those to whom he delivered the Sacrament, This is my body which is given for you, and this is my blood which is shed for you, and for many, for the Remission of sins? Do not they, then, who consent to wicked and scandalous persons, their taking of the Sacrament, acknowledge the children of the devil to be the children of God, and the enemies of God to be in Covenant with him, and so partake of the Benefits of the Covenant from him? Further, is it not a profanation of the Sacrament of Baptism, to baptise a Jew or a Pagan professing a resolution to turn Christian, who, yet, is an openly profane and wicked liver, and continues under the power of visible and abominable sins, although he be able to make a sound and Orthodox confession of Faith? And shall a scandalous living in murder, adultery, swearing, lying, etc. keep a man from entering into the visible Church, by the door of Baptism, and shall they not as well hinder him, from being welcomed at the Table, in the house, as a child and friend? Yet again, Is the Sacrament Profaned by admitting Infants and Idiots, who can make no good use of it; and is it not as much, if not more polluted, by admitting those to it, who will make a very bad use of it? also may not one man by ignorance, drunkenness, defence of sin, heresy, etc. lie under a finfull contracted disability to examine himself, and so to be an unfit Communicant, as another man may lie under a natural disability? and is not a man more  for the former than the latter? Further, holy things under the levitical Law were polluted and profaned by wicked and profane persons, Ezek. Chap. 23.38.39. They have defiled my sanctuary, etc. For when they had slain their children to their idols, they came the same day into my sanctuary to profane it. And Psal. 15.1. in that Question, Who shall abide in thy Tabernacle? The Prophet shows by those offences for which men were excluded from the Sanctuary, what it was which should keep men from eternal Life; and why that moral unholiness (for of such he speaks) which made men unfit to go into the Sanctuary (which had a sacramental signification of Christ) should not as well excludethem, from the Sacrament, I understand not. Were not the Sacrifices of old, polluted by the offering of them by profane and morally unholy persons, Haggai 2.14. so (that is unclean) is this people before me, so is every work of their hands, and that which they offer therein, unclean. Where its plain, that the moral unholiness of the persons, defiled holy Ordinances; the people and their works being evil, the Lord for that cause accounteth their Sacrifices to be unclean. If morally profane persons defiled the Sacrifices of old, 
Psal. 50.16.  they may surely be charged with defiling our Sacraments now.  
5. 
Obs. 5. Luxuriantur de ●acultatibus vestris in sustentationem Ministerii, & usum pauperum collatis. Gerh. in 2 Pet. 2.13. Sacrilegium dicatur q. sacri Laedium; vel q. sacrae legis laesio. Committitur vel in personam, vel locum, vel ●em. Altentstaig. Lexic. Levit. 5.16, 17 Levit. 22.14  Such things as are given for the Public benefit of the Church, are not to be consumed in, or converted to any other uses. These Feasts of Charity which were appointed for the relief of the poor Christians and Ministry, were profanely wasted by these Seducers. This sin is commonly called sacrilege, which by some is thought to be so called, q. sacrae legis, vel rei laesio, the hurting, spoiling, or violation of an holy Law, or thing. Others better consider it, q. sacra legere, to gather holy things, and they define it to be a taking away of things consecrated and devoted to the Lord. This is mentioned in Scripture to be done either ignorantly or knowingly; if ignorantly, it required according to the Law, restitution of the Principal, with an addition of the fifth part over and above, as a forfeiture for the offence, and a Caveat against the like in future time. 2. Reconciliation or Atonement, the Priest being to make an Atonement with the ram of the trespass-offering; to note the greatness of the offence against God. If this sin were committed of knowledge and wittingly, that which was taken, and all that the taker had, was for the Lord as a Sacrifice, for restitution; and he with his whole family stoned and burnt for purgation. This judgement of God upon Achan for taking that to his own use which was devoted to God, is largely related, Josh. 7. As also the punishment inflicted upon 
* The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we barely translate Kept back, properly signifies a nimming, or purloining, & so is the word rendered, Ti●. 2.10 significat surripere, suffurari aut clam subdu●ta in Commodum nostrum convertere. Sic usurpatur à 70. in casu sacrilegii, Josh. 7.1. 2 Mac. 4.32. Graecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur, qui furtim aliquid decerpit, cum totam rem tollere non ausit. Estius in loc. Dum ex eo quod promiserat partem subtraxit, sacrilegii condemnatur. Aug. de verb. Ap Servant 25. pa. mihi 378. Deo displicuit detrabere de pecunia, quam voverat Deo. Id Ser. 10. de diversis pag. mihi 1570. Ideo condemnati quia post votum, obtulerunt quasi sua, & non ejus cui semel ea voverant. Hieron. Ep. 8. pag. mi. high 55. Prov. 12.10. 1 Cor. 6.6. 2 Sam. 16.9.  Ananias, for changing that which was dedicated to an holy, to his private use. It is a snare or destruction to the man (saith Solomon, Prov. 20.25.) who devoureth that which is holy, and after vows to make enquiry: That is, to apply or take that to his own use, which was appointed to Gods, yea, to go about to do it, by enquiring how the vow might be made void. For that may be called holy, which is not such only by Creation, as Angels and the first man, but also by dedication, and separation; and that whether this separation were by God's command; or by man's free and voluntary bestowing it. In the old Law, Tithes, first Fruits, etc. were holy, and now in the times of the Gospel, those things which are either appointed by Law, or bestowed by the Liberality of men, for the maintaining of the worship and service of God, and Divine uses; and the taking away of these is the devouring of holy things. A sin by so much the more heinous in these times, by how much the more bounty hath been exercised by those who lived in times of blind Superstition, for the maintaining of idolatry. How unseemly is it, that men should live, as if all their light seemed to show them how to delude God; as if faith had banished all fidelity, as if any worship, better deserved maintenance from men, than His, who gives men their own, both maintenance and worship; yea, as if the more they saw into Religion, the more they saw in it, which deserves starving and overthrow! This sin, which some Divines make to be a breach of the eighth Commandment (Thou shalt not steal) must needs be of thefts the worst, because it is a robbing of him who is the best, even GOD himself. Will a man rob GOD? yet ye have rob me, Malach. 3.8.  
It is a sin to wrong our beast, yea our enemy's beast; a greater to wrong man; and if no injury may be offered to man, no not our enemy, much less to our Brother, and if not to our Brother, much less to our Superior, to a King; and if not to an earthly King, far less to the KING and LORD of Heaven, who is our SUPERIOR in the highest degree, who is our Father and Benefactor, our Maker, and feeder and Father. When Joseph had feasted his Brethren, then to steal his Cup, what greater injury! God forbidden (say they) we should do this thing. 
Gen. 44.7.  And aptly doth Solomon call the devouring of holy things a snare, in regard its a sin, alluring us to overthrow; there's in it a bait to cover the hook, and somewhat scattered to draw us into the net. To a foolish sinner, the gain appears very beautiful and beneficial: The wedg of gold, and the Babylonish garment, 
Psal. 35.26. joel. 3.4.  seemed to Achan at first, great enticements, but the garment clothed him with shame and dishonour and the wedg of gold was a wedg to rive his soul and body asunder. How severely doth GOD threaten those of Tyre and Sidon for their Sacrilege, in ransacking the Temple, and in taking away the gold and silver appointed for His Service, and carrying it into their idol-temples! If it were not Lawful for 
* None can alienate, but he that hath the propriety, and is owner; If therefore in that which is given to God he hath the propriety, then must they who go about to alienate it, dispose of that which is none of theirs. Leu. 25.23. Ezek. 45.14.  Ananias and Saphirah having consecrated the whole price of their own land to God, to keep away part thereof; than it is much more unlawful to keep away any part thereof from the Church, which we never gave, it being the Church's possession before we were born, such alienation, not being made in case of extreme necessity, for the maintaining of the Commonwealth, and preserving of life, or for the Churches greater benefit and conveniency. Satan knows that the outward Worship of GOD and Religion cannot be continued without a Ministry, 
Syned Ancyr. circa ann. 308. Synod Arelateus. 2. ann. 326. Synod Antioch. ann. 344 Concil. Carthag. 4. an. 401 Concil. Tolet 2. ann. 529. Concil. Syn. 9 ann. 658.  nor a Ministry without Ministers, nor Ministers without such goods as should sustain them; and hence he instigates profane men to violate and steal church-good, that thereby the Ministry, GOD'S Worship, and the Salvation of Souls may be overthrown. The alienation of church-good hath been prohibited by the decrees of sundry ancient Counsels. If our forefather's by the injury of their times, mistaking the truth, gave aught superstitiously to Romish Priests, to Religious uses, 'tis fit their general purpose should be kept, with amendment of their particular Error.  
6. The godly in this world, 
Observe. 6.  are never totally freed from the company of the ungodly. It was the lot of these Christians, to have these wicked men with them. The godly must never love, but yet they will always have the company of the wicked; though they should not feast together, yet they will always live together. They who will be quite freed from the company of the wicked must (as Paul speaketh, 1 Cor. 5.10.) needs go out of the world; our delight should only be in the godly, but it will be our condition to be among the ungodly; and God thus disposeth of the outward estate and condition of his people for sundry causes. Hereby, they are made more watchful over their hearts, and ways; the greater their danger is, the less is their security; the more dirt and defilement they see, the more they labour to keep their garments pure, and to gird up their loins; when enemies approach our Cities, we double our watch. In times of infection, we most mind our Preservatives. Save yourselves from this untoward generation (said Peter, to the new Converts, Acts 2.40.) he means not so much by leaving the places, as by taking heed of the impurities wherein the wicked live. By this abiding likewise among the wicked, the godly are more put upon loving and cleaving to one another. It's noted Gen. 13.7. Upon the mention of the Canaanite and Perizzite their being in the land, when the strife was between the herdsmen of Abram and Lot, that Abram desired there might be no strife between them. Countrymen in a strange country, should beware of contention; the common foe should make disagreeing brethren unite; dissension will be both their ruin and their reproach, and will both disgrace and destroy them. If a Herod and a Pilate could be made friends, should not Saints join together when Christ is struck at; sometime God makes his people by the presence of the wicked, more zealous against wickedness; the nearness of contraries, strengthens their opposition; the eye increaseth grief, and hatred: nor have any Saints so much set themselves against sin, as they who have been most compelled to see sin: the best men have oft lived in the worst times; the hottest fire is in the coldest winter, the brightest Stars in the darkest night. Phil. 2.15. In the mids of a crooked and perverse nation, the godly shine as lights. Lot's righteous soul was vexed with the unclean conversation of the wicked, and David's eyes ran down with rivers of tears, when he saw God's Law broken. What a work of power is it, that a sea of ungodliness should in stead of damping, redouble the heat of a Saints love to holiness! 
Aut inveniet sine crimine, aut tollet sine patrocin●e. Aug.  Further, God will hereby either better the wicked, or render them inexcusable; either their living among his people shall change, or condemn them; either the holy conversation of Saints shall turn the hearts, or stop the mouths of sinners; they shall not be able to plead ignorance of their duty, when they have been instructed by the language of lip and life. Though Noah by preparing the Ark, saved his own house, yet he condemned the world. 
Heb. 11.7.  To conclude, by the company of wicked men, God makes his people more prize communion with himself, long for heaven, where there shall be neither sin nor sinner to molest them, where they shall no longer sojourn in Meshech, 
Psal. 120 5, 6.  nor dwell in the tents of Kedar; nor their souls with them which hate peace; Heaven would not be sweet, if the world were not bitter; nor the company of Saints in glory, be so desirable, were it not for the unkindness of, and vexation by sinners on earth. Oh how sweet will that condition be, where all the society shall be of one mind! How melodious that chore, which shall ever sing without any jarring, any discord. Till which condition, let us, what ever our times, where ever we abide, neither impatiently complain of God, nor sinfully comply with the ungodly, but account it our duty to do the wicked what good we can, if we cannot do them what good we would; to be careful that they maynot, and comforted that they cannot, do us that harm they would; but contrarily, both by their company, yea, and unkindnesses, that good they would not.  
7. Feasting is not ever unlawful. The Christians here are not blamed for their cheer, 
Observ. 7.  but warned of their guests. The holiest men (in Scripture we read) have made Feasts, as Abraham, Lot, Isaac, David, Solomon; 
Gen. 19.3. 21.8. 36.30.  Nehemiah also and Ezra (Nehem. 8.10.) commanded the people to eat the fat, and drink the sweet, and send portions unto them for whom nothing was prepared. 
2 Sam. 3.20. Luke 5.29. John 2.1.8.  And more than once I read of our Saviour's honouring of a feast with his presence. God hath provided not only for our necessity, but also lawful delight; and his bounty reacheth not only to our being, but honest solace; nor doth it only give us naked lives, but lives clothed with many comforts, that we may more than live, even live cheerful. When Christ's mother told him, they had no Wine, he turns Water into Wine, even to a very great proportion; he thought it not enough that they should have water to quench their thirst, he gives them also Wine to cheer their spirits; and it being at a feast, that quantity which at another time had been superfluous, was now but necessary. A man may be angry so he sin not, and take lawful delights so he surfeit not; why hath God given man such choice of earthly delights, but for his use? Some observe that God hath made more creatures serving for the delights of man, then for his necessity; and certainly he hath made nothing in vain. The whole Earth (full of his goodness) is a well-furnished table; if we altogether fast, we show ourselves but sullen guests; some, indeed have run from the world, and to avoid the danger of pleasure, have changed places of plenty, for solitary and barren mountains and deserts; but may not the world be in a desert? a boiling desire in a neglected body? Did not Hierom find Rome in his heart, when only rocks and bushes were in his eye? but God hath appointed a better way than this; the wiseman will be an Hermit at home; and it's a much more Christian practice, to turn the world out of ourselves, than ourselves out of the world; we may distinguish between the love of pleasure, and the use of it; we may warm ourselves in the Sun, without worshipping it; we may be merry, without being mad; and get crucified affections to our lawful and delightful comforts, and without this inward mortification upon the heart, notwithstanding our leaving of outward enjoyments, we shall be snared; as the Bird, which though getting lose from the stone to which she was tied, yet flying with the string about her leg, is in danger to be eutangled in every bough. But yet,  
8. 
Observ. 8.  Gluttony is a great sin. It was here the sin of these Seducers, they fed themselves though among men, yet not like men, but beasts; and all their food was but fuel for their lusts: Peter joins their feasting, and their eyes full of adultery together, 2 Pet. 2.13, 14. Several 
* Schoolmen reduce them all to five heads, Praeproperè, lautè, nimis, ardenter, studiosè.  ways is the sin of Gluttony committed.  
1. As first, when men offend in the quantity of what they eat; when they eat and drink in too great abundance; its lawful sometimes to exceed in provision, but never to exceed the bounds of moderation. We are forbidden Prov. 23.20. to be among riotous eaters of flesh, the feasting of the Ancients, was called but eating of bread; and Christ Luke 21.14. bids us take heed lest our hearts be overcharged with surfeiting and drunkenness. That proportion of meat, I confess, surchargeth the stomaches of some, which perhaps is not enough to satisfy the hunger of another; as that quantity of rain, will make a clay ground drunk, which will scarce quench the thirst of a sandy country; but this I fear not to assert, that we offend in the excessive quantity of our food, when at any time we eat so much, as to be disabled to perform the service which we own to God, either in our general or particular Callings. Fullness of bread was one of Sodoms sins. Moderate showers refresh the earth, immoderate drown it. Nor yet are men only gluttons by overcharging their stomaches, but also by overcharging their estates, spending that in superfluity, which they should use for necessity.  
2 When we offend in the quality of our food. 
* Procul sint à conviviis tuis, phasides aves, crassi turtures', attagen jonicus, & omnes aves quibus amplissima patrimonia avolant. Hier. Ep. 9 ad Salvinam Sufficit ut condimenta fiant comestibilia, non concupiscibilia. Bern. Palatum tuum fames excitet non sapores. Sen Satius est demere de prophano & addere ad Sacrum, quam demere de Sacro & addere ad prophanum. Proverb. Judaic.  And that, 1. When our meat is too costly. What we eat is put into a Vessel that corrupts it. Necessaries are fit for the body (the souls servant) than Delicacies. Manna had been better for the Israelites, than Quails, Numb 11. He was a Glutton who fared Sumptuously. And here also is caution to be used, as some men's stomaches and estates require more food; so others in both respects, may have that which is more costly. 3. In quality of our food we offend, when our meats are incentives to sin. Our enemy the flesh is too strong for us, though we take away his Armour, and fight against him. We need not put Weapons into his hand, and send him Ammunition. We need not, should not help the flesh; the better part is much in danger of being overmatched, though we make not the sensual part two to one, by affording it Auxiliaries. Our own corruption wants the bridle, more than the spur. And some to these add 3. The unlawfulness of eating such meat as is too young. And they say, the prohibition of eating that which wants age, is contained in that command, Exod. 23.19. Thou shalt not seethe a Kid in his Mother's milk. The Creatures are condemned to die for us, and they expect, though not our pardon, yet our reprieve.  
3. When we offend in the manner of eating. As 1. Say some; when we eat too soon, too hastily; namely, before the time of eating (without any necessary cause) Woe to them that rise early in the morning, that they may follow strong drink. 
Isai. 5.11. Eccles. 10.17.  Woe to the Land whose Princes eat in the morning; a time wherein the belly is not to be filled, 
First seek the Kingdom of God.  but the heart ordered; and the mind fed with holy Meditations. The Tavern is a place never very seemly for a Christian; but in the morning very unseemly. If Princes should eat in due season, much more ordinary people. If a Master (as Christ speaks) gives not his servant leave to sit down at meat, till he have first waited upon him, we should not suffer the souls Page and servant (the body) to feed, till it have first attended upon the soul in its Spiritual Repasts of Prayer and Meditation. 2. When we eat 
* Animalia ruminantia, ruminant post sumptionem cibi, sed gulosm, ante. Perald. de Gulâ. Tantâ accuratione, & arte coquorum, cuncta apparantur, quatenus quatuor, aut quinque ferculis devoratis, prima non impediant novissima, nec satietas minuat appetitum Spretis naturalibus quos Deus indidit rebus, quibusdam adulterinis gula provocatur sapo●ibus. Quis dicere sufficit, quot modis sola ova versantur, & vexantur, quanto studio evertuntur, nunc quidem frixa, nunc assa, nunc farsa, nunc mixta, nunc sigillatim apponuntur. Ber. Apol. ad Gul. Non cibus sed appetitus est in vitio. Amos 4.6  studiously,.... making it our work to provide and prepare for the belly, to invent and study pleasing dishes, strange meats, Foreign Sauces, when men live to eat, meditating upon nothing but the Treacher. As some men by intemperance overthrow the Nature of man; so others by this sinful studiousness, and exactness in Feasting, overthrew the nature of their meat; when things are prepared with so much Art, that the nature of the Creature is lost; and the Eater knows not what he eats. Oh, how unworthy is it for a Christian to be always plodding about, and contriving of his meats! to lock up his soul in the Kitchen, which should be walking in Heaven. 3. When we eat with a vehement appetite, and greedily: Thus men may be gluttonous, in feeding upon the coursest far. David, though he earnestly desired the water of Bethlehem, yet in stead of drinking it greedily, poured it upon the ground. Gluttons rather devour, then eat their meat, and rather indeed are eaten up with it. They drink of the stream, and forget the fountain; their greediness swallows up their thankfulness; and as soon as ever they have filled their bucket, they turn their backs upon the well. 4. When we feast without any difference of times. How unseasonable was it for joseph's brethren to eat bread, when their brother was in the pit! or for the Israelites to eat the Lambs of the flock, and the Calves out of the midst of the stall, to drink Wine in bowls, etc. and not to be grieved for the affliction of Joseph! To slay Oxen, kill sheep! etc. when God called to weeping and mourning, etc. when the Church drinks blood and tears, we should not drink Wine in bowls; we should rejoice with trembling; and feast, as if we feasted not. It's God's goodness that he calls us to feast any day; our own Licentiousness, if we will feast every day. He who fared sumptuously every day, shall be in eternal want of so much as one drop. 5 When we feast uncharitably, feasting the Rich, never thinking upon the poor, Luke 14.12, 13. When thou makest a dinner or a supper, call not thy, etc. rich neighbours, but call the poor, etc. Lazarus must not starve at the gate, we must not be like Oaks, who with their Acorns only feed Swine. 6. When we feast with too much expense of time in Feasting; when we dine all day, and sup all night; when our supper shall tread upon the heels of our dinner. woe to them that continue until night, till wine inflame them. 
Isa. 5 11.  This expense of time is worse than our expense of meat and money. The former may be regained, not the latter; and yet how frequently do men complain that they have spent too much money; how rarely, that they have spent too much time at Feasting! Prodigality of time is the worst.  
If the opening of the nature of this sin, and showing what it is, do not sufficiently discover the odiousness thereof, let us a little further look upon it by other dissuasive considerations.  
1. Gluttony is an enemy to all holiness of life. 
Venture pinguis non gignit tenuem sensum. Hieron. Mente recta uti non possunt, multo cibo & potu replete. Cicer. Tota chriorum vita insomnium quoddam, rationis naufragium.  It hinders a man from doing himself any Spiritual good. It blunts the understanding with blockishness and stupidity. Whosoever is deceived by wine (saith Solomon, Prov. 20.1) is not wise. Wisdom is not found in the Land of the Living, Job 28.13. The Vulgar reads it, in terrâ suaviter viventium, in the Land of those who live in delights and pleasures. Whoredom, Wine, and new wine (saith the Prophet, Hos. 4.11) take away the heart. The four children, Dan. 1.16, 17. who lived upon a frugal Diet, were most eminent for Learning and wisdom, Wine in Feasts, and the not considering of the operations of God's hands, are put together, 
Tabulas legis quas accepit abstinentia, conteri fecit ebrietas Ambr. cap. 6. de Helia. & jejun. Sciebat Dei sermonem non posse audire temulent●s. Hier. ● 2. contr. Jou. Viscus Spiritualium pennarum. Non currimus onerati. Animae adipidibus quasi luto involutae, nihil tenue, nihil coe least, sed semper de carnibus, & ructu, & ventris ingluvie cogitant. Hier. l. 2. adv. Jou. Quantò corpus impletur, tantò anima minoratur. Greg.  Isai. 5.6. Hierom and Ambrose observe, that as Moses received the Tables of the Law when he was much in fasting, so he broke the Tables when he saw that the people had been eating and drinking; as thinking that after Feasting the people were unfit to hear the Law. How can an impure Glutton lift up in Prayer, pure hands? Surfeiting oppresseth the heart, and suffers it not to lift up itself toward heaven: It's the Birdlime of the souls wings. It's a weight which presseth us down in our Race; yea rather the ungirding of the loins of our minds, our affections, which like long and lose Garments, being let down into the mire of sensual pleasures, hinder and stop us in our Spiritual progress. Oh how unfit a mansion, is a beastly Epicure for the holy Spirit to dwell in! The being drunk with wine, is opposed to the being filled with the Spirit, Ephes. 6.18. The Voluptuous Sensualist is only a Hogsty for Satan to lodge in. The unclean spirit finds no rest in dry places, in those who are sober and temperate in worldly enjoyments; but like the Swine, not delighting in such dust, 
* Loca arida sunt homines temperatè viventes, in quibus Diabolus non invenit requiem Parisiens.  he loves to wallow in a sensual and impure Glutton, as in a slough or quagmire. Gluttony is the Sepulchre of the living, and a kind of Spiritual drowning of a man.  
2 This sin profanely denies God his Service, and opposeth him, not only notwithstanding, but even by his bounty turneth the Temple of the Holy Ghost into a Kitchen; and makes (as the Apostle speaks) a God even of the base, filthy belly. How unseemly is it for a servant (as Solomon speaks, Prov. 14.10) to have rule over Princes. The reigning of a servant, is reckoned to be the first of the four things, which the earth cannot bear Prov. 31.22. Gluttony makes the Prince (the soul) to serve the belly (of all the souls servants, viz. the parts of the body) the basest and filthiest. The Apostle speaks of some who serve their own belly. 
Rom. 16.18. Multis servit, qui corpori servit. Sen. Phil. 3.19.  Oh miserable servitude! besides the baseness of the serving of such a God of dung; it is also very cruel, it makes a man a servant to all those meats and drinks which serve the belly; it's a slavery to a Master who is never pleased, who will have the best provisions brought him, and having taken them, he throws them all into the draught, and yet is presently calling for more; his work is never done, he puts his servants upon their drudging for him as long as they live; several times every day, making men to labour in the filling and emptying of a Sink, sometimes three or four score years together, requiring and exacting his supplies so imperiously and rigorously, that his servants oft take thought to the cutting of their hearts, 
Matth. 6.25.  and take pains to the cracking of their sinews, for the getting of his provisions; and yet when all is done, no service is so vain and unprofitable as this belly-service; what is it but the daubing and propping of a rotten cottage, which will notwithstanding, in a short time crumble away, and tumble down: the delicate feeding of a condemned Malefactor, who must die, and whose strength by all his provisions serves him but to go to Execution? yea, 
Carnem impinguare, est vermibus escam praeparare.  what is it but the preparing a Banquet for the worms, for whom the leanest carcase is even fat enough?  
3. This sin of Gluttony most useth and abuseth that part in its service, which of all the rest is so noble, and should be most set on work for God, and filled with his praises, the mouth.  
4 It's a sin which doth most unsuspectedly surprise us, (as lying in ambush behind our lawful Enjoyments) and which is most like to catch us, 
Dum ad quiet●msatre●atis ab indigentiâ tran situr, in ipso transitu, laqucus concupiscentiae insidiatur.  as laying a snare in those ways wherein we most walk, and such an one whereby even Adam in Innocency, was catcht.  
5 This one is an inlet to all sin. He who is overcome with this, is not able to overcome any sin. It having possession of the gate of man, his mouth, let's easily into him, the whole troop of Vices. It is the Devil's bridle, which he putting into the mouth of a sinner, turns him any way, at his pleasure. When the iron is hot, the Smith can fashion it how he will. A gluttonous person is Soil so tilled, manured, and moistened by Satan, that its fit to receive any seed, that he shall cast into it; Cruelty, Uncleanness, Security, Profaneness, etc. all grow in that Soyl.  
6 Gluttony is the Source and Nurse of all Diseases: It must needs be unhealthful to carry a fen within one. 
Luke 12.45. Ille optimus medicus sibi, qui modicus cibi. Immodicis brevis est atas, & rara senectus-Vbicunque quae rit caro refectionem, invenit defectionem. Aug. Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Temperance is the noblest Physic. The inordinate life, is not patiented enough to stay for sickness. Our food becomes, by Gluttony, in stead of a Plaster; a wound. The Glutton digs his grave with his teeth, and is a self destroyer. They who most follow, most fly from pleasure: Having taken their leave of an hours pleasure, they oft meet with a years pain. The temperate person only enjoys the sweetness of the Creature.  
7 This sin, is the ruin and hazard of men's Estates. The very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luxury, properly signifieth the not preserving, or keeping of the good which we enjoy. How many have swallowed their estates down their throats! 
Prov. 23.21.  The Drunkard and the Glutton (saith Solomon) shall come to poverty. The Philosopher asked of the frugal Citizen but a penny, but begged of the Prodigal a Talon. Because he thought of the one he might beg oft, of the other, who spent so fast, he was like to receive but once.  
8. 
Subtrabunt abore Dei, in suis membris, quod ponunt in ore Diaboli. Parisiens.  It's a sin most injurious to the poor. The Gluttons superfluity causeth, and increaseth the poors scarcity. As the spleen grows, so the other parts decay; and as the Riotous abound, so the poor wants; and none ●re so willing to let Lazarus starve at their gate, as they who far sumptuously every day.  
9 It makes way for eternal emptiness and scarcity. He who hath here been, unprofitably a gulf to devour God's Blessings, shall hereafter be thrown into a gulf of misery, wherein there is not a drop of Mercy. How poor is that plenty, which makes way for eternal penuty. Oh woeful receipts, which are only in this life, and not followed with being received! Sinful pleasures are by some compared to those Locusts, Rev. 9.7. the Crowns upon whose heads, are said to be only as it were such, or such in appearance, and like G●●d; but ver. 10. it is said, there were (not as it were, but) stings in their tails. The pleasures of sin are seeming and appearing; the pains true and real.  
9 In feasting we are too prone to cast away holy fear. 
Observ. 9  These Seducers fed themselves without fear. In doing those things which are lawful, we are too ready to be fearless both of God and ourselves. Job feared that his sons had sinned, by this want of God's fear in their Feasting, Job 1.5. It's an easy matter to sin, when the thing we are about is not sinful. Our lawful comforts, as Trading, Sleeping, Marrying, Feasting, are oft occasions of what is unlawful. 
Luk 17.27, 28  The old world was very fearless of sinning when they eat, drank, bought, sold; so fearless, that nothing would awaken them but feeling. Most people are drowned in the shallows of lawful enjoyments. The meat and drink which in themselves are wholesome, have killed a thousand times more than ever did poison, because the form are not feared, 〈◊〉 is the latter. Men startle at evident and known sins, whereas in lawful and allowed delights, they are oft overtaken without suspicion. Besides, as Feasting is a lawful, so it is a full condition. And when we have most fullness, we commonly have lest fear. Men who most abound in enjoyments, are most bold in wickedness. Jesurum waxed fat and kicked, Deut. 32.15. When thou shalt have eaten and be full, then beware lest thou forget the Lord. Deu●. 6.12. Agnrs prayer was against Riches, 
Prov. 30.9.  upon this ground, lest being full he should forget God. In slippery paths we are most ready to fall; and in a condition of greatest abundance, we soon are overturned. A full condition is commonly but fuel to lust; nor can our sensual hearts easily feed upon pleasing objects, without surfeiting. 
Isai. 28.1.  The Drunkards of Ephraim, were on the head of the fat valleys. It's a rare thing to see Religion flourish in a rich Soil. Where the Soil is Richest, there the Inhabitants commonly are most Riotous. And if it be thus, then as worldly abundance is a weak Argument to prove God's love, and as we should be content to want, yea, pray against, and shun those delights which will occasion us, being full, to deny God; so should we (particularly) feast with holy fear, which will keep us from sin in our Feasting, from falling in such a slippery path. This fear of God and ourselves, we shall show,  
1 By propounding holy ends in our Feasting. As 1 The refreshing of our bodies, we not living to eat, but eating to live, and to keep our frail cottages in meet reparations. 2 We should aim at the glorifying of God, at the delighting in the giver, by and above his gifts: the being more firmly tied to him with every cord of love. A godly man hath a heavenly end, in doing of every earthly ployment; and though he doth the same thing which he was wont to do, yet now he doth it for an higher end, and would account a Feast, to be but a dry morsel, if thereby he might not see it come in love, and be enabled to return it again to love.  
2. By acknowledging Gods Attributes. In our feasts meditating, 1 On God's fullness and sufficiency, who with the opening of his hand fills every Creature, and is the great householder of the whole world. 2 On his goodness, in causing so many Creatures to die for us, who deserved death most of all, and are less than the least of all God's mercies.  
3 By observing Divine Rules. 1 That Rule of Piety. 1. In praying for a blessing, and particularly for a heart to be thankful for the receiving, holy in the using, and fruitful in the improving every gift. 2. In using holy discourse: this Box of Ointment, we then should bring and break, like that good woman, Luke 7.36. Bread and salt are necessary at every feast; our discourse must both feed and season others. 2. The rule of Charity in remembering the poor, whose wants our compassions should make us feel, though our conditions do not, and to show that our bowels are not shut up, our hands should be open. 3. The rule of Temperance, sometimes we should fast, never be gluttonous. If thou be'st (saith Solomon) a man of appetite, 
Prov 23.2.  put a knife to thy throat. Nature seems to dictate thus much, by giving to man a smaller mouth, and a narrower throat, than any other creature of his bigness, hath: we should rise from the greatest feast, fit to pray.  
This for the first Resemblance whereby the Apostle describes the estate of these Seducers. The second follows, wherein he compares them to clouds without water, carried about of the winds.   

EXPLICATION.  
Two particulars are here to be explained.  
1. From what sort of creatures, he draws the resemblance, viz. From clouds.  
2. From what sort of clouds, viz. 

1. From empty clouds.  
2. From unstable clouds.    
In the first, From what sort of creatures the resemblance is drawn. Two things are considerable.  
1. What we are to understand by clouds.  
2. Why the Apostle made choice of such a resemblance, taken from these clouds.  
1. For the first, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clouds, derived (as some think) from the Hebrew word Nuph, which signifieth to drop, or (as others) from Naphal to fall, or descend. And a cloud (such as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly imports) is a moist vapour drawn up by the heat of the Sun, unto the middle Region of the air, where being by the coldness of that place knit together, and congealed, it so continueth until (being dissolved and melted by the warmth of the Sun) it be turned into rain; 
Zanch. de op. Dei l. 3. c. 6. p. 381. Nubes est vapor humidus & crassus, qui ad mediam aerē regionem, à sole elevatus, à frigore autem regionis condensatus, tamdiu talis manens, donec calore solis liquefactus, in pluviam convertitur. Psal. 77.17. Isai. 5.7. 1 Kings 18. Illud hoc loco, tum plerisque aliis observari necesse est, scripturam non uti accuratione Philosophorum, sed ratione populari in nominandis rebus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distinctionis ergo, à Philosophis nebulae appellantur, quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sunt & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Met. l. 1 c. 9 Jun. in Judas Hoc sanè est ex mirabilibus naturae, quae consuetudinis vitio, viluerunt. Pi●d. in Job 26.  So that the property and use of clouds, is to carry water and rain for the use of the earth, they water the garden of the earth, like a Garden-pot; they are the treasuries of rain, and (as one saith) rain condensed or congealed, and rain is a cloud dissolved. Or (as another) a cloud is the womb of rain, big with it (oft) as with its issue. And therefore (as the learned Junius on this place notes) when our Apostle adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saying, that these clouds are without water, he rather useth ratione populari, a popular and Vulgar kind of speech, then stands upon Philosophical accurateness; for those clouds which are without water, Aristotle and other Philosophers call not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nubes, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nebulas, thin dispersed vapours which (indeed) obscure the face of the heavens, but have within them, no rain for the thirsty earth at all; so distinguishing them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rainy clouds.  
The Naturalists who writ concerning watery Meteors, inquire, how it can be, that a cloud should contain so vast a bulk and quantity of heavy waters, and not violently and at once fall to the earth; heavy things naturally descending or tending downward: Several causes are by them assigned, some say, that they are kept up by their natural and inbred warmth, included in them, and by the heat (without) of the Sun and Stars; others say, by their motion which they have from the winds; others by reason of their spongy hollowness, which receives and takes in the thin air; but Philosophers (in this) are like little children, that cannot speak plain, (at least to my dulness,) the safest way (according to the best Divines) is to resolve this, by the Scripture, which represents the holding up of the clouds as the work of God's power, and teacheth us that God hath given his command in the creation, that the clouds fall not, Prov. 8.28. He established the clouds above. Gen. 1.6. Let the firmament (that is, 
Zanch. de op Dei, l. 2. c. 1. p. 277. Aer, suâ mediâ regione, dividit aquas quae sursum evehuntur. ab iis quae infrae fluunt.  as Zanchy largely and strongly proves, the air, in respect of the middle Region) divide the waters from the waters, namely those which are drawn up, and made clouds for rain, from those which run below: And Job 26.8. It's expressly said, that God bindeth up the waters in his thick clouds, and the cloud is not rend under them: he hath bound these waters in a (though weak, slight) garment, Prov. 30.4. The waters above the Heavens, are recorded among the things which God hath estalisht for ever, and for which he hath made a decree that they shall not pass, Ps. 148.4, 6. It's his power that enables so weak a cobweb, to hold (as it were) a strong man, prisoner; it's that alone, which lays up even a Sea of waters, in the thin sieve or searce of a cloud, which (till he pleaseth) shall not let go one drop, 
Sunt nubes, ut spongia quaedam aquarum plena. Deus autem mam● suae proorovidentiae, spongiam bane comprimit, non totam simul, & quantum potest, sed paulatim, ut molliter descendant aquae. Zanch. de op. Dei, l. 3. c. 6. pag. 383.  and then rain shall come (as through a sieve, or strainer) not in floods, but in drops. Or rather (as Zanchy that Divine Naturalist speaks) he makes his clouds sponges; till he press and squeeze them with the hand of his providence, not a drop shall fall out of them; he presseth these sponges not too hard, but gently, that so they may moderately, and by little and little distil and drop upon us, and not overwhelm us, as they did the old World, when he wrung these sponges hard upon them. He whose word is a dam to hinder the proud waves from flowing over the face of the earth, hath a word likewise which (as a stopple) shuts up the bottles of his clouds, and keeps them from running out. In a word, he who hangeth the earth upon nothing, is in the next words deservedly said, to bind up the waters in his thick clouds.  
For the second particular, viz. why the Apostle made choice of a resemblance taken from these clouds. He saith these Seducers were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, clouds, which according to the notation of the word, and common usage, signify such as have in them, water for the refreshment of the earth: and I conceive that our Apostle hereby intends either, 1, To show their duty, which was as the Ministers of Christ to be watering clouds, to afford to people the sweet and refreshing showers of wholesome Doctrines: Or rather, 2. Their great boastings, hypocritical shows and appearances, they seeming and pretending to be clouds full of water, as the holy Prophets and Apostles were; whereas indeed, they were (though appearingly full, yet) really and truly empty; unprofitable and waterless, like the boaster of a false gift, of whom Soloman speaks, Prov. 25.14. that he is as clouds without rain; though by reason of his great promises, he seemed to be full of water, and beneficialness: As if the Apostle had said, These Seducers are clouds full of water of holiness and heavenly doctrine, if you will believe their own expressions and appearances; but if you come to try or use them, you shall find no benefit, comfort, or refreshment from them. And I conceive, that the Apostle by calling them clouds, intimates their proud and hypocritical pretending to resemble the worthy and profitable Instructers and Teachers of the people of old, who are oft and elegantly in Scripture compared to clouds, and whose doctrine is resembled to dropping, as Isai. 5.7. where God (according to some) threatening to take away the Prophets and their Ministry from the people, saith, I will command the clouds that they rain no rain: And frequently in Scripture is prophesying or teaching called a dropping: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tum docens d●ctorve tum pluvia tempestiva 21.30.20. Joel. 2.23.  My doctrine.. (saith Moses) Deut. 32.2. shall drop as the rain, Ezek. 21.2. Son of man, drop toward, etc. And prophesy against the land of Israel. And Amos 7.16. Prophesy not against Israel, drop not thy word against the house of Israel, Ezek. 20.46. Son of man, drop toward the South, and prophesy, etc. And Micah 2.6. Prophesy (or drop) not, say they to them that prophecy. And in ordinary speech we use to say, the clouds drop, and (when it gins to rain) it drops, Prov. 3.20. His clouds drop down the dew. And clouds are a most lively resemblance of faithful Ministers. 
Gen. 1.6. Prov. 8.28. Psal. 147.8. Ephes. 4.11. Psal. 68.11.  1. In regard of the cause of both: the supreme highest cause is God; clouds are frequently in Scripture called his clouds, Job 26.8. Psal. 18.12. Prov. 3.20. Ministers are his, they are from him, for him, kept up by him, he gives the word, and great shall be the company of those who publish it; he sends forth labourers; the natural cause of clouds, is the Sun drawing up vapours; Christ the Sun of righteousness, he calls, appoints, gives gifts to Ministers. 2. In regard of the condition of clouds; they are carried from place to place, tossed too and fro with the winds; Ministers are oft removed by God, from one place (in anger for its unfruitfulness) to another, and tossed by the winds of persecution, hither and thither, the Church nevertheless by their dispersion, gaining moisture, and spiritual benefit. 3. In regard of their situation, clouds are above us, Ministers are (dignified by God) over us in the Lord, and they (as clouds) ought to be nearer heaven, and more having their conversation there than others, Phil. 3.20. They are not clods, but clouds, yea stars, yea angels. 4. Clouds they are in respect of sustentation, upheld by the powerful Word of God's providence; else (as clouds under their loads) they could never be upheld, they are as dying, yet behold they live; stars in the right hand of Christ. 5. In respect of fullness, usefulness, and beneficialness. A cloud is both umbrifera and imbrifera, bringing shadow, and moisture to the earth; a faithful Minister cools and refresheth a scorched conscience by preaching the righteousness of Christ; he is a messenger; an Interpreter, one among a thousand to show unto man his uprightness, Job 33.23. his feet are beautiful, Rom. 10.15. as welcome to a scorched conscience, as the rain to the parched earth; these spiritual clouds drop down the fruitful showers of heavenly doctrine. 
2 Tim. 2.24  Good Ministers are apt to teach. 6. Like clouds, they spend and consume themselves in dropping on others; like salt and Torches, they melt themselves to benefit others; like Silkworms, they wove out their own bowels to cover others nakedness.  
But secondly, 
Explicat. 2.  from what sort of Clouds doth our Apostle draw a resemblance to suit with these Seducers?  

1. From empty Clouds, without water.  
2. From unstable Clouds, carried about, etc.   
1. From empty Clouds, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Clouds without water. Here two things ought to be explained.  

1. What it was to be without Water.  
2. When it was a sin to be so.   
For the first, as in Scripture the Prophets and Ministers are compared to Clouds, so their heavenly Doctrine, to Water or Rain showered down from those Clouds: My Doctrine (saith Moses) Deut. 32.2. shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb. And Isa. 55.10, 11. As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, etc. So shall my word be, that goeth out of my mouth, etc. And Heb. 6.7. The earth drinketh in the rain that cometh oft upon it, & bringeth forth herbs etc. 
1 Kings 17.14 Job 5.10. Job 36.27 Psal. 104.13 147.8. Psal. 65.10. Prov. 19.12 jer. 31.12. Deut. 28.12. jer. 5.24. Isa. 44.3. Es. 30.23. 44.14.  And most fitly may the Word be compared to rain; 1. For its original; God gives Rain, Jer. 15.22 Are there any among the vanities of the heathen that can cause rain? or can the heavens give showers? Art not thou he, O LORD, etc. Deut. 11.14. I will give you the rain of your land, Leu. 26.4. I will give you the rain in due season. God can only give us a Word; It's called the Word of the Lord. He appoints what Ministers should preach, and he teacheth them how to Preach; and he makes the Word effectual.  
2. Rain is of a searching insinuating nature, soaking to the roots. The Word searcheth the heart, 
Fontes fic●os ●os appeli●t: Font●s scilic●t quòd acceperint agnitionem domini Christi: siccos autem quia non congruenter vivunt. Aug. de fid. & Op. c. 25. Vbi fons sine aquá▪ ibi lutum & errori● & peccati, n●c lavat sed Coinqunat. Glos, Irenaeus. l. 1. c. 33. haereticos vocat fungos. Augustin. lib. de Haeres. Fabulones; Philologesnon Ph●losophos. Folia daunt, non fructus, verba non scientiam, sophismata, non solida argumenta; jactant crepantque Scripturam, sed eam non intelligunt, imo pervertunt. Aperiunt quasi ●ontes scientia, qui aquam non habent doctrinarum promittunt imbrem, velut nubes Prophetica. Hiron. 2. contra jov.  pricks the heart, and purgeth it, Act. 2.37. Heb. 4.12.  
3. Rain cooleth and refresheth the earth, and plants; the Promises of the Word, delight the soul, the chapped gasping thirsty soul. Isa. 44.3.  
4. Rain softeneth the earth, though hard like Iron. The Word maketh the heart tender, and pliable, obedient, Jer. 31.37. Ezek. 36.26. and fit to be moulded according to God's mind.  
5. Rain causeth the earth to be fruitful; the Word makes us fruitful in every grace and good work: It's an instrumental cause of spiritual growth, 1 Pet. 2.2. Psal. 1.3. 1 Pet. 3.16. So that these seducing teachers were Clouds: 1. Without the water of holiness and sanctification of heart, life, and example; they made show to be the only sublime Saints, and Christians of the first magnitude, and that others (in comparison of them) were but in the lowest form of godliness, and Religion; yet these ungodly men had not in them a drop of true Sanctity; they only had a form of godliness, 2 Tim. 3.5. but denying the power thereof; and these waterless wells (as Peter calls them) had nothing in them, but the mud and filth of sin, not to cleanse, but pollute, and defile.  
2 They were without the water of true Knowledge; they pretended to be the only knowing Persons, that they only had two eyes, and all others but one. They assumed to themselves, the title of Gnostici, for their great (pretended) insight into the Doctrines of Faith; They looked upon others, as the Pharisees upon the people, who (they said) knew not the Law, and were accursed; or as Caiphas upon the other Priests, he telling them that they knew nothing, and yet for all this they were empty, and without the water of saving Knowledge, and Instruction. Their doctrines were but wind, chaff, and idle speculations, vain janglings, contentions about words, not profiting them who are exercised therein, improving no soul heaven-ward, making it after all their empty discourses, no further admitted into communion with Christ, cleansed from sin, in love with holiness, fitted for death: in a word, their verbal triflings never made a Proselyte to Jesus Christ, but only to an opinion. They had perhaps the wisdom of Words, but not the words of wisdom. They left the Scripture, and only regarded dreams, and fables. They were blind leaders of the blind, and erred from the right way; Desiring to be teachers of the Law, they understood neither what they said, nor whereof they affirmed. And in stead of being Clouds that bedewed their hearers with the drops of heavenly instruction, 
1 Tim. 1.7.  they were clouds only to darken their mind with error, and to hid from them the Sunshine of Truth (as Oecomenius glosseth.) 3. They were without the water of Consolation and Refreshment, for those who expected benefit and relief from them. Who so boasteth himself of a false gift, is like clouds without rain, (saith Solomon) Prov. 25.14. All the glorious promises of peace and liberty which they made to their misled followers, were empty and deceitful; While they promise them liberty, they themselves are the servants of corruptiou. 2 Pet. 2.19. They pretended that they had found out a nearer way to heaven, than any before them had done, and that people might without fetching such a compass of Mortification and holiness, go strait on to Peace and Blessedness: But their poor deceived Disciples found them herein, to be but clouds without water, such who could not make good these promises, and that there was no peace in impurity. 2 Pet. 2.17. Peter calls them wells without water, elegantly describing their disappointing of those who expected relief and refreshment for their souls from them, they being like the waters or wells in an hot Summer, that Jer. 15.18. are said to lie or fail; or a brook that is deceitful, Job. 6.15. disappointing the thirsty who go to them for refreshment. They who trusted to what these seducers promised by their Doctrines, being like to those little ones, who being sent to the Pits (Jer. 14.3.) found no water, returning with their vessels empty, ashamed and confounded, covering their heads.  
2. For the second, Wherein it was a sin for these Seducers, to be as clouds without water.  
1. It argued profane, presumption; namely, in undertaking a holy Function, for which they had no fitness; they had no worth, either of piety, or sufficiency; they had lips, but not such as could preserve Knowledge; they polluted the holy things of God with their unmeetness to manage them; had they been persons of greatest abilities, the work of teaching and instructing souls, would have deserved and taken them all up; 
2 Cor. 2.16.  the shoulders of an Angel would have been weak enough for the weight of such a service; Who is (saith Paul) sufficient for these things? A mortal man would have scorned to be put off with such performances as they thought good enough for the great GOD. These cursed deceivers offered to God, not a male, but a corrupt thing. The God who is the best and greatest, requires the best and greatest of our abilities. But these offered that to God which cost them nothing.  
2. It argued the sin of unusefulnesse and unprofitableness; they could not give what they had not; they had no worth, and they did no work. They had no water, nor did they pour down any. They were wicked, and slothful; and therefore wicked, because slothful, Mat. 25.26. These false teachers knew not what labour meant. They were spent not with cutting, but rusting. They were loiterers in the time of harvest. And they were neither faithful, nor labourers. If they did sweat at all, it was not with working, but feeding. They were not as Clouds, that spend themselves in watering the earth. They were not impaired by service, but sensuality; If a private person must be a Public good, then must not a Public person be a private good. They lived to themselves, and cumbered their places to no purpose in the world When men went secure to hell, they quietly suffered them to do so. Their cruelty was great, because it was Soul-cruelty, they starved souls.  
3. In their sin was delusion and hypocrisy; as they neither had worth nor did good, so in both they opposed their profession. They voiced themselves to be the only able Instructers; but as the waterless clouds delude the expecting husbandman, so did these, their fond followers. They pretended to be spiritual nurses, and (though they expected full payment▪) they gave the children but empty, windy breasts. Their deluded Disciples spent their money for that which was not bread, and their labour for that which satisfied not: Had these seducers appeared▪ to be what they were, empty, they had not been called clouds; or had they been what they appeared to be, they had not been called clouds without water. Under a glorious title, their lodge a base and unworthy temper.  
It's a great sin to be confutations of our Professions. Injustice is not so inexcusable in any, as in a Judge; Blindness is not so  in any, as in a guide; a seer, silence, in none is so hateful, as in a Preacher; dryness not where so unexpected, as in a Well, a Cloud.  
It was not the barren Oa● or Elm, (from which fruit was never expected) but the Figtree, whose kind, was fruitful, that Chr●st cursed for unfruitfulness Nor did the damage of their hypocrisy only redound to themselves. A by reason of their emptiness, they did good to none, so in regard of their seeming fullness, they did hurt to many. How easily might their misguided followers ●pend their time in a vain gaping after these empty clouds of error and presumption, for the water of Life and happiness, and mean while neglect the Rain of Heaven, a Soulsaving Ministry? these erroneous guides, though hereby aggravating their own, yet not excusing their followers from damnation.  
2. Our Apostle, to set forth the instability as well as the emptiness of these seducers, draws a comparison, to suit these seducers, from clouds, as carried about with the winds; he saith, They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Two things I shall here touch, by way of Explication.  
1. What the Apostle here intends by their being carried about.  
2. What those winds were, by which they were carried about.  
1. For the first, their being carried about is noted in this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Carried about, driven this way and that way, not abiding or resting in any one place, like any light matter, feathers, stubble, dust, etc. which are at the courtesy of every blast and puff of wind; And hereby, is intended the unstableness and unsettledness of these seducers, in their Christian course. Expressed likewise by the same word, Eph. 4.14. Children tossed to and fro; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carried about with every wind of Doctrine: and Heb. 13.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not carried about with divers and strange doctrines. If one wind comes, the cloud is carried this way; if another, that way; sometimes to one quarter of the Heavens; at other times to a quite contrary: so was it with these unsettled souls, who wanting the ballast and solidity of grace in their heart, were unstable, unconfirmed in their opinions, affections and practices. For the Apostle may hereby intent a threefold instability and unsettledness, or their being carried about in three respects.  
1. In respect (principally I conceive) of opinion and judgement; they were not settled in the truths of Religion; like those 1 Kings 18.21. who halted between two opinions. They continued not in the faith, grounded and settled, (as the Apostle speaks Col. 1.23.) they were not placed upon a firm foundation, nor were they seated as a man in a seat, from which he cannot easily be removed; and 'tis frequently observed; that the erroneous are never firm either to the truth or their own opinions. They forget what they have been, unsterstand not what they are, and know not what they shall be. Augustine tells us how frequently Pelagius altered his opinions concerning Grace, and Hilary reports of Arius, that he had menstruam fidem, for every month a sundry faith, as if he had swallowed Moons, that he was never consistent to, and with himself. before the Council, he held for the Divinity of Christ; among his companions, otherwise. Thus the Apostle complains of the Galatians, for their being so soon removed unto another Gospel, 1 Gal. 6. and warns his Ephesians chap. 4.14. that they should not be carried about, etc. and Peter (2 Pet. 2.14.) mentions unstable souls. Oft from Brownism men wander to Anabaptism, from thence to Arminianism, thence to Socinianism and Arminianism, and then they become Seekers; or rather indeed, loser's of themselves, just nothing, as a thin empty, cloud, they are tossed so long up and down by winds, that at length they come to nothing at all. Their heads are like Inns, and their opinions like Travellers, which oft lodge not above one night in them; like wax, they take any new impression. It's hard to say whether, they are pluralists or neutralists in Religion, and as hard to please them in any opinion, as to make a Coat that should constantly fit the Moon. They know they shall die, but in what faith they know not. One error is ever a bridge to another. 2 Pet. 3.16. They are called unlearned and unstable, and (therefore) such as wrest the Scriptures; whence its plain, that by unstable, he means such as were not grounded in the Faith and Learning of the Truth. Hymeneus and Philetus, who once held the Truth concerning the Resurrection, afterward erred concerniag the Faith, saying, that the Resurrection was passed already, 2 Tim. 2.18.  
2. They might be carried about, and unstable in respect of their affections, the goodness whereof was only by fits and pangs, sometimes they were fire-hot (perhaps) in Religion; soon after, stone-cold: their heat, like that in the fit of an ague, is not from nature, but distemper, and therefore, though violent, yet not permanent; they resemble the Mariners, 
Psal. 107.26.  of whom the Psalmist speaks, that at one time they are mounted up to heaven, and presently, fall down again into the depths; like David, who in his youth was full of Spirits and vigour, but in his old age grew cold and chilly; these who sometime seemed fervent in spirit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now are cold in their affections, and come to a state of indifferency and neutrality, and frame to themselves such a moderation, as will just serve the scantling of the times. They were (they say) forward and foolish in the heat of their youth, to oppose sin, but now they see their error, and admire their present staidness, and the golden mean which they have attained. Thus it was with those unsettled Galatians, who at first could have pulled out their eyes for Paul, 
Gal. 4.16.  soon after counted him an eyesore, their enemy, foretelling them the truth. The Church of Ephesus had left her first love, Rev. 2.4. Thus Alexander, who (as some think) for his zeal against Diana, the Heathens Idol, 
Qui martyrio propinquus erat, perfidum & sceleratum apostatam factum videmus. Cal. in Ac. 19 formidabile exemplum.  or (as others) for his noted love towards Paul, was like to have been torn in pieces as a Martyr; afterwards (as Calvin thinks) became Paul's deadly adversary, 2 Tim. 4.14. and would have martyred him. John's hearers rejoiced in his light for a season. Affections raised upon no true grounds will soon fall; and by so much the greater, will the fall be, by how much the higher the building was. They who have been sometimes more than Christians in their fervour for, afterwards have proved worse than heathens, in fury against the truth.  
3. They might be carried about and unstable in their practices: very strict and precise in their carriage at the first: very lose and profane afterwards: Seducers grew from better to worse, or (as the Apostle speaks,) worse and worse; 
2 Tim. 3.13.  golden professors haply in their youth, silver in their middle age, leaden in their old age. They set out well, but did not hold out at all; so appearingly conscientious at the first, that the very appearances of sin were shunned; so really wicked at last, that the greatest abominations are not scrupled, and they are grown so strong, that their stomaches can digest those impieties, with the very sight whereof, heretofore, they seemed to be sick. How frequently hath the glorious, the morning beginnings of Christian Profession been overcast with the darkness and gloomy cloudiness of profaneness, before the evening! Many, who have been elevated to a high pitch of Profession, have fallen (like clouds) into some dirty lane, or slough of uncleanness and looseness. 
Gal. 3.3.  They begin in the flesh, and end in the flesh; though they seemed to have escaped the pollutions of the world, and to be washed from their filthiness, yet they return with the dog to their vomit, 
2 Pet. 2.22.  and with the sow to their wallowing in the mire.  
2. 
Plurium conflictus ventorum. Lorin. Impetuosus turbo. Geth. Luke 8 23. Mar. 4.37. Hebr. 13.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For the second, by what they were carried about and unsettled, viz. By the winds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any blast which blows in the air, but Peter 2 Pet. 2.17. saith, they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, carried with a tempest; the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifying a whirlwind, not one wind, but a conflict of many winds. It's used by the Evangelists in the describing the tempest miraculously appeased and calmed by Christ. There were several sorts of winds and tempests wherewith these Seducers were carried about.  
1. The wind of strange doctrines; this is noted by the Apostle, Hebr. 13.9. where he warns the Christians that they be not carried about with divers and strange doctrines. And Eph. 4.14. with every wind of doctrine: Every doctrine which was new, was by them entertained as true. They had itching ears, delighted with novelty, not obedient ears attentive to profitable truths; whence it was that every new doctrine carried them a several way, and that they meeting with several new Doctrines, were hurried round as in a whirlwind, and knew not where to rest. The Devil pleased them (like children) with change of toys. The true Gospel was neglected for another, as Paul speaks, Gal. 1.6. they were of the same mind with him who taught them last; they were mere moveables in the Church; like the water, ever of the same figure with the vessel into which its put; like a company of cyphers, which signify what it pleaseth the Figure which is put before them.  
2. Seducers are carried about with the wind of fear; to save their skins, they cared not what they held, taught, did; they were impatient of persecution. Thus speaks the Apostle of these seducers, Gal. 6.12. They constrain you to be circumcised, lest they should suffer persecution for the cross of Christ. That which they entertained merely for fear, they present to others as a doctrine of Faith. These are reeds that bow and hang, according to the standing of the winds; such a reed shaken with the winds, was not John Baptist, but rather an Oak, which will sooner be broken, then bend by the winds, by an holy Antiperistasis, his zeal was doubled by opposition. These false Teachers were like a man that goes to Sea for pleasure, not for Traffic; if a storm arise, he will come back, or put to the next shore: Like that ship, Acts 27.15. they bear not up into the wind, 
Jer. 9 3.  they are not valiant for the truth, 
Tit. 1.9.  nor hold they fast the faithful Word, but let it go, if enemies contend to pull it away.  
3. They were carried about with the wind of pride and ambition. They gaped after the breath of applause; old truths are of no reputation among the giddy sort; hence it was, that these were carried to teach that whereby they might be voiced, and cried up for some rare men, dropped out of the clouds, and seeing further than all the rest of their times. They could not tell how to get above others, unless they taught something different from others; truth was counted but a dull, stolen business; and therefore they chose rather to be accounted such as excelled by being erroneous, than such as were only equal to others, 
Vento superbiae omnes haereses animantur.  by delivering the truth. The wind of Pride is the life and soul of Error, it is the element wherein it moves and breaths; Seducers were puffed up (as Paul speaks, Col. 2.18.) vainly by their fleshly minds; a humble soul will not easily either teach, or follow an Error; It hath ever been the property of Seducers, to follow the people's humour with Errors, that so the people might follow them with applause.  
4. They were carried about with the wind of earthly mindedness. They taught any false doctrine for filthy lucre's sake; 
2 Pet. 2.  they would rarely be carried with any wind, but such as blew them some profit; they steered their course by the compass of gain; their Religion began at their purse strings: They served not the Lord Jesus Christ, but their own bellies, Rom. 16.18. This was that wind which carried Balaam about from country to country, from Altar to Altar; he and his followers loved to be of the King's Religion: Thus Erasmus said, that one poor Luther, made a great many rich Abbots and Bishops; he meant, that by preaching against him, they were wont to get their great live and preferments; Demas forsook truth, to embrace the present world.   

OBSERVATIONS  
1. The want of the showers of a faithful Ministry (spiritual rain) is a singular curse and calamity. Conscientious Ministers are clouds, and their Doctrine rain. As no rain is so useful and profitable as the rain of the Word, so neither is it so great a misery, to be deprived of any, as of this. God often in Scripture promiseth Showers and Teachers as great Blessings, Deut. 28.12. The Lord shall open to thee his good treasure, the Heaven to give thee rain, etc. Joel 2.23. Rejoice in the Lord your God, for etc. he will cause to come down for you the Rain, etc. And for instructours, see Jer. 3.15. 
Jer. 23.4.  I will give you Pastors according to mine own heart, which shall feed you with knowledge and understanding. Isai. 30.20. Though the Lord give you the bread of Adversity, and the water of Affliction, yet shall not thy Teachers be removed into a corner any more. God also threatens the keeping away of rain, and the taking away of Instructers, as dismal curses, Deut. 28.23. 
Jer. 3.3.14.4. Amos 4.7. Isai. 3.2. 1 Sam. 3.1. Hos. 4.5. Ezek. 3.26. Psal. 57.9.  The Heaven that is over thy head shall be brass, thy rain shall be powder and dust. Leu. 26.19. I will make your Heaven as iron, and your earth as brass. Zach. 14.17. Upon them shall be no rain. Never was a greater plague on Israel, then when in three years and a half, it reigned not on the earth in Ahabs' time. And concerning the Prophets, the Lord saith, Mich. 2.6. They shall not (Hebr. drop) Prophesy; and Isai. 5▪ 6. God threatens his Vineyard, that he will commands, his clouds (his Prophets) that they shall rain no rain upon it. God threatened a great judgement in great displeasure against the people Ezek. 3.26. when he told Ezekiel, that he would make his tongue cleave to the roof of his mouth; and that he should be dumh, and no reprover to them: and when he threatened that he would remove away the candlestick of Ephesus, out of its place, Rev. 2.5. The want of Spiritual, is a much greater woe than the want of natural rain. The withholding of shows from Heaven, can but produce a Famine of bread; the want of a faithful Ministry, brings a Famine of the Word of the Lord, Amos 8.11. And this famine of the Word of the Lord, is a Soul-famine. And  
1 Opposeth not Natural, but Spiritual life. The separation of the soul from the body, is but the shadow of death: True death stands in the separation between God and the soul. Where vision faileth, people perish, Prov. 29.18. My people perish for want of knowledge, Hos. 4 6. Salvation and Life eternal stand in Knowledge, Joh. 17.3. 1 Tim. 2.4.  
2. Bodily famine takes away our natural strength and vigour, whereby we perform our ordinary and worldly actions; but a soul-Famine destroys that Spiritual strength, whereby we are enabled to heavenly Employments, Praying, Repenting, Believing, Holy-walking.  
3 Bodily Famine makes the outward man look pale, deformed, lean, unpleasing; soul-famine brings a leanness into the soul, deformity and profananess into the face of our conversation. Who observes not in Congregations, whence the Word is taken, the miserable change of men and manners! In Elies' time, sin abounded, and the reason is set down 1 Sam. 3.1. In those days the word of the Lord was precious.  
4 Bodily Famine, as other external judgements, may be a help to bring men to God, by causing Repentance, and bettering Obedience, as in the Prodigal; but the famine of the Word, puts men farther from God, and by it men grow more obdurate in sin.  
5. Bodily Famine may be recompensed and made up with Spiritual food. Isai. 30.20. Though the Lord give the bread of Adversity, yet he countervailes that loss, by giving them to see their Teachers, whereas Spiritual famine cannot be recompensed by having bodily food, because when God takes away the food of the soul, he takes away himself, the tokens of his presence and Grace: and what can be given in exchange for God himself?  
6 Of bodily Famine people are sensible, they cry out thereof, and labour for a supply; but the more soul famine rageth, the more people disregard, their misery, and slight their wretchedness; by fasting, forgetting, how to feed, and with their food, losing (often) their stomaches too. How much then are they mistaken who account Spiritual showers, their greatest plague, and complain of these dews of Grace, as if they were a deluge of woe; to whom the word of the Lord is the greatest burden; who cry out, the Land cannot bear it! A Church without a Preacher, is as a Ship sailing in a dark night, on a rough Sea, without a Pilot. Never was Christ more moved in compassion toward the people, then when he saw them scattered as sheep without a Shepherd. They who would be rid of the Word, would also be without pardon, peace, holiness, happiness; it being the Word of Faith, the Word which sanctifies, the Gospel of Peace, the Word of life, the Power of God to salvation. Ministers are Saviour's, Watch-m●n, Labourers in the Harvest, Nurses, Guides, Builders, Sowers, Seers, Light, Salt, Clouds, etc. What then a●e places destitute of saving instruction, but unsafe, spoiled, starved, waste, blind, wandering, unsavoury, barren? and yet how commonly do many curse the preaching of the word, as the people who live under the torrid Zone, do the rising of the Sun! To conclude, what apparent enemies are they to the souls of people, who hinder the preaching of the Gospel! who will not suffer it to run and be glorified; who revile and abuse the faithful Dispenser's thereof! an act (no doubt) of greater unthankfulness, then to wrong and abuse a man, who in a time of Famine should open his Garners for the relief of a whole Country.  
2 The greatest commendation of a Minister, 
Observ. 2  is industry for, and usefulness to the souls of others. Clouds are not appointed for themselves, but to water the earth; and in doing so, they consume themselves: like Silkworms, Ministers wear and wove out their own boweis. 'Tis a sin for any, much more for a Minister, to be an unprofitable servant. He must not go to Sea in his Ministerial Calling for Pleasure, but Employment. He must say (with Pompey) who being to sail over the Seas with Corn to relieve distressed Rome, and being told by the Pilot, that it would prove a dangerous Voyage; answered, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is not necessary we should live, but that we should sail. The Excellency of the Sun is not so much in respect of its glory and splendour, as its influences and beneficialness: and he who expects hereafter to shine like the Sun, must here run like the Sun. They who preach the Sun of Righteousness, must be like the Sun who cometh forth of his chamber like a Bridegroom, and rejoiceth to run his race. The clods of the earth, may be of a more dull and sad temper, rest and lie still; but the clouds of Heaven, must be in a perpetual motion. Ministers must, like the Cherubims, which give attendance in the presence of God, have wings for expedition in the execution of his will. They are called Labourers, and workmen; they labour in the Word and Doctrine. Paul's glory was not, that he was more advanced, but that he laboured more abundantly than they all: As much as in me is (saith he) I am ready to preach the Gospel. He made Preaching his business; therein he was glad to spend, and to be spent, 2 Cor. 12.15. Knowledge without industry, speaks no man Excellent. None is accounted good, for the good he hath, but the good he doth. A wooden key that opens the door, is a better one, than a Golden one that cannot do it. Greatest industry is always to be used about the salvation of souls. Impudent importunity is in no case so commendable as in this Paul was an excellent Orator, and all his Oratory was to persuade men to be saved. Never did Malefactor so plead to obtain his own life, as did Paul beg of men to accept of life. He was an importunate wooer of souls, and he would take no denial. Ministers must rather be worn with using then rusting. The sweat of a Minister (as it is reported of Alexander's) casts a sweet smell; his Talents are not for the Napkin, but Occupation; not to be laid up, but to be laid out. They who are full Clouds, should be free in pouring out, returning as they have received. How unworthily do they deal with God, who are all for taking in, and nothing for laying out! How liitle is the age and place wherein they live, beholding to them! How just is it with God, that they who will not give him the interest of their abilities, by improving and acting them, should lose the principal, by ceasing to have and retain them! 
1 Cor. 12.7.  The manifestation of the Spirit, is given to every one to profit withal. Standing water soon putrifies. Musical Instruments which are most used, sound most melodiously. 
Eccles. 5.17.  If Solomon observed it to be a great vanity, that some men had Riches, who had not power to use them; how much greater is the vanity of having great intellectual abilities, and yet to have no power to make use of them, for the good of others? In short therefore, Ministers must remember that they are not appointed for sight, but service, and usefulness. We account not a Pillar to be good because it is sightly, but strong. We should fear to sit under that Structure, the Pillars whereof are, though curiously gilded and painted outwardly, yet crazy and rotten within. It's better to be under a disgraced, persecuted Paul, then under a silken Diotrephes, who is altogether for worldly glory and pre-eminence, nothing for duty and performance.  
3 Ministers of the Gospel must be full and watery clouds. 
Observe. 3  Able and apt to teach; gifted and enabled to their Ministry. As Ambassadors, they must be sure to have their instructions with them; 
2 Cor. 3.6. Ephes. 4.2.  and to be able Ministers of the New Testament, for the perfecting of the Saints, for the work of the Ministry. Able to impart Spiritual gifts, 
Match. 13.52. 2 Tim. 2.15.  bringing forth out of his treasure, things new and old being Workmen that need not be shamed, rightly dividing: the Word of Truth.  
1. Able they must be to open the Scriptures: They must have the water of Knowledge, and be able to unlock the Cabinet of the Word, fit to feed the people with understanding: to role away the stone from the mouth of the well, for the watering of the flocks of Christ. He who calls for a reasonable Sacrifice, will not be content with an unreasonable Sacrificer; Ministers must teach every one in all wisdom, Col. 1.28.  
2. They must have ability to convince gainsayers by sound Doctrine, Tit. 1.9. A Minister's breast, should be a Spiritual Armoury, furnished with Spiritual Weapons, for overcoming of opposers. Apollo's mightily convinced the Jews; so Paul disputed against the adversaries of the Truth, Act. 9.29. and 17.17.  
3 The Gift of working upon the affections, and quickening to duty. Ability, not only to enlighten the understanding, but to warm the heart. I think it meet, etc. 
2 Pet. 1.13.  (saith Peter) to stir you up. Paul knowing the terror of the Lord, persuaded men. The Ministers lips, like Isaiahs, 
Isai. 6.6.  must be touched with a live coal, and he must partake of that Spirit, which came down in the likeness of fiery tongues, to fire the affections of his Hearers, and to make their hearts burn within them, with love to holy duties. It was said of Basil, that he breathed as much fire as eloquence.  
4. The gift of comforting the distressed conscience; of speaking a word in season to him that is weary, Isai. 50.4 of declaring to man his uprightness: of binding up the broken heart, and of pouring oil into its wounds; of dropping the refreshing dews of the Promises upon the parched Conscience: In a word, of giving every one his Portion, like a Faithful and wise Steward.  
5. Lastly, They must have the water of Grace and Sanctification. Of this their hearts and life should both be full. If a Beast was not to come to the Mount, where the Law was delivered, much less may he who is a beast deliver the Law. The Doctrine of a Minister must credit his life, and his life adorn his Doctrine. Dead Doctrine, not quickened with a holy life (like dead Amasa) lying in the way, stops people, that they will not go on cheerfully in their Spiritual warfare. Doth God require that the Beast which is offered to him, should be without blemishes; and can he take it well that the Priest who offers it should be full of blemishes?  
He then who will win souls (we see) must be able and wise. A Minister must be throughly furnished (as Paul speaks.) There is some wisdom required to catch Birds, 
2 Tim. 3.17.  Fish, and Vermin; how much more to catch souls? The best Minister may blush to consider how unfit he is for his Calling; and when he hath gotten the greatest abilities, he should beg pardon for his unableness, and pray and study for a further increase of his gifts. They are none of Christ's Ministers, who are not in some measure gifted for their work. He that sendeth (saith Solomon) a Message by the hand of a fool, cutteth off the feet, 
Prov. 26.6.  and drinketh damage; he is sure to suffer for it, it being all one, as if he should cut off a man's legs, and then bid him go on his Errand.  
To conclude, how unworthy and profane are they who bestow such of their children upon the Ministry, as are the dullest and most unfit of all their number! who say, that when a child is good for nothing, be is good enough to make a Preacher; whose children (as Doctor Stoughton speaks in allusion to his speech who called Basil, the Gift of an Ague, he being preserved from the violence of an Arian Emperor, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  because he recovered his son of a dangerous Ague) may be called the gift of some lameness, infirmity, deformity; Offer it now to thy Governor, will he be pleased with the●?  
4. Ministers are sustained and upheld in their work by the mighty power of God. It is much to be wondered, 
Mal. 1.8.  that the Natural, 
Observ. 4.  but more that the Spiritual clouds are kept from falling. It's God who bindeth up the waters in the cloud; so that it is not rend under them, Job 26.8. He that established and made a decree, which shall not pass, for the waters above the Heavens. 
Psal. 148.4, 6.  It was God who preserved Elijah when Jezabel had vowed his death; God delivered Paul out of the mouth of the Lion; he kept Isaiah in his Ministry during the Reign of four; and Hosea during the Reign of five Kings: he continued Noah an hundred and twenty years, against the opposition of the old world. Jeremy, notwithstanding all his enemies, was upheld in his work till the Captivity. God promiseth the Church, that their Teachers should not be removed into corners, but that their eyes should behold them. 
Isai. 30.20. Luke 13.32.  A Minister of Christ may say, as Christ of his working of miracles, I preach the Word to day, and to morrow, and do the world what they can, they shall not hinder me, till that day be come that Christ hath appointed; The Ministers are stars in Christ's hand So long as there's any one soul, which these Lights are to guide to Heaven, all the blasts of Hell can never extinguish them. God sets them, and God keeps them up; he erects, he upholds, he gave, and he continues their commission, Durante beneplacito; they are Ambassadors, 
2 Cor. 5.20.  whom he calls home when he pleaseth. Let not (then) the servants of Christ, fear man in the doing of the work of their Lord. He who hangs the earth upon nothing, and keeps the clouds from being rend under the burden of the waters, can uphold them under all their pressures. Their times are in God's hand; they are neither in their own, nor in their enemies. They shall fight against thee (said God to Jeremy) but they shall not prevail against thee, 
Jer. 1.19.  for I am with thee. Let faithful Ministers, fear none but their Master, and nothing but sin and unfaithfulness. Not outward evils, because he sleeps not who preserves them; but inward evils, because he sleeps not who observes them. Let Ministers undauntedly make their faces hard against the faces of the wicked. In their own cause let them be as flexible as a reed; in Gods, as hard as an Adamant; who can powerfully say to the strongest enemies of his Ministers, Do my Prophet: no harm; and who will turn the greatest harm which they receive for his sake, into good, and make even a fiery chariot to carry his zealous Elijahs into heaven. Hence likewise, people are taught how to have their faithful Ministers continued; namely, by making God their friend, who at His pleasure removes and continues them. How careful were they of Tyre and Sidon to be at peace with Herod, because their Country was nourished by the King's Country? Acts 10. ●0. 'tis doubtless, greater wisdom to make God our friend, by whose Care and Providence our Country is nourished spiritually, and supplied with those who should break the Bread of Life unto us. If People would keep their Ministers, let them keep and love no sin: Upon the repentance of the Jews, God promised them, that his sanctuary should be in the midst of them for evermore, Ezek. 37.26. Let them bring forth (likewise) the fruits of the Gospel. The Husbandman lays his ground fallow, when he perceives it will not quit Charges. The Kingdom of heaven (saith Christ) shall be taken from you, and given to a Nation which will bring forth the fruits thereof, Mat. 21.43.  
Lastly, let them be importunate with God in Prayer, to uphold his Ministers. Importunity held Christ with the Disciples, when he was going away, Luk. 24.29. Say, Lord, Thou shalt not go till thou hast blessea me, with more spiritual blessings and grace by the means of grace. Oh! lay hold upon God, as Galeacius' children hung about his legs, when their Father was going from, them to live at Geneva. The Prophet complains, Isa. 64.7. that none stirred up himself to take hold of GOD. Say, O thou the hope of Israel, why shouldst thou be as a stranger in the Land, and as a wayfaring man that turneth aside to tarry for a night? Jer. 14.8. When Peter was cast into prison, prayer was made with out ceasing of the Church unto God for him; and their Prayer broke open the prison-doors, and knocked off Peter's chains. When Paul was a prisoner at Rome, 
Philem 22. Herald 13.18, 19  he tells Philemon, I trust that through your prayers, I shall be given unto you.  
5. 
Obs. 5.  Ministers must not in this world, expect a settled quiet condition.  
They are clouds, and they must look to be tossed, and hurried by the winds. The faithfullest servants of Christ, have ever been opposed by when opposers of the sinners and sins of the times wherein they lived. They are Light, and therefore thiefs and sore eyes cannot endure them. They are Soldiers, and if they (like Ishmael) will draw their sword against every one, every one's sword shall be against them. They are the salt of the earth, and therefore smart and biting; fishers, and therefore they shall be tossed as upon the sea. Which of the Prophets (saith Steven) have not your fathers persecuted? 
Acts 7.52. Mat. 5.12. Mat. 23.34. Luk. 11.49  So persecuted they the Prophets, (saith Christ) I send unto you Prophets, etc. and some of them ye shall kill, etc. and persecute.  
So long as Ministers will not suffer wicked men to be quiet in their lusts, they will not suffer Ministers to have quiet lives. Satan doth not so much oppose any of the Soldiers in Christ's Army, as he doth the Commanders; nor doth that wolf any way, so much endeavour the devouring of the Sheep, as by the removing of the Mastiffs. By the persecuting likewise, and scattering of His Ministers; God wisely provides for the relief of his Church: God waters the several parts thereof, by dispersing these Clouds into several quarters. They who were scattered abroad (saith Luke) went every where preaching the word, 
Acts 8.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Act. 8.4. Unless the seed be scattered, there can be no crop expected. & the scattering of the sowers, makes way for the scattering of the seed. The scattering of Simeon and Levi in Israel, dispersed the knowledge of the Law. By the carrying of the Jews into captivity, the Truth was made known among the heathen. In the Primitive persecution, 
Persecutio veritatis, propagatio veritatis.  the more were made Martyrs, the more Christians were made. By the irruption of the Goths and Vandals, the persecuters themselves became Christians. The persecution of the Truth, is the Propagation thereof. The sufferings that happened to Paul, fell out to the furtherance of the Gospel.: 
Phil. 1.11.  A consideration which should sweeten the bitterness of a Ministers persecution and unsetlement. God doth not only thereby make them more pure, but his Church more numerous; they ought to prefer service before safety, and account that condition to make most for their good, whereby they may make most to become good.  
To conclude this, let Ministers take heed, 
In tantum Deo places in qu●n tum hominibus displices. Ruat Coelum & terra potius quam aliquid Christo discedat. Luth. Obs. 6.  lest they abate in their zeal and faithfulness for God, to gratify a sinful world. If I please men (saith Paul) I am not the servant of Christ; It's much easier to bear the wrath of men, for the conscionable discharge, than the wrath of God, for the unconscionable neglect of our duty.  
6. People should sit under the ministry of the Word, as under the rain distilling from the clouds; they should be as the dry and parched soil, not in regard of barrenness under, but thirstiness after heavenly Doctrine, and the dews of Grace; like those of whom Job speaks, who waited for him as for the rain, Job 29.23. Gasping after the Word, as the chapped earth opens its mouth, 
Tot linguae, quot fissurae.  in its clests for the showers (every cloven whereof, is as it were, a tongue to call to the clouds for Rain) People should be a thirst for God, yea the living God, 
Psal. 42.1.  panting after Christ in his Promises, as the Hart after the water brooks; Open thy mouth wide (saith God) and I will fill it: The reason why we come not to the Word, drink not, relish not, digest not, is because we thirst not after it. This thirst must be first, an inward, hearty sincere thirst; My soul followeth hard after thee; 
Psal. 63.1.  my heart saith, thy face will I seek. Isa. 26.8. The desire of our soul is to thy Name. Our desires must not be (as they say of some spices) hot in the mouth, cold in the stomach; not only the expression of the tongue, but accompanied also with the sincerity of the heart. Christian's must not be like some hounds, which following the game, open very loud, with the rest for company, when they have not the scent of that beast which they pursue. We must thirst, 
Cant. 4.8. Psal. 42.2.4 Psal. ● 19 17. 2. Cer. 7.11 Rom. 12.11  with the inward savour of that good which is in the Word. Secondly, It must be a vehement, ardent thirst, like that of David, Psal. 119.20. My soul breaketh for the longing it hath, etc. with the whole heart, vers. 10. Psal. 119.81. My soul fainteth for thy salvation; my soul longeth, yea, even fainteth for the Courts of the Lord. All the sweetness is put into the benefits of the Gospel, which God could put into them, and all the desire must be set upon them, which thy soul can set upon them: All the vehement propensions, wherewith things are carried to their Centres, in their courses can no more than shadow out spiritual desires. If a rock should fall from the Clouds, it would break any interveening impediment; the Sun cannot be stopped in its course: Gunpowder bears all away, that would hinder its force. 3. It's a predominant thirst. No power of nature, is so importunate and clamorous for satisfaction, as tasting; a thirsty man, much more ardently desires water, than another doth beautiful prospects, sweet smells, melodious Music. These things being wanting, a man can live; not so, without Water: Those a man would have, this (he saith) he must, he will have. A spiritually-thirsty soul, desireth nothing much, but him whom it cannot desire too much: A greater fire is made for the roasting of an Ox, then of an Egg; and greater is the flame of desire after the great and vast benefits of the Gospel, then after these curt and inconsiderable things, here below; in comparison of Christ they are dung, dross, loss; a Christian will step over them and kick them away, when God requires; lay them down as sacrifices, 
There is none upon earth that I desire besides thee, Psal. 73.25.  or hate them as snares. Christ gives himself wholly to the soul, and so doth a soul deal with him. The greatest worth that it sees in any thing, beside Christ, is this, that it may be be left for Christ. 4. It is an industrious thirst, 'tis not a lazy veleity, but a desire which takes pains for the thing desired; it suffers not a man to sit still, but makes him seek, knock, ask, cry, call, sell all, wrestle, strive (all Scripture-expressions) it offers violence to, and makes an holy riot upon heaven. It's like fire, that will not be smothered: It saith (as Elijah to Obadiah) As the Lord liveth, I will show myself; It stands not for any cost, it turns every stone: Like the arrow drawn to the head, it flies apace. It's not like the desire of the slothful, which slays him, because his hands refuse to labour, Prov. 21.25.  
5. It's a resolved, waiting, permanent thirst: 
Gen. 49.19. Luk. 2 25. Iratum colit numen.  Hence we frequently read of waiting for the Lord, and his Salvation and Consolation; It stays the Lords leisure, and will not away though the Lord seems to deny. No waters of discouragement, shall quench it. It doth not cast off hope, because it cannot presently find comfort; 'tis good (saith the soul) that a man should both hope, and quietly wait for the salvation of the Lord, Lam. 3.26. Like one who goes to an house, to speak with one much his Superior: the spiritually thirsty soul, will tarry the Lords leisure for his coming to it. 6. It's a thirst determined and limited to that One Thing upon which it's set: Nothing else will serve its turn, nor will it be bribed or put off with any thing in stead thereof; Whom (saith the Psalmist) have I in heaven but thee? 
Psal. 73.25. Psal. 27.4.  and there is none upon the earth that I desire beside thee; One thing (saith David) I have desired of the Lord, that will I seek after. What have I (said Abraham) so long as I go childless? and what have I, (saith the soul) so long as I go Christless? Land, riches, honours, children, etc. are good, but yet they are not Christ! A bag of gold will not serve him who is perishing with thirst, in stead of a cup of water. 7. It's a returning, progressive thirst; 'tis never fully satisfied on this side Heaven, it puts upon craving and seeking again, and again. The earth desires not rain once only in a year, but a return of showers, the latter as well as the former rain: nor doth refreshment with drink to day, make a man regardless thereof to morrow. David's desire was to dwell in the house of the Lord for ever. The least degree of spiritual relief, 
Psal. 23.6 Psal. 27.4.  satisfies and stays a Christians stomach to the world; but the greatest takes not away it's further desires of Christ. 8. It's a thank full thirst, it blesseth the Lord for every drop of grace, with the Psalmist, Psal 63.5. My soul is satisfied as with marrow, and fatness; and my mouth shall praise thee with joyful lips. Oh! saith the soul; Lord, who shall praise thee if I do not? A soul satisfied with mercy, 
Psal. 103.3. Rom. 7.25. 1 Tim. 1.17. Nibil leve, quo anima reparatur.  is a spiritual Psalm sung out in the praises of God. Blessed be God, who hath blessed us, (saith Paul) with spiritual Blessings; as soon as ever Paul had said, Christ came into the world to save sinners, whereof he was chief, he adds, his Doxology, Now to the King immontall, etc. What a delightful fragrancy comes from, and what a face of freshness, greenness, cheerlinesse is upon the face of the parched grass, and Plants, after a shower of Rain? Oh! what a spiritual freshness of joy, is upon, what sweetly breathe of praises issue from that soul which God hath relieved with his spiritual Showers of Love and favour. The souls greatest trouble is now, that it brings not forth more fruits of new obedience, after those Showers, and it's now as boundless in duty, as heretofore it was in desires.  
7. 
Obs. 7.  Seducers are wont to make great shows and appearances of worth in themselves and their Doctrines. These Seducers seemed to be full, watery clouds, whose wombs were big with the rain of instruction, and holiness, but (for all this) the Apostle tells us, they were clouds without water. Heresy is compared to leaven, Mar. 8.15. and among other reasons, for its puffing and raising the dough. This spiritual Leaven puffs up men with an undue and excessive opinion of their own parts and Graces; The Pharisees trusted in themselves, that they were righteous, 
2 Pet. 2.20.  and despised others, Luk 18.9. No doubt (think they) we are the people, and Wisdom shall die us with, Job 12.2. They are vainly puffed up by their fleshly mind. 
Col. 2.18.  The Ministers of Satan desired to be accounted the Ministers of righteousness. False Apostles (2 Cor. 10.12.) commended themselves, measured themselves by themselves, and compared themselves among themselves. They measured and esteemed themselves according to their own mind and judgement, and not according to their real worth or excellency. 
Regnat luscus inter c●cos.  They (also) never considered the excellency of others, who were much beyond them in worth, but only such who were of the same pitch with themselves or (as some understand the place) they commend and receive praises from one another, and among themselves. And whereas the Apostle saith (vers. 13.) that he would not boast of things without his measure; he intimates that these Seducers boasted beyond all the bounds or measure of their gifts and calling: or (according to some) that they boasted of their labouring in the Gospel, beyond the measure and term of Paul's Labour. Theophilact and Oecumenius conceiving that these Seducers falsely boasted that they had propagated the Gospel to the ends of the earth, and that according to the Psalmist, 
Psal. 19  Their line was gone through all the earth, and their words to the end of the world. Arius vainly gloried, that God had revealed something to him, that was hid from the Apostles themselves. 
Vide Danaeum in descriptione arboris. Haeres. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epiph. Haer. 24.  Montanus boasted that he was the Paraclet or Comforter himself. Simon Magus, the father of these heretical seducers, boasted that he was the mighty power of GOD. Heretics boldly inintrude into things which they have not seen; they profess knowledge falsely so called. The disciples of Basilides voiced themselves only to be men, and all others to be swine and dogs, saith Epiphanius; and Nazianzen tells Eunomius, that he was (he means in his own Conceit) a beholder of things which to all others are invisible, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. in Orat. 33.  an hearer of things which it is not lawful to ●tter; that he was taken up to heaven as was Elias; that he had seen the face of God as had Moses; that he was rapt up into the third heavens as was Paul. Thus the Papists style some of their Schoolmen, Angelical, Seraphical, irrefragable, most subtle, illuminate. The consideration of all which should make us more wary of being led away with the big words, and high expressions of these titular worthies: Let us consider what the power is which goeth along with their words: and in stead of admiring the flourishing titles of every vain dogmatist, examine what is the consonancy between the Scriptures and their opinions. Who honours a mere titular nominal Prince? Let us not be taken with the glory of the doctor, but search into the bowels of the Doctrine: Fools indeed, being to take money, will be put off with brass coin, because it glisters; but a wary man tries it by the Touchstone. Try all your Doctors and Doctrines by the Word, and ever be more ready to suspect then admire either.  
8. 
Obs. 8.  It's a great and inexcusable sin to make show of that goodness, of which we are wholly void, and to which we are opposite.  
Sinful was the pretending of these Seducers, to be watering clouds, big and black, accompanied with emptiness and dryness.  
The sin of the Church of Sardis was, the resting in a bare and mere name and show of holy life. A Christian must look after both name and thing. The Prophet chargeth the Jews with swearing by the Name of the LORD, 
Isa. 48.1, 2.  and making mention of the GOD of Israel, but not in truth and righteousness, with contenting themselves to be called of the holy City, etc. Nor will this impiety seem small, if we consider either GOD, others, or ourselves.  
1. The sinfulness hereof appears in respect of God: It pollutes and profanes His Name. What greater profanation thereof imaginable, than to put it upon an unholy, hellish heart: Is it not more insufferable, then to  a swine with the Robes of a Prince, and to put the Crown and Sceptre of a King upon the head, and into the hand of a dunghill-raker? Is any disgrace to an Emperor greater, then for a base-bornslave to voice himself his son, and heir to his Crown? This is that pollution of GOD'S Name, with which GOD charged the people, Ezek. 36.20.  
2. In respect of others. It hardens the wicked, who when they see the mere profession separated from the reality of holiness, applaud themselves, and think their own estate very blessed, and that Religion is a mere notion and nullity, deride also at it, as did the Heathens at those hypocritical Israelites: These are (said they) the people of the Lord, and are gone forth of his Land. q. d. These are your Saints, your Israelites, that came out of the holy Land: And what more damps the goodness of young beginners, than the falseness and emptiness of those who have made great shows of forwardness in holiness? thereby, one Hypocrite more pulling them back, than an hundred sincere ones can put them forward. At the best they set up, their staff before they are gone half way, and are made like the people, who seeing the body of Amasa lie dead by the way side, stood still. In short, what are these bare pretenders to holiness, but deluders of others, gins, and pitfalls in Religion, dunghills covered over with snow, reeds that run into the arms of those who lean upon them, and such who do not only by their faithlesseness (oft) deceive and gull those who trust them with their estates and worldly concernments, but also much more dangerously misguide and delude the souls of those who follow their empty doctrines, and crooked lives?  
But 3. The greatness of this sin appears, principally by considering them who ve in it. For 1. All their glorious appearances are purely unprofitable unto them. Thereport of a man's being wealthy, adds nothing to his estate, or that of full feeding to one who is hungerstarved. God tells the hyocritical Jews, that they trusted in lying words, 
Jer. 7.8.  when they only trusted to their outside shows, I will declare thy righteousness, and thy works (said God to that falsehearted people) and they shall not profit thee, Isa. 57.12. 2. Shows, without reality of holiness, are very hurtful. 1. Appearing goodness makes men furthest from being and becoming really good. Religion is a very serious, real business; yea, it's very reality, and called in Scripture, Truth itself: As the privileges, so the practices of godliness are indeed and in Truth, and by nothing so much opposed, as shadows and falseness. 2. They who please themselves with appearances will never labour for the reality of holiness, nor truth in the inward parts; they are seldom reproved by others, nor is it so easy to fasten a reproof upon them, as upon those who are void of all shows of Religion; and so they go on in a miserable quietness, and uninterruptednesse to their own destruction. 3. They who barely appear holy, are of all others the most impudent, not blushing to be accounted such as their own consciences tell them they are far from being. Naomi was ashamed of herself, when the men of Bethlehem said, Is not this Naomi? Call me not (said she) Naomi, call me Marah, for the Almighty hath dealt very bitterly with me. Ruth. 1.20. But these say, call us Christians, though they are no better than heathens; call us Saints, though they are inwardly but rotten Sepulchers: Account us to be in the highest form of Religion, though they have not (as yet) stepped over the threshold of Religon's School. Esteem us to be full, although we be altogether empty. True saints are ashamed of commendation, though they be full of worth: hypocrites glory in being commended, though they have nothing in them commendable. When men have not the thing, it's most unreasonable that they should have the name. When God gave Abram the name of Abraham, he told him there was a reason why he should be called by that name, 
Gen. 17.5.  Thy Name shall be called Abrabam, for a father of many Nations, have I made thee. Abigail said concerning her Husband, As his name is, so is he, Nabal is his name, and folly is with him; and if Christians be our name, true Christianity should be with us. Lastly, such clouds without water, appearing Professors, render themselves, of all others, most inexcusable. If Religion were bad, why did they so much as profess it; if good, why did they not more, even love it also? If they took upon themselves, the title and trade of God's servants, why would they not do his work? If God be a master, where is his fear; if a father, where is his honour? If they would not be his servants, why would they be called so? If they would be called his servants, why would they not be so? how fearful should we then be, of putting our souls off, with shadows of goodness! Labour for that truth in the inward parts, which all the expressions of the outward man are not able to reach; and remember that hereafter, all paint must fall off, which was not laid in the oil of sincerity; and Hypocrites shall be discovered and unmasked both to their own consciences, and the judgements of all others.  
9 The empty are also unstable. 
Observ. 9  These clouds without water, are by the Apostle said to be carried about of the winds. The Apostle 2 Pet. 3.16. joins the unlearned and unstable together; and Heb. 13.9. he mentions the establishment of the heart with grace. A heart (then) empty of saving knowledge, and true holiness is soon unsettled; and needs must it be so, being not firmly united to, and set into Christ by faith; unbelief and distrust, make a man carried up and down like a Meteor. He who is not built upon the Rock, can never stand: if a Reed be not tied to some stronger thing, it can never be kept from bending and shaking; where grace the fruit is not, there Christ the root is not; and where there is no root, there is no stability. Further, where there is a total emptiness of holiness, there is an emptiness of peace and contentment; there is no peace to the wicked. And he who wants true contentment, will ever be looking out for it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where it is not to be had; without joy life is no life, and if it be not gotten one way, another will be tried: Who will show us any good, is the language of natural men? they have still hopes to be better; and like men in a Fever, they toss from one side of the bad to the other, in hope to find coolness and refreshment; but a soul that exerciseth itself in the ways of holiness, tells every temptation. You would draw me away to my lose: 
2 Cor. 7.32, 35 Cor non tutum, nisi totum. Scinditur in certum studia in contraria.  Yet again, a heart void of grace is divided in the service of God, and therefore an unsettled heart; 'tis not united to fear God's Name; it serves not the Lord without distraction; all of its love, fear, joy, runs not one way, but having inclinations not wholly bestowed upon God, and several ways of the hearts out-going from God being allowed, its never safe and certain; when the scales are even in weight, they tremble, and waver, sometime one is up, sometime another; they who will serve two Masters, God and the creature, and are double-minded, and will divide their hearts between them, will often be wavering, and show themselves sometimes for Religion, sometime for the world; grace fixeth, and weighs down the heart for God and to God, and chooseth him only. Here's the true Reason then (in the general) why men are so tossed and carried away from the truth of the Gospel, they are empty of the truth of grace; they go from us, because they were never of us; they are a Land-flood, a Cistern only, receiving from without, and void of an inward living principle and fountain.  
10. 
Observ. 10.  Christian's should beware of unstedfastness, of being carried away with any winds, from their holy steadfastness in the truth. Continue in the things which you have learned, 2 Tim. 3.14. Be not as children tossed to and fro with every wind of doctrine. To this end, 1. Let the Word of Christ ballast your souls; store them with the knowledge of saving Principles of Religion. Empty Table-books are fit to have any thing written in them, and a soul empty of the knowledge of wholesome truths, is a fit receptacle for any error. Do ye not err, (saith Christ) because ye know not the Scriptures, Mat. 22.29. Stones will easily be removed, unless fixed upon a foundation. He who buys commodities without either weighing or measuring them, may easily be deceived, the Scripture is the measure and balance of every opinion. How easily may he be cheated with Errors in stead of truth, who buys only in the dark? Ignorant Christians are like Infants which gape, and take in whatsoever the Nurse puts to their mouths. 2. Labour to get your hearts fastened to the truth, by love, as well as your heads filled with the truth, by light; he who never loved truth, may easily be brought to leave truth, and to embrace error. He who embraced truth he knew not why, will forsake it, he knows not how; the heart which hath continued deceitful under truth, may soon be deceived by error; a literal, without an experimental knowledge of the truth, may quickly be drawn to error from that wherein we find neither pleasure nor profit, we may easily be enticed. But when once we feel the truth both enlightening and delighting, unloading its treasures of glory into our souls quieting our consciences, quelling our lusts, changing us into the Image of the Lord, quickening our graces; Seducers will not be able to cheat us of this Jewel, because we know they can bring us nothing in exchange, for which we should barter it away. 3. Let there not be any one lust 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theoph, in Rom. 16.  allowed within thee, to loosen thee from the truth. They who are not sound in the fear of God, may easily become unsound in the faith of God. A remiss heart will close with remiss principles. The mystery of Faith must be held in a good conscience, 
1 Tim. 1.9.  which some (saith the Apostle) having cast away, have made shipwreck of the faith: he comparing conscience to a ship, and faith to a treasure therein embarked, which must needs miscarry, if the ship be cast away; any corrupt affection entertained, the soul like an unwalled, and unfenced City, lies open to the rage and rapine of, and ruin by any enemy. If Seducers suit their bait to the unmortified lust of a sinner, 
Prov. 25.8.  he is easily made their prey. Of this at large before. Particularly, beware of Pride, the proud Christian, 
Page 615, 616 617, part 1.  like a light puffed bladder, will easily be puffed any way of Error; a Bird of a very small carcase, and of many Feathers, is easily carried away with the wind; Pride is the mother of Heresy; the proud man it is, who consents not to wholesome Doctrine, but dotes about questions, 1 Tim. 6.3, 4. Humility is the best fence against Error; an humble man is so small, in his own eyes, that the shot of Seducers cannot hit him; and lies so low, that all their Bullets fly over him. God teacheth the humble, but the proud person is Satan's Scholar. 2. Fence thy soul against worldly mindedness; a worldly heart will be bought and sold at every rate. The truth can never be safe in the closet of that heart, which Error can open with a golden picklock. The covetous both make merchandise of others, 
2 Pet. 2.13, 14.  and will be made merchandise by others: The hook of error, is easily swallowed down by a worldly heart, if it be baited with (though filthy) lucre. Take heed of being a servant of truth, 
Fraus & malitia haereticorum vel dolend a est tanquam hominum, vel cavenda est, tanquam haereticorum, vel irridenda tanquam imperitorum. Aug.  for gain, for (if so) thou wilt soon be a slave unto error, for more gain. 3. Keep out of the wind of seducing Doctors, and their Doctrines. Mark them who cause divisions, and avoid them, Rom. 16.17. If it be dangerous to be tempted by, what is it then to be tempters of the Devil. Turn away from such as creep into houses, and lead souls captives 2. Tim. 3.5, 6. Eat not of the banquets of him who hath been found out, to mix poison in his dishes; let holy Zeal (in this respect) hinder Civility. 
 fallacius incautis ovibus obrepant, manente luporum ferocia, deponunt lupinam speciem sese divinae legis sententiis velut quibusdam velleribus obvolvunt, ut cum quisque lan●rum mollitiem persenserit, nequaquam acul●os dent●um pertimescat. Vinc. Lyr. cap. 36. Polycarpus Marcioni aliquando occurrenti sibi, & dicenti, cognosce nos; respondit, cognosco te primogenitum Satanae. Tantum Apostoli & horum Discipuli babuerunt timorem, ut neque verbo tenu● communicarent alicui ●crum, qui adulteraverant veritatem. Iren. l. 3. c. 3. pag. mihi 171.  If these Seducers come to you, yet neither teceive them into your houses, nor bid them God speed. Eat the meeting places of Error as the Schools of impiety. Beware of false Prophets, who put on a sheepskin-profession over a woolvish purpose, Deceitful Workers, transforming themselves into the Apostles of Christ, 2 Cor. 11.13. The Devil never deceives in his own likeness. Feed not like silly sheep upon rotten grass, because its sweet and luscious. Polycarp would entertain no acquaintance with Martion, but termed him the first born of the Devil; and (as Irenaeus tells the Apostles and their Disciples) were so full of holy fear, that they would not communicate with Heretics in the world, who had adulterated the word. Let not Satan take us among his own, lest he make us of his own. Of these things see more, pag. 266, 267. Part 1.  
Thus much for that second comparison, whereby the Apostle describes the sin and misery of these Seducers; viz, Clouds without water, etc. The third follows in these words, Trees whose fruit withereth; without fruitt twice dead, plucked up by the roots.  
Two things, principally, are here considerable, in this Resemblance taken from bad and corrupt trees.  
Their badness in consideration 1. Of their fruits. 2. Of the trees themselves.  
1 In consideration of their fruits; so our Apostle expresseth.  
1. The decay and withering of their fruits; whose fruit withereth.  
2 Their cessation from, and privation of their fruit; their fruit was none; without fruit.  
2 Their badness, in consideration of themselves, the trees, which 1 Were irrecoverably dead; twice dead. 2. Deservedly therefore plucked up by the roots   

EXPLICATION.  
So that four particulars, we shall here explain in this similitude borrowed from bad trees; the lost estate and the Spiritual misery of these Seducers being set down by a fourfold gradation, or by four steps, each one arising up to a further degree and height of wretchedness than the other; and the lower making way for the higher.  
1. When they seemed to have fruit, at the best, it was decaying, withering.  
2 This withering fruit, proved no fruit; without fruit.  
3 This ceasing from fruit, or this no fruit was joined with a total want of life in the trees, ever to produce any more fruit; twice dead.  
4 This total want of life made an easy way for the loss of place and ground to continue in.  
1. For the first, The Apostle saith, that they were Trees whose fruit withereth. The word whereby he expresseth it, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which according to the different apprehensions of Interpreters, hath several interpretations affixed to it. The Vulgar Latin renders it Autumnales, Autumn-trees, or trees of Autumn; from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which (sometimes) signifieth Autumn; and such trees (say some) the Apostle calls these Seducers, because when trees at that time of the year, begin to put forth, and make show of bearing fruit, they bring not their fruit to perfect maturity (it being too late in the year) and men judge it to be a sign that the trees themselves also are withering, and shortly after will die. Others (rather explaining then opposing this Interpretation) conceive that these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intent Arbores ultimi, finientis, extremi, senescentis Autumni, trees of the latter end of Autumn, or that part which is next to Winter, because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies, the ending, far spent Autumn, it being called so, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à finiente Autumno, from the going out, or wasting away of Autumn; and this (say they) may be the meaning of the Apostle, that as at the end of Autumn (toward the beginning of November) the fruit and leaves of trees fall off, and the trees themselves seem to whither and die; so these Seducers (what show soever they made formerly) were at last empty and destitute, not only of Fruit, all true worth and goodness; but also even of all shows, shadows, and appearances thereof; but this seems rather to be intended in the last branch, Plucked up by the roots. Others think, that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle means, Arbores frugiperdas, such as spoil and destroy fruit (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which they make to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as if the Apostle had intended that these Seducers aimed by all they did and brought forth, only to corrupt and spoil the Church, even as fruit being rotten and putrified, easily corrupts and infects that fruit which lies near it: but this seems not to be an apt beginning to that following gradation, of their being without fruit; it being worse to hurt others, than not to be good ourselves. Others conceive that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, respects not (here) that time of the year which we call Autumn, but only the nature of the fruit, which these trees brought forth; namely, such as are withered, and altogether unprofitable, as if these trees were called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as bringing forth no fruit, but what was corrupt and withered; the Apostle hereby intending, that though these Seducers seem to promise and make a show of good and whosom fruit, yet they wanting that vitalis succus, the vital moisture, and inward vigour of faith, could bring nothing forth to maturity and perfection, but all their fruits were withered and corrupt. This Interpretation of the withering and corruptness of their fruit, I conceive most genuine and suitable to the scope of the Apostle; though he should (as many Learned men think he doth) compare these Seducers to Autumn▪ trees, the fruit of such trees being (mostly) but withered and immature, and not coming to its perfection.  
More particularly, two things are here further to be opened.  
1. What that fruit was, which these Seducers might have; and what kind of fruits these Trees might bear.  
2 What was the withering of that fruit.  
1. For the First. That fruit which they might bear.  
There are three sorts of Metaphorical fruits, mentioned in Scripture, which men compared to trees, are said to yield.  
1. The fruits of the Sanctifying Spirit of God (Graces and Works) brought forth in the hearts and lives of the Saints; called fruits, because they come from the Spirit of God, as fruit from the tree, and are as pleasing to him as the pleasantest fruit is to us. Thus we read of the fruits of the Spirit, Gal. 5.22. and Fruits of Righteousness, Phil. 1.11. Fruits meet for Repentance, Matth. 3.8. All comprehended by Paul, Ephes. 5.9. where he saith, The fruit of the Spirit is in all Goodness, Righteousness, Truth. Goodness, being that quality, contrary to Malice or naughtiness, whereby a sinner is evil in himself, Righteousness opposed to Injustice, whereby one is hurtful and injurious to others. Truth opposed to Errors, Heresies, Hypocrisy, etc.  
3 There are fruits which in themselves and their own nature, are bitter, corrupt, poysonful, put forth not only by a corrupt tree, but by it, as such, evil propter fieri in themselves and their own nature; such fruits by which the false Prophets were known, and whereby men may be known to be wicked men, Grapes of Gall and bitter clusters, Deut. 32.32. Such works of the flesh as Paul mentions, Gal. 5.19. Adultery, Fornication, Uncleanness, Laesciviousness, Idolatry, Witcheraft, Hatred, etc.  
3 There are other fruits which are not evil in themselves, unlawful or intrinsically evil in their own substance and nature, propter esse and fieri, because they are, or are done: but because they grow upon such trees, by reason whereof, something which should make the production of them good, is omitted, and sundry defects cleave unto them, and they have evil cast upon them by the agent.  
And sundry fruits of this sort and rank there may be upon such trees as Judas speaks of. As  
1 The Fruits of gifts, parts, and abilities in matters of Religion, as preaching, praying, utterance; of these speaks Christ, Matth. 7.22. Many shall say in that day, Lord, have we not Prophesied etc. And 1 Cor. 12.1. they are called Spiritual Gifts, wrought by the Spirit; but are not Sanctificantia, but Ministrantia; not so sanctifying him in whom; but helping those for whom they are; as a rich man may bestow good and dainty diet upon a poor woman that nurseth his child, not for her own sake, but that his child may suck good milk from her; such fruits as these (indeed) may beautify Grace, but yet Grace must sanctify them. These may make us profitable to men, not acceptable to God:  
2 The second sort of these fruits, which these trees might bear, is a temporary faith, Orthodox, or sound judgement, assent to that which is the very Truth of God's Word; that there is a God, infinite in all his glorious Perfections; that there are three Persons; that Christ was God and man etc. and that all who believe in him shall be saved. Thus some unconverted are said to believe for a while, Luke 8.13. thus Simon Magus, and Demas believed; these fruits are good in their kind, and without them there can be no holiness of life, nor happiness after death, and yet they are not good enough, they not purifying the heart, but only perfecting the understanding; they being poured only on the head, not running down like Aaron's ointment to the heart and other parts: though making a man Protestant in doctrine, yet leaving him to be a recusant in his life, carrying him out to believe the word as faithful, but not to embrace it as worthy of all acceptation, to shine with light, but not to burn with, or work by love.  
3. A third sort of these fruits might be some heated affections, sweet motions, receiving the word with joy. a finding some sweetness in the ordinances: 
Matth. 13.20, John 5.35. Matth. 27.3. 1 Kings 21. Ezek. 33.32.  Ezekiel was to his hearers, as a lovely song of one that hath a pleasant voice. They who shall be cast into utter darkness, may for a season rejoice in the light, and may have sorrow and grief about sin. The Israelites were oft deep in their humiliations; 
Psal. 78.4 7.  they sought God and returned, enquired early after God: Ahab humbled himself. And yet these fruits are not the best, they may spring up from a root not good; the pleasantness or sadness of the matter of any doctrine, may cause suitable affections of joy or sorrow; the novelty or rarity of a doctrine, may much delight; or the dexterity and ability of the deliverer, the sutablenesss of a clearly discovered truth to a hearers understanding; the apprehension of the goodness of spiritual things, may stir up some flashing desires; thus they cried out, Lord, give us ever more this bread; thus Balaam desires to die the death of the righteous, yea (as some have observed) corrupt lusts in men, such as pride and selfseeking, may produce great affections in holy duties: The desire of applause may make men in public administrations enlarged in their affections. The more excellent a Prayer or Sermon is, the more carnal the heart of the performer may be; the stronger the invention is, the weaker the grace may be; and as ground full of mines of Gold, is oft barren of grass, so a heart full of grace may, it may be barren of the ornaments of words and expressions.  
4. A fourth sort of fruits born even by these (afterward) apostates, might be external appearances of conformity to the Law of God, in avoiding of all open and scandalous courses, and in performing the visible and outside acts of obedience: Thus the Pharisee was not an Extortioner, unjust, an Adulterer. Paul, 
Matth, 18.11. Phil. 3.  touching the law, was blameless: the young man professed he had kept the Law (in the letter of it) from his youth. The Pharisees paid Tithes exactly, abhorred idolatry, made long prayers and frequent, were strict in the outward observation of the Sabbath, professed chastity, temperance etc. Thus it's said of these very Apostates, that they had escaped the pollutions of the world, 2 Pet. 2.20. and 22. that they had been washed: And these fruits of outward conformity to the Law of God, are highly commendable; sincerity of grace can neither be, nor be known without them: by them it resolves (as Elijah said) to show itself; they are commanded by God, 
1 King. 18.15.  who (though he commands not the godly to fulfil the Law perfectly, yet) permits them not to break it wilfully: and though by the presence of external obedience, we cannot conclude salvation, yet by the absence thereof we may conclude damnation to follow; these honour God, benefit others. Though our righteousness satisfies not justice, yet in our unrighteousness we cannot be saved without injustice; nor is any man called a good man for the good which he hath, but the good which he doth: outward obedience strengthens true grace where it is, and is necessary to preserve a justified estate, though not as deserving it, yet as removing that which would destroy it. And yet all these fruits, the acts of external obedience, are not the best; they may be a shape without a soul: appearances without an inward principle of life, they might be with a despising of the righteousness of Christ; they might be performed only for want of tentations to the contrary: God's glory might never be aimed at, in the performing them, as their end, nor his Word eyed as their Rule. These things commanded by God, might be done in obedience to lust.  
Briefly for the second, what was the withering of their fruits.  
1. They were withering fruit, for their deformity and unpleasantness to the eye, and their sourness, and unsavouriness to the taste of God. The fruits of righteousness are only pleasant fruits, and the trees of righteousness only pleasant plants. A withered Apple is not sweet and delightful: The best performances which grow upon a wicked man, are not acceptable as they come from him: goodness of being is before that of working. The tree must be good, before the fruit can be pleasant; 
Vid. ante part. 2. page.  They who are in the flesh cannot please God. The meanest duty of a saint is more amiable than the most gilded performance of a sinner: The stammering of a child is more pleasing to a Parent, than the best Oratory of a beggar. 
Deut. 32.32.  If the vine be a vine of Sodom, and of the fields of Gomorrha, the grapes will be grapes of gall, and the Clusters bitter.  
2. This fruit might be said be to withered fruit, for ceasing to grow bigger, and not proceeding to perfection.  
Withering fruit grows not, and these stood at a stay, their fruit found no new degrees; their faith went not from Assent to Adherence, and from thence to Assurance; They brought not forth fruit to perfection, Luk. 8.14.  
They added nothing to that which was lacking; they did not abound more and more in the Work of the LORD. 
Eph. 6.18. Rev. 2.9.  Their last Works were not more than their first. They soon knew an enough in Christianity. They did not press forward towards the mark; nor were they like the Sun, rejoicing to run its course, 
Phil. 3.13.  & increasing more & more to the perfect day. They went not from strength to strength, 
Psal. 84.  nor studied exactness in Christianity. Most love to excel in every thing, more than in that which is true excellency, though they think that abundance of wealth is but a little, yet they live as if a little Godliness were enough. They have their maximum quod sic, beyond which they move not, and say of spiritual good things, as Dives of his temporals, Soul take thine ease, thou hast much goods laid up for many years. They desire not to have more cubits added to their stature. He who hath only a form of godliness, and is but the picture of a Christian, not having the life thereof, will never grow; he is still upon the same hinges where he was; he goeth on in a Circle of duties, prayeth, heareth, etc. as he did of old.  
3. Their fruit might be called withering, as it decayed, languished, and grew less and less.  
They were so far from obtaining that grace which they wanted, that they did not retain that grace which they had, they lost their first love, and grew worse and worse; they were so far from getting more that they kept not what they had already gotten. They did not so much stand at a stay as go backward; the bitterest of their life was in the bottom thereof. The sap of abilities which once they had, now decayed: All life in holy duties and speeches was withdrawn; yea, their leaves fell off; they could not speak of holy things with so much holy savour as they were wont. God withdrew his Spirit from them: Thus the Spirit of the Lord departed from Saul, and all his gifts vanished: And indeed, this follows upon the former, where there is no increasing; there is some decaying; while we neglect to gain, we spend upon the stock. The Boat which is going up a river, that runs with a strong current, falls down the stream, if the Oars rest but never so little: Decays in spirituals deserve most of our pity. It's not so uncomfortable to see a man decay in his health or estate, as in his grace, and to lose heavenward, to lose his first love, to decline from God.  
4. (As the cause of all the former) Their fruit was like withered fruit, as it wanted spiritual life, juice and nourishment from the tree to feed and supply it: They had not spiritual life, and therefore had not spiritual growth, and had spiritual decays. Only to them who have, is more given. There is no growing where there is not a living. If a snowball be rolled up and down, and thereby made bigger, yet it doth not grow, 
John. 15.5.  because it is by extra-addition, not by intra-reception. A vital Principle is the foundation of growth, either natural or spiritual: He that abideth in me and I in him, (saith Christ) the same bringeth forth much fruit; for without me, (or severed from me) ye can do nothing. The picture of a child will never come up to be a man, because in it there is no life. They who only have a name of Christianity, and receive not efficacy and power from Christ, 
Eph. 2.10.  are as withered fruit, without union to, and life from him, there being no Christian increase. We are God's Workmanship, created in Christ Jesus to good works. Till the Spirit of God be put into us, there's no walking, or proceeding in his ways, Ezek. 36.27.  
This for the opening of the first gradation, whereby the Apostle sets forth the loss of these Seducers, they were trees whose fruit withered.  
The second is contained in this word, 
2 Branch of Explicat.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without fruit.  
But how can the Apostle say here, that they were without fruit, when in the foregoing words he had said, that they had withering fruit?  
1. Possibly, he may here in these words represent them, as having cast and lost their withering fruit. We know, fruit that withers, quickly and easily falls off, from the tree; trees which have withering fruit, will soon be without fruit. We wanting that which only can make us good for the kind, a good root, and a renewed Principle of life, must needs want that which should make us good for continuance, namely internalness and sincerity. Out of Christ there can be no perseverance, only union to him makes us permanently holy: And it's most just with God, that they who would not bear better then, should not bear so much as withering fruit, that they should cast off the very appearances of fruit, and even their outside-profession; that they who never regarded the truth and reality of holiness, should from hypocrisy fall to profaneness, and from a bare form of godliness to ungodliness; and from paint to deformity. But this open and plain discovery of their hypocrisy, I rather conceive is contained in the last branch of the verse, in these Words, plucked up by the roots.  
2 Therefore I understand, with Reverend Mr. Perkins, and others, that these words, without fruit, are (as it were) a correction of the former, as if the Apostle had said, they are trees whose fruit withereth, or rather without fruit altogether, the fruit which they bear, not deserving so much as the name of fruit; as trees that bear no other than withering fruit, are esteemed no better than unfruitful trees; and thus notwithstanding their withering fruit, they may be said to be without fruit in sundry respects.  
1. They were without fruit, in regard that all their forementioned fruits, were not produced by the inward life and vigour of the spirit of sanctification in their souls; Their fruit grew upon a corrupt tree, and proceeded from an unclean bitter root: They were not the issues of a pure heart, and faith unfeigned, but the streams of an unclean fountain. The fruitfulness only of slow-bushes, Crabtrees, and brambles, cannot make the year be accounted a fruitful year. A corrupt tree (saith Christ) cannot bring forth good fruit, Mat. 7.18. How can ye that are evil speak good things? 
Mar. 12.24  Their best fruits were but fruits of nature, coming from an unregenerated heart. That fruit which before his conversion Paul accounted as precious as gold, he after esteemed as base as dung.  
2. They were without fruit, in regard their fruits were not brought forth to a Divine end; they were directed to no higher an end then selves. 
Riu. in loc.  Israel (saith God) is an empty Vine, though bringing forth fruit; for (it follows) he bringeth forth fruit to himself.  
I am not ignorant, that some Interpreters expound not that Text concerning the fruit of works, though yet they grant, the place may be by consequence drawn to take in them, likewise. As these fruits were not fruits of righteousness, 
Phil. 1.11.  so neither were they to the praise of his glory.  
If thou wilt return, O Israel (saith God) return to me Jer. 4.1. They returned, (saith the Psalmist) but not to the most high. The pipe cannot convey the water higher than is the fountain head from whence it comes, and these fruits being not from God, were not directed to him.  
Fruits brought forth to ourselves, are rotten at the core; they are not for his taste who both looks into, and tries the heart.  
3. They might be without fruit, as not producing works in obedience to the Rule. The doing of the thing commanded may possibly be an act of disobedience. God looks upon all our works as nothing, unless we do the thing commanded, because it is commanded. This only is to serve him for conscience sake. A man may do a good work out of his obedience to his lust As its possible for a man to believe, 
1 Thess. 4.3. 1 Thess. 5.18  not because of Divine Revelation, so is it possible for a man to work and not upon the ground of Divine injunction. Be not unwise, but understand (saith the Apostle) what is the will of God, Eph. 5.17. Man's wisdom is to understand and follow Gods will.  
4. Without fruit as to their own benefit, comfort, and salvation. The works of Hypocrites are not ordained by God to have heaven follow them; at the last day all they had, or did, will appear to be nothing; and when the Sun shall arise, than the works which here have shined like glow-worms, shall appear unglorious and unbeautiful; of all that hath been sown to the flesh, shall nothing be reaped but corruption; God crowns no works but his own; nor will Christ own any works, but those which have been brought forth by the power of his own Spirit.  
5. Lastly, Without the fruit of any goodness in God's account, because without love to God. 
1 Cor. 13.  Love is the sweetness of our services. If I have not love (saith Paul) I am nothing: and as true is it, without it I can do nothing; the gift of an enemy, is a gift, and no gift. As love from God is the top of our happiness, so love to God is the sum of our duty. There is nothing beside love, but an Hypocrite may give to God, with God's people: it is the kernel of every performance; God regards nothing we give him, unless we give ourselves also; Its love which makes a service, please both the master and servant. Now wicked men in all they bring forth, though they may have bounty in the hand, yet have no love in the heart, they have not a drop of love, in a Sea of service.  
This for the Explication of the second aggravation, or gradation, of the sin and misery of these Seducers: they were without fruit. The third follows, in these words; twice dead.  
These words, I take to express a further degree of their spiritual wretchedness, under the continued Metaphor of Trees. 'Twas bad to have withering fruit, worse to have no fruit at all; worse yet, to be not only without all fruit, but even altogether without life; twice dead.  
Two things are here to be explained.  

1. In what respect these trees may be said to be dead.  
2. How to be twice dead.   
For the first. Death is 1. Temporal, and Corporal; that which is a privation of life, by the departure of the soul from the body.  
2. Spiritual, befalling either the godly, or the wicked. 1. The godly are said to be dead spiritually, three ways. 1. Dead to sin, Rom. 6.2. 1 Pet. 2.24. the corruption of their natures being by the Spirit of Christ subdued and destroyed. 2. Dead in respect of the Law Ceremonial, Col. 2.20. (dead with Christ from the rudiments of the world.) Moral, Gal. 2.19. So Paul saith, he was dead to the Law, and Rom. 7.4. Ye are dead to the Law, it being not able to make them guilty who are in Christ, nor to terrify their consciences, nor to irritate them to sin. 3. Dead to the world, Gal. 6.4. so Paul was crucified to the world, either because the World contemned and despised him as a dead man; or else, because the world had no more power, to entice and allure him from Christ, than the objects of the senses have to work upon a dead man. 2. Spiritual death befalls the wicked and unregenerate, they being without the Spirit of Christ to animate and quicken them, which Spirit enlivens the soul supernaturally, as the soul doth the body naturally; hence they are said to be dead in sins, Eph. 2.1.5. Col. 2.13. and dead, Mat. 8.22. Luke 9.60. Rom. 6.13. Joh. 5.25. and to remain in death. 1 Joh. 3.14. Their works (hence) are said to be dead, Hebr. 9.14. As the immortality of the damned, is no life, but an eternal death; so the conjunction of the souls and bodies of wicked men, is not properly life, but umbratilis vita, a shadow of life, or rather a very death, they being without spiritual feeding, growth, working, all vital operations, and lying under the deformity, loathsomeness, insensibleness, (in a spiritual sense) of such as are dead; or (according to the resemblance here used by our Apostle, which is, that of trees dead) they are spiritually dead, because without, and severed from that root of every good tree, the Lord Christ. The old Adam is the root upon which they still stand, and therefore they are without all spiritual and supernatural life; as from the root flows life into all the branches of the tree, so from Christ, all who are united to him by the Spirit through Faith, have (by those means) the life of holiness derived unto them; as in Adam, the first root who hath now lost the moisture and vigour of holiness, and is become a dried root, all die; so in Christ shall all (and only) they who are really united to him live. Hence it is, that as they are without the root, and therefore without life, so without all spiritual growth and fruitfulness; the inward principle of life being wanting, needs must the effects that flow from that principle (all vital operations) be wanting likewise; for though abiding, 
John 15.5.  and living by Christ, we bring forth much fruit; yet severed from him, we can do nothing. It is true, that as the wicked have something from Christ like the Spirit of life, 
Heb. 6.4. 1 Cor. 12.6, 7.  so thereby they bring forth something like to good and spiritual fruits; I mean, those forementioned fruits of gifts, assent to the truth, sweet affections, acts of external obedience: but though in the producing of these, the Spirit helps them, yet it never changeth the nature of the trees, but they still retain the natural sowrness of their roots; and though God gives them the Spirit to edify others, yet not to sanctify themselves; though Saul had another spirit; and sundry (Matth. 7.) did prophecy, and cast out Devils; yet all these were but works of ministration, not renovation; though the Spirit works as an outward efficient cause, breathing on them; and is in them as in Organis, Instruments, and Ministers, yet not as in domiciliis, as in habitations & Members; for as the soul works not as a form to any part, that is not united to the body; so neither doth the Spirit of Christ work savingly, but in the body of Christ. In the wicked it may be spiritus movens, a moving spirit: in the godly, 'tis only spiritus inhabitans, an inhabiting, indwelling Spirit. The Spirit of God in an Hypocrire, is like an Angel appearing in some outward shape; of which he is only an assisting, not an informing form; for which cause, his assumed body hath neither life, nor nourishment; but the Spirit of God in the godly, is like the soul in the body, not only assisting, but informing, and working in them spiritually vital, and supernatural operations. And notwithstanding the best workings of the Spirit of God in the wicked, they are oft left, more fleshly, self-confident, less poor in Spirit, and sensible of their want of Christ then before. And thus these Seducers were spiritually dead. Or 3. Death is eternal, the effect of the former: which eternal death is that most miserable condition of the Reprobate after death; wherein they are deprived of all the blessedness and glory of heaven, standing in the enjoyment and unitive vision of God; 
Visi● unitiv●.  'tis (indeed) the spiritual death continued and perfected. As in heaven, or eternal life, in the enjoyment of God by Christ, is begun in this life, and completedin the next; so is hell or eternal death in the loss of God, begun in this, and consummate in the next world. The presence of God is the heaven of heaven, the joy of heaven, the life of heaven, and of all who shall come thither.  
2. For the second, In what respect these Seducers may be said to be twice dead.  
The word twice (Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) is taken two ways; sometimes indefinitely, or as a definite put for an indefinite, a certain for an uncertain number. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Job 33.14.  Thus Job 33.14. God speaketh once, yea twice, yet man perceiveth it not. That is, God doth by his gracious ways and means sufficiently, abundantly, and frequently acquaint man with his will, although man be so stupid and senseless, as not to understand what the meaning of God is therein. So Psal. 62.11. God hath spoken once, twice have I heard this, that power belongeth to God; that is, God hath abundantly, oft, several times, or sundry ways by his Word, and works asserted, and discovered, that he is eminently and transcendently powerful. Thus the Apostle commands, That the Elders that rule well, 
1 Tim. 1.17.  should be accounted worthy duplici, that is, multiplici honore, double, much, manifold honour: So the Prophet prays, Jer. 17.18. that his enemies may be destroyed with a double destruction, i. e. with a severe, through, total destruction; so 2 Kings 2.9. Elisha desired that a double portion, that is, a large, abundant portion of the Spirit might be upon him. Thus some take the word (twice) in this place, as if by the signification of the very word, the Apostle intended, that these dead trees were finally dead, and past all hopes of recovery, such as could never be bettered by all the pains and cost, digging, dunging, etc. that could be laid out upon them. That our Apostle here intends, that these Seducers were like Trees irrecoverably, and totally dead, I easily grant; but withal because trees may be said to be twice dead, in respect of their very dying twice, or a second time; this word twice, seems to import in this place, a definite certain number, and to intent a double or twofold death of these Seducers; who are here compared to trees in their dying twice, as well as in all the other three respects, viz. Their having withered fruit; their being without fruit; and being plucked up by the roots.  
Trees then, are said to be twice dead, thus; the first time, a tree is said be dead, when in the former spring it decays, fades, withers in its leaves, blossoms, or newly form fruit: from this decaying or dying (for a dying it is, as to leaves and fruit) a tree is oft by pruning & dressing recovered; but if in autumn or the later spring, which is the critical or climacterial time of Trees to discover whether their disease be mortal or not, the tree fadeth again; if then the leaves, or what ever it bears, whither, the rind grow dry, and it be (as they say) sick, the fault is then ab intra, the root is rotten, and the very substance of the tree is inwardly corrupt and putrified, no more labour or cost is now bestowed upon it, it's now dead twice, or the second time, and therefore totally and irrecoverably; and (as I have understood from those who are exactly skilled in the nature of trees) it hath been oft known, that trees which have seemed to die in the former spring, have afterward been recovered; but never did they know that any languishing in the former spring; and then after some overtures of reviving in the later spring, fading and decaying again, ever were recovered and restored afterward. In like manner, these seducers of whom Judas speaks, had a double death, or were twice dead, first they were dead in respect of their natural condition, by being (as are others) born in sin, and so (as the Apostle speaks, Ephes. 2.1) dead in sin; from this they were so far recovered, as that they seemed to live and (as Peter speaks, 2 Pet. 2.20.) to have escaped the pollutions, of the world; and by visible profession to flourish, and to give fair hopes of bearing good fruit: notwithstanding this first death, they were not given over as irrecoverable, but their later death which was by Apostasy from the faith of Christ, by reintangling themselves in the pollutions of the world, and returning to their vomit and wallowing in the mire, brought them into such a hopeless deplorable condition, that our Apostle no more expected their recovery, than the restoring of a tree dead twice, or the second time.  
Indeed there is an Apostasy of impotency of affection, and prevalency of lust, a recidivation or relapse into a former sinful condition, out of forgetfulness and falseness of heart, for want of the fear of God, to balance the conscience, and to fix and unite the heart to him. This was the frequent sin of Israel in breaking their Covenants, Psal. 106.7, 8 9, 12, 13. and this falling from our first love, and returning again to folly, though it be exceeding dangerous, yet God is pleased sometimes to forgive and heal it, as he promiseth to some, Hos. 14.3. But there is another kind of Apostasy, which is proud, wilful, stubborn, malicious; and whereby after the taste of th● good word of God, and the powers of the world to come. Men set themselves to hate and oppose godliness, to do despite to the spirit of grace, to rage's against the word, to trample upon the blood of the Covenant, and when they know the spiritualness and holiness of God's ways, the innocency and piety of his servants, they do yet set themselves against them for that very reason (though under other pretences:) This speaking against the Spirit, this opposing, persecuting the doctrine, worship, ways, servants of Christ; so, as that the formal motive of malice against them, is the lustre and holiness of that spirit which appeareth in them; and the formal principle of it, neither ignorance, nor self ends, but very wilfulness and immediate malignity, is that daring height of enmity against godliness, which shall never be forgiven in this world, nor in the world to come; i. e. say some, 
Matth. 12.32.  neither in this life by justification, nor in the world to come by public judiciary absolution; or rather (as others) shall be plagued and punished in this life, and in that which is to come; In the former spiritually, in the other eternally; and God leads those who thus offend, forth, with the workers of iniquity; as cattle are led to slaughter, or malefacters to execution. And hence it was that Peter, Epist 2 2 20. said, their later end is worse than their beginning, and that it had been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandments delivered to them. Nor is the irrecoverableness of such backsliders any wonder. 1. This their Apostasy in the formal nature of it, is qu●t● contrary to faith and repentance: 
John 6.37.  by faith we come to Christ, cleave to him, prize Christ as infinitely precious but by this apostasy, we draw back, depart from him, let him go, vilify, set him at naught, and after covenant entered into with God, fling up the bargain, and deal with our sins, as the Israelites did with their servants, dismiss them, and then take them again; and (in a word) so repent of our former, that our heart is incurably hardened against future repentance: 
Luke 12.47.  2. And further, such of all sinners most provoke God to beat them with many stripes; a much sorer punishment do they deserve, than did those who died without mercy: they sin wittingly and willingly, not out of ignorance, but against knowledge; not only against light, but love also; and they trampling upon the blood, & spurning against the bowels of Christ, even mercy itself becomes their enemy, and pardoning grace frequently tendered, 
Ex perversâ voluntate facta libido: Dum servitur libidini, facta consuetudo; Dum consuetudini non resistitur▪ facta necessitas. Aug. l. 8. Conf c. 5.  and seemingly received, but truly rejected, now condemns them; so that they cannot sin at so cheap a rate, as they who never had the knowledge of Christ. 3. Besides, their foreheads are now steeled, and they are made impudent in sin. The oftener a thief is imprisoned, the less he blusheth: Custom in sin makes the heart brawny, insensible, and seared as with an hot Iron; lust causeth custom, and custom contracts necessity, and every return to sin, makes the sinner more unable to resist it. When a disease first meets with a strong constitution, it finds an enemy to grapple with; as it weakens the body, so the body weakens it, both their forces spend together one upon another, and they fight upon some terms of equality. But suppose the body gets the victory, 
Debilitas ad resurgendum, in recidivante augmentatur.  and the disease departs, yet if a new adversary, a new sickness soon sets upon it again, here is great odds; the one is fresh, the other quite out of heart: it is not now strong enough to bear the means of recovery, but altogether lies at the diseases mercy. In the first estate of sin, the soul perhaps did grapple with sin; and if it were foiled, yet, not without reluctancy, it could endure reproof, and suffer the word of exhortation; but sin returning upon it again, the soul is so weakened, that it makes no resistance, sin entering as an enemy upon a weakened and depopulated Country. When Satan returns to his house (saith Christ) he finds it empty, that is, empty of the Spirit of God, and the power thereof, 
Matth. 12 44.  which might oppose him; as well as swept and garnished, i. e. adorned with all those unbeautiful and deformed beauties which please him. All the former profession of an apostate, serves but to make him take the deeper die in sin; and no colour is so lasting, as when profaneness is laid upon appearing holiness.  
Lastly, Satan's reentry is with more fierceness and resolution, than was at the first his Entry; when he returns to his house from whence he came out, as he finds the house empty and swept, etc. so he brings seven spirits with him worse than himself. After he was compelled to go out of the man, he found no rest (saith the text:) yea, all the while he was banished out of him, he was as a man living in a dry and desert wilderness, 
Quamdiu domicilium in hominibus non inveniat, omnia loca, vel cultissima, squalidas solitudines existimat. Cartw. harm.  (for such is every habitation to Satan in comparison of man's soul:) now then, how great must his resolution needs be the second time, both to assail and hold his former possession! If ever the Jailor catch the Prisoner, who through indulgence shown him, broke prison, he will be sure to lay him fast enough: he that before had not shackle, shall be bound with two chains for failing; before he was in liberâ custodia, had the liberty of the prison; now he is in arctâ custodia, cast into the Dungeon; before he had but one keeper, now he hath seven worse to captivate and enthral him. They who have escaped in profession the servitude of Satan, and seem to cleave to a new, a better master, should they again revolt from Christ, and be reapprehended by their old Jailor; how irrecoverably will he make them his own, how watchful will he be, to keep them in hold, and his hold in them; by hardening their hearts, searing their consciences, following them with temptations, and even hindering them from all the very appearances of holiness? And that brings me to the last Branch of explication.  
This for the explication of the third gradation of these seducers misery; they were twice dead. The fourth and last follows, plucked up by the roots.  
It was bad for these trees to whither, to be without fruit, to be dead, twice dead, though having still the place and appearance of trees; but to be without growth, fruit, life, and place also, makes the loss and woe complete.  
Plucked up by the roots, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; rooted up as plants, they might be said to be in two respects.  
1. In respect of removal from their former place wherein they stood.  
2. In respect of the discovery of the rottenness and unsoundness of the root, by that removal, the manifesting what was at the bottom of the tree, the turning of the inside, outward.  
1. In the former sense, the Apostle must speak by way of prediction, for according to it, they were plucked up by the roots, either 1. out of the soil of the Church, by being removed at first out of the affections and prayers of the Church, and afterward by excommunication quite cast out of the Church; it being denied to such unsound trees, any longer to stand in such a garden. Or 2. Plucked up by the roots, out of the soil of the world; and out of the land of the living; and this plucking up was by death, which plucks up not only the withered, dead, but even the most green, flourishing deeply, and strongly rooted tree in the world.  
But I understand the Apostle to speak of a plucking up, in point of discovery of all that unsoundness or secret rottenness which was at the root of these trees, and the manifestation of them by their abominable errors and profaneness, to be such as never had any vital influence from Christ. Trees may have withered fruit, be without fruit, and quite (twice) dead, and yet he who passeth by them, and beholds them among the rest of trees, may possibly be ignorant, (especially at that time of the year, when other trees also are without leaves and fruits,) that these trees are utterly and irrecoverably dead; but when he sees them plucked up by the roots, than their voidness and privation of life is made evident and manifest to every one: haply most thought they were dead before, but now all know they are dead. Other trees which yet stand, perhaps they may suspect to be dead, but these which are plucked up by the roots, they evidently and certainly behold to be so. Nor is it any wonder that these dead trees should also lose their place, and plainly appear to be altogether dead; if we consider, 1. How unable dead roots were long to bear and hold up the trees; and 2. How just it was with the owner to pluck up those trees.  
For the first, How could that tree stand constantly, which wanted a living root to supply and feed it? a dead root bears not a steady tree; as without a vigorous and living root, the tree cannot be kept from withering in its fruit, so neither from its ceasing to stand; out of Christ there can be no perseverance. He who sets us up, only keeps us up: he who laboured to make his Picture stand alone, quickly saw the vanity of his endeavour, when he considered (as he said) that something (life he meant) was wanting within. As the hope, so the holiness of the Hypocrite is like the Spider's web; Union by pro●●ssion will not serve the turn to make us persevere. N●, to that, there must be added union by real implantation. If the heart be not set right, the Spirit will not be steadfast with God, Psal. 78.8. They who stand lose from Christ will never stand long; an Hypocrite and his very profession, will part in a temptation; He who believes not, will never be established.  
For the second, Most j●st was it w●●h God, to pluck up these trees by the roots for the punishing of their hypocrisy. These Seducers (of whom Judas speak●) who would never endure to be more than, are now suffered not to be so much as Hypocrites; 
In cord, funus occultè prius suo putore sentitur, quàm moribus nostra cogitationc prospicitur. Aug. Ep. 227.  they never cared to be better than visible, and now they are not so good as visible Professors; they who would not have the life of trees, shall not now have the room and place of trees; they who were inwardly corrupt, are now openly profane; they regarded not the reality, and they retain not the appearances of sanctity; they who formerly feared not to appear unholy in the sight of God, are afterward discovered justly to be unholy in the sight of man. Heretofore they disdained to be Scholars of Truth, and they now are left to be Masters of Error. In a word, they who once were deemed to be something, when they were nothing, now neither are, nor appear to be any thing; and (as Christ said) From them who had not, even that which they seemed to have, is taken away. 2. Justly doth God pluck up these trees by the root, to punish them for their unfruitfulness: as a fruitless soil, so a fruitless tree is nigh to cursing. 
Hebr. 6.  If Solomon (a Type of Christ) have a vineyard, he must have a thousand pieces of silver, 
Cant. 8.  and the keepers thereof, (but) two hundred; the chief gain was to come to Solomon: he that planteth a vineyard, should eat of the fruit of it; and there is no plant in God's vineyard, but God will either have gloty from it, by its bearing fruit, or glory on it; by its burning in the fire.   

OBSERVATIONS.  
1. 
Observ. 1.  Even corrupt trees bear some fruit. These trees had fruit, though it were but withered fruit; most men go to Hell in the way of religious appearances; they who shall be excluded out of heaven, will pretend many good works; prophesying, miracles, Mat. 7.23. Outside services are cheap, and cost but little: good words (we say) are good cheap, they may procure much credit, though they ask but little cost. Besides, natural conscience will not be put off with a total laying aside of duty; and if Satan can cheat poor souls, with putting a Pibble in stead of a Pearl into their hands, he thinks it as much cunning as if he put nothing into their hands at all; nothing doth so dangerously hinder men from happiness, as the putting off themselves with shadows and appearances of that which is really and truly good. He who is altogether naked, may be sooner brought to look after the getting a garment, than he who pleaseth himself with his own rags, wherewith he is already clad. A man who is smoothly civil, and morally honest, is in greatest danger of being suffered to go to Hell without disturbance; he snorts not in his sinful sleep to the disturbing of others, and he is seldom jogged and disquieted, nay perhaps he is highly commended. Christians, please not yourselves in the bare profession and appearances of Christianity; that which is highly esteemed among men, may be abominable before the Lord; let not the quid, but the quale, not the work done, but the manner of doing it, be principally regarded; examine yourselves also concerning the principle whence your actions flow, the righteousness whereby they are to be accepted, the rule by which they are regulated, the end to which they tend; and (as the Apostle speaks) Let every one examine his own work, and consider whether his duty be such as will endure the Scripture Touchstone.  
2. Withering and decaying in holiness, 
Observe. 2.  is a distemper very unsuitable, and should be very hateful to every Christian. It was the great sin and woe of these seducers, and should be looked upon as such by us, and that upon these following considerations.  
1. In respect of God; Decays in our Christian course, oppose his nature in whom is no shadow of change. 
Mal. 3.6. Psal. 102.24.  I am the Lord (saith he) I change not. He is eternally, I am, and ever the same; his years are throughout all generations: And what hath inconstancy to do with immutability? how unlike to the Rock of ages, are chaff and stubble? no wonder that his soul takes no pleasure in those who draw back, and that they only are his house, who hold fast the confidence and rejoicing of the hope, 
Hebr. 10 38. Hebr. 6.6.  firm to the end. If a frail weak man will not take a house, out of which he shall be turned within a few years; how unpleasing must it be to God to be so dealt with? 2. Spiritual decays and witherings are unsuitable to the works of God. His work is perfect, Deut. 32.4. he completed the work of Creation, he did it not by halves. Gen. 2.1. The heavens and the earth were finished, and all the host of them. God finished the building of his house before he left. His works of providence, whether general or special, are all perfect; he never ceaseth to provide for, and sustain the creatures; the doing hereof one year, is no hindrance to him from doing the like another, and another; nay the day, week, month, 
Psal. 23. Psal. 71.17, 18 Christus perseveravit pro te, ergo tu pro illo perseveres, Bern. de temp. 56. Ibi tu figas cursus tui metam, ubi Christus posuit suam. Idem Ep. 254. Obtulerunt ci Judaei si de cruse descenderet, quòd crederent in illum: Christus vero, pro tanto munere sibi oblato, noluit opus redempti●nis humanae inchoatum, relinquere inconsummatum. Perald. p. 216.  year, generation, end; but God's providential care still goes on, he upholds every creature, nor is the shore of providence in danger of breaking; he feeds, heals, delivers, cloaths us unweariedly; goodness and mercy follow us all the days of our lives; he regards us from our youth, and forsakes us not when we are gray-headed. Most perfect are his works of special providence: Redemption is a perfect work; Christ held out in his sufferings, till all was finished: Though the Jews offered to believe in him if he would come down from the Cross, yet would he not leave the work of man's Redemption inconsummate. He finished the work which was given him to do; he saves to the utmost, delivers out of the hands of all enemies; nor doth he leave these half destroyed, they are thrown into the bottom of the Sea; he hath not only touched, taken up, but quite taken away the sin of the world. Nor will he leave the work in the soul imperfect: he is the author and finisher of our Faith. His whole work shall be done upon Mount Zion: he will carry on his work of grace, till it be perfected in glory, where the spirits of just men shall be made perfect, and the Saints come unto a perfect man. 3. Spiritual witherings and decay are opposite to the Word of God. 1. The Word commands Spiritual progressiveness; Be thou faithful unto the death, Rev 2 10. Let us not be weary of well doing, Gal. 6.9. Look to yourselves, that we lose not those things which we have wrought, John E●p. 2. v. 8. Let us go on to perfection, Hebr. 6.1. Perfecting holiness in the fear of God, 2 Cor. 7.1. Take heed lest there be in any of you an evil heart of unbelief, in departing from the living God, Hebr. 3.12. 2. The Word threatens spiritual decays. If we sin wilfully after we have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of vengeance, and fiery indignation which shall devour the adversaries. It is a fearful thing to fall into the hands of the living God, Hebr. 10.26, 27, 31. I have something against thee, because thou hast left thy first love, Rev. 2.4. If any man draw back, my soul shall have no pleasure in him, Hebr. 10.38. 3. 
In aternum se divino mancipat familatui. Ob hoc inflexibilis & obstinatae mentis▪ punitur aeternaliter malum licet temporaliter perpetratum, quia quod breve fuit tempore vel opere, longum esse constat in pertinaci voluntate, ita ut si nunquam more●etur, nunquam v●lle pec●are d●sineret; ita & ●ndefessum presi icu●● stud ●m p●o●profectione reputatur. Perald. ubi supra,  The Word encourageth proceeding in holiness; I will give thee a crown of life, Rev. 2.10. Yet a little while, and he that shall come, will come, and will not tarry, Hebr. 10.37. Behold, I come quickly, and my reward is with me, Rev. 22 12. He that endureth to the end shall be saved. Nor need it seem strange, that the proceeding of a godly man in holiness for a few years, is rewarded with eternity; for as the sin of the wicked is punished eternally, because they being obstinate and inflexible, would sin eternally, should they always live; so the sincere desire and endeavour of the godly to proceed in holiness is crowned eternally, because should they always live, they would always, and progressively be holy. 4. Spiritual witherings and decays are opposite to the honour and worship of God. None can honour God, who divides his service, between him and other things. He accounts himself not served at all, unless always served Who will think that employment vast and large; which a man takes up and lays down at his pleasure? What proportion bears slight and short obedience to the Majesty of him, who is the best and the greatest? how can that work be deemed by any beholder sweet and delightful, of which men are as soon weary, as of some grievous burden? who will account that service profitable and advantageous, or its wages to eternity, any other than a notion, when they who have entered into it, think an hour long enough to continue in it? or will any think, that God gives strength to his servants to perform it, who give it over before they have well begun? or that he delights in that holiness, which his seeming friends take such frequent liberty to forsake at their pleasure?  
2. The sinfulness of witherings and decays appear in respect of ourselves. 
Prov. 17.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist Rhet. l. 2 c. 11.  1. Whatever professions have been made, is' certain there never was sincerity. Vnstedfastness is a sure note of unsoundness; he never was, who ever ceaseth to be a friend; for a friend loveth at all times. He who leaves Christ, never loved him. They set not their heart aright, and their spirit was not steadfast with God. Psal. 78.8. 2. Spiritual withering renders all former profession unprofitable, and in vain: He who continues not in, had as good never have entered into the ways of God; nothing is held done, as long as aught thereof remaineth to be done; we shall be judged according to what we are, not have been: Judas, not according to his Apostleship whrein he lived, 
John 2.8. Gal. 3 4.  but according to his treachery and despair wherein he died; our beginning in the spirit, followed with ending in the spirit, advantageth not; that is only well, which ends well: 'tis not the contention, but the conquest which crowns: they win the prize, not who set out first, but continue last. 3. Spiritual withering makes our former profession and progress therein to do us hurt. It had not only been as well, but better never to have known the way of righteousness: He who licks up his vomit, never casts it up again: the house reentered by Satan is more delightfully and strongly possessed by the impure spirit; the water cooled after heating, is now colder than ever; the seeming breach between sin and the soul, being made up again, is like a disjointed bone well set; the union is stronger than ever; and it is more easy once to go on, then often to begin. And as there was nothing Satan did so much endeavour as thy leaving of God; so nothing will he so much hinder, as thy returning again to God; yea, and it may be, by this time, God is justly provoked to leave that person to Satan, who would needs leave God for Satan. To conclude, none will be so inexcusable before God, as they who leave the ways of holiness; for if those ways were bad, why did they enter into them? if good, why did they not continue in them?  
3. The sinfulness of spiritual withering appears in respect of others. 1. They who remain strong and stable, do not yet remain joyful, but are much sadded by the decays of any; though they fall not with them, yet they are cast down for them; yea, they should sin if they should not be sad: and how great a sin is it, to make it necessary for them to mourn, whom to rejoice is thy duty! Now we live (saith Paul 1 Thes. 3.8.) if ye stand fast in the Lord. Their apostasy then, would have been his death. 2. The weak are much endangered to be carried away with others for company; seldom doth any leave God singly: the worst, yea the weakest shall have too many followers. Although these seducers were carried away by reason of their emptiness, yet all that Judas could do, all the diligence he could use, was little enough to keep the Christians from being carried away with them. It is easier for a weak seducer to carry souls away, then for a strong Christian to keep them back. 3. The wicked are both confirmed in that their sin, into which the decayed Christian is fallen, and also much deride and reproach that way of truth and holiness, which the unsteadfast have forsaken; they are confirmed in their sin, because their own way hath now the addition of a proselyte, and the commendation of an Enemy; now numbers are a great encouragement, and a strong argument to a sinner in any wickedness, and the commendation of an enemy, is equiv●lent to an universal good report; sinners will deride likewise and blaspheme the way of truth, as if either Christians had formerly embraced it for by-ends, or else, as if it had not worth and excellency in it, to deserve a steadfast persevering in it; and the dispraising of holiness by the seeming friends thereof, will appear to its enemies to be equivalent to an universal ill report.  
3. 
Obs. 3.  It is the duty of Christians, to endeavour after spiritual fruitfulness. The Apostle mentions unfruitfulness likewise, 
Luk. 3.8. Can●. 6.11.  as the sin and woe of these corrupt trees, seducers: This duty of bearing and bringing forth much fruit, is frequently noted in Scripture, Mat 3.8. bring forth fruit meet for repentance, 2 Cor. 9.10. Now he that ministereth seed to the sour, &c, increase the fruits of your righteousness; Phil. 1.11. Being filled with the fruits of righteousness, 
Col. 1.6. Matth. 21.34.41.44. John. 3.8.  which are by Jesus Christ, etc. Jam. 3.17. The wisdom from above is full of good fruits. Every branch in me that beareth fruit, he purgeth, that it may bring forth more fruit. John 15.2. He that abideth in me and I in him, bringeth forth much fruit; I have chosen you that ye should bring forth fruit, ver. 16. Being fruitful in every good work, Col. 1.10. As touching the nature and cordition of these fruits, 
Phil. 1.27. Eph. 5.3, 4. 1 Cor. 12 ult  1. They must be fruits of a right kind; good and piritual fruits of the same nature with the good se●d that hath been sown in us; when wheat is sown, tares must not come up; nor cockle, when bailie is cast into the ground. Our fruit must be such as becomes the Gospel, not fruits of the flesh. Nor 2. fruits merely of gifts parts, abilities of utterance, knowledge, nor only of civil righteousness, just dealing toward men, freedoms from scandal; not fruits only of external profession of religion, in prayer, hearing, etc. but such as are suitable and proper to a supernatural root and principle, fruits worthy of amendment of life, Mat. 3. Love out of a pure heart. 1 Tim. 1.5. Spiritual fruits, fruits brought forth to a spiritual end; they must give a sweet and delightful relish, though possibly they be not very bulky. Our ends must be raised up to aim at God, and to sanctify him in all our duties: Our obedience must proceed more out of thankfulness, and less out of constraint of conscience; such fruits they must be as are reckoned, Gal. 5.22.23. Love, Joy, Peace, Long-suffering, Faith, etc. Thy fruit must be of a singularly excellent nature: A tree of righteousness, a branch of the true vine, must not bring forth grapes and thistles. If fornication, uncleanness, covetousness, etc. must not be once named among us (as becometh Saints) than not be brought forth and owned. Muddy water is not a suitable stream to a Crystal Fountain. Brambles and briers are more fit for a wild common, than a garden knot. Of the sinful actions committed by a Saint, the wicked will say to God, as jacob's sons did to their father of joseph's Coat, See whether this be thy son's coat or no.  
2. They must be fruits in point of production, apparency and bringing forth. Fruits are not in, but upon the tree. Our goodness must not only appear, but yet it must appear: If it be, it must and will be seen. Men must see our good works, that God may be glorified. 
Phil. 1.11.  If they see them not, it must not be because we will not show them, but because they will or cannot see them. The Fountain which is full must also overflow. The hand must be filled as well as the heart, with the fruits of righteousness. It's not the having of good in, but the doing of good by us, for which we are called good. Our profiting in holiness must appear to all men. 
1 Tim. 4.15.  We must shine as lights in the midst of a crooked and perverse generation. Our fruits must feed many.  
3. They must be fruits suitable to the helps and furtherances bestowed upon us for the producing of them If the soil be very fat, the watering very frequent, the cost and care very great, we look the fruit should be very abundant. Indifferent hearts and lives are not good enough, where God hath bestowed excellent means. He is not a fruitful Christian who hath but an ordinary growth under rich opportunities. Our returning must be proportionable to our receiving. They who enjoy much from God, and yet are no better than those who enjoy less, are therefore worse, because they are not better; Whenas for the time, (saith the Apostle) you should have been teachers of others, 
Heb. 5.12.  etc. Luk. 12.48. Unto whomsoever much is given, of him shall much be required.  
4. It must be fruitfulness in bringing forth all the fruits of righteousness. Fruits of the first and second Table; of Religion toward God, and of righteousness toward man. Fruits inward, good thoughts, desires, purposes, long after God, good affections, holy joy, love, fear, sorrow. Fruits outward; good works, holy words: Whatsoever things are honest, whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, Phil. 4.8. Observe the Apostles repetition of whatsoever; we must not pick and choose, and do whatsoever we please. Whatsoever the Lord commands we must do. 
Exod. 9.8.24 3.7.  Not examining what the service is, which is commanded; but who the Master is, who commands: Growing up in Christ in all things; not preferring one thing before another. Being fruitful (as the Apostle expresseth it, Col. 1.10.) in every good work, having respect to all the Commandments, 
Psal. 119.6.128.  esteeming every precept concerning all things to be right; Not doing with Herod many things, but all things: Throughly furnished to all good works: Our feet must endure to walk in a stony, as well as in a sandy path. As a man who is to plant an Ortyard will get of every good fruit, some; so we must get every good fruit which we hear of, and set our hearts with it. The pulse of a gracious person beats evenly; and he is neither a maimed person to want any limb, nor a Monster to have one limb so big, that others want their due proportion.  
5. They must be fruits, as of every good kind, so of every kind abundantly, not brought forth in a penurious scanty measure. Imperfection must be our trouble, as well as our pollution: The soil of a Christians soul, like the land of Egypt in the seven plenteous years, must bring forth by handfuls. We must set no stints and limits to our Christian fruitfulness. We must know no enough. The degrees of a Christians grace must be like numbers, the highest whereof being numbered, 
Phil. 3.13.  an higher than that may be named. We must look upon every grace like the Faith of the Thessalonians, 
1 Thess. 3.10.  to have some thing lacking to it. Perfection is our Pattern, and Proficiency is ever our duty. We are never gotten far enough, till we are gotten home. He that thinks himself rich enough is nothing worth, and he that desires not to bear much fruit, 
John 15.1, 2.  is no part of God's husbandry.  
6. They must be fruits brought forth when the trees grow old. They must be born constantly. Trees of Righteousness bring forth most fruit in their old age, 
Psal. 92.14.  in this unlike to other trees, who grow barren in their old age. They must ever be green and flourishing. The bitter fruit of Apostasy cannot be brought forth by a good tree. It had been better never to have been planted that we might bear fruit, and that we never had begun to bear fruit, than afterward to be plucked up for ceasing to bear fruit. The good ground bringeth forth fruit with patience; and glory and immortality is the portion only of those who are patiented, and continuing in welldoing.  
7. They must be fruits in point of maturity; not only buds and blossoms, but brought forth to perfection. It's not enough for Christians only to have good motions and purposes, but their resolutions must also be brought to execution, and not perish like an abortive birth. Many make their purposes (as one saith) like our Eves, and their performances like our Holidays: Servants work hard upon the one, that they may play upon the other; so do they labour hard upon their purposes, but they are idle and play upon their performances. What pity is it, that many a fair blossom is nipped in the head?  
8. 
Psal. 1.3.  They must be fruits in regard of seasonableness. We must bring forth fruit in due season. Fruits are only acceptable in their season: Pleasant fruits are brought forth in their months, Ezek. 41. Words spoken, and works done in season, are as apples of gold in pictures of silver. We must have our senses exercised to know fit seasons for all we do. Good duties must be done in a good and suitable time, and that adds much to the goodness of the Action; we must order in this respect, our conversation aright. If our corn should not ear till harvest were passed, nor our trees bud till after midsummer, men would look but for poor store of fruit, and a slender Crop. 'Tis true, Repentance, Faith, seeking reconciliation with God, are continual Acts to be performed at all times, (though even for these, some times are more seasonable than others, as the time of health, strength, and youth.) But hearing, reading singing, solemn Prayer, etc. may be unseasonably performed. Praying is not seasonably performed in the time of Preaching, nor Reading in the time of Prayer. It's Satan's policy to mar duties, good for the matter, with an unseasonable manner of performing them. Seasonableness is the grace of our fruits.  
9 Lastly, They must be fruits in respect of the propriety of them. They must be our own; not performed by a Deputy, or an Attorney. The Godly is compared to a tree that brings forth his fruit, Psal. 1.3. It must not be borrowed: If our own Lamps be without Oil, we cannot borrow of our neighbours; the Saints and Angels have little enough for themselves. Papists in this respect build their confidence upon a sandy foundation. Another man's feeding or clothing himself, cannot nourish or warm me: Nor can another man's believing or working save me. The just must be saved by his own faith. People must not think to go to heaven by the goodness of their Ministers, nor children by the holiness of their Parents. 
Gal. 6.4.  Thy rejoicing (as the Apostle speaks) must be in thyself, not another. If thy Friend, thy Pastor, thy Parent, thy Master be holy for himself, and thee too, he shall go to heaven for himself and thee too.  
To conclude this Point, with some directions how to become fruitful trees.  
1. We must be removed off from our natural root and stock, and set upon and engrafted into a new, another. 
Mat. 12.33.   
We must be transplanted from the first to the second Adam. The tree must be good before the fruit can be so. Men gather not grapes of thorns, nor figs of thistles. 
Mat. 7.16.18  Till we be in Christ, our best works are but corrupt fruits. According to our union with Christ, such is our communion with him and fruitfulness. 
John 15.  Some are united to him only by the external tye of visible Ordinances and Profession; knit to him by that Obligation made in Baptism, no otherwise than many grafts are, that do not thrive or live in their stock, but only stand as bound about by a thread; and their communion with Christ is only external, without any spiritual sap or inward influence derived from him to them; and therefore their fruit is no other, then may grow in the wilderness of heathenism, which natural honesty and conscience bring forth. Our union to Christ must be real, supernatural. Without me (saith he) ye can do nothing: 
John 15.4, 5 6  We must abide in him, fetch all from him, depend upon him. The fruits of righteousness are by Jesus Christ, to the praise of God. We are to honour the husbandman, by making him our Lord, and by doing all for him; and the Root, by doing all in him and from him; we must be nothing in ourselves, either in regard of self times, or self-abilities: From him is our fruit found. First, A good tree, and then a fruitbearing tree.  
2. Shelter thy fruits from the blasting winds of pride. Walk humbly with thy God. The Valleys men commonly build and plant in, and they are called the fruitful valleys. The lowly heart is the fruitful heart. God gives grace to the humble: Men look up to the hills, but they dwell in the valleys: 
Superbia ventue exiccans fluenta divinae gratiae.  Though the Lord be high, yet hath he respect to the lowly, Psal. 138.6. God and humility mutually delight in one another; God is always delighted in giving, humility in receiving; it being the poorest, and yet the richest grace. Should God pour grace upon a proud heart, it would be as the pouring of Liquor upon the convex side of a vessel. He hath filled the hungry with good things, and sends the rich empty away.  
3. 
Luk. 1.53.  Let no secret lust lie at the root of the tree. Grace is that flower, at which sin and Satan always labour to be nibbling, The best Plant may be spoiled with a worm at the root. Any one lust retained with love, will blast the whole crop of thy graces. Beware of every root of bitterness. The Spirit of God is a tender delicate Thing; nor will it endure so harsh a companion as any one lust. If grace kill not sin, sin will kill grace. They can never be made friends. Pity to any one sin, is cruelty to all thy graces: the sparing of the former, is the spilling of the latter. The of growth grace cannot consist with the love of poison. The least sin is terrible to the greatest Saint.  
4. 
Psal. 1.3.  Plant thyself by the rivers of water; partake of those waters which flow from under the threshold of the Sanctuary. 
Ezek. 47.12  The inundation of Nilus made Egypt fruitful. Delight in a powerful Ministry. 
Verbum Dei, & nasci & pasci nostrum.  It's as possible at the same time to grow in fruitfulness, and to decay in love to Ordinances, as to increase the fire by taking away the fuel. Apostles, Pastors, Teachers, etc. are given by Christ for our growth up to the fullness of the measure of the stature of Christ. As a Christian abates in appetite, 
Eph. 4.13.  he will decay in strength.  
5. Pray for the showers and dews of God's blessing. Thy planting and watering will not help, without God give the increase. He who will have grace in plenty, will have prayer in forvency. Grace ever puts the soul upon begging for grace. The richest Christian hath been oftenest begging for the alms of mercy. 
Jam. 1.5. & 3 17  That wisdom which is fullest of good fruits, must be begged from God.  
4. 
Obs. 4.  The greatest flowrishes and appearances of hypocrisy, cannot reach the excellency of the least dram or drop of sincerity. All an Hypocrite can do, amounts not to fruit. These seducers were trees without fruit. If Solomon in all his glory was not arrayed like a poor Lily of the field, much less is an Hypocrite in all his glory beautified like the poorest real Saint: The resplendent and beautiful body of the Sun cannot in respect of life, match the little Ant upon the Molehill. All the improvements of nature, let it be never so tilled, racked, manuted, adorned, cannot reach to the excellency of one dram of Grace. A curious Painter may go very far by his Art in imitating of Nature, but he can never reach by all his skill, to the drawing or painting of life; It's easy to act a King upon the Stage, it's not so easy to be a King in the Throne. There is an Emphasis in true Sanctity, which the learnedst hypocrite cannot translate. The note of sincerity is too high for any but a Saint to reach. Till the nature of the tree be changed, and of bad made good, the fruits are as none. How should this humble the proudest hypocrite! Can he bring to God all the gold and silver in Solomon's Temple, it were (brought by him) nothing; incomparably below one broken hearted groan for sin, and fiducial breathing after Jesus Christ. All his truly good works 〈◊〉 be summed up with a cipher; and though they glister here, glow-worm-like in the dark night of this world, yet in the bright disquisition of the day of judgement, they shall all vanish, and disappear. Oh! how great will the shame and disappointment of hypocrites be, who at that day shall see, that all their days they have been doing nothing? To close this, what a comfort may this be to the poorest child of God, that God (in the midst of all his wants of these common blessings) hath yet bestowed one upon him, which is distinguishing! God bestows those blessings upon others, which a Saint (as such) needs not have, and that blessing upon him, which the wicked (as such) cannot have: And how may a child of God improve this for comfort in the weakness, smallness, deficiencies (if they be his trouble) of his grace, considering it is fruit, true fruit; and it's more (though it be but one little basket full, nay but one small cluster of grapes) than all the hypocrites in the world can show; and the least cluster as truly shows that is a vine which bears it, as doth the plentifullest increase that ever any Vine brought forth.  
5. 
Obs. 5.  Incorrigibleness in sin, is a dismal condition. These Seducers were trees twice dead; the Apostle despaired of their future living & becoming fruitful, and this was an estate that argued them extremely miserable. It's a woe to have a bad heart: but it's the depth of woe to have an heart that shall never be better. Sickness is an affliction, but sickness past recovery; a desperate sickness, is a desperate evil. How did it fetch tears from the eyes of Christ, that the things belonging to Jerusalem's peace were not only formerly unknown, but that now they were utterly hid from their eyes! O Ephraim, (saith God) what shall I do unto thee? O Judah, what shall I d● unto ●hee? If ye will not hear (saith Jeremy) to the incorrigible Jews, mine eyes shall weep in secret places for your ●ride, and mi●e eyes shall weep sore, etc. Jer. 13 17. Ra●hel wept for her children, and would not be comforted, not because they were ill or sick, but were not. This incorrigibleness in sin, which frustrates and disappoints all the means of grace, provokes God to a total and angry removal of them; and makes him say, I'll take no more pains with this desperate sinner. 
Rev. 22.11. Prophet ando non optando.  He that is filthy let him be filthy still. It's that which (as the Prophet speaks) wearies God. Why should ye be stricken any more? ye will revolt more and more. Isa. 1.5. I will not punish your daughters when they commit whoredom. Hos. 4.14. Ephraim is joined to idols, let him alone. v. 17 When a tree is utterly dead, 
Pertinax sterilitas.  when 'tis pertinaciously barren, the hedge and wall shall be taken away, and broken down (if it will be fruitless, it shall be fenceless) it shall neither be pruned nor digged, the clouds shall be forbidden to rain, Isa. 5.6. When the Physician of souls sees men rend in pieces his Prescripts, and pull off his Plasters, and throw away those wholesome Potions which he ministereth to purge them, he gives them over, and suffers them to perish in their sins. Punish them he will, chasten them he will not. Cut them off he will, cure them he will not, Jer. 6.29. When in stead of being refined in the fire, the mettle will after all the hottest fires, and the constant blowing of the bellows, continue inseparable from its dross, when the bellows are burnt in the fire, and the founder melteth in vain, reprobate silver shall men call them, because the Lord hath rejected them, Jer. 6.29.30. What is it but hell upon earth, for sinners to go to hell without control; to be given up to their hearts lusts, to treasure up wrath against the day of wrath; and in a word, to be as bad as they will? Oh woeful recompense of spiritual pertinacy! The earth, which under all the drinking in of rain, beareth thorns and briers, is rejected, and is nigh unto cursing, Heb. 6.8. This double death, and irrecoverableness in sin, is a kind of fore-taste of the second death; As perseverance in holiness crowns, so pertinacy in sin condemns; he who is obstinate in sin unto the end, shall undoubtedly receive the curse of eternal death: How sore a judgement is it, so to be past feeling, that nothing cooler than Hell-fire, and lighter than the loins of an infinite God, can make us sensible, though too late? Oh! let us beware of the modest beginnings of sin, which certainly make way for immodest proceed therein; every commission of sin is a strong engagement to a following act of wickedness; be who gins to go down to the chambers of death, knows not where he shall stop: In short, let no help to Holiness leave thee as bad, for if so, it will leave thee worse than it found thee, and present unreformedness, will make away for incorrigibleness under the means.  
6. 
Obs. 6.  It's our greatest wisdom, and aught to be our chiefest care to be preserved-from Apostasy. Take heed of being twice dead, i. e. Of adding a death by Apostasy, to the death by Original corruption.  
To this end, Let us, 1. Be sure to have the truth of spiritual life in us, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not only the external appearances of life, the shows and leaves of Religion, the form of godliness, and a name to live; he that would not die twice, must be sure he truly lives once; hypocrisy will end in apostasy; where the truth is not truly loved, it will be truly left. A tree that is unsound at the root, will soon cease from its faint puttings forth: the hollow heart will not hold out; the outward form without the inward power of godliness, continues not in times of temptation. Labour for a faith of real reception, and please not thyself with that of mere illumination; the bellows of persecution which blow the sparks of sincerity into a flame, blow the blaze of hypocrisy into nothing. 2. Forecast the worst that can befall thee, and the best that can be laid before thee, to take thee off from the love, and ways of holiness; reckon upon opposition in every way of God; he who meets not with the hatred of a man, may justly suspect his love to the truth; and he who expects not that hatred, will hardly cantinue his love to truth; when thou interest upon Religion, think not that thou goest to sea upon pleasure, but employment; not for recreation but traffic; lest in stead of holding out to thy intended Port, thou presently makest to the next shore, upon the rising of the least storm. Though Christ requires thee not actually (as yet) to forsake all for him, 
Luk. 14.28, 29.30, 33. Et aequissimum sperae & ad iniquissimum te paerae. Vide page 372, 373, 374.  yet he will have thee habitually prepared to do so: Sever all worldly comforts from Christ in thy thoughts, and try how thou canst love him by, and for himself; for his own beauty without his , and external ornaments. 3. Take heed of the smallest decay, or a beginning to remit of thy holiness. And to this end, 1 Tremble at those sins which are seemingly but small; what ever hath the nature of sin, must be the object of hatred, the least enemy (to be sure of the soul) must not be despised. Though some sins may seem small comparatively, yet there is none but must be accounted great, considered in itself; the least sin herein resembling the Earth; which though it be but a point to the Heavens, yet is a vast and immeasurable body of itself. There is nothing little, which offends a great God, or hurts an immortal soul: Poison and death are lodged in the least sin; and as unfaithfulness to God is discovered in a smaller, as well as a greater sin (as towards men in a trifling, as well as a weighty thing) so commonly doth it proceed from showing itself in sins accounted slight, to manifest itself in courses notoriously and heinously sinful; the decay of a tree first appears in its washy boughs and twigs, but by little and little it goeth on further, into the bigger arms, and from them to the main body; and decay of grace is first seen in smaller matters, petty oaths, slight omissions. 2. And therefore secondly, oppose sin in its bud & beginnings, in its first motions, overtures, solicitations: the greatest deludge gins with a drop; every sin defiling the conscience, makes a man the more careless of it. He who dares not wade to the ankles is in no danger of having the water reach as high as his neck. Sinners increase to more ungodliness; when they once descend, they know not where to stop; the beginnings of sin are modest, the progress adventurous, the conclusion may be impudent, in open apostasy. A drop of water may quench that spark, which if neglected till it grow to a flame, may violently destroy a whole town●; the greatest Crocodile, did at first lie in a little Egg. Yea thirdly, Be afraid of the occasions of sin; the sparks in a flint let alone, are quiet; but beat it with a steel, they come out, 
Non avis utiliter viscatis effugit alis. Ovid. Gen. 6.2. Psal. 119.37. Job 31.1.  and kindle a great fire; let not occasions of sin beat upon thy heart; it's easier to pass by the snare, then to wind one's self out of it; if thou wouldst not like, long for, eat, and impart, the forbidden fruit, gaze not on it; a Christians charity it is, not to be, and his prudence not to behold, a provocation to sin: God will preserve us in our ways, not in our wander 4. Never look upon thyself as perfect, or thy progress in holiness as sufficient; 
4. More viatorum nequaquam debemus aspicere quantum jam iter egimus, sed quantum superest ut peragamus ut paulisper sia● praeteritum, quod timide adhuc attenditur futurum. Gr. Mor. l. 22. c. 7 Phil. 4 14.  he who thinks he hath enough, will soon come to have nothing; that we have will be gone, unless we strive to get more; look not backward in thy Christian race, to see how many thou hast outstripped; but look forward on those who have gotten ground of thee: consider not so much how far thou hast gone, and how many come short of thee; as how far thou art to go, and how far thou comest short of commanded perfection; our greatest perfection in this life, is to contend after perfection; we must never cease growing, till we be grown into heaven; Christianity knows not enough: he who hath the least grace, hath enough to be thankful; he who hath the most, hath not enough to be either proud or idle. He will be stark naught, who laboureth not to be as good as the best. In rowing up a River that runs with a strong stream, if we rest our oats, we fall down the stream; while we neglect to gain, we spend on the stock; he who hide his Talon, lost it. 5. Presume not upon thine own strength, and power to stand; thou bearest not the root, but it bears thee; 
Qui operaturut accedamus, idem operatur ne discedamus. Aug. de bon. pers. cap. 7. Praesumptio firmitatis impedit firmitatem.  God's power only is our support, by it we are kept through faith to salvation: they who call not upon God, go aside from God, Psal. 14.3, 4. He who first sets us up, must also shore, and keep us up; he who hath brought us to himself, must also hold us, that we depart not from himself; we are poor weak reeds, but tied to the strong pillar of God's power, we shall stand; he who relieth upon himself, hath a reed for his upholder; we cannot put too much confidence in God, or too little in ourselves: Peter over-ventrousness tripped up his heels. 
Mat. 26.33.  Let us not be like sick men, who when they have had a good day or two, think themselves presently well again, and so putting off their warmer clothes, put on thinner garments, and adventure into the fresh air, whereupon follow irrecoverable relapses. It's the fear of God in the heart, which keeps us from departing from him: 
Prov. 3.5.  let us fear always, if we would fall never: Be not highminded, but fear; Lean not (saith Solomon) to thine own understanding; he who is his own Teacher, hath a fool to his Master.  
7. God at length discovers unsound, empty, 
Obs. 7.  and decaying Christians to be what they are. These fruitless, dead trees, are at length plucked up by the roots; their inside is turned outward. They who going among the drove of Professors, are but like sheep, shall be detected either here, or hereafter, to be but goats; thus Cain, at the first a Sacrificer, (yet being an Hypocrite) was given up to be a Murderer, and was cast out of the sight of the Lord, out of his Father's family, from the Ordinances. Doeg, detained before the Lord, 1 Sam. 21.7. about religious offices, afterward discovers his unsoundness of heart by his cruelty, and more afterward did God lay him open, when at his destruction, it was seen and said, that This is the man that made not God his strength, etc. Psal. 52.1. The like may be said of Judas (of whom Doeg was a Type) his discovery by his treachery; and of saul's also, by that horrid act of murdering the Priests, and going to the Witch, God also taking away his Spirit from him; they who are not of us, will at length be suffered to go out from us. God leads those who secretly turn aside to crooked ways, with the workers of iniquity; though they did not seem to be workers of iniquity; yet God discovers them to be such, by leading them forth with them. There are none who so much dishonour Christ, as they who profess to be rooted in him, and yet are unfruitful and dead Christians. Christ is a fruitful soil full of strength; and for any to be barren and decay, appearing to be in him, is a great disparagement to him; every one will be ready to blame him, for all their defects: therefore that they may dishonour him no more, they are plucked up from that soil unto which they did but seem to belong, for they were there only by a visible profession, not by a real rooting, as a liveless stake is put into the ground; and in the Civil Law, till a tree hath taken root, it doth not belong to the soil on which it is planted; and than it appears that they never were rooted in Christ: Please not (then) yourselves with a mere outward empty profession of godliness, with your standing among the trees of Christ in his Ortyard, merely in being accounted trees of righteousness, or only with the having a name to live. These things will be so far from hindering, that they will further your eradication. A dead barren Oak a man will haply suffer to stand in his wood, but not a dead Vine in his vineyard; it was not a wild tree of the wood, which none ever looked should bear fruit, that Christ cursed; but an empty figtree, whose nature promised fruit. Root yourselves as much downward in inward holiness as you spread upward in outward profession; otherwise God will at length make your hypocrisy known, and will not suffer you always to abuse his own patience, the good opinions of beholders, and the place of your own standing, and the longer the lets you stand to deceive others, the greater shall you shame be, when you shall be discovered.  
This for the third Resemblance, whereby the Apostle describes the sin and wickedness of these seducers, trees without fruit, whose fruit withereth, etc. The fourth and fifth follow.    
VIR. 13. Raging waves of the sea, foaming out their own shame: Wand'ring stars, to whom is reserved the blackness of darkness for ever. 
THe fourth Resemblance, whereby both the impiety and misery of these Seducers are described, as in these words: Raging waves of the sea, foaming out their own shame.  

EXPLICATION.  
Two things are here to be explained.  
1. What they are said to be; Raging waves of the sea.  
2. What they are said to get by being so; Shame: They foamed out their own shame. Like the raging waves, which after their greatest unquietness, break themselves to a little foam.  
For the first, their title, or what they are said to be, in these words, Raging waves of the sea, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated raging, signifies uncamed, wild waves, roaring like the wild beasts of the wood. Hence the vulgar render this place fluctus feri maris: Erasmus, Vndae efferae maris: And Beza Vndae maris efferatae. 
Fluctus vehementes maris. Syriac. fluctus maris commoti Arab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Gavisum in fluctus aequora mota truces. Ovid. Latrantes undas. Virg. 7. Aeneid. Rapidas aquas. Act. 27.41. Luk. 21.25 Jer. 31.35. Jer. 5.22. Isa. 51.15. Psal. 73.3.  Interpretations that betoken fierceness, wildness, turbulence. The same expression is there in Wisd. 14.1. A man intending to pass through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fierce, troublesome, boisterous, waves, One Poet calls the waves of the Seas fluctus truces, cruel, terrible; And another calls the waters of the Sea, Latrantes undas, the barking waves; as if they made a noise like a barking dog, when they were stirred, and raised: and we frequently speak of angry roaring; working, boisterous, rough, troublesome, Seas, and read in Scriptures, of violent waves, Acts 27.41. The sea and waves roaring, Luk. 21.25. The ship tossed with waves, Mat. 14.24. The roaring of waves, Jer. 51.55. Jer. 31.35. The tumult of the people, and the noise of the seas and waves are put together, Psal. 65.7. And therefore our Apostle in calling these Seducers raging waves, doth not so much intent their instability, variableness, and fluctuation in mind and doctrine, their motion by every wind, and unstableness in the truth, though waters are unstable even to a Proverb; nor only the pride and swelling arrogancy of these Seducers, though the waves are called proud waves, they oft lifting up themselves so high, as if they would kiss the Clouds, and making as if by their fall, they would overspread the earth; but in calling them raging waves, he rather intends (as I said) their troublesomeness and unquietness: and that in three respects.  
1. In respect of themselves: Their consciences were unquiet, tossed and troubled, without any inward tranquillity and calmness in the apprehension of reconciliation with God. 
Isa. 57.20, 21. Isa. 65.14. Isa. 48.22. Job. 15.20, 21, 24.  Thus (saith the Prophet) the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace saith my God to the wicked. Thus Eliphas speaks, Job 15.20. The wicked traveleth with pain all his days; And to the same purpose, Zophar, Job 20.20. Surely he shall not feel quietness in his belly. Inward Peace belongs only to the faithful. It's only reported of them, Psal. 119.165. Great peace have they who love thy Law. 
1 Cor. 1.3. Col. 1.2. 2 Thes. 1.2.  It's only promised to them. He will speak Peace to his people, Psal. 85.8. God will reveal to them abundance of peace. It's only requested for them, even that peace which passeth understanding to keep their hearts; Peace from God being never desired for men to live in a state of war against God. 
Rom. 5.1.9.10 Eph. 2.14.  Only the Faithful have taken the right course to obtain it: They alone are delivered from God's wrath, and have an Interest in Christ who is our peace, 
Gal. 5.22. Isa. 59.8.  and the Prince of Peace, and have that spirit which works it in us; and of whom true Peace is a fruit and effect. The wicked have not known the way of Peace. They may have it in the brow, not in the breast; in cortice; not in cord; in the looks, not in the Conscience. Benumbed their consciences may be, pacified they cannot be. The guilt of sin is an unseen scourge, a hidden sore. He who hath thorns run into the sols of his feet, wheresoever he goes, treads upon thorns: Wicked men carry their furnace, their wrack, their woe, their prison about them, wheresoever they go; nor can they any more lay these off, than they can lay off themselves.  
2. The Apostle may compare these Seducers to waves as they are unquiet, troubled, and moved in regard of God, against and under whose will they were impatient, fretful and unsubmissive. They did not quietly content themselves with their conditions. They were like chaff which flies into the face of him who fanneth it, there were within them waves of unquietness, and impatiency, raised by the winds of their pride. They were murmurers and complainers, both against God and man. Of this unquietness the Apostle speaks afterwards, vers. 16.  
3. They were as the troublesome and raging waves of the sea in respect of others: And this I conceive Judas principally intends in this place. The Sea neither resteth itself, nor doth it suffer any thing to rest which is upon it; it tosseth the ships, and tumbleth the Passengers therein from one side thereof to another: who reel to and fro like a drunken man; and in its rage and fury it often swallows up and devours, both ship and men: The lives of those who are upon the sea, hang by a thread, they themselves being neither reckoned among the dead, 
Mo●tude quies●n●●.  nor among the living: And thus these Seducers were so restless and turbulent, that they found no rest but in their motions. Like those of whom Solomon speaks, Prov. 4.16. Who sleep not unless they have done mischief; and their sleep is taken away unless they cause someto fall. 
Meritò h●retici fluctibus maris similes esse dicuntur quòd nu●quam quieti s●nt, nusquam consistant, nova semper moliantur, surgia misceant, seditionem excitent, schismata pariant, omnia denique perturbent ac pervertan●. Justinian. Vti fluctus fcri navim, ita ipsi turbulenti & seditiosi Ecclesiam concutiunt. Lap.  And troublesome they were, 1. First to the bodily and outward welfare of others; their names they tossed up and down by slanders, and reproaches; they uttered many hard speeches against the Faithful. Their tongue set on fire of hell, did set on fire the whole course of nature. What bitter, and uncharitable censures have such fomented in all times against those who did not join and hold with them! They are wont to lower, brow beat, disdainfully frown, and look sourly upon them, as Cain upon Abel. with a discontented and fallen countenance; and what bitter enemies in all ages, Heretics (especially Seducers) have been to the lives and safeties of the Godly and Orthodox, hath been before in part declared, and of old manifested by the Donatists and Arians, and more lately by the Papists, and Anabaptists, who all by their boisterous violence, and cruelties, shown themselves raging waves of the sea. They were troublesome enemies to all Public Order: They were fierce, heady, highminded, traitors, enflaming and enraging men's spirits against all Government and Rule in Church and State, putting all places into confusion and combustion by strifes, seditions, schisms; They were not afraid to speak evil of dignities; they set their mouth against the heaven, and their tongue walked through the earth.  
2. But secondly, 
Fluctus fert, sunt perversi doctores qui & in semet ipsis inquieti semper, tumidi & amari sunt, & pacem Ecclesiae, firmitatemque obicum semper impugnare non cessant. Beda. Quem ad modum fluctus maris saevitiâ atque immanitate suâ integra navigia hauriunt, aut ad scopulos allidunt, it a Gnostici perversis suis dogmatibus plurimos ad interitum pertraehunt sempiternum, Justinian. in loc. Ut fluctus maris intumescunt & attolluntur, & ipsi quodam modo C●●lo minantur, non aliter isti in coelum ipsamque Divinam naturam maledicta congerunt. Id. Ib.  these raging waves troubled and disquieted the spiritual welfare and peace of those Christians into whose societies they had crept, whom they tossed to and fro by the violent urging of their errors, and caused to fluctuate and waver in their judgements, overturning their faith, swallowing them up, and drowning them in perdition, by their erroneous and impious doctrines: Through the tossing and fury of these waves, many souls suffered shipwreck, and lost the spiritual and precious Merchandise of Faith and holiness; with these waves of false teachers, and their doctrines, were the Galatians disquieted when the Apostle saith, There be some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who trouble you, or who muddy and stir you like water; and cap. 5.12. I would they were even cut off, which trouble you.  
This for the opening of the first Branch of this Resemblance: the second follows, viz. What these raging waves of the sea are said to get, and bring upon themselves by all their swelling and raging; and that was nothing but shame and disgrace; 
* Vulg. B●z. Despumantes. Nonnullidispumantes. Deseumare proprie valet spumam auferre. Dispumare, spumam ejicere. Quandoque confundi videntur. Syriacè, qui in manu spumationis suae, indicant ignominiam. Arabicè, sicut fluctus maris commoti, ebulliunt in confusionibus, seu delictis suis. Spu●●ea semifero subpectore murmurat unda. Virg.  Foaming out their shame. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The Apostle saith not shame, but shames, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Confusiones. Vulg. Dedecora Bez. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to note how great that shame and disgrace was which they discovered. And he saith, they foamed out their shames, that is, that by all their forementioned raging and troublesomeness, they brought forth shame to themselves; as the raging waves of the sea bring forth foam.  
And most aptly and elegantly (in the prosecution of the Metaphor of raging waves) doth our Apostle say, 
Instar tumentium undarum, quanto altius se, superbientes attollunt, tanto amplius confusi quasi in spumas dissolvuntur & percunt. Bed. Per dedecora, intelliguntur peccata linguae ex immundo turbatoque corde manantia, sed brevi, in nihilum instar spumae resoluta. Mera sonant tonitrua. Nugas meras, & inanes voces effutiunt.  that by their raging and swelling they brought forth disgrace and shame to themselves, as the raging waves of the Sea bring forth foam.  
In these three respects did these raging Waves, of whom the Apostle speaks, bring forth shame to themselves, as the waves of the Sea bring forth foam. 1. Because that after all their troubling, and disquieting of the Church by their erroneous, turbulent and soul-destroying opinions and practices, both were found to have as much vanity, lightness, and emptiness as the foam of the Sea; though in their swelling and proud elevation of themselves, and unquiet urging of their doctrines they seemed like the huge waves (which threaten to touch and wash the very clouds) to be raised far above others in knowledge and spiritualness, and especially in enjoying of that liberty which they pretended went along with their practices and opinions, and so to have climbed (as it were) into the third heavens; 
Non minus quis confunditur ob ignorantiam quam ob libidinem detectam. Congeries perstrepentium vocum quibus nihil subest sententiae solidioris. Vid. Epiph. haer. 26. Nonnulli denotari volunt fornicationes veterum illorum baereticorum, alii immunditiam gulae, & luxuriae. quae veluti p●r spum ammanifestentue.  yet soon did all their glorious appearances, as a highly raised billow of the sea, falling either upon a rock or the shore, end in mere froth and some, emptiness and vanity. And indeed what are all the Doctrines and opinions (opposed or not warranted by Scripture) whereby any pretend to benefit themselves and others, but gay and gilded nothings (at the best?) what have they in them but a form of knowledge, Rom. 2.20. a show of wisdom, 2 Col. 23. vain babbling; science falsely so called, 1 Tim. 6.20. strifes of words, 2 Tim. 2.4. vain deceit, 2 Col. 8. froth and foam, swelling words of vanity? They bring no real relief and solid comfort to the soul. They are not bread, but chaff; not milk, but wind to one who hath a holy hunger. And their emptiness doth a humble and serious Christian commonly perceive as soon as their errors are first broached and vented; and it will not be long ere the silly, both seducer and seduced shall know it also, either by being changed to a love of the truth, 
Non vacat probabilitate, per participium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuatam effraenem venerem, cujus deam latine dictam venerem, Graci Gentiles appellaverunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à spuma quae dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quod è maris spuma, orta videtur vel quod seminis natura sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spumosa, vel quod sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stultitiae dea. Lor. in loc. In medio quondam concreta profundo, spuma sui gratumque manet mihi nomen ab illa. Ovid 4. Met. Per confusione sive dedecora, intelliguntur sordes ac immunditiae quas fluctus & undae coagitatae ●ollisae spumantes in litus egerunt. Lor in loc. Gnostici sua ipsorum dedecora despumant, in spumam post jactabundum inmorem ex vita suae instabili, & dissolubili turpidine desinentes. O●cum. Moles existunt aquarum quantoque tanquam montes, & lapsu suo, videntur absorbere univers●m terram, sed litus, & arenam ubi attigerint, desiciunt, nihil nisi spumam, paleas, limum, fimum, lutum, sordes, relinquunt. Una cum ululatione & despumatione maledicta, calumnias, convitia, injurias, blasphemias contra Deum, san●●●s, magestratus, Ecclesiam, omnes ordines ejus●c●●e. Lorin. in loc. 2 Tim. 3.8, 9  or by being punished for the love of error. Now what a shame was it for these seducers after all their appearing bigness with some rarely featured and beautiful truths, to swell with nothing but a tympany of pride and vanity; to seem to travel with a mountain, and to bring forth a mouse; to appear to be the only illuminate, accomplished doctors, (accounting others but babes) pretending to be richly laden and fraught with the treasures of understanding, peace, liberty, ability, of all which they seemed to have the monopoly; and when all comes to all, to discover nothing but beggary, vanity, and disappointment of expectation, mere froth, and foam?  
2. These raging waves, the seducers, brought forth shame to themselves, as the raging waves of the sea bring forth foam; in respect of that impiety, corruption, filthiness, and uncleanness, which they discovered by their swelling rage; what doth the sea after all its boiling & turbulence, cast up, but mire and dirt, an unclean scum, a filthy froth? The more thick & muddy the waters are, the more scum & some do they by their ebullitions and agitations send forth; how aptly did this agree to these impure Seducers! Did not all their swelling, proud, & unquiet contentions, end in profaneness, and Libertinism, as well as emptiness and vanity? did they not turn the grace of our God into lasciviousness? Did not they who were lifted up unto Heaven in shows of spiritualness and piety, afterward fall as low as Hell into all carnal and unclean practices, by luxury, gluttony and uncleanness? When they spoke great swelling words of vanity; was it not to allure through the lusts of the flesh, through much waentonness, th●se that were clean escaped from them who live in error? when they seemed to be looking up to the Heavens by high speculations, and thereby would needs appropriate to themselves, the name of Gnostics, or the knowing men, (like that unwary Stargazer) they tumbled into the ditch of all filthiness and prodigious uncleanness. By their violent and turbulent venting of, and contending for their opinions, whereby they tossed and shipwrackt poor souls, what did they bring forth, but looseness and profaneness, the casting off, reviling, and slandering of Magistracy, and all restraint, sedition, tumults, rapine, the liberty of being as bad as they would without control, the blaspheming of God? and in short, while they promised liberty to others, they themselves were the servants of corruption. And was not now the folly of these men of corrupt minds, and reprobate concerning the faith, made manifest to all men? and was there any shame in the world comparable to this? for men not only to appear altogether empty of what good they seemed to have, and love; but wholly filled with all that evil which they seemed not to have, yea to loath? for this (the greatest) folly to be made known to all men, and for all their deluded followers to see, that they who pretended to be healers of others, should be the suckest of any; and that they who were esteemed guest in holiness, should be found to be lowest in wickedness? Nothing is there of which a man should be so much ashamed, as of sinning, and of no sinning so much, as of sinning after an appeaing height of, and contention for holiness.  
3. These Seducers brought forth shame to themselves, as the raging waves of the Sea, bring forth foam, in respect of the destruction and everthrew both of themselves, and their errors. The waves of the Sea cast forth their foam, by being broken and dashed in pieces; they seemed indeed, when they were lifted up to heaven in their height, and rage, to threaten the breaking or devouring of the rocks or shore whensoever they should fall; but when they fall, they only break themselves (the rock or shore still continuing unbroken, and unhurt▪) and so they come to some: And how evidently do seducers bring forth their shame (even as the dashed waves their some) by their own, and their errors destructions? Errors have ever broken by beating upon the rock of truth, which hath in all ages, stood firm against, (in stead of being broken) by all the rage of erroneous seducers. False doctrines, 
Sicus fluctus licet tumentes, litus & saxa ver●erames ab iis repulsi resiliunt, abeuntque in spumas & evanescunt, si● & impetus fastus, ac furores har●ticorum verberantes Ecclesiam, in s●ipsos dissiliunt & evanescunt. ●ap. in loc.  like the waves of the sea, may sometimes seem to cover the truth, but never can they conquer it, no more than the stubble can overcome the flame, the cloud the Sun, the wave the rock. Truth hath ever got by losing, and prevailed by being seemingly overcome; Error hath ever lost by gaining, and been overcome by seeming to conquer. By the advantages of time and Scripture discovery, magnified errors come to be abhorred; and by heresies, as they who are approved are made manifest, so truth itself comes to be both approved and manifested. And as for heresiarches and seducers themselves, they have been broken in pieces by divisions, by disgrace and ignominy, by despair, though armed, ever to conquer naked truth; by external judgements upon their bodies, or else by the everlasting overthrow of their souls, they bringing upon themselves swift destruction: and what greater shame can possibly be brought forth, then that which comes by their own overthrow and destruction: and that after; nay, by their own height and elevation?   

OBSERVATIONS.  
1. 
Obs. 1.  There is no peace to the wicked when they are at the highest.  
The highest waves are yet unquiet; notwithstanding a sinners outward swelling and greatness, he (like a limb of the body pained, though swelled) hath a conscience inwardly vexations. He is like a man who hath broken bones under a beautiful suit of apparel; disjointed fingers under a golden glove; like a book of direful Tragedies, bound up with a gilded fair cover; or (as some body once said) like Newgate, having a comely outside structure, but within nothing but howling▪ chains, dungeons, and blackness. there's no peace to the proudest, richest, honourablest sinner. Till the inward distemper of the heart be removed, and that trouble-heart (sin) expelled, outward advancement can no more help him, than scratching can cure a man of the itch, his blood being corrupt an dinfected, and no inward means used to cleanse it. Besides, True peace comes from the enjoying communion with God, and from the apprehension of the removal of true woes and wretchedness; what true peace can appearing comforts bring to that man, 
Fallacia bona, vera mala.  who remains under real wretchedness? Outward highness is but seeming and fictitious, spiritual miseries are truly and really such. He who cannot see that he is delivered from wrath to come, cannot be pacified with any enjoyments that are present: He is all his life long subject to bondage; 
Heb. 2.  and but like a rich or noble prisoner, who, though he be plentifully fed, respectively attended, and civility used by his Keeper, is yet in an hourly expectation of condemnation. A child of God is more quiet upon the wrack, than a sinner is upon a bed of down. His motto may well be, mediis traquillus in undis. Though he be in troubles, yet troubles are not in him. So long as the wind gets not into the bowels of the earth, there is no earthquake, though the wind bluster never so boisterously about and without the earth. If the terrors of God's wrath and the guilt of sin be kept out of the conscience; outward afflictions upon the body, cannot cause any true trouble. We call it a fair day, if there be a clear sunshine, and a fair sky over head, though it be dirty under foot; and if all be well upward, if God shine upon us with the light of his Countenance, our condition is comfortable, though it be afflicted and uncomfortable in earthly respects. A Saint hath music in the house, when there are storms without it, and when it reins upon the tiles. In a word, the godly have quiet rest in their motion; but the wicked have unquiet motion in their rest; how little are wicked men to be envied in their triumphs! how much better is it to have peace with God in trials, then to be his enemies in triumph! Of this see pag. 116 part 1. And also before and after, under the head of Peace, very largely.  
2. 
Obs. 2.  The erroneous are oft as disquieting and troublesome where they live, as the waves of the sea; Like the raging waves of the sea.  
I have before largely spoken of their raging in point of bloodiness and cruelty, 
Vers. 11.  but they which are not gone so far as open persecution, are yet commonly men very turbulent and unquiet. They trouble and disquiet people's consciences, tossing them with the winds of their doctrines, not suffering them to hold any truth certainly, but with hesitancy and doubting, casting in many scruples into their minds, with their doubtful disputations, wracking both the Scriptures, and their hearers, by distracting their thoughts and apprehensions with what may be said for and against the truth, never studying to ground and establish them in the knowledge thereof; leaving their Disciples hereby, like a cloud tossed with contrary winds, and a ball bandied between two rackets. Their only work indeed is to unsettle, and first to make people believe nothing, and to unbelieve or at least to waver in their belief of what is true, that so they may be brought to believe that which is false; they who are drunken with error, will have the spiritual staggers; they are as pendulous and uncertain as a meteor, they have no Centre for their unsettled apprehensions: Schisms rend the coat, heresy disquiets and cuts the heart. Nor do seducers only disquiet and trouble others, by unsettling them from the truth, but also by hurrying and driving people from one error to another. Sectaries rest not in one, but oft travel through all opinions. One error is a bridge to another. Errors are like Circles in a pond, one begets another, a lesser makes way for a greater; a lower is but a step or stair to help to an higher, like a whirl-pool, which first sucks in one part, and then the other, and never desists until it draws in the whole body. 
Heb. 13.9. Vide Danaei annotationes in Lib. Angustini de haer●s.  Seducers grow worse and worse, and still increase to more ungodliness. Heresy is a flood ever swelling, and a gangrene ever spreading. The Galathians were soon removed to another Gospel. Nor are the erroneous less troublesome to the outward temporal peace of persons, witness the divisions and factions which they have made in families, between nearest relations, in Congregations, Cities, Civil States. Heretics are commonly seditious and tumultuary. Novatus was (as Cyprian calls him) a firebrand to kindle sedition: an Enemy to peace, turning the world upside down. What raging outrageous waves wear the Donatists, 
Fax et ignis ad conflanda seditionis inc●ndia, hostis quietis, tranquillitatis adversarius, pacis ini micus. Cypr. 49. ad Cornel. August. epist. 50. ad Bonif. Ep. 68 ad Januar.  Circumcelliones! Augustine in his Epistles tells us frequently of their rapines, robberies; how near sundry States (in these later times) have been to subversion by the Anabaptists, they who writ their histories, have related at large: nor will this unquietness of the erroneous seem strange, if we consider by whose blowing these waves are raised. It is the breath of that Aeolus of hell which stirs them up: he will toss and trouble, though he cannot swallow up the ship of the Church. All heretics are Satan's Emissaries. He is the father of lies, and liars, and a lying spirit in the mouth of every false Prophet, and needs must they rage's and run, whom he stirs up. Nor is any thing so impatient of restraint as error. No heretics could ever patiently endure to be opposed: whensoever either the winds of Civil or ecclesiastical power, of sword or word, have blown against the tide of heresies, presently they grow rugged and boisterous. These seducers spoke evil of dignities. Covetousness and pride, which oftenest put men upon error, are (both) impetuous lusts, and impatient of resistance. The thirst after gold and glory hath troubled all the world. Seducers run greedily after their own gain, and compass sea and Land to make proselytes. The Papists had never raged against Luther, if he had not struck at the Pope's Crown, and the Monk's bellies. And lastly, the truth is, when the heretical rage, it's much out of cowardice; for though they look highly, and scornfully, yet they are so conscious of the crazmesses of their cause, that they cannot but be angry with every adversary. A sickly man cannot endure the sharp air, nor a sickly opinion the sharpness of opposition. They who are orthodox, and contend for truth, should hence be cautious: Let them take heed of learning forwardness of the froward. God wants not our passions to promote his truth. Let the fury of the blind promote pity in those who have eyes; and let us break the rage of the waves only by being rocks of constancy, resolution, and zealous opposition. In short, let all those Magistrates who will be favourers of the erroneous, consider whom they nourish, and withal whether it be not the greatest imprudence to cherish their destroyers, and to destroy their preservers; and whether they never heard of some who in opposition to Church-Government, have helped up those that in opposition to Civil Government, have pulled down them.  
3. It is the lot of the Church to be amongst raging waves; 
Obs. 3.  to be troubled and disquieted in the world. The faithful on this side heaven are annoyed with the unquiet carriage of the wicked. 
Psal. 69.15. Psal. 32.6. Is. 59.19. Psal. 32.6.  The water-floods (oft) are ready to overflow them: they are in the floods of great waters. The floods of ungodly men (saith David, Ps. 84.4.) made me afraid. The people of God are oft accounted the troublers, but they are indeed the troubled of Israel. there's no resting place for the feet of these doves, in this deluge of sin and sorrow here below. they are tossed up and down in their names, estates, bodies, souls, by their Enemies, as by raging waves. There is no more likelihood that they should be at rest upon earth, than there is that a man should be quiet upon the sea; nor is it (indeed) fit that it should be otherwise. The winds of trouble and unquietness blow them profit, and working waves work them much benefit. Hereby they are made to long for their haven, for that rest which remains for the people of God. If the world were a place of rest, they would be too ready, here, to set up their rest, and the thoughts of heaven would be troublesome, and they would be ready to say and hope that they should never be removed, and its good being here: The world is too sweet to them, now ' its so bitter; they suck at its breasts hearty, even when the Lord rubs them over with wormwood. 
Peregrinationes aerumnas non sentimus.  Oh what would they do, were the world altogether sweet! If they love so much to smell to it, when it is full of thorns, what would they do were it altogether roses? The more Noah's flood increased, the higher was the ark raised; and the troubles of the world raise the thoughts and desires of the faithful, the nearer to heaven. The fruitful overflowings of Nilus would hinder them from looking up to heaven for rain and refreshment. toss in the world, make the people of God to be in the world rather patiently, then delightfully. Again, by the toss of the world, they are put upon that holy exercise of prayer. He that would learn to pray (saith the Proverb) must go to sea. Raging waves make the people of God call and cry for help. The Disciples called to Christ when they were tossed; even the heathen Mariners in a storm called every man upon his god. 
Jonah 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word storm in the Greek is derived from two words, which signify much sacrificing; how earnestly did David and Hezekiah pray, when they were upon the waves! Music (we say) sounds best upon the waters, and so do the prayers of the Saints, upon the waters of worldly troubles. When he slew them, than they sought him. Psal. 73.34. In their affliction (saith God) they will seek me early. God oftentimes defers to deliver his people from trouble, though they pray, that so the praying which he so much loves may still be continued. As we use to deal with some Musicians, whom we will not presently reward for their music, because we desire more of it. Again, were it not for these raging waves, the Saints depending upon, and submissiveness to God could not be so manifested. Every one will trust him in a calm; it's only true faith that can rest upon him in a restless condition, and see a haven through all the waves. Nor doth God use to teach his people patience, but by being passive; tribulation (saith Paul) worketh patience Rom. 5.3. Trouble is esca patientiae, food, without which patience would starve. Some say, the Saints never can learn their lesson of patience but in the school of trouble. And further, the raging of the waves makes the people of God to magnify their Pilot and preserver, for his power, wisdom, love: His power which keeps the Church (like another Mesopotamia) in the midst of the sea, and preserves it from being overturned; though not from being tossed; and which bounds those proud waves, so that they shall not overflow the Church, even wh●n the Sea of the wicked world is so much in power and policy about it. His power likewise is seen, in that in the floods of great waters, they shall not come near to the godly; not to his soul, to destroy its grace, and (oft) not to disturb its peace: it hereby appearing, that even when the floods lift up their voice, yet the Lord on high is mightier than the noise of many waters. Psal. 93.3, 4. To conclude, How plainly do the wisdom and love of God discover themselves toward the faithful, when they are tossed by the waves! his wisdom, in making the very rage of these waves to praise him, and in stead of breaking his Church, only to cleanse it; and in stead of drowning it, to carry it to its haven, where it shall never be tossed more, and so skilfully to make it sail with every wind! His love, in that he will not refuse to bear his people company when they go through the waters, and to be their companion, yea Pilot in a storm, and then to give them a great calm within: and in a word, to assure them, that they shall never be cast away with the wicked, though they may be cast among them: Let us not censure the faithful in their most tossed estate. There's not a drop of wrath in a sea of a Saints sufferings. Can you see how free his inside is, and his end shall be from storms and toss, you would rather envy then censure him; the waves which Satan raiseth, show that he hath a treasure, which that enemy would fain have cast away; but yet should he so far prevail, 'tis a treasure which will swim to shore with him. To conclude, let the faithful (of all people) most prepare for storms, and waves; as it is best for them to be among raging waves, so it's too much for them, both to have a haven in their passage, and in the end of their passage too: As long as the people of God are sailing to that port, the devil will toss them; and this he will do though, nay, because he cannot destroy them. Let them be sure, that by faith they get Christ into the ship, or rather into their souls; that by obedience they undertake their voyage for him, that their cause be good, and that by repentance they cast out every Jonah, and then let them fear no waves.  
4 The Church hath most trouble from those within her. 
Obser. 4.  She hath sometime (saith Bernard) had peace from Heathens, 
Pax à Pagavis, nunquam à filiis.  never (or but very rarely) from her own children. No adversaries were such raging waves, as these, who were domestical. Of yourselves (saith Paul Acts 20.30.) shall men arise, speaking perverse things, to draw away disciples after them. Grievous wolves shall enter in among you, not sparing the flock. These Seducers were not Heathens without, but Professors who had crept into the Church. No evils are so great as those which come to the Church from within. The inward intestine divisions, ruptures, heresies, schisms, have cost the Church more lamentations, than ever did her persecution from without. The heathen Emperors never were so vexatious to her as Arians, Donatists, Anabaptists, Papists. Outward enemies scratch the face, they within, stab the heart of the Church: From the former she suffered; by the latter she both sinned and suffered: by the former she was under Persecution from men, by the latter under Provocation against God; by the former she was but solicited to tell where her great strength lay, by the latter she cut off her locks, threw away her own weapons, and betrayed her strength; by her suffering from without, the enemies laboured to beat her off from continuing Christian; by her scandal within, she beats them off from becoming Christians. Wonder not then that the Devil hath always used this homebred engine of evil against the Church; namely, the ungodly carriage of those within her, and the stirring up troubles in her own bowels; He knows, that there is no sword to this; and that they will never adventure their lives for God and one another in war, who will neither love God nor one another in peace. Oh, how should Christians labour to disappoint and countermine this the Devils most destructive policy! Christians, if we must die, let us die like men, by an unanimous holy contention against the common Enemy; not like fools, by giving him our sword, and destroying one another by heresies, schisms, profaneness in our own bowels.  
5 Sin is a persons greatest shame: 
Observe. 5  That which should most make him ashamed and confounded in himself, and that which shall make him a spectacle of shame, disgrace and infamy to others. O my God (said Ezra, chap. 9.6.) I am ashamed, and blush to lift up my face to thee, for our iniquities are increased, etc. There is the shame that sin should make in us: Thou hast consulted shame to thine own house, 
Hab. 2.10.  by cutting off many people, and hast sinned against thine own soul, Psal. 40.14. Let them be brought to shame. So Nah. 3.5. I will show, etc. the Kingdoms thy shame: there is the shame that sin brings upon us. In the former respect sin should be shame; in the latter it shall be shame. It's sin only which deprives a man of true glory and excellency, and is the degradation of his nature. Men account that their shame, which to do or suffer, is much below their port and rank. Oh how much goes that man below himself, who was created God's favourite and son, having his love fixed and image stamped upon him, the Viceroy of the creation, a consort with Angels, whose nature is taken into the union of the person of the son of God; whose purchase was no less than the blood of God, whose soul is a little heaven for the great God to dwell in, whose body is the Temple of the holy Ghost; whose habitation shall be the Empyrean heaven, a City, a Kingdom purer, more glorious than a thousand Suns, nay in comparison whereof a thousand Suns are but sackcloth: How much (I say) goes this excellent creature below himself, in being a! thoroughfare, threshold, footstool, vassal to unclean spirits! yea, in having his heavenborn soul a very sink or common receptacle for that which is infinitely base than all the dung, offscouring, filth, excrements upon earth, or then any thing which hath a being! How much lower is this descending, then for a King to embrace dunghills, or for Nabuchadnezzar to be a companion for beasts! 
Rom. 6.21.  Well might the Apostle say, that of this condition the Romans were now ashamed. Indeed, there is nothing but sin which truly disgraceth a man: Nothing but sin which disgraceth a man in God's eye, whose estimate is the true Standard of Honour: nothing but sin makes us unfit for that habitation of glory: nothing shameful unless sinning, but befell the Lord of glory: Nothing but sin which will make us unglorious at the last day, when Christ shall appear with ten thousands of glorious Saints and Angels.  
Oh how much are they mistaken who account sin their glory, who are ashamed of their glory (holiness;) 
Pudor est medi. cina pudoris.  and glory in their shame, their sin! Are there not many who cannot blush in the doing of that, 
Eph. 5.12. Jer. 8.12.  at the hearing whereof 'tis our duty to blush? They were not ashamed, neither could they blush; they have sinned away shame, in stead of being ashamed of sin, and will not (now) suffer nature to draw her vail of blushing before their abominations. When the Colours and Ensigns of a battle are lost, we then give the battle for lost; some have aptly called blushing the colour of virtue displayed by nature in the countenance: When Satan hath taken away our colours, and custom of sin hath banished even sense of sin, and shame for sin, our case seems to be desperate. Other evils which sin bringeth, are curable, the anguish of conscience, the wrath of God, the breach of charity; but the shame of sin can (nay must) never be got out: the more holy we are now, the more should we be ashamed of our former sin. Oh that we could contemplate the shame of sin more in its departure, and less its beauty in its coming, and labour to look upon our old ways with new eyes, opened and enlightened by the spirit of sanctification, and then it will be our greatest wonder that we should heretofore openly do that which we are now ashamed to think of.  
To conclude this, how blessed are they whose sins are covered, whose transgressions are forgiven, 
Psal. 32.1.  who have bought and put on that white raiment, whereby the shame of their nakedness cannot appear! If ever the sins of the godly be manifested (as I conceive they shall be) at the day of judgement, they shall be so far from bringing shame and confusion to them, that they shall be glorious trophies of God's mercy, Christ's merit, the strength of faith and the truth of repentance.  
6. 
Obs. 6.  The shame of seducers is at length laid open and discovered. The great endeavour of these, was to be magnified, or rather omnified, to have all others debased and nullified; to have themselves accounted the only men for knowledge, piety, privileges; and their ways the only ways of peace and liberty; but at length they lost and disgraced themselves, foamed out, and discovered their own shame. 1. Sometime their shame is laid open, and foamed forth by the discovery of the emptiness and mere frothy foam of their opinions, which are manifested to have had nothing of truth or solidity in them. At length they fall upon the shore, or dash upon the rock of the scripture, and then in stead of drowing the shore or breaking the rock, they end in a little froth and emptiness and in the breaking of themselves alone. Heresies are not permanent; the word of the Lord only endures for ever, it being a lasting fountain never to be dried up: but that which is against the Lord and his truth, is but a land-flood: though for the present it may swell and grow, yet it shall fall and sink, and in time vanish quite away. Heresies which have for a time born all before them, (as that of Arianism, which Augustine in grief and admiration tells us, had invaded all the world) come by the advantages of time and scripture discovery, to be contemned and neglected: Error, like the painted beauty of some harlot, seems amiable when it walks in the dim twilight, where the orthodox preaching of the word shines not; but bring it to scripture light (which it mainly shuns) and the more we look upon it, the more we shall suspect, and at length abhor it: the sun of scripture scatters the fogs and mists of error; ye err saith Christ, not knowing the Scripture. How glorious have those adulterate beauties of the whore of Babylon, of image-worship transubstantiation, merit etc. appeared in this nation of old, when the candle of Scripture was hid under a bushel! but afterward it being set upon a candlestick, and giving light to all the house; how clearly did they all appear to be fictitious and adulterate! and the hatred wherewith they are hated (I trust) of some, is (as it was said of ammon's to Thamar) greater then that love wherewith they were loved. 2. Sometime the shame of seducers is laid open and foamed forth by their looseness and profaneness of life; Errors in doctrine producing commonly looseness in conversation. Thus the Apostle speaks of some who should proceed no further, for their folly should be made manifest to all men, who should increase to more ungodliness, and grow worse and worse; hereby our Lord bids us discover them, (by their fruits (saith he) ye shall know them). The vine of truth never produced the thistles and thorns of profaneness and looseness: A man of error, is of● left to be a man of sin. Thus these seducers disgraced themselves by foaming out their uncleanness, cruelty, rebellion. Who will ever look upon these deformed issues to have truth, beautiful truth for their mother? Well may he be suspected, who every step stumbles into profaneness, to have either no eyes or bad ones: Thus Papists, Anabaptists, Seekers, have been discovered by their taking pleasure in unrighteousness, never to have believed the truth. 3. Lastly, the Lord oft discovers their shame by their own destruction and disgraceful end, and by the judgements which he brings upon them. Arius his bowels gushed out; Nestorius his tongue was consumed with worms, 
Cerinthus was killed by the fall of an house. Montanus hanged himself. Manes had his skin torn from his flesh, etc.  and rotten out of his head; examples of this kind might fill a volume. How many seducers hath God made pillars of salt by their deaths, who were unsavoury salt during their life-time! how many of these stakes hath God set up in the Church, as in a pond to keep men from adventuring into gulfs and whirlpools of error! Sometime the hand of justice hath found them out; witness the deaths of many Jesuits and Baal's priests, of Anabaptists, and other blasphemous heretics. And how oft have they been infamous for their strange deaths, who laboured to live caede scripturarum, by the death and downfall of the scripture! Oh (than) how much are they mistaken, who expect to get honour by being patrons of erroneous opinions! While the pure lights of the Church have burnt sweetly, and shined bright to after ages, living when they were dead; the other have rotten in their names, faded in their honour, withered in their graces, and (in a word) even died while they lived: and what is there left of all these false pretended lights, to posterity, but the smoke of a stinking and unsavoury snuff?  
7. 
Obs. 7  The enemies of God cause their own shame and confusion; foaming out (saith our Apostle) their own shame. Hab. 2.10. they are said to consult shame to their own house, i.e. their wisest consultations shall be turned into shame against them, or they shall be as surely ashamed, as if they had consulted or taken counsel to bring shame upon themselves. Though shame be not the end of the worker, yet shall it be the end of every work of ungodliness: wicked men twist their own halter, and by sin, curiously wove their own confusion; shame is the natural production of every man's own sin: 
Basil● de Ira. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pag. mihi 440.  The wicked shall be snared in the work of his own hands, Psal. 9.16. and held with the cords of his own sins; Ps. 5.22. Be thy own friend, and none can be thy foe; disgrace not thyself, and then all the world cannot do it. 'tis not any thing cast upon us from without, which is truly a shame, but something which grows out of a man's self; 'tis not poverty, reproach, pains etc. that dishonour us, but impatience, revenge, unreformedness under all these. Every wicked man's dishonour is selfcreated. A sinner reaps no crop, but that of which he himself was the sour; (its common equity that he who sows should reap) God will render to every one according to his own works. As grace is glory in the bud, and glory nothing but grace blown out, so sin is seminally and radically, eternal shame and ignominy, and that shame is nothing but sin extended and displayed. So good is God, that he would not suffer sin, unless thereby he were able to make it appear shameful; so much is God in love with his own glory, that he would never endure any to oppose his, unless thereby he intended to overthrow theirs; God never gave any of his enemy's line, but to strangle themselves: we read of no enemies of God, but they shamed themselves; 
Infirmitas animositatis. Facites animos mens generosa capit. Tu licet extre mos latè dominare per Indos etc. si prava cupis si duceris irâ, servitii patiere jugum, tolerabis iniquas interius— Claudian in paneg. Theodos. Non fortior judicandus est quileonem, quam qui violentam in scipso inclusam feram superat iracundiam aut qui rapacissi mas volucres dejicit quam qui cupiditates avidissimas coercet aut qui Amazonem bellatricem, quam qui libidi●cm vincit pudoris ac famae debellatricem. Cicer pro Marcel.  Pharaoh, Achitophel, Haman, Siserah, Senacherib, Julian, etc. How should this comfort his people in the midst of all the height and glory of his enemies! Though they cannot pull them down, yet they shall lay their own glory in the dust: and how can God want weapons to beat his enemies, who can beat them with their own?  
8. Men by rage and fury, lay open and discover their shame; when these seducers came to be raging waves, fierce and impetuous in their way, they soon disgraced themselves, and foamed out their own shame; a weak spirit is by nothing so much manifested as by wrath and passion: commonly men think that anger is an effect of magnanimity, whereas indeed it proceeds from weakness; an underling to passion, hath a base low built disposition, to which children, and women (therefore called the weaker sex) are more subject than men. The Latins express all passion (anger especially) by the word impotentia, impotency and weakness; and hence Solomon, Prov. 25.28. He that hath no rule over his own spirit, is like a City that is broken down ad without walls; what so weak, and beggarly, and so much at the cruel courtesy of every invader, as a City without all defence? Such a one is he whose raging passions sway him without control; he who scorns to be a servant to man, is a slave to lust, a base sensual brutish lust: The strong man (according to scripture censure) is he who is slow to anger, nay (saith Solomon) Prov. 16.32. He is better than the mighty, and he that ruleth his spirit, than he that taketh a City: had a man conquered the world without him, and not his lust within him, he were but in a splendid glistering servitude: well might he with Alexander sit down and weep, but not because their is no other world to conquer, but because their is still another, or rather, because there are so many, and every one so much stronger than a world; I mean, unmortified passions: David in sparing of Saul, and overcoming of himself, was stronger than David when he overcame Goliath; for killing of Goliath, he was but promised to be saul's son in law; but by subduing his own passion, Saul deservedly conjectures that David should be his successor; and now I know well (saith Saul) that thou shalt surely be King etc. Saul seeing in David a power to govern his own affections, foresaw that David was fit to rule a whole kingdom; but how unfit was Saul to be King of Israel, who was not a King over, but a slave to his own passion! A swine in an Emperor's robe is most uncomely, and so is he who is a ruler over men without him, and a vassal to beasts within him. Men account it the greatest disgrace to be looked upon and called fools; but the spirit of God makes wrath and passion, the fools coat or badge; frequently do we read of a fools wrath, Prov. 12.16. a fools wrath is presently known: so Pro. 27.3. a fools wrath is mentioned for its heaviness: & He that is hasty of spirit exalteth folly. And anger resteth in the bosom of fools (saith Solomon) Eccles. 7.9. it's loved, cherished, delighted in, as a thing laid in a man's bosom, and it resteth there, it departeth not; a wise man useth anger as physic in its proper time, but a fool useth it as his constant diet: It's an inmate to a fool, 'tis but a passenger through the heart of a wise man, it doth not lodge in it all night, Ephes. 4.26. It's a man's prudence to defer his anger, and his glory to pass over a transgression, Prov. 19.11. and James calls it the meekness of wisdom, cap. 3.13. A governor of his passion is by some called angelus in carne, yea deus terrestris: no lamb was ever so meek, as was he who was wisdom itself: He that is slow to anger, is of great understanding, Prov. 14.29. Nor doth the shame of these slaves to passion only appear in their name, and estimate for folly, but in the shameful effects of this rage, where it mastereth any; A stone is heavy (saith Solomon) and the sand is weighty, but a fools wrath is heavier than them both. Prov. 27.3. A fool having no wisdom to moderate his passion, or to keep it (as a wise man doth) from falling with its full weight. Let a bear rob of her whelps, meet a man (saith he) rather then a fool in his folly. This cruelest of beasts shows not so much rage, as a man in his fury; how oft hath rage whetted tongue, teeth, swords, prepared snares, poisons, fires, etc. for destruction! How little doth it distinguish twixt friends and foes, sweeping away parents, children, brethren, with its torrent! it regards neither venerable old age, nor the tenderness of age or sex, nor favours received, nor virtue and piety. It's a short madness, and an inter-regnum and eclipse of reason, forgetting even the ruin and destruction of the very party in whom it swayeth, it making him neither to feel nor fear mutilations, wounds, deaths; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Incomparabiliter salubriusest, etiam irae justae pulsanti non aperire penetrale cordis, quam admittere non facile recessuram et perventuram. De surculo ad ●●●bem etc. Aug. ●p. 149.  it makes a man to put off himself, changing him into a monster, and as if he were to put on a vizard upon a stage (as Basil expresseth it) it represents him another from himself, with eyes flaming, mouth foaming, teeth grinding, colour distempered etc. Christians, as you love true honour, beware of being enslaved to passion, especially this of wrath and troublesomeness to others; stop its entrance, take heed (as Augustine excellently) when just anger knocks at the door, that the unjust crowd not in with it; from a twig, 'twil grow to a beam: his advice is (rather than it should do so) to shut the door upon that anger which is just: In the midst of all thy injuries, labour for a meek and a quiet spirit. In sinful contentions, he who is the conqueror, is the slave; let not thy adversary be thy teacher, nor be thou his looking glass, to show him his shape in thyself; let him behold in thee a mind above, and deaf to, and impenetrable by reproaches; let not judgement be trodden under foot. If thine adversary deserve pity, why dost thou rage against him? if punishment, why dost thou imitate him? To conclude this, (as Basil in that excellent discourse of his concerning anger) Never think thyself worthy of estimation from others, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et infra, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. de Ira.  or others unworthy of estimation from thee; study the due ordering of thy irascible part, let it be at the command of grace, and then it will be helpful to thee against sin. Oh how happy were we if all our anger and indignation were set upon sin! we can never hate sin enough, unless we mix indignation with our hatred; use thine anger like the dog, to spare those of the family, or the flock; I mean men, and set it upon the thief, the wolf, thine own lusts: Let not that which was given thee to be helpful to thee, be by thee made hurtful to thee; let the sword of anger spare Isaak, and sacrifice the ram; be angry but sin not; Anger should not be destroyed, but sanctified. Be angry with the tempter the devil, who stirs up thy brother to wrong thee: and be not like the furious dog, who bites the stone thrown, and meddles not with the hand that threw it. The man is to be pitied, Satan threw this stone at thee, he instigated thy brother's passion. In short, as the Unicorns horn, upon the forehead of that fierce creature, is most hurtful and destructive, but in the Apothecary's shop most useful and salubrious; so passion which men by nature abuse, to the hurt of themselves and others, should by grace be made helpful and beneficial to both.  
9 
Obs. 9  It's the inward corruption of the heart, which sends forth the foam of shameful actions, These seducers (like the sea) had that foam and filth first within them, which afterward they foamed out and sent forth. There could never be an unclean foam sent forth, unless there were first filthiness in the sea. All the unholiness and irregularity of practice comes from the heart's depravedness: Evil things are brought forth from the evil treasure of the heart; out of the heart (saith Christ) come evil thoughts, murders, adulteries; the heart is the womb of all sinful and impure issues; an unholy root sends forth bitter and sinful fruits. All the prodigious abominations which are made visible in the conversation, proceed from an unsanctified disposition; Who sees not, then, at what door to lay all the deformed issues of men's practices? how foolishly are men displeased with themselves for their outward transgressions in their lives, while they tamely and quietly endure an unchanged and unrenewed heart! why should any be displeased with that tree for bearing of fruit, whose roots they will continue to dung and water? how vain and preposterous, are those endeavours of reformation, which are without inward renovation! If the tree continue bitter and corrupt, all the influences of heaven cannot make the fruit good. If we would have an holy life, we must labour for a changed heart: A Christians reformation gins at the wrong end, when it gins at his finger's ends; as the heart first lives naturally, so spiritually; the foundation of most men's mortification is too shallow, 'tis not hearty and inward enough; and hence 'tis, that their religion (in these days) is like our buildings, more slight, and less durable than of old: It's fond to think of drying up the streams, when we nourish the fountain. David began at the right end, 
Psal. 51.  when he desired the Lord to create in him a clean heart; till the heart be healed, we only skin the sore, we root not out the core of the corrupt matter, and hence the cure comes to be only cloaked. Christians, 
Curar palliativa.  would you heal the unwholesome water of your lives? you must first cast salt into the spring; get thy sea first made pure within at the bottom, and then thy foam, thy mire and dirt will not be cast up; purge thy stomach, if thou wouldst not have an unsavoury breath; remove the inward dunghill, and then thou wilt be rid of outward steams; lay thy mine under the foundation, cleanse your hands ye sinners (saith James;) 
James 4.8.  but then the way prescribed is, purify your hearts ye double-minded. New professions, expressions sewed to an old disposition, will but make the rend the greater. And remember that,  
10. The unrenewed heart, if stirred and moved, soon discovers its foam and filthiness. 
Isa. 47.20.  These seducers (like the sea) put forth their unclean mire and dirt when disquieted and enraged. The waters which are dirtyest at the bottom, appear fair and clear in a calm and serene day; but when the storms and winds arise, they then show what is in them; till the heart be cleansed, any occasion or tentation will draw forth its filthiness. If our lusts be not dead, but only sleeping, every jog will soon stir them up: London-streets (inclinable of themselves to be dirty) are (we say) by a small shower made foul. A wicked man is but a chained Lion, or a tamed devil at the best. If he appear holy at any time, 'tis not because he is a sea without mire, but without storms; when his tide of nature is opposed by the winds, either of reprehension or chastisement, he will show himself but dirty water: 
Acts 19 28.  we read not that the Ephesians foamed out their shame, till they apprehended their Diana-worship struck at; nor that the Jews foamed out theirs, till Steven had touched them for their hypocrisy; 
Acts 7.54.  nor that they railed and called Christ Samaritan, and one that had a devil, 
John 8.28.  till he convinced them of their sin, and his own innocency; nor did the Sodomites discover their shameful uncleanness so much, till Lot reproved them: (oh with how gentle a gale was their sea of sin troubled!) 
Hos. 11.2.  Never did the secret sickness or wickedness of Ephraim so much show itself, nor were the evil humours so much provoked and stirred, until God went about to heal them; nor did the rage of Pharaohs heart against God, swell so prodigiously, till God's judgement lay upon him. We see then how best to try the truth and strength of grace: O Christian, what art thou when stirred? dost thou not foam out dirt in a storm? art thou good when thou art pleased, calm when the tide of thy nature, and the wind of word or providence go together? truly this is no great matter; but observe thyself, when occasions of sin meet thee, when winds cross thee, when reproofs and corrections would stop thee, and blow in thy very teeth: will thy heart neither like the dunghill, stink when thou meetest with the sunshine of an allurement; nor with the sea, foam when thou meetest with the wind of opposition? canst thou then be calm with David, and say, Let the righteous smite me? and with Job, bless the Lord? and with the Church, say, I will bear the indignation of the Lord, for I have sinned against him? and with that holy Martyr, Lord I will bow, and thou shalt beat? 
John Brown.  Canst thou kiss the rod, lay thy hand upon thy murmuring mouth, and desire that God would rather give thee submission to, then deliverance from the stroke? canst thou under smarest severities hearty beg of the Lord that he would have his will of thee, by pulling down thy proud stomach, before he throws away his smartest rod? And when the blasts of the word resist thy dearest corruption, and oppose thee in thy sweetest ways of sin; when the faithful Minister levels his darts, and sets the point of the drawn sword of the spirit, most directly against thy bosome-lust, canst thou then (I say) in stead of rebelling, yield thyself an humble prisoner to Jesus Christ, fall down at his feet, and say, Lord I submit, what wilt thou have me to do? Blessed be thy strictest commands and threaten against my sin, and blessed be the mouth of thy servant which uttered them? This is an happy sign that God hath begun to cleanse thy heart from that filth, which one unrenewed, would have put forth upon these occasions.  
11. 
Obs. 11  The turbulent and unquiet temper of a wicked man, makes him much to differ from a Saint. The godly are endued with that wisdom from above which is peaceable; they offer no wrongs, they return no revenge; their peace from God inclines their heart to peaceableness toward men: a quiet conscience never produced an unquiet conversation. The peace of God makes those who have offered wrong to others, willing to make satisfaction; and those who have suffered wrong from others, readyto afford remission. If the great God, who is offended, speaks peace to man, should not poor man, when an offender, offer peace much more to man? If God be pacified toward man, upon his free grace; should not man be pacified to man, it being a commanded duty? The more God quiets us, the less shall we sinfully disquiet others: Its the portion of Saints, to find trouble in the world, not their property to cause trouble in the world. The reason why God's people are accounted unpeaceable in the world, is, because they disquiet men's lusts: Their will is for peace, but 'tis necessity which makes them contend. 
Col. 3.15.  The peace of God rules in their hearts; and when the unquiet affections of anger, hatred, revenge, arise in them, (like the judge or umpire of public wrestlings) this peace of God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rule by appeasing strifes, and ending controversies. In short, the people of God are doves, sheep, not birds and beasts of prey: Christ gave the Lamb; they will not have the Lion, or the Tiger for their cognisance. The unpeaceableness of godly men is because they have no more godliness: As the sons of God have a precept, so have they a property to be harmless. Phil. 2.15.  
The last resemblance whereby the Apostle describes the sin and misery of these seducers, is contained in these words: Wand'ring stars, to whom is reserved the blackness of darkness for ever.   

EXPLICATION.  
Two parts are here to be explained.  

1. Their title. Wand'ring stars.  
2. Their estate. To whom is reserved etc.   
In the first, their title, two things are to be opened.  

1. What the Apostle here terms these seducers.  
2 Why he so terms them.   
1. What he here terms them. viz. 1. Stars. and those 2. Wand'ring Stars. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum aliqu●s derivatur ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quòd a stra 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 putent esse, id est, ignea, unde et ignes et fla●● m● pr● stellis etc. sidus quia sidat, insidat, codemque loco stet, Varro vocatum vult. Alii deducunt à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scribendo cum y, sydus. q. sit signum in quo simul stella conspiciantur. Lorin. in loc.   
1. Stars, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Not to inquire whither the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be derived from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying fire, because stars appear fiery, by poets called fires and flames; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of its coruscation and shining, or from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because a star is never standing still, but always in motion: nor to discourse of the magnitude, numbers, motions, influences of the stars. The nature of a star properly so called, is the same with that of the heaven, wherein it's placed; the Scripture mentions no difference between their nature; and the parts of simple bodies, (such are the heavens,) are of the same nature with the whole. Besides, if the stars were not of the same nature with the heavens, they should be of an elementary nature, and so their motion should be direct and strait; whereas its ever circular. And yet a star is not so transparent, subtle, and thin a body as is the other part of the heaven, for if so, it could not shine, reflect, and cast forth light, more than doth the orb or heaven wherein it shines. A thin and diaphonous body, as the air, may receive, but not reflect light. It hath therefore more thickness and condensation, than the other parts of the heaven, that so it may reflect and cast forth those beams which are cast upon it by the sun; and in respect of that compactness and thickness wherein the star exceeds the other part of heaven, the orb or heaven in which the star shines, is not unfitly compared to mere and pure water, but the star to water congealed or turned into ice, 
Ipsi coeli quantum ad omnes parts in se quidem luminosi sunt, Lumine corum substantiam penetrante, non tamen nisi ratione astrorum, possunt lumen de se refundere Ex hac sua densitate et Compactione, habent ut possint radios solares ad se emissos reflectere. Titelm. phys. p. 98.  or (as some make the comparison) the heaven wherein the star is placed, is like a broad and plain plank, or cloven board, but the star like the knot or knurle in the board.  
2. Wand'ring stars Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
There are two sorts of wand'ring stars. 1. Such as are commonly and properly called the seven planets, which are termed planets or wand'ring stars, not because they wander more than other stars, or are rovingly and uncertainly carried hither and thither, (for they have a most constant and regular motion, which they duly fulfil in their set and definite times;) but they are called wand'ring; or planets, because they proceed in their orb, by various and different motions, keep not the same distance nor situation among themselves, nor one place under the firmament; nor are always of one distance from any of the fixed stars, 
Saturn, Jupiter, Mars, Sol, Venus, Mercury, Luna.  but move sometimes more swiftly, sometimes more flowly; and are sometimes higher, sometimes lower, sometimes appearing with more light, sometimes with less, yea sometimes not appearing at all, 
Unde Cicero planetas dictos existimat, per antiphrasim: q. minime errantes.  according to their particular motions.  
The other sort of wand'ring stars, are but appearingly such, and improperly called such, and they are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (or according to Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) such as dart, 
Stella discurrentes, transvolantes, trajicientes.  leap, and run hither and thither, and wander into several parts of the heavens, and (oft) fall down upon the earth, they being only hot and dry exhalations gathered together in a round heap, and yet not compacted throughly, elevated unto the highest part of the lower region, and there only kindled by antiperistasis, 
Ovid 2. Metaph. De 〈◊〉 lapsa sereno qu● si non Cecidit, possit cecidisse videri, s●pe etiam stellas vento impendente videbis precipites Coel● labi— Virg. 1 Georg. Decidua sydera. Plin.  and seeking to ascend higher, by the sudden cold of the middle region are beaten back, and so appear as though stars should slide and leap from place to place. I conceive that Christ speaks of these stars, Matth. 24.29. where he saith, the stars shall fall from heaven. Thus Aug. l. 2. de civ. dei cap. 24. vid. Lud. Viu. Comment.  
And that our Apostle speaks of these stars, as it is the opinion of Junius, Perkins, Diodat, and also of sundry among the Papists, as Cajetan, Lapide, Lorinus; so seems it very probable, considering that though the 7 planets have various & different motions in their orbs, yet their motions are so regular and constant, that they are certainly known even before they have fulfilled them, and also give clear direction to a man concerning times and seasons, and the parts of the heavens and earth; and therefore it seems not probable, that the Apostle would call these seducers wand'ring stars, or (as the Syriack) seductrices, or (as the Arabic) caliginosas, by comparing them to the seven planets: And besides, as the punishments contained in the former metaphors of trees, clouds, waves, are the continuations of the three foresaid resemblances, so the punishment which the Apostle subjoins, [blackness of darkness] seems a continuation of the metaphor of wand'ring stars & is such as agrees not to the seven planets, but to these meteors or transitory impressions or exhalations, which though for a time they flame and blaze brightly, yet quickly go out and end in soot, smoke, and black darkness.  
2. Why doth our Apostle here call these seducers stars, and wand'ring stars.  
1. By giving them this title of stars, I conceive our Apostle intends either first to show their duty, which was as Christians, especially as teachers of others, to shine like stars before others, both by their doctrine and life, and by both to be holily influential upon them: or 2. (rather) the Apostle by calling them stars, would insinuate what they desired to be esteemed and accounted among the people, namely the eminent and glorious lights of the Church, such as were fixed in heaven in respect of their meditations and affections, such as directed others in the way to heaven, afforded spiritual heat and life and quickening to them; whereas indeed, they were but false lights, wand'ring stars, such as led or rather misled people into the ways of error and destruction. And both these reasons of the Apostles calling these seducers stars, are made more than probable by that frequently used and elegant comparison of scripture, wherein the Ministers of the Church are set forth by stars. 
Dan. 8.10. Rev. 12.4. Rev. 1.16. Rev. 2.1  Dan.. 12.3. They who turn many unto righteousness, shall shine as the stars. Apoc. 1.20. the seven stars are the Angels of the seven Churches, etc. and most fitly may the Ministers of the Church be compared to stars. In regard 1. of their nature: a star is of the same nature with the heavens, celestial, not Elementary; Ministers should be pure, 
Job. 25.5. 1 Tim. 4.12. 2 Cor 6.6  blameless,. inoffensive; they should teach facienda et faciendo, voce et vitâ, by lip and life, tongue and hand; their profession is holy, they are compared to Angels, called holy Angels; the prophets were called holy Prophets: In their heart they should experimentally find the work of holiness, and in their conversations express it. 
1 Cor. 3.5.6.7 Ephes. 4.11.  2. It is the nature of a star to be receptive of light, and that from the Sun; Ministers should abound in the light of knowledge. They are called lights; their lips should preserve knowledge, they should be apt to teach: and as the stars beams are borrowed from the sun; the calling, gifts, abilities of the Minister are from Christ; he hath set them in his Church, he is with them, without him they can do nothing; he gives them work, strength, success, wages.  
2. Stars in respect of their situation and position, they are high placed above the earth; and thus Ministers should be stars advanced above others, as in respect of their calling, which of all others is the most excellent and honourable, and of their gifts of wisdom etc. so of that high regard, and reverend esteem, double honour which the faithful should bestow upon them. As they have the highest place in the Church, so walking worthy of their place, they should have the highest place in the hearts of believers; but especially they should be high and heavenly in their aims, affections, Conversations: they should carry themselves as the Prophets and Ministers of the most high; they should not undertake their high and glorious function for low and base ends, for honour, wealth, Ease, but for the advancing of Christ, the bringing of souls to heaven. Their affections must not be set upon these things which are below: money and possessions should lie at their feet, not their heart. An earthly minded minister resembles a clod, not a star; their Conversation should be in heaven. A Star would give no light, if it were not in heaven. Instruction is made profitable to the people by the heavenly carriage of the minister: Stars are of a round spherical figure, and an orb or boul toucheth the earth not as a plane, but only in punto. A little earth should seem enough to a minister, 1 Tim. 6.8. And as the greatest stars, in regard of their distance from the earth appear but small, so those ministers who in gifts, and graces are most Eminent, 
1 Cor. 4.9.13.  are yet in the opinions of men, small, vile, Contemptible, the offscouring of the world, and basely esteemed: this is their lot, but withal, 
Mat. 20.26.  it should be their Care to be little in their own esteem, though never so higly advanced above others, considering that as Gods free love gave them their place, and glory, so their own pride may quickly take away both from them.  
3. Stars in respect of the different degrees of their glory. One star differs (saith the Apostle) from another star in glory. 
1 Cor. 15.41.  There is one glory of the Sun, another of the Moon. In Christ Jesus is the fullness of light and knowledge, and to his Ministers he variously and differently dispenseth his gifts, there are difference of administrations, diversities of gifts, diversities of operations, 
1 Cor. 12.4, 5.6.  though the same Spirit, Lord, God. To one is given by the spirit the word of wisdom, to another the word of knowledge, etc. the self same spirit dividing to every man severally as he will. Ministers have gifts differing according to the grace that is given them. There are several notes in Music, yet all make up one harmony; and there are sundry and different qualifications in Ministers, yet all tending to the Church's use and benefit. And therefore  
4. Stars in respect of their usefulness and beneficialness to the Church. Stars are not made to be useful to themselves but others. Ministers must not seek their own, but others good. Stars give direction, light, influences, etc. It's a great help to mariners, when they can see a star in a dark night. When Paul and they sailed with him could see neither Sun, nor star for their direction, they were without all hope of coming safe to Land, Act. 27.20. Many poor souls are cast away for want of ministers to direct to Christ: they should be like that star, which showed the Wisemen where to find Christ. And (as they did, so) people should rejoice with exceeding joy when they see such a star. Ministers (as stars) should give light to, and be the light of the world, both in respect of Doctrine and Conversation. A minister must not hid his gifts & put his candle under a bushel: nor should others extinguish these Lights, either by withdrawing the oil of maintenance, or blowing them out with the wind of persecution. These stars must shine though dog's bark, though men shut their eyes, and in a night of persecution; yea then most brightly. Their light should shine that God may be glorified. 
1 Tim. 4.12.  They must be examples in word, Conversation, Charity. etc. 
2 Tit. 7. 1 Pet. 5.3. 1 Cor. 4.16. 1 Cor. 11.1.  In all this showing themselves patterns of good works ensamples to the flock, that others may follow them. In short, ministers (as stars) must be Common goods, useful by their influences of warmth, moisture, to refresh and to make fruitful the weary, the barren hearts of their hearers, to beget and increase grace in them; and although they see not a desired success of their labours, yet they must not refrain their influences, nor be discouraged with the earth's unfruitfulness,  
God speaks of the Pleyades and Orion, 
Job. 38.31.  which are a company of stars in the heavenly Orb; Canst thou bind the sweet influences of the Pleyades, or lose the bands of Orion? When the Pleyades arise, its Spring; they open the earth, they make herbs and flowers grow, the trees to sprout, and the plants to wax green. Orion produceth cold, the Winter comes when that shows itself. Good Ministers (as the Pleyades) quicken the heart, warm and make it fruitful in holiness. Bad Ministers (like the stars of Orion) cool and dead people's hearts to all goodness.  
5. Stars in respect of their swift and Constant motion; they must be stars for motion, as well as for promotion: 'tis true, their motion should only be in their Orb and Sphere; they should not so visit others Diocese, as to neglect their own; nor be Busybodies in other men's matters, nor entangle themselves in the affairs of this life, nor follow other vocations, lest they teach those of other vocations to fall into theirs; they must not leap out of their own element, nor forsake the employments of Prayer, Study, Preaching, etc. In worldly affairs, they should be as fish out of the water; but yet in their own Orb let them move: Loitering is unsuitable to a Harvestman; they must be Workmen that need not be ashamed; it's better to be worn with using, then rusting. Paul's glory was not, that he Lorded it, but that he laboured more than they all: they must never think their labour is ended, till their life be ended: they must look upon their motion and work as circular, it must ever return; and the end of one service, is to be the beginning of another: their lives must be a succession of labours, praying, studying, preaching, conversing; (yea (if God will) conflicting must be added) like the waves of the Sea, overtaking one another: The wages will countervail for all.  
6. Stars, in respect of their Duration and Continuance. They are set in a Firmament: All the powers of Hell, shall never utterly remove Ministers. Till we all meet in the unity of the faith, etc. We shall have Pastors and Teachers. 
Jer. 31.36.  The Ordinances of the stars, are such, as shall not departed from before God: They are established for ever: 
Jer. 33.25.  God hath made a Covenant with the day and night, not to be broken: Till the end of the world, there shall be stars in the Heaven, Ministers in the Church; Christ will be with them, and therefore they must needs be to the end of the world: Can they have been pulled down, that work had long ago been done. When Satan the Dragon did his utmost, he left two parts of three behind; and that third part which he swept down, were not fixed in their Orb, not faithful to their trust, but wand'ring stars: but they who are in the right hand of Christ, shall never be plucked away; Christ will have his number always. And they who will go about to pull the stars out of his right hand, shall feel the strength of his right hand. The destroying of the Ministry out of the Church, is but a vain attempt; and yet, though these stars shall shine to the end of the World, they shall shine no longer. When the night of sin and ignorance is at an end, when the Sun of Righteousness shall arise, and the Lord Jesus himself shall come, there will be no more use of these stars. When we come to drink out of the Fountain, we shall no more need the Bottle: Prophecies shall fail, Tongues shall cease, Knowledge shall vanish away: When that which is perfect is come, 
1 Cor. 13.8, 10.  then that which is in part shall be done away. Christ shall both succeed, and exceed them. All the stars in the Firmament, cannot make a Day; nor can all the Teachers in the world convey that light, which Christ will afford in Heaven. Oh how gloriously will our Sun shine, when all the (sometimes) glorious stars, shall be swallowed up in his glory!  
2. The Apostle calls these Seducers not simply stars, but wand'ring stars: And why wand'ring stars? (understanding such as are sliding, gliding, shootting, falling stars?)  
1. In regard of the matter of these stars: They were but earthly exhalations, when they seemed to shine in all their glory; they were not of that pure Celestial nature, with those stars which they did so resemble; they had Earthly, or as Austin speaks of the rich Glutton, they had animas triticeas, wheaten hearts, they sought themselves; their belly was their God, they minded earthly things: Earth and Slime was their food and fuel: and when the earthly exhalation of Profit, Pleasure, and Honour was spent, these stars went out: They were not like stars that shined to benefit the earth, but merely to be fed, and by being fed by the earth. They were slimy, sensual, unclean creatures, when they were most shining; servants of corruption: They taught false Doctrines for filthy lucre's sake, and steered their Course by the Compass of Profit; so that though the world (had they been true stars) should have been guided by them, they were guided by the world.  
2. In respect of their outside shows and hypocrisy: Though they were but slimy matter, yet they had a bright and shining appearance; They transformed themselves into Angels of light. They had a glorious outside, and an inglorious inside; like those false Teachers among the Galatians, they did only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make a fair show outwardly. A wand'ring star, hath nothing of a star but the show; and these nothing of Ministers, but only the Title; they were confutations of their professions, being without knowledge, vain janglers. their science was falsely so called; though they might term themselves Gnostics, and pretend to be the only knowing men in the Church, they left the Scripture, and only regarded Fables. They were stars without influences, they neither furthered the holiness, nor the peace of their Hearers; their Doctrines tended to carnal liberty and uncleanness; and soon did their mistaken Admirers find, that peace and true liberty could never be found in such ways.  
3. In respect of their instability: A wand'ring star keeps no certain course: the skilfullest ginger knows not which way it will move. They who leave the truth, know not where they shall stop; the heart is only established with grace: A soul without holiness, is a Ship without Ballast; it holds every thing, and truly holds to nothing. These Seducers, like a skipping, dancing star, wavered, doubted, were Sceptics in Religion, not settled in the Truths thereof, halting between several opinions; not placed upon a firm Foundation, nor partaking of the full assurance of understanding, neither firm to the Truth, nor their own opinions; forgetting what they have been, not understanding what they are, and not knowing what they shall be.  
4. In respect of 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, errare, Mat. 18.12, 13. and 22.29. Seducere; Mat. 24.4. Mark 13.5.6. Joh 7.12. inerrorem induci & seduci, Mat. 24.24. Luke 21.8. 1 Cor. 15.33. Errare & in errorem mittere, 2 Tim. 3.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, seductor, Mat. 27.63. 2 Cor. 68 2 Joh. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritu● erroris, five errenei, 1 Tim. 4.1.  seduction, and misleading of others. A wand'ring star, is an unsafe guide: The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated wand'ring, comes from a word which signifies to err or wander, as also to seduce, misled, or make another to err; and is a word borrowed from Travellers, who are wand'ring in a wrong way. The Syriack read this place, stellae seductrices. The unwary Mariner, 
Per devia ducunt.  who sails by a wand'ring star, may as well dash upon a Rock or quicksands, as hit upon his Haven. The Traveller, who follows a wand'ring star, must at best wander, and is in danger of falling into a River, or Quagmire. The blind lead the blind, and both fall into the ditch. The deceived Seducer, is also deceiving. Many follow these false, these fools-fires, though into pernicious ways. Seducers have most Disciples; and though the Leader shall be deepest in damnation, yet the follower will be as comfortless, in falling with him, as inexcusable in following of him.  
5. Lastly, Wand'ring stars, in respect of their extinction, and being put out. These wand'ring stars continue not. Seducers may flash, and blaze, and flourish for a while, but they are not permanent: The true star, shall stand as long as the Frmament; it may be eclipsed, and there may be an interposition of Clouds, to hinder its appearing; but never shall there be a destruction of its light. How frequently have we seen the Erroneous with their errors, like blazing Meteors, go out in smoke and stink, when the sweetly influential stars, the faithful Ministers of the word, have still increased in their pure lustre!  
Seducers, like transitory Meteors and impression, end (as I said in the former part of this verse) in the smoke of shame and dishonour here, when their errors are discovered; and hereafter, when for their errors they are punished: whereas he who is a real, fixed, influential star, continues to shine both in the brightness of the truth which he holds forth, and in the glory of that recompense which he shall enjoy: In respect of the former, the brightness of truth, even dead, he lives; the truth which he preached, lives for ever: Heaven and Earth shall pass away, but not one jot of his heavenly Doctrine. Do the Prophets (saith God by Zachariah) live for ever? but my words, 
Zech. 1.5.  and my statutes which I commanded my servants the Prophets, did they not take hold of your Fathers? the truth lives, though the man dies. The Ministers may be bound, but the word of God (saith Paul) is not bound, its influence cannot be restrained. Heresy hath often died with the Heretic, but truth survives the Preacher. In respect of the latter, the glory of recompense, the true star, the faithful Ministers, shall shine as the stars in the Firmament, with the light of glory, who have conveyed to so many the light of grace: whereas, should the wand'ring star not be extinguished, and end here in the darkness of ignominy, and discovery of his black error, yet his end hereafter shall be the blackness of darkness in hell. This for the opening of the first particular, Their title, wand'ring stars. The second follows: Their estate; To whom is reserved the blackness of darkness for ever.  
Three things here are briefly to be opened: 

1. The horribleness and dismalness of the punishment itself: blackness of darkness:  
2. The certainty and unavoidableness thereof: It's reserved for them.  
3. It's durableness and continuance: 'tis for ever.    
For the first: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, retineo quia per ten●bras gradum sistere cogimur.  The dismalness of their misery is set out by blackness of darkness.  
As darkness is properly taken for the negation, defect, and privation of light; and according to the notation of the word, for such a want of light, as hinders a man from walking; like that Egyptian darkness, by which people were constrained to sit still, 
Caligo tenebrarum, Bez. Perfectio tenebrarum, Arab.  and not to rise out of their place for three days: So the addition of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blackness, notes a further increase of this darkness, such (as is spoken concerning that in Egypt) as may be felt; 
Darkness seems to be black.  and thereby the same thing is imported with that of utter darkness, (Mat. 8.12. and 21.13. and 25.30.) i. e. such as is outmost and furthest removed from the region of light; for this Phrase blackness of darkness, 
Caligo Caliginosissima. Isa. 60.2. Gross darkness.  intends as much, as most black, thick darkness; it being a kind of Hebraical Phrase, like unto that, Mat. 26.64. the right hand of Power; that is, a most powerful right hand: So Rom. 7.24. a body of death, is put for a mortal body: And Eph. 4.24. holiness of truth, for true holiness.  
This thick, black, gross darkness, is not to be understood Properly, for that negation, 
Of this, see Part 1. p. 503. at large.  or privation of light by reason of the absence of the Sun, &c: but Metaphorically, for great calamities and miseries. And in Scripture there is a threefold misery set forth by darkness:  
1. External misery, John 30.26. When I looked for good, evil came unto me, and when I waited for light, there came darkness. So Isa. 5.30. If one look to the Land, behold darkness and sorrow. So Isa. 8.22. 
Zech. 1 15. Joel 1.2. Amos 5.20.  They shall look unto the earth, and behold trouble and darkness. Isa. 47.5. Get thee into darkness, O Daughter of the Chaldeans, etc.  
2. Internal, comprehending 1. 
1 Pet. 2.9. 1 Thes. 5.4. John 3.19.  Darkness and blindness of mind; the want of the saving knowledge of God and his ways, Luke 1.79. To give light to them that sit in darkness and in the shadow of death, etc. joh. 1.5. The light shineth in darkness, etc. Eph. 5.8. Ye were sometime darkness, but now are ye light in the Lord, etc. 2. Spiritual dissertion, or the withdrawing of the light of God's countenance; and thus Heman complains, Psal. 88.6. That God had laid him in darkness. And Isa. 50.10. Who is there among you, that walketh in darkness, and seethe no light? etc.  
3. Eternal darkness. The miserable condition of the damned in Hell, by reason of their separation from God, called utter darkness, Mat. 22.13. and 8.12. because farthest distanced from the light of Gods pleased countenance; and this estate of misery is fitly compared to darkness, both in respect of the Cause and the Effect of darkness: 1. The (though only deficient) Cause of darkness, is the withdrawing of the light; so the separation from the favourable presence of God, 
Matth. 7.23. Matth. 25.  is the greatest misery of the damned: the Hell of Hell, is to be without God's loving and gracious presence in Hell. 2. The Effect of darkness, is horror and affrightment, and trouble. There's no joy but in God's presence, in that there is fullness of joy, 
The misery of this condition, see described, Part 1. p. 505. Aeternis tenebris damnari decet qui sese transfigurantes in Angelos lucis, veram lucem non praedicarunt, sed suasmet magis tenebras & caligines dilexerunt, & in meras errorum tenebras alies pracipitaverunt. Lorin. in loc. Rectè in tenebras tormentorum mittentur aeternas, qui in Ecclesiam Dei, sub nomine lucis tenebras inducebant errorum. B●da.  Psalm 16. but without it, only weeping and wailing; blackness of darkness, thick darkness, purae tenebrae, not the least glimpse and crevice of light, and mixture of Joy. And most fitly is this punishment of blackness of darkness, threatened against these Seducers, who transformed themselves into Angels of Light, and yet held not forth the light of the Truth, but loved darkness more than light, and lead others into the darkness of sin and Error: and how just was it, that they should suffer by thick, true, perfect darkness, who deluded the world with seeming and appearing light!  
2. For the certainty and unavoidableness of this punishment. Jud. saith, this blackness of darkness is reserved for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word properly imports the solicitous keeping and reserving of a thing, lest it be lost or taken away by others; a keeping with Watch and Ward, most accurately and vigilantly, as a Prisoner is kept. Hence it is that Act. 4.3. and 5.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to signify a Prison. In this place therefore (as there is employed Gods present forbearance to punish these Seducers with the blackness of darkness, it being reserved and kept for them, not actually (as yet) inflicted upon them, so) there is principally intended the certainty and unavoidableness of this punishment, and the impossibility of the pertinacious sinners escaping thereof. Nor is it any wonder that this estate should be thus certainly reserved for them; 
Den●tat firmum & ratum divinae justitiae decretum de suppli●ie aeterno. Lorin. in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 1.4.  the firm and irreversible decree (saith Lorinus, in this place Orthodox) of God to punish them for ever, or that ordaining them of old to condemnation, mentioned ver. 4. is here denoted, so that as in God's decree, Heaven is an Heritance reserved for the Faithful; this misery is reserved for the wicked. Needs likewise must this punishment be reserved for incorrigible sinners, if we consider the Truth, Justice, Power, Omniscience▪ of God; His Truth, it being impossible for him to lie; and who is as true in his threaten against the obstinate, as in his promises to the returning sinner. His Justice, whereby he will not suffer sin always to go unpunished, 
Rom. 2.5, 6.  and will render to every one according to his work: His Power, so great, that none can deliver the wicked out of his hand; yea, so great, as that they can neither be able to keep out, nor break out of Prison; his Omniscience whereby none can escape, or hid himself from his eye. In short, needs must this blackness of darkness be certainly reserved, if we consider the foolish diligence even of sinners themselves; they daily hoarding up their own Damnation, and treasuring up wrath against the day of wrath; like some precious treasure which they keep so carefully, as if they were afraid that any should bereave them of it.  
3. For the durableness and continuance of this their misery; the Apostle saith it was for ever. The misery, 
Everlasting chains under darkness, ver. 6. Everlasting fire ver. 7.  and yet the equity whereof, see Part 1. pag. 508.588. Eternity it is that shall make their fire hot, their chains heavy, their darkness black and thick. How long doth a dark night seem in this world! but how dark will a (not long, but) eternal night seem in the next world! How hideous is that woe, whereby the wicked shall ever strive to part with that which they shall never lose, and crave that which they shall never procure! If it be so great a misery for a starving Prisoner to be kept without bread but for a day or two in a Prison; and to see through his grate, Passengers laden with that plenty of provisions, which he must not so much as touch, Oh what a woe will it be, for the Damned ever to see the Faithful feasting themselves in the fruition of God's presence, and they to know that they shall eternally starve (and yet not die) in the want of the least drop, the smallest crumb of that full Banquet of Happiness, which the Saints ever enjoy in God's presence!   

OBSERVATIONS.  
1. 
Observ. 1.  The world, without the Word, lies in a condition of darkness. The Ministers of the Word, are the stars, the light of the world; take them away, and every place is full of darkness. The people to whom Christ preached, sat (before) in darkness, in the region and shadow of death, Matth. 4.16. The Ephesians, sometime were darkness, (saith the Apostle.) Before the Gospel is savingly delivered, we are under the power of darkness; and darkness is that term from which we are called when we are brought out of our natural estate. And in three respects is the world without the Gospel, in darkness.  
1. In respect of ignorance; 1. It knows not God. The Gentiles are said to be such as knew not God: The Word only discovers him savingly, because it only makes known God in Christ. The wisest of the Heathens, till this light came, could not know him; The world by wisdom knew not God, they worship● the unknown God. 2. It knows not the will and ways of God: and this follows from the former, for he who knows not what another is, cannot know what he loves. The will of God is only laid down in the Word of God. There is no service pleaseth him, but that which himself prescribes. The knowledge of the Heathen only serves to render them inexcusable for not doing what they knew, not able sufficiently to understand all they had to do.  
2. The world is in darkness in respect of wickedness and unrighteousness. A man in the dark sits still and forbears to walk, as he doth who is in the light. Wicked men are unprofitable, slothful servants, unactive in the ways of God, 
●zek. 15.45.  not those by whom God gains. They are like the branches of the Vine, in building, good for nothing. He who is in the dark, wanders, stumbles, or falls every step that he takes. Every wicked action, is a falling into a slough, and down a precipice, a deviating from the way of God's Commandments; and therefore sin is in Scripture called a work of Darkness. Yea, they who are in the dark, are not ashamed of the filthiest garments which they wear, or of the uncomeliest actions they perform; and they who are without the light of the Word, in a night of sin and ignorance, blush not in the doing of those things, which he, who is Spiritually enlightened, is ashamed to hear, behold, or think of. What profit (saith the Apostle) have you in those things whereof you are now ashamed?  
3. The world is in darkness, in respect of fear, horror, and misery: Men in the dark, tremble at the stirring of every twig: There were they (saith David, Psal. 14.5.) in great fear: and it is called their fear; Fear not (saith the Prophet, Isai. 8.12.) their fear. It is only the light of God's countenance which scattereth the clouds of fear. Till fury be taken out of God, fear can never be removed out of men; but through the fear of death, they are all their life time subject to bondage; 
Hebr. 2.15.  when any misery befalls them, they tremble, as did the Elders of Bethlehem at samuel's coming, they not knowing whether it comes peaceably or no: nor is it any wonder that the darkness of fear, should here seize upon those who expect utter darkness hereafter in the everlasting separation from the light of God's countenance, wherein there is fullness of joy, and pleasures for evermore. We see (then) the true cause, that the world hath ever so much hated the word, which discovers its deeds of darkness. I have given them thy word (saith Christ) and the world hath hated them; 
Joh. 17.14.  and he who was the word Incarnate, was also hated by the world, because he testified that the deeds thereof were evil. Hatred is the genius of the Gospel (saith Luther) the shadow which ever attended upon the Gospel's sunshine. Though Saints are blameless and harmless; the sons of God without rebuke; 
Phil. 2.15.  yet if they will shine as lights in the midst of a crooked and perverse nation, they must look for opposition; but how irrational and groundless is this hatred of the world! for though the word manifests its deeds of darkness, yet withal it discovers its destruction in eternal darkness; and were the light thereof beheld and loved, it would prevent it and lead by the light of grace, to that of glory.  
2 
Obs. 2  Great is the difference between the light which shines here, and that which we shall behold hereafter. In the night of this world, we have stars to give us light; we have a light which shines in a dark place; but when the sun shall arise, 
2 Pet. 2.  all these stars shall be put out: Prophets, Evangelists, Pastors, Teachers, are given but till we all meet in the unity of the faith, and of the knowledge of the Son of God. Eph. 4.13. and then prophecies and tongues shall cease, knowledge shall vanish away: when that which is perfect is come, that which is in part shall be done away, when we shall behold the light of the sun, we shall no more want starlight, or candlelight; the immediate vision of God, shall abolish these: the people of God shall be above Ordinances and Ministry, when they shall be above sin and error: In heaven, all our difficulties and knots shall be untied: though here we are doubtful of many truths, yet in heaven we shall truly have cause to say, now Lord, thou speakest plainly, and not in parables. He who died in his child hood, in heaven knows more, than the wisest Solomon ever did upon earth; and that little light or speak of joy which here the Saints had, shall in heaven be blown into a flame, their bud of joy shall there be a full blown flower; 
Psal. 97.11.  here light is sown, but there shallbe a harvest, a fullness of joy: Oh blessed estate!  
3. 
Obs. 3  People should labour to walk and work by the light of the Ministry. Yet a little while (saith Christ) is the light with you, walk while ye have the light, John 12.35. let us walk decently (saith the Apostle Rom. 13.13) as in the day. The light of the Gospel must put Christians upon a two fold manner of walking and working.  
1. Speedily. 2. Accurately.  
1. Speedily. Our light is not lasting, our candle may soon be put out; the most brightly shining Minister, shall ere long, be put under the bushel of the grave, if he be not before blown out by the blast of Satan's rage, and the world's persecution; your fathers, where are they? and the Prophets, do they live for ever? 
Zech. 1.5.  The light of life is but very short, but the light of the seasons of grace are far shorter. A book which is not our own, but only lent us to read on, and that but for a day or two, we make much haste to read over. In the grave, there is no more preaching, no more hearing of Sermons; The living, the living they only praise God, and preach to men; short seasons require speedy services. Oh what a shame is it that we should have torn so many books, worn out so many Ministers, and yet have learned no more lessons I which of us can promise to ourselves, that our light shall shine half so long, as we have formerly abused it, and wantoned in the shining of it? Oh what would damned spirits give for one glimpse of ministerial light again! would they not (think we) might they have such a favour, ply their work faster than ever they formerly did, or now we do? we have scribbled out much paper to no purpose, we are almost come to the end thereof, and had we not then need behusband our time, and write the closer?  
2. Let us walk and work accurately in the shining of ministerial light; decently, precisely. Though our light be but starlight in comparison of what it shall be in heaven, yet it is sun-light, compared with that which shined in the time of the old Law, and since in the days of Popery; we are now neither darkened with Jewish shadows, nor popish fogs; we live under the clearest dispensation of the covenant of grace; we therefore live worse, than did they in those times, because we live not better: How many Kings and Prophets would have thought themselves happy, to have seen one of the days of the Son of man which we enjoy! our great salvation neglected, will be damnation great and heightened; what a shame is it for us, that many have done their masters work better by dim moonlight, than do we by clear sun-light! How shameful is it for us in the light of the Gospel, to show ourselves in the filth and sordid rags of sin and profaneness! Cast off the works of darkness in a Land of light.  
4. 
Observ. 4.  It's an high degree of impiety for any, especially for those who pretend to be inctructers of souls, to misled and seduce others from the right way. The sin of these Seducers, it was to be false Lights, and wand'ring and misguiding Meteors, who pretended to be the eminent and true Teachers of souls, and to be both influential and directing stars. Severely do we find Christ denouncing woes against the Scribes and Pharises; and with much holy acrimony doth he reprove them for being blind and misguiding Guides, calling them several times fools and blind: 
Mat. 23.16.17, 19  And verse 26. he names the Pharisee, Thou, blind Pharisee: And (whosoever (saith Christ) shall break one of the least of these Commandments, and shall teach men so, he shall be called the least in the Kingdom of Heaven: that is, shall be contemned, and not counted worthy to be so much as a Member of the Church of God in the New Testament. The Apostle Paul sharply expresseth himself against seducing Teachers, calling them the Ministers of Satan, 2 Cor. 11.15. False Apostles, deceitful Workers, verse 13. Grievous Wolves, Dogs, Acts 20.29. Phil. 3.2, etc. How sad a complaint is that of the Prophet! Isa. 3.12. They which lead thee, cause thee to err. And Chap. 9.16. The Leaders of this people, cause them to err, and they that are led of them, are destroyed. And Jer. 23.13. I have seen folly in the Prophets of Samaria, they have caused my people Israel to err. No sins are so eminently, and inexcusably sinful, as those committed against men's callings and professions. What wickedness greater, then for a Judge to be unjust, for a Physician to be a Murderer, for a Seer to be blind, for a Guide to misguide? 'tis not so heinously sinful for any, as for a Teacher of souls, to be a deceiver of souls: Who shall show a soul the way to heaven, if a Minister (like Elijah, who pretending to lead the blind Syrians to Dothan, guided them to Samaria, where they were in the midst of their Enemies;) shall lead them the way to Hell? Who should save life, if they who should break the bread of life, give poison in stead of bread? Or if they whose lips should feed many, only infect and poison many? And further, what seduction is so destructive as soul-seduction? Is the misery of leading men's bodies into Ditches and Quagmires by a fools fire, comparable to the woe of being led into the pit of perdition, and the ditch of hell and damnation by an erroneous Minister? he that is misguided into hell, can never be drawn out again: here 'tis true, vestigia nulla retrorsum, no coming back. The cheating a man of his money, though it be a loss, it's a recoverable one; but he that's deceived of his soul, gulled out of his God, what hath he more to lose, or what possibility hath he ever to repair his damage? There is no folly so great, as to be coggd and enticed out of life eternal; nor any deceit so cruel, as to cheat the soul: nothing can be light, wherewith the soul is hurt. Oh how deeply then is God provoked, when he delivers up a people to the misguidings of Seducers! It's better ten thousand times to have a tyrannical Prince over our bodies, then to have a treacherous Pastor over our souls; and yet how do people groan and sigh under the former, and how slightly do they regard the latter! Surely, if for the sins of a people, their Magistrates are oppressive; for their sins it is, that their Ministers are erroneous. How just is it with God, that they who will not be Disciples to truth, should be Proselytes to error! that when none will follow the seeing Guide, many should follow the pernicious ways of the blind Guide! The true deserving cause of people's seduction, is, (as the Prophet speaks) The people love to have it so. The Prophets prophesy falsely, and the people love to have it so; Jer. 5.3. They will not endure sound Doctrine, they will not suffer a Micaiah to instruct them, and therefore God sends them a Zedekiah to seduce them. They who received not the love of the truth, had strong delusions sent them from God, and upon them the deceivableness of unrighteousness took hold, 2 Thess. 2.10, 11. The Prophet is a fool, (saith Hosea, Chap. 9.7.) The spiritual man is mad, for the multitude of thine iniquity, and the great hatred. The instructers of Israel, were foolish, blind, and erroneous; because the iniquity of the people in rebelling against the light of truth, had stirred up God thus to show his great hatred against them. God never sends darkness among a people, till they shut their eyes against the light. If we will imprison truth, God may justly set Seducers lose. Oh labour then to follow true, if you would not be misled by false lights; and to be directed by fixed, if you would not be seduced by wand'ring stars. To conclude this needful point (then) with caution both to Ministers and People: To the former, I offer my humble thoughts in this hearty request, That they would consider, the best of them have sins enough of their own to answer for, without contracting more by the misleading of others. As inexcusable it is, for Ministers to lead people in a wrong way, as for people not to follow Ministers in a right way. If then we would not misled any in this night of darkness and sin, let us be sure to be fixed stars ourselves: let us neither be Planets nor Meteors, let us be fixed to our Scripture Principles, deliberately choosing what we should love, but then steadfastly loving what we have chosen. They who are to lift up their voice as a trumpet, 
If the stars and sea-marks should change their places, & remove to and fro, the passengers, who look for constant direction, are in danger of being carried and cast upon quicksands & socks.  must not give an uncertain sound. A Minister must be fixed in the Scripture orb, not having a particular motion of his own, but being merely carried according to the motion of that his Orb. In all the reproaches a Minister meets with for turning and moving, let his evident adhering to the word, manifest that 'tis not the Shore, but only the Boatman that moves; the times will at length come up to a Minister, if he be steadfast; however, let him take this for an invincible ground of encouragement, He shall be blessed in directing those who will not be directed by him; Whosoever doth, and teacheth men to observe the Commandments (saith Christ) shall be blessed, 
Mat 5.19.  though he cannot prevail with men to observe them. Christ propoundeth not the conversion of people, as a property of a faithful Minister, but the doing and teaching the will of God. To people, I present the needfulnese of taking heed that they be not misled; to beware of wand'ring stars, false Prophets, Seducers. It's possible to follow a mis-leading Guide with a good intention, but not with good success. It may be equally hurtful to receive the word of God, as the word of man; and to receive the word of man, as the word of God. Hearers must take nothing upon trust; they must love men for their Doctrines, but not embrace Doctrines for men: They must try the spirits, examine all by the Word, and suffer no opinion to travel, unless it can show the Scripture Pass, and pronounce its Shiboleths. The Scripture (like a sword of Paradse) should keep errors from entering into our hearts. We should not be like Children, to gape at, and to swallow whatever any puts to our mouths. In understanding we should be men, and every opinion which cannot endure the beams of Scripture sun, is to be thrown down as spurious. Build your faith upon no emenency of man; ever be more forward to examine, then to admire what you hear; call none Master but Christ; the error of the Master, is always the tentation, oft the destruction of the Scholar.  
5. 
Obs. 5.  Great is God's forbearance towards sinners. Blackness of darkness is reserved for them, not presently inflicted upon them. Frequently doth the Scripture proclaim God's long-suffering, and his being slow to anger: The Apostle mentions his forbearance and long-suffering, Rom. 2.4. He endured with much long-suffering the vessels of wrath fitted to destruction, Rom. 9.22. He gave the old World an hundred and twenty years' space of repentance. He endured the manners of the Israelites forty years in the Wilderness, Acts 13.18. Four hundred years he spared the Canaanites, Gen. 15.16. And sundry ways may this greatness of God's long-suffering be amplified. 1. He forbears punishing sinners, though he see their sin, and be most sensible thereof; he sees all the circumstances of sin, the most secret and retired wickednesses in the heart, all are naked, ripped up, ransacked, anatomised before him; men forbear to punish men, because they know not the secret machinations of mischief, which are against-them but God, though he beholds all, yet he spares long. 2. He doth not only behold sin where it is, but loathes it wherever he beholds it; though he sees it every where with an eye of observation, yet no where with an eye of approbation. Sin is opposite to his very nature; man may love sin, and yet be still a man; but if God should love sin, he should cease to be God: he is under sin, as a cart pressed with sheaves, Amos 2.13. All the hatred that man bears to all the things in the world, which are either hateful or hurtful to him, is not comparable to God's detestation of the least sin. 3. He is able to punish sin, wherever he either looks upon it or loathes it. As the secretest sinner is within the reach of his eye, so the strongest sinner is within the reach of his arm: he is as able to throw a sinner into hell, as to tell him of hell; he in all his forbearances, loseth not his power, but exerciseth his patience; he can, but will not punish. 4. He doth not only forbear punishment, but seeks to prevent it: He waits that he may be gracious. He is not willing that any should perish: he strikes more gently for a while, that he may not strike eternally; and he stays and warns so long, that he may not strike at all. 5. He not only suffers sinners long, but all the while he puts forth mercy towards them, upholds their beings, feeds, heals, helps them. Sinners all the while they live, spend upon the stock of mercy; God is at much loss, and great charges, in continuing those mercies, which they ravel and wanton away unprofitably. 6. He forbears to punish, without expecting any benefit to himself by it: If his long-suffering bring us to repentance, the good redounds to us: It is then (as the Apostle speaks) salvation. He loseth nothing, if we be lost; he hath no addition to his own happiness, if we be happy. 7. He is patiented and long-suffering to sinners, who is much, nay infinitely our superior, and more excellent than are we. Here, a King, the King of kings waits for Beggars; our Lord and Master stands without at the door and knocks: Oh infinite condescension! How widely doth God's carriage towards man, differ from man's towards man? We (poor worms) have short thoughts; man will presently upon every affront or neglect, be ready to call fire from heaven; 'tis well for poor sinning man, he hath to do with a long-suffering God: His fellow-creature could not, would not be so patiented. God truly shows himself a God, as well by sparing, as by punishing: I am God and not man, and therefore (saith he) the seed of Jacob are not destroyed. We further may gather, that it's no sign that men are innocent, because they are not punished: It follows not, because they are great, that therefore they are good; this follows only, God is good. Nor doth God's forbearance prove a sinner pardoned, it only speaks him for a time (though the Lord knows for how short a time) reprieved. Justice is not dead, but sleepeth. God is sometimes said to hold his peace, never to be dumb: though he be long-suffering, yet he is not ever-suffering. God's patience, shows not that God will always spare us; but that we should now repent. It is not a pillow for the presumptuous, but a cordial for the penitent. God will require interest hereafter, for all his forbearance. The longer the Child is in the womb, the bigger it will be when it comes forth. Judgement delayed, will be increased, unless prevented. Justice comes surely, though slowly to the impenitent; the blackness of darkness is reserved for them, who are unprofitable under light: If Patience make thee not blush, Power shall make thee bleed. O thou (though) forborn sinner, labour for faith in threaten; take heed of self love, and shunning the thoughts of that severity, the feeling whereof, thou canst not shun. Study the end of God's forbearance, and the vanity of all earthly refuges, and reliefs, against punishment rseerved for an incorrigible sinner.  
6. 
Observe. Vlt.  Things earthly should teach us things heavenly. It's our duty to make a spiritual improvement of earthly objects. The Apostle makes use of clouds, trees, stars, waves, to spiritual purposes. The world is a great school to teach us the knowledge of God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Though we have a superior doctrine, yet we must not neglect this. The Prophets, Apostles, and Christ were much in this kind of instruction, by similendes taken from the creatures; every of which is a ladder made of many steps to raise up to God. A pair of spectacles whereby we may read God, the more clearly and plainly. Our meditation should be like a Limbeck, into which flowers being put, sweet water drops from it; and out of every earthly object put into our meditations; some heavenly considerations should be drawn and drop. All the creatures in general, 
* Agustine saith, be more doubted whether he had a soul in his body (the effects whereof were evident,) then whether there were a God in the world. Solil●● l. 31.  we should improve to the Learning, 1. of God's nature, and 2. our duty. His nature, The invisible things of God are discovered by the creatures, Rom. 1.20. His power, in making them of nothing, and upholding them (as he made them) all with his word. His eternity, for he that made them, must needs be before them. His wisdom is manifest in the beauty, variety and distinction, order and subordination of one to another, the exquisite cunning in the frame of the smallest creature. His bounty and goodness, in the endowments bestowed upon every one in its kind, his large provision for them all.  
We should likewise 2. improve all the creatures in general to the learning of our own duty. As 1. to depend upon him for all necessaries, 
Act. 17.28. Rom 11.36. Psal. 104.29. Deus mundum animat. Audimus Creaturam tribus vocibus, nobis loquentem, prima vex dicit, accipe: secunda dicit, red: Tertia dicit, fuge. Accipe beveficium, red debitum, fuge supplicium. Hug. de sanc. vic. l. 2. de Arc. mor. c. 4.  as they do for provisions, their eyes waiting upon him: we must knock at his door, and go to his fountain, Cast our Care upon him; in him we live and move, and have our beings. Of him, through him, and to him, are all things: he is the great householder of the world. Jezreel cries to the corn, wine and oil, these cry and call to the earth, this calls to the heavens, but these call to God, upon whom they all depend: and shall not we do so? 2. All creatures teach us to love him and serve him, they being lovetokens, God loving us better than them; and all being instruments of punishment, if we fail in our duty. They all serve the Lord by a perpetual Law. The winds and the seas obey him; fire, snow, hail etc. Psal. 148.8. All the creatures, even frogs, grasshoppers, lice, are his soldiers. He is commander in chief, they are all at his beck. In obedience to him they will run from themselves, and cease to be themselves; the sun will stand still, go back, the sea will be a solid wall, the fire will not burn, iron will swim. And they serve us all so constantly day and night: they serve us with their sweetest and choicest gifts: the Sun with influence of heat and light. Trees with delightful fruit, and beasts with fleece and life, to their own wasting and destruction. Oh how should we serve him even to the loss of the best things we have, and how should the constant standing of the creatures in that station wherein God at the first set them, make us ashamed of our apostasy from God and rebellion against God  
3. All the creatures in general teach us earnestly to expect a better condition than that which we now enjoy. The earnest expectation of the Creature (saith Paul) waiteth for the manifestation of the sons of God. 
Rom. 8.19.  If there be something in the Creatures (groaning and travelling in pain until now, tired out by man's sin, and made subject to vanity) like an earnest expectation of, and waiting for this manifestation; should not man who is the sinner, and hath made the creature subject to vanity, who hath also reason, and who shall partake of more happiness by that manifestation, much more desire and look forit? shall man (of all Creatures) rest in, and be contented with a state of vanity? The very unreasonable, yea insensible Creatures, will teach us to soar to a more heavenly pitch of spirit.  
And as all the Creatures in general may (thus) be improved spiritually, so 2. may every particular Creature severally, whether in heaven or on the earth. For heavenly Creatures, the Psalmist tells us Ps. 19.1. The heavens declare the glory of God, and the firmament showeth his handy work. Ps. 8.3. When I consider thy heavens, the work of thy fingers, the moon and the stars which thou hast ordained, what is man? etc. The pure and excellent matter of the heavens speaks the greater purity and excellency of the workman; how pure also our hearts should be, which are his lesser heaven; and how pure they should be who expect to live in those heavens, into which no impure thing must enter: how hateful also sin is to God, who for man's sin will one day set this beautiful house on fire. The height of the heavens, shows the infinite height, and honour, and majesty of him whose standing house is above all the visible heavens, whose palace, seat and pavilion is in heaven above. The circular, round figure of the heavens teacheth us the infiniteness and perfection of the maker. The firmness and stability of the heavens, declares God's truth and unchangeableness, whose word is their pillar; the safety likewise of that place to lay up our treasures in: their swift motion and revolution in 24. hours, instructs us of the readiness and swiftness which we should express in duty. The light of heaven (of so unknown a nature) shows us the incomprehensible nature of God. The diffusiveness and Comfortableness of light, speaks what Comfort is in the light of his face, which (as light) though imparted to thousands, yet is not impaired or made less for the good of others. The purity of light contracting no filthiness, though looking into it, teacheth us his holiness, who though he sees sin every where, yet loves it not where, and is ever in an irreconcilable opposition against all the works of darkness. The oneness, brightness, purity, greatness, influences, eclipses of the Sun, teach us the sun of righteousness, the Lord Christ, is the only Saviour, most swift to help, the brightness of his father's glory, holy, powerful, infinitely useful and beneficial, the director, enlivener, cherisher of his Church: and all this though darkened (once,) eclipsed and clouded with a natural body and sufferings. The moon her borrowing of light from the Sun, her changes, spots, inferiority, governing of the night, disappearing at the arising of the Sun, speaks the dependency of the Church upon Christ, her many changes and various conditions in this life, her defects and deformities, subordination to Christ, as also the uncertainty and variableness of every worldly condition, the smallness and lownes, of all earthly enjoyments, their spotedness with many cares, fears, wants, their usefulness only while we are in the night of this world, their disappearing and vanishing when the sun of righteousness shall come in glory. The stars, in respect of the constancy, continuance of their Courses in their orbs, communicativeness of light, differing one from another, their glistering, and influences, declare the stability of God's promises to his Church, which can never be broken; 
Jer. 31.35.  our duty to continue in our own sphere, to afford our help and light to them who stand in need The different degrees likewise of grace and glory hereafter, the clearest shining of grace in the night of affliction. Of the Clouds we have spoken before. The air also by its invisibleness, ubiquity, preservation of our life, should mind us, that God is, though he be not seen, that he is every where, within me, without me, included in, excluded from no place; the preserver also of our lives, in whom we live, move and have our beings. The winds by their thinness, piercing, powerful motions, freedom, inconstancy, teach us as God's invisibility, his  power in his works of nature and grace, the free motion of the spirit, and the secret working thereof in the heart; 
Job: 3.7. Motum scimus, nescimus modum. Job. 7.3.  so the vanity, and levity of man, and all humane things, the inability of any Creature to withstand God, the misery of those who are not built upon Christ as their rock and foundation, the unsetledness of the erroneous, tossed with every wind of doctrine. Of the earth likewise with the creatures there, as well as the heavens, should we make a spiritual improvement▪ Speak to the earth (saith Job. 12.18.) and it shall teach thee. How excellint (saith David) is thy name in all the earth? The earth (then) by its hanging on nothing, its stability, plenty, lowness, the labouring about it, and its receiving of seed, instructs us of the infinite power and strength of God, the ability of his word to sustain the burdens of the soul, the riches of his throne, whose footstool is so decked; God's goodness to sinful man, in spreading and furnishing for him such a table; his care for his people, he so clothing the grass of the field, and providing for the very beasts; the unsuitableness of pride to man, the earth being his mother, whence he came and whither he goeth; it teacheth us also wisdom, to get our hearts above these drossy, earthly objects, and to have our conversation in heaven, the pains also which we ought to take to dig deep for wisdom, which is more precious than gold, and to receive the seed of the word into a prepared soil, a good and honest heart. The trees upon the earth, in respect of their variety of sorts, growth, shelter, fruitfulness, decay, teach us, that difference which is among men; some are wild trees of the wood, and of the field, without the Church; others are planted in the garden and ortyard of the Church: some have neither the fruits of holiness, nor the leaves of profession; others have leaves, who are without fruit; others (trees of righteousness) have both: some are as the taller Cedars, some as the lower shrubs, some are rich and noble, some poor and contemptible in the world; but when both are turned to ashes, then both alike; the ashes of a beggar are as good as those of a King. Some men fall by old age and want of natural moisture, others are before their time cut down in their green years with the axe of death. There is no spiritual growth or continuance, unless we draw life from Christ our root; the more pruning, watering, and heavenly influences God bestows upon us, the more fruitful should we be; the more laden with fruit, the more we should bow ourselves down in humility and communicativeness; the very grass tells us we are withering creatures, and that the flourishing condition of the wicked is much more withering: The corn dying and fructifying, teacheth us the resurrection. Ask now the beasts (saith Job) and they shall teach thee: They all teach us the greatness of his possessions and riches, whose are the beasts upon a thousand hills: also the thankful knowing and owning of God; the ox knoweth his owner, and the ass his Master's crib. The Lion teacheth us the strength of Christ, and the cruelty of Satan. In the horse and mule, we see our untaught and refrectary nature: In the sheep our disposition to wander, and our duty to hear and follow our shepherd, and our helplessness without him; also his meekness and patience, 
Ut pastor docebat, ut ovis sil●bat. Aug.  who as a sheep before the shearers was dumb, and opened not his mouth: In the lamb likewise observe him who was brought as a lamb to the slaughter; who was a lamb for innocency and gentleness, a sacrificed Lamb for spotlessenesse and satisfaction. The dog and swine will mind us of the uncleanness of sinners, and especially of the odiousness of Apostasy, which is a turning to the vomit, and to the wallowing in the mire. The serpent teacheth us wisdom to preserve ourselves: 
Psal. 22. Job 12.7.  The very ant, providence and diligence to lay up for the future: The despicable worm represents the lowness of him for our sin, who was a worm and no man; the taking of beasts in a snare, should put us in mind of the snare of sin. Ask likewise (saith Job) of the fowls of the air and they shall tell thee. These may support faith, and scatter our distracting cares, they being fed though they neither sow nor reap; Their observing also of their several seasons, The Stork in the heavens knowing her appointed times, and the Turtle, Crane, and Swallow, observing the times of their coming, teach us to know the judgement of the Lord, and the day of our visitation; what a lively pattern of meknesse and simplicity is the dove! the early chirping and singing of the birds in the morning, may teach man his duty to praise God as soon as he awakes in the morning; as a godly man once said to a Bishop who was sleeping in bed too long in the morning, surrexerunt passeres, et stertunt pontifices. How much greater is the care of Christ in protecting his servants, than that of a hen toward her chickens, in gathering them under her wings! Speak to the fishes of the sea, (saith Job) these have a speech though they are mute. The sea itself by its rage, fury, and foaming, shows us the inconstancy and troublesomeness of the world, the unquietness of wicked men, the power of him who stills it and keeps it within its bounds: By its fullness notwithstanding the running of so many floods & rivers out of it, it directs us to him who is an inexhaust fountain of good, having never a whit the less for all he gives: the running of the rivers into the sea whence they come, shows that as all is from him in bounty, so all must be returned to him by duty: The fish themselves will teach us the misery of want of government, 
Hab. 1.14. Prov. 10.23. Tit. 3.3. Joh. ult. Luke 5.10. Matth. 4.19.  when men are as the fishes of the sea, that have no ruler over them, but the greater devoureth the less. Their sporting and skipping, speaks the disposition of sinners, who sport in sin as their element before they are ●●●cht; and the power of the gospel, whereby they are taken: The fewness of those which are catcht in comparison of those which are left, shows the small number of those who are taken with that net, compared with those who are left: In the catching (also) of the fish with a net or hook unawares, we are taught the folly of men taken with the baits of sin, who think not of their time, but are taken as fish in an evil net. In short, the whole creation is a scripture of God, 
Creati● mundi scriptura DeiUniversus mundus Deus explicatus.  a book, and the heaven, the earth, the waters are three great leaves; the creatures contained in these are so many lines by all which we may read a Divinity-lecture. Though the creature is not able to lead us into a saving knowledge of the mysteries of Christ, yet it gives us such advan tages to know God, as willeave us inexcusable in our ignorance. How should this doctrine humble us, who by our apostasy are become the scholars of the creatures! Christians, who have both teason and grace, may learn from those who have not so much as sense and life: Adam's knowledge of God, led him to the knowledge of the creatures, but now man by the creature, learns the knowledge of God; like Balaams' ass, the creatures now teach their Master, man is now sent to their school, put back like an idle truant to the lowest form; How happy were man, could he learn of the very ass, 
Oneramus asinum, et non curat quia asinus est, at si in ignem impellere, si in foveam praecipitare velis, cavet quam um potest, quia vitam amat, et mortem timet. Bern.  which (as Bernard observes) will bear any load because he is an ass; but if we offer to thrust him down some steep hill, or drive him into the fire, he holds back, and shuns it; whereas a blockish sinner hath no fear of that which brings eternal damnation? But (of all others) how justly reprovable are they who in stead of furthering their salvation, hasten their destruction by the creatures, in abusing them to excess, riot, gluttony?  
To conclude this point, for the putting us upon making an holy use of created objects, let us consider that there is a double use of every creature, natural and spiritual. If we content ourselves with the natural use without the spiritual, we do not take the one half of that comfort in the creature which God gave it for: and indeed, what do we more than the brute beast, which hath a carnal and natural use of the creature as well as we? These seducers for knowing things only naturally (as we have heard) are compared to brute beasts; let us not therefore as children, look only upon pictures and gays in our books, and gaze upon the gilded leaves and cover; but let us look to our lesson which we should learn therein. And let us know, we never use the creatures as their Lords, unless we see our Lord in them: a carnal man profits his body, a spiritual man his soul also by them; Every creature may be a Preacher to him, in whom the spirit first inwardly preacheth. A man may be cast into such a condition, as whereby he may be hindered from good actions; but what unless a bad heart, can hinder him from good meditation? And as it is with Bees, though they gather honey from a flower, they leave it as fragrant and fresh as they found it; so we gathering spiritual thoughts from our worldly enjoyments and employments, in stead of hurting and hindering them, we benefit and enrich ourselves, and advance them.    
Ver. 14, 15. And Enoch also the seventh from Adam prophesied of these, saying, Behold, The Lord cometh with ten thousands of his Saints, (ver. 15.) to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him. 
THese two verses contain the third branch of the description of the lost estate of these seducers in respect of their sin and misery, which in these words are further set forth by the ancient and infallible prophecy of Enoch, and that prophecy is 1. declared and propounded here in these two verses. 2. Applied to these Seducers in the (16, the) following verse.  
In the declaration and propounding thereof, I consider,  
1. The Preface prefixed by Judas, before it.  
2. The Prophecy itself.  
1. The Preface, in these words, Enoch, the seventh from Adam, prophesied of these. Wherein two particulars are considerable:  
1. The Excellent person here mentioned, Enooh; described from his descent and Pedigree, the seven●h from Adam.  
2. His honourable performance, He prophesied of these.  
1. In the Prophecy itself of the last judgement. I find,  
1. A note of incitement, to cause a regard to the following description of the judgement, in the word Behold.  
2. That Description of the judgement, to the regard of which we are incited; which description of the judgement hath two parts: 

1. The coming of the Judge to judgement.  
2. The Carriage of the Judge in judgement.    
1. In His coming to judgement, I observe, 

1. His Title, The Lord.  
2. His approach, Come.  
3. His Attendants, With ten thousands of Saints.    
2. His Carriage in judgement is observable, 

1. Toward the wicked, wherein I consider,  
1. The manner of his judging, which is to be by way of conviction: to convince.  
2. The Parties to be judged, all the godly: Which Parties are considerable, 

1 In their Nature, so they are ungodly.  
2 In their Numbers and extent, so they are said to be all the ungodly.      
3. The Causes of the judgement, which are two:  
1. Their Works, considerable in their general nature, said to be ungodly. 2. In the particular manner how they were committed, which they have ungodly, or ungodlily committed.  
2. Their Words, where is to be noted,  
1. What kind of speeches they uttered, hard speeches.  
2. By whem they were uttered, ungodly sinners.  
3. Against whom, against him.  
2. In the second, viz: the Application of this Prophecy (v. 16.) Judas shows, that these Seducers were the ungodly which hereafter are to be judged; and this their ungodliness, Judas there discovers by several signs:  
1. Their discontentedness. 2. The following their lusts. 3. Their boasting. 4. Their admiration of men's persons  
1. I begin with the Preface, and in that, first with the consideration of the Person here mentioned, Enoch, the seventh from Adam.  

EXPLICATION.  
Three things here I shall inquire into by way of Explication.  
1. In what respect Enoch may be said to be the seventh from Adam.  
2. Why the Spirit of God in Scripture, doth exactly set down the genealogies and successions of the Patriarches, whereby it comes to be known, that Enoch was the seventh from Adam.  
3. Why Judas, choosing to allege the prophecy of Enoch, calls him the seventh from Adam.  
1. For the first, Enoch was so the seventh person from Adam, as that both Adam and himself must be computed to be two of that number. Enoch was not so the seventh from, as to be the seventh after, or the seventh that came of Adam. The like expression is used Mat. 1.17. All the generations from Abraham to David, are fourteen generations: into which Abraham and David themselves must be taken to make them up fourteen. And thus the scripture frequently reckons Enoch the seventh, as Luke 3.37, 38. 1 Chron. 1.1, 2, 3. Gen. 5.3, 6, 9, 12, 15, 18. 2. Enoch was not so the seventh person from Adam, as that there were no more than seven persons begotten from the time of Adam to Enoch; for all those six Patriarches, mentioned before Enoch, are said to beget sons and daughters, and of those sons and daughters there came likewise a great number; but Enoch is called the seventh from Adam, because he was exactly the seventh in that particular, direct line from Adam to him.  
2. For the second. The Spirit of God so exactly mentions the succession of the Patriarches of old, for sundry reasons: As first, To discover his care to keep, and uphold his Church, by showing where it was, in what families it continued, and how it was by his goodness preserved and propagated in all, even the worst and most corrupt ages of the world: The posterity of Cain was to be totally destroyed by the flood, and God swept them away with the besom of destruction; to what end therefore, should they be so fully recorded? but the seed of Seth, was to be preserved both in the deluge of waters, and of all succeeding calamities; and therefore their descents and successions are punctually recorded.  
2. God hereby shows the great delight which he took in speaking of his Church and Children, and their concernments, above all other people in the world. The sacred history mentions the posterity of Cain, but occasionally, and by the way, as the relation thereof had a necessary connexion with the history of the Church, and as making it more clear and complete; and therefore the scripture relates not either the successions or actions of those without the Church in a constant course or series of history, nor doth it use that exactness and industry in treating of them, which it useth in setting down the affairs of the Church. Hence it is (as Rivet well notes) that those things which seem to be of less moment and weight are so diligently described in Scripture story, as jacob's flocks, his peeled rods of poplar and hazel, the conceiving of the flocks before them, and bringing forth cattle ring-straked, 
Vid. Riu. exercit. pag. 630 631. i● 30. Gen.  speckled, and spotted etc. when as the holy story passeth over in neglective silence, the beginnings and progress of the great Empires and Dominations of the world, as of the Assyrians, Egyptians, Grecians, etc. (subjects, in appearance, more worthy the mentioning;) the Lord herein (saith the fore mentioned Author) being like a Master of a family, 
Ut patri familias cura major est liberorum et domesticorum quam latisundii; sic etiam apud Deum majoris sunt m●menti familiae piorum quam quaevis aliae quae in toto orbe dominationi ejus subsunt. Ut parons liberorum et familiae ita curam gerit, ut suorum gestus, sermons & actiones omnes observet, et quaecunque ipsis accidunt diligentissimè consideret: sic Deus in familiis piorum tamquam in domo su● observat et numerat capillos illorum, actiones, studia, et gressus eorum respicit etc. Riu. in Gen. pag. 632.  who doth not with so much care and delight regard his grounds and fields abroad, as he doth his family and children with their carriage and concernments at home in his house, where he diligently and delightfully observes all the speeches, gestures, actions of his little ones, and whatever befalls them, etc.  
3. God by this exact delivering the successions and genealogies of the Patriarches, would show the excellency and antiquity of the scriptures, above all other historical writings in the world, which are not able to afford us a certain chronology concerning the times of the Patriarches before the flood.  
4. Especially by this recording the successions of the Patriarches; the Lord discovers who they were of whom the true Messiah came according to the flesh, and this he doth both for the honour of Christ as man, whose pedigree that it might be perfect, was to be preserved and distinctly drawn as far as from Adam, as also for the confirmation of our faith, touching his incarnation; the Scripture mentioning the order, and names, of all his progenitors, even from Adam; and thereby suffering us not to doubt of the truth of his humane nature, unless we will imagine that all the names and successions of his progenitors mentioned from the beginning of the world to his birth, were fabulous and fictitious, and so make the continued line from Adam to Christ to be a continued lie, which to imagine were not more blasphemous and antiscriptural, then ridiculous and unreasonable. And the scripture by telling us that Christ came of those ancient Patriarches, 
Causa cur Lucas as●enderit ad Adamum usque, 1. Ut doceret beneficia Messiae, non saltem pertinere ad Abrahamum et eos qui illum secuti, sed ad patres Abrabamo anteriores, imo ad ipsum Adamum. 2 Ut vin dicaret Messiae gratiam, non sal●em sc extendere ad gentem Judaicam. & filios Abra●ae, sed et ad multo, Ada filios extra Abrahami posteritatem, qui benedictionis ejus debeant esse participes, Japheto adducto in tab●rnacula, Semi. Spanhem. Dub Evang. 19 p. 91.  would teach us that the benefits of the Messiah were extended to those who lived far, yea farthest before him, to the patriarches before the flood, and even to Adam himself, who by his sin gave occasion for a Saviour to visit poor man with mercy, and (as some note) by setting down the progenitors of Christ, who lived before the flood, and so, long before Abraham, the Scripture would teach that the grace of Christ extended itself not only to the Jews, and the seed of Abraham, but also to many of the sons of Adam, who were not of the posterity of Abraham; but were to be made partakers of the blessing by Christ, when Japhet should be brought to dwell in the tabernacles of Shem.  
3. Touching the third, viz. why Judas here terms Enoch the seventh from Adam. Sundry reasons may be assigned. As,  
1. To distinguish this Enoch from another of that name, who was the third from Adam, and of the posterity, yea the immediate son of cursed Cain, mentioned Gen. 4.17.  
2. To show how holy and zealous Enoch was in sinful times. In a most dissolute and profane age, he prophesies of, and foretells the destruction of sinners: Though he perhaps did them but little good by his prophecy, yet they did him as little hurt by their profaneness. This taper was not extinguished by the damps of a sinful generation; this star shined brightly in a black night: Enoch the seventh, as afterward Noah the tenth from Adam, walked with God in a corrupt age, and did not only preserve his own holiness, but prophesy against others unholiness.  
3. He calls Enoch the seventh from Adam, to gain the more credit and esteem to that prophecy, which he is about to mention, and the more to convince these seducers of the truth thereof; in regard both 1. of the great antiquity, and 2. the eminent piety of him who uttered this prophecy.  
1. By the antiquity of a prophet who was the seventh from Adam, The Apostle wisely insinuates not only that even from the beginning of the world, holy men have prophesied of the end thereof; but that even then the miserable end of the wicked was foretold; and that they who were farthest remote from these seducers, and who therefore were most impartial, and could not be biased by affection to any fides or parties, prophesied of their overthrow.  
2. By the eminent and renowned piety of this Enoch, the seventh from Adam, who walked so closely with God, and did so please God, that he accounted him too good to live long upon earth, and would not stay for his company in heaven, till he had finished the ordinary time of living, but took him to himself, before he had lived to half the years either of his father, or of his son. I say, by this admirable holiness of Enoch, Judas might stop the mouths of these seducers, and render them either unable to resist the evidence of this prophecy, or inexcusable in not submitting to it.  
This eminent holiness of Enoch, is in Scripture expressed in these words, He walked with God; words few in number, but great in weight; and which (upon this apt occasion) I shall briefly explain.  
By this walking with God, more generally, is rather intended, his giving up himself to the worship and service of God, in the leading a hooy life, than a peculiar Ministration, in the discharging the office of the priesthood; this walking with God, being the same with his walking in the way of God's commandments; and his ordering the whole course and frame of his conversation according to the will and commadment of God; and this metaphor of walking with God, is taken from two friends, unanimously and willingly going the same course and path together as companions. More particularly this his walking with God, 1. Intends a setting of God before his eyes, and a living always as in his sight, and as being present with him, and thereby his humble reverencing of, and fearing to offend God, and a studying to please him, and to approve himself to him, (walk before me, and be thou perfect, Gen. 17.1.) God's presence with us, being as certain and undoubted, as is his with whom we do after a sensible manner and openly converse.  
2. This walking with God, intends a friendly and familiar acquaintance and conversing with God; (for can two walk together unless they be agreed?) God did not pass by Enoch as a stranger, 
These words he walked with God, the 70 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ben●placuit Deo▪ Unde Author Ep. ad Hebr. Cap. 11.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nor use him as a page, only to go after him; but (as a friend and companion) he walked with God: Thus Abraham is called God's friend, and Christ calls his disciples his friends; and his humble familiarity and acquaintance with God, consisted 1. in his apprehension, of a propriety, and interest in God: without this he would have stood far from God, as a foe, a fire, not walked with God as a friend: another's God cannot comfort us, a souls solace stands in this pronoun my, my Lord, my God: when Enoch foresaw that God was coming to execute judgement upon all the wicked, he then knew that God was his God and friend. 2. enoch's familiar acquaintance with God, consisted in a friendly and mutual speaking and discoursing between God and him; this was no silent walking, no dumb show; God spoke to him by exciting of his graces, and putting into him holy motions, and telling his soul, that he was his salvation, by directing him in his doubts; he spoke to God, by daily meditation, ready acceptation of his grace, by pouring forth all his cares by prayer into the bosom of his heavenly father, by repromission of obedience, praying continually; see Psal. 27.8. Psal 119.164. taking his counsel in his doubts. Psal. 119.24.3. This humble and holy acquaintance appeared, in enoch's exercising his fiduciary relying and reposing himself upon God, without anxiety and solicitousness, for the providing for him in all his necessities; he cast all his care upon God, as a faithful friend, who cared for him; he wholly committed himself and all his affairs to his God; he did not wound himself with heart-cutting cares; he was not like the Lion that roars after his prey, but like the sheep that depends upo● the care of the shepherd: Thus David, the Lord (saith he) is my shepherd, I shall not want. 4. En●chs humble and sweet acquaintance with God, stood in his enjoying of all his comforts in God, and God in them; he so much esteemed communion with God, that he accounted nothing sweet, but what he had with his love and smile; he was not a slave to sense, delighting himself only in the good things themselves which he enjoyed; he accounted every condition sweet or bitter, so far forth as God did communicate himself in it, or withdraw himself from it; so that he was neither unduly lifted up in his enjoyments, nor dejected in his losses; the God of his delight being ever, and evenly the same: nothing was delightful to Enoch by itself, but only God, other things only as they came with God, as though water is only sweet, when something sweet is put into it; yet honey and sugar are sweet alone by themselves.  
3. This walking with God, notes, spiritual motion; there cannot be a walking without a moving. Enoch neither stood by God, nor sat with God, but walked with God; the commandments of God, were the way wherein he walked and moved; and every act of obedience was a several step taken in that way: in all his motions, he observed some duty enjoined, and eschewed some sin forbidden, so that he praised God with the language of his conversation; he could not have walked unless he had been as practical as he was speculative and professing; only works speak, words are silent before God and man; nor did he only practise this walking with God, when he was exercised in the duties of Gods immediate worship, but also when employed in the works of his particular place and calling. In the performing of the former, he was (as it were) in heaven; in the doing of the latter, heaven was in him; the necessary employments of his calling took him not off from conversing with God; they did not make him at all renounce this: Paul when he was making of tents, did not cast off conversing with God; neither doth piety make us idle in our places, nor doth moderate diligence in our callings make us impious and profane: and indeed, we cannot walk with God unless we serve him both in our general and particular callings.  
To conclude this discourse of enoch's walking with God, with a touch of the manner how he performed it; 1. He walked with God solely, he admitted no intruders into, or disturbers of his heavenly converses with his God; the world followed him as a servant, walked not with him as a companion: (this God cannot abide) he rather used the world, than enjoyed it; or rather used it as if he used it not: God cannot bear the the company of Mammon; the love of God and the world cannot stand together. 2. He walked with God evenly, and in a direct course; he halted not, like the Israelites, 1 King. 18.21. between two: he made strait paths for his feet; he gave allowance to no wander, nor false ways; they who will walk in by-paths, walk not with God, but alone; and therefore Enoch walked in a strait path to heaven, and turned not aside to crooked ways, not treading in the way of any known sin. 3. He walked cheerfully, not unwillingly or constrainedly, or sadly, his walking being with him who is the God of all comfort: and indeed, God takes no pleasure in that man's company, who accounts not walking with him a pleasure; Enoch was not by fear, or force, or restraint detained before the Lord, but he delighted himself in him, looking upon holy duties as his privileges as well as his tasks: nor indeed can any walk cheerfully, but when with God; his company makes the valley of the shadow of death to be a pleasant way, a bitter condition sweet, and a sweet condition sweeter. 4. He walked constantly, unweariedly with God, from strength to strength, till he appeared before him in the heavenly Zion. enoch's goodness was not by fits and starts, like that of some hypocrites; he did not take a step or two, but walked with God: this his walking with God, lasted as long as his continuing in the world; he did not set out well only in the beginning, but held out well also, till the end of his race.   

OBSERVATIONS.  
1. The faithful must be holy in unholy times. Enoch in a corrupt age walked with God, 
Obs. 1.  and kept close to him when most left him; Saints must show that they are not of the world, when they are in it; they must not be conformed to the world, nor run with the world to the same excess of riot; 
1 Pet. 4.4.  As their righteousness must exceed the righteousness of hypocrites, so must it condemn the unrighteousness of the profane: the rest of their time, they should not live to the lusts of men, but to the will of God; they are forbidden to follow a multitude to do evil, to go in the way of evil men, 
Prov. 4.14.  to have fellowship with the unfruitful works of darkness: Elijah was zealous for God, 
Eph. 5.11.  when he scarce could discern any to join with him: as Noah was saved by God, when the earth was overwhelmed with an inundation of water, so did he walk with God, when it was overspread with an inundation of wickedness; 
Psal. 71 7. Isa. 8.18. Jer. 20.7.  when David was looked upon as a monster, Isaiah and the faithful as wonders, yet they retained their integrity; when the wicked have almost made void the law, even then, nay therefore must the godly love God's Commandments, and esteem all his precepts, 
Psal. 119.126, 127, 128.  concerning all things to be right: God is a friend, a father; and as this friend loves us in the day of our adversity, so should he be beloved, in the day when his honour suffers. May not God say to those that temporise with his enemies for fear, or hope, Is this your kindness to your friend? Is there any time, wherein God hath left or forsaken us; and should there be any wherein we are weary of walking with God? Is God our father, and can we endure with a tame patience to see him dishonoured? It's reported of a Son, who though (before) dumb yet seeing enemies about to kill his father, presently cried out, kill not my father. The sons of God, must glorify their father, and shine as lights in a crooked and perverse nation. Ephes. 2.15. Nor can the truth, much less the strength of grace, or the power of godliness, ever be manifested, unless it appears in times of opposition; there is no power seen, where there are no difficulties contended with; wherein doth the life of grace, differ from death in sin, if Christians shall be carried down the stream of their times unholiness? Grace will ever conflict with that sin, either in the soul or the world, which it is not able to conquer; it will condemn it, though it cannot execute it. And what more unreasonable (last) then for us to meet to God with one measure, and to expect that he should meet to us with another! How can we expect that he should love us in that day, wherein he will leave the most, if we will not walk with him in this day when most forsake him! Study then (O Saints) to give the name of God reparations for all the disgrace which wicked men cast upon it: Discover the true nobleness of your Christian spirit, and of minds spiritually generous, by gathering vigour, and growing invincible, from the very oppositions of the wicked, and the impieties of your times.  
2. It is a singular and blessed privilege to walk with God. 
Observ. 2.  It was the great happiness and ennoblement of Enoch, this seventh from Adam. The happiness of walking with God, appears in these particulars. 1. It is a persons greatest honour: 'tis honourable to follow, much more to walk with a King; how great is the dignity then of walking with the King of Kings! It's God's lowest condescension to walk with us, and our highest advancement to walk with him. The company of sin debaseth, and the walking with God dignifieth a man. God w●th man, is the greatest with the least; Henoch was one of the greatest on earth, he was royally descended, the seventh from Adam in the blessed line; he had six such tutors and teachers, (viz the six first patriarches) to make him learned, as never man had; but that which is testified of him as his honour, was this his walking with God. Oh unconceivable dignity, conferred upon poor impure dust and ashes, to walk with him who is attended with ten thousand times ten thousand of glorious Saints and Angels for his followers! 2. In this walking with God, is greatest delight and solace: solitariness is uncomfortable, company sweet, but none so delightful as Gods; he who hath not God to bear him company is alone, though he hath all the comforts of the world to accompany him. Of all the creatures, there was not found a fit companion for Adam, nor can any creature fitly suit the soul with its society; good company is the life of our lives, the sweetness of our abodes on earth; but God's company is the truly good company; there is no melody in any consort to which this delight is not added. A man is said to be alone, though he have many beasts with him, if he be without the company of man; and a Christian is alone notwithstanding all the world be with him, if God be absent. Whom (saith the Psalmist) have I in heaven but thee? and there is none upon earth that I desire besides thee, Psal. 73.25. A sinner is the truly solitary, sad person: oh how sweetly contentful is his life, who when all his outward comforts leave him, can say (as did Christ when his disciples left him alone) yet I am not alone, because the Father is with me. John 16.37. 
Quid timet homo in sinu Dei positus?  3. In walking with God, there is true safety; what need that man fear who lies in the bosom, or walks by the side of such a father, though he walks in the vale of the shadow of death? who dares offer that man any injury that walks with a King? 
Of this largely before, part. 1. pag. 58.59, 60, etc. 63.  no evil is so insolent as to arrest us, when the King of Kings graciously accompanies us. Fear not Abraham (saith God) I am thy shield, Gen. 15.1. If God be with us, who shall be against us; If he will help, what shall hurt us? his society is our true safety; so long as God was with Samson, the Philistines could not conquer him; but when the Lord was departed from him, 
Judg. 16.20  he soon becomes a prey to his enemies: God's presence is a Saints lifeguard; till God leave him, dangers are but trifles; He ever keeps those who walk with him, either from the presence of every misery, or from the hurt and misery of the misery. Lastly, In this walking with God, is the greatest gain and profit to be found; what good thing can he deny us, 
Psal. 8.4.  who denies us not himself? God is not only a shield, but an exceeding great reward: How can he want who is with, and hath him that is all things? God mine, and all mine; he will fulfil the desire of all that fear him: no good thing shall be wanting to them; nor will God deny them any blessing, which doth not oppose their blessedness; 
Psal. 23.1.  nor any good, which hinders, not from enjoying the chiefest good; and if he thinks it meet to keep away these externals, he will supply their absence with himself. The Almighty will be thy gold, Job 22 25.  
3. Even of the longest lived Patriarches, there was a succession, not a constant continuation. Adam the first, Seth the second, 
Eccles. 1.4.  Enosh the third, etc. Enoch the seventh; One generation goeth, another cometh: The coming of new generations, shows the going and passing away of the old; the later crowds the former out of the world; one goeth away to make room for another: The longest lived of these ancient Patriarches, had in the world but his time and turn, which at length ended. It hath been observed by some, that none of them lived (no not Methuselah) a thousand years; and some say the reason thereof was, because God would by their dying before the end of a thousand years, make good his threatening; 
Ratio valde diluta. Riu.  in the day thou eatest thereof thou shalt die; it being said that a thousand years with God, are but as one day: but in this there seems to be more wit than weight. A more solid reason of their dying within the foresaid term, seems to be because thereby God would show, that the longest life of any of the sons of men, in respect of God himself, is but very short, and not able to reach to that space, which in respect of God's eternity is not a day; 
Confer longissimam nostram aetatem, cum aeternitate, in ea prope modum aetate quâ illae bestiolae, reperiemur. Cic. l. 1. Tusc.  for which cause Cicero▪ 1. Tusc. quaest. compares the longest life of man to that of that beast brought forth by the river Hippanis, which lives not above one day, and dying when the sun sets, dies then decrepit. Compare (saith he) our longest age with eternity, and we shall be found after a sort, in the same age with that beast. 'tis added to the relation of the long lives of every one of the ancient Patriarches, And he died. The repetition whereof, seems not to be without great reason, which was not only to show the brittleness and srailty of man's continuance (even as nothing in comparison of eternity,) but principally to show the  certainty of that threatening of death against the disobedience of our first parents, notwithstanding the vain and deceitful promise of the devil; as also to manifest that the holiest men (whose death was the wages of sin) were in this life without that perfect holiness, required to the seeing of God, 
Per mortem defecantur, ut fomite pecati cum corpere mortue ad immortaiitatemp; puri resurg●nt. Rivet in Ge●. exerc. 48. prop. fin.  and therefore that they were to be cleansed by death, that with their body of flesh, they laying off the corruption of their nature, might arise pure and spotless to immortality. The consideration whereof, should put the strongest, and those who are most likely to live, upon a constant and serious meditation of death; and warn them not to expect immortality in this life, but daily to wait for their certain and appointed change. That blessed saint now with God, Mr. Richard Rogers (who was another Enoch in his age, 
Sometime of W●●hersfield in Essex, my Dear and deceased Grandfather.  a man whose walking with God appeared by that incomparable directory of a Christian life, his book called the Seven Treatises, woven out of Scripture and his own experimental practice) sometime said in his life time, That he should be sorry, if every day were not to him as his last day: Every morning we arise, let us say, Art thou my last day, or do I look for another? Let us live as if we were always dying, and yet as such as are ever to live. In short, the successions and conclusions of generations, should put us upon holiness of life; as for the preserving a sweet and precious remembrance of ourselves in that generation which follows, so especially, that we may by our holy example, transmit holiness to posterity; that we (with Enoch) walking with God, the Church of God, and a seed of Saints may be continued (as much as in us lies) in our line. And truly, as otherwise we shall die while we live in the world, so hereby, we shall live when we are taken out of the world, and be like Civet, which when 'tis taken out of the box, leaves a sweet savour behind it.  
4. 
Observ. 4.  All issue from Adam. As Enoch was, so all others were and are from Adam; from him all descend by natural propagation: He was the root, all others but branches; he the fountain, all others but streams. All were hewn out of this rock; an observation which puts us upon sundry useful considerations. It teacheth us humility. As we were from Adam, so he was from the dust of the earth, and that dust from nothing. Our father was Adam, our grandfather dust, our great grandfather nothing. They who are proud that they can derive their pedigree so far as Adam, may be humble if they would go a little farther: Remember whence thou art, and consider whither thou shalt go; nothing so unsuitable as pride for a clod of the earth. A man can never have too low thoughts of himself, but in the bowing down his nature to accompany with sin. He who would not endure pride in the Angels of heaven, will not endure it in dust and ashes; and such even great Abraham calls himself; a fit stile, then most illustrious, high and mighty, invincible, etc. When thou art mounting up in proud and self-admiring thoughts, remember thou art from Adam, earthen Adam. Agathocles a potter's son, when he came to be King, humbled himself with setting earthen vessels on his cupboard. If dust be sprinkled upon the wings of Bees, their noises, hum, rise, will (they say) quickly cease; when thou beginnest to grow proud, sprinkle thy thoughts with this remembrance, I am but dust. Further, we may hence gather, the wonderful power of God's blessing, that of one, so many millions should come; from one root such multitudes of branches: God can bless one into millions, and blast millions again into one, into nothing; God's powerful benediction multiplied Adam's numerous offspring. He whom God blesseth, shall be blessed; he whom God curseth, shall be cursed: We see the way to thrive in any kind; the blessing of God maketh rich, and without it, thy own industrious endeavours will not help thee: he cursed the figtree, and it withered up at the roots. More particularly, we see from whom to beg the increase of posterity. It is from God that Jacob expected and desired in his blessing, that Ephraim and Manasseth should grow into a multitude, Gen. 48.16. See also Ruth 4.11, 12. Hence also, we may observe the goodness of God, in continuing the blessing of increase to Adam, even after his fall; that sinful Adam should be the father of such a posterity: God might have said, here is enough of one man, and too much; I'll suffer no more to be of the kind. We destroy poysonful and hurtful creatures that they may not breed. But mark further, that merciful power of God to cause a holy offspring, a sanctified seed (though not such, as coming of; yet) to come of a sinful fallen parent; that God should make white paper of dunghill rags: that any of Adam's unsanctified nature, should partake of the divine nature: in a word, that enoch's should be from Adam. Truly, there was more mercy discovered in the changing one Enoch, than there would have been justice put forth in condemning a whole world. In a word, how should this our derivation from the first, put us upon labouring to get into the second Adam; he who is but a man, a son of Adam, is a miserable man, a child of wrath: How careful should we be to get off from the old, dead, poysonful root and stock, and to be branches engrafted into, and growing upon the living lifegiving stock, the Lord Christ! In Adam (saith the Apostle) all dye, and in Christ all are made alive; as we have born the image of the earthly, so should we be restless till we bear that of the heavenly. 1 Cor. 15.49.  
5. It is our duty, prudently to take our best advantages, for truth's advancement. Thus Judas allegeth here the prophecy of such a person as might in likelihood most draw respect and credit. Of this before, pag. 22. part 1. on these words, the Brother of James.  
Secondly in the preface here used by Judas before the prophecy, the performance of Enoch is to be noted, and that was, his prophesying. Judas saith that he prophesied of these.   

EXPLICATION.  
Three things may be enquired into by way of explication.  
1. What our Apostle intends in this place by prophesying.  
2. How Judas came by, or whence he received the prophecy of Enoch.  
3. why he allegeth and instanceth in this particular prophecy.  
1. For the first, the word prophecy is in Scripture taken five several ways.  
1. 
See Diodats annotations on 1 Cor. 11.5.  Sometimes it signifies no more than to be present at the public Ministry, and to partake of the doctrine thereof. Thus I understand it in that place, 1 Cor. 11.5. Every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head; for otherwise women were not allowed to speak in the Church.  
2. Prophecy is taken for the written word. 2 Pet. 1.20.  
3. Elsewhere to prophesy, signifieth to expound, interpret, and apply the Scriptures, to the edification of the Church. 1 Thes. 5.20. Despise not prophesying, and 1 Cor. 14.3. He that prophesieth, speaketh unto men to edification, and exhortation, and comfort. So verse 24.  
4. Sometimes it signifieth to know and to be able to declare things either passed or present, which a man either by nature or industry, is not able to know; and so it signifies to divine; thus it is taken, Matth. 26.68. Mark. 14.65. etc. where they who had blinded Christ, bid him by way of derision, prophesy who it was that smote him; to this purpose said the Pharisee, Luke 7.39. This man, if he were a Prophet, would have known, etc.  
5. Strictly and properly to prophesy, is to foreshow, or foretell things to come, or that afterward shall be fulfilled. Thus it is taken Acts 21.9. Philip had four daughters, Virgins, which did prophesy. Thus Ezek. 21.2. compared with ver. 7. So Ezek. 29.2. 30.2. 34.2. 38.2. And thus it must necessarily be taken in this place. Enoch prophesied of these by way of prediction, or he foretold their punishment.  
2. For the second, whence Judas received this prophecy or prediction of Enoch. To this some say, that Judas took this prophecy out of an ancient book, written of old by this Enoch the seventh from Adam. True it is, that in ancient times, there were some writings dispersed abroad in the Church, under the name of Enoch, 
Tertul● de hab. mul. cap. 3.  and called by the name of enoch's book; and of these Origen makes mention in his last Homily on Numbers. And Tertullian in his third chapter, de habitu muliebri, affirms that the book of Enoch was preserved by Noah in the Ark, and brought forth after the Flood, 
Non sunt scripta in Canone qui scrvabatur in templo. Cur aut●m hoc nisi quia sus● c●tae fidei etc. Illa quae sub Enochi nomine proferuntur, continent fabulas. Rectè à prudentibus judicantur non ipsius esse credenda. Aug. l. 15. de civ. D. c. 23.  and he attributes the opinion of its want of authority, to the malice of the Jews, who (saith he) because some eminent testimonies concerning Christ may be produced out of it, endeavoured to suppress it. Augustin also mentions books bearing enoch's name. That then there were such books called by the name of enoch's, 'tis not denied; but that Enoch was indeed the Author of them, and that Judas made use of them, none can either probably or soberly suppose. The books (saith Augustine) which under the name of Enoch are produced are to be suspected for false, and none of his, because the Jews never accounted them cononical, nor kept them in the temple as such; and they ahound with fables: Among the rest, that fond and erroneous conceit, so contrary both to Scripture and reason, that the Angels in their assumed bodies went in unto the daughters of men, and so begat those Giants mentioned Gen. 6.4 (Though this fabulous error (being entitled to so holy and ancient an author as Enoch) was embraced by Justin Martyr, Cyprian, Clemens Alexandrinus, 
Libros Enochi plane supposititios esse, ut mihi persu●deam, fa cit quod in Ecclesia Dei ante Baby●enicam cap tivite●em in nullis prophetar 'em libris, fit meutio tam rari thesauri, quem non credibile est si in rerum naturâ fuisset, Mosem latuisse, qui etiam scriptorum Enochimeminisset, in hac historia si tunc extitisent. Rivet. in exerc. in Gen. 49  and some others.) Besides, had there been any such true book or prophecy of Enoch in writing, no doubt but it would have been very famous and highly set by among the Jews, both for the antiquity and holiness of the Author, as also for the preciousness of the matter, in regard whereof some mention would have been made thereof by the holy Prophets, or by Philo and Josephus, who were curious preservers, and writers of Jewish antiquities; who yet, did never discover to us that rare treasure. And that Moses was the first of all the holy writers, I think is the constant judgement of all learned divines, protestant and popish; nor doth Christ, Luke 24.27. acknowledge any holy writer to be more ancient than Moses; for Luke 24.27. it is said, that beginning at Moses, he expounded unto them in all the Scriptures the things concerning himself. Now if Enoch had written a book, probable it is, that Christ would have begun at him, (he being so long before Moses) to have explained the prophecies of his humility and glory; the later whereof this prophecy of Enoch here mentioned by Judas, doth so clearly discover. It's therefore the opinion of some learned men, that if there were in Judes' time any writing which went under enoch's name, it was written by some Jews, who mixed some things Good and true, (which peradventure they received by tradition concerning the prophecies of Enoch) with other things false and fabulous; which book of theirs might be more and more in the progress of time corrupted, and was deservedly rejected as Apocryphal. Possibly out of this Book Judas might take this passage. The penmen of holy Scripture, have (not seldom) taken several passages which tended to edification, out of profane 
* Acts 17.28. 1 Cor. 15.33. Tit. 1.12.  Authors, and thereby sanctified them to the use of the Church; and yet (as Rivet well notes) since Judas saith that Enoch prophesied, it was necessary that Judas should have a peculiar revelation from the holy Ghost, to assure him that the prophesy recited by an apocryphal Author, did indeed come from Enoch: for otherwise, should he only rely upon the Authority of an apocryphal book, the prophecy related by Judas would no more be canonical, than it was as set down by the apocryphal writer.  
Others (Protestant's and Papists) assert, 
Capta occasion e ex prophetia Henochi commemorata à Juda, libros quasi antiquitus scriptos puublicarnt ● Perer. in G●n. Nieremberg de O●ig. sacscrip. pa. mihi 51.  that after the death of the Apostles, some impostors (taking occasion by Judes alleging the prophecy of Enoch) did publish and set forth a book under the name of Enoch, that so by its bearing the name of one so pious and ancient, it might find the better acceptance. Of this opinion is the learned Gomarus, who withal gives a parallel instance of the feigning of an epistle, (under Paul's name) to be written to the Laodiceans, by occasion of that passage of Colos. 4.16. so that according to this opinion, some took occasion to write this fictitious book of Enoch, by reading of Judes' Epistle: not that Judas ever saw any book under enoch's name extant, or took his prophecy out of it. Many learned men therefore very probably conceive, that our Apostle received this prophecy from common and undoubted tradition transmitted from the Patriarches, and so handed from generation to generation; till such time as it seemed good, to the holy Ghost by the Apostle Judas, to make it a part of Scripture. And thus the Apostle mentions the withstanding of Moses by Jannes, and Jambres; jacob's worshipping upon the top of his staff; Moses his saying that the sight upon the mount was so terrible, that I exceedingly fear and quake. Thus it is said that joseph's feet were hurt with fetters, and that he was laid in irons; all which passages, being no where mentioned in their proper stories, were received by tradition from generation to generation; the Spirit of God nevertheless sanctifying them, and giving them the stamp of divine authority, to be most certain and infallible, by putting the penmen of holy writ to insert them into the Scripture. And by this which hath been said, we answer, those who argue against the canonicalness of this Epistle, from Judes alleging (as they conceive) an apocryphal Author, or his bringing in a tradition no where recorded in Scripture, the 
* If be did cite it out of any Author.  citing of these by our Apostle, being so far from making him apocryphal, that he makes them (so far as he useth them) canonical: as also, we hereby answer the Papists, who because the Apostles have sometimes transferred some things from humane writings and tradition, into holy Scripture; take the boldness to do the like also, and to join traditions with the holy Scripture; they not considering that they want that spirit of discerning which the Apostles had, who by making use of traditions, gave them divine authority. They were immediately acted by the holy Ghost in all their writings; but we are not endowed with the same measure of the Spirit, and therefore neither are able nor aught to imitate them herein.  
The third thing to be explained is, why the Apostle alleged and instanced in this particular prophecy of Enoch.  
The reasons why Judas made choice of this prophecy, may be reduced to these two heads.  
1. The first taken from the prophet.  
2. The second from the prophecy itself.  
And the consideration of the prophet Enoch, induced Judas to use the prophecy, because the Prophet was 1. Eminent for his antiquity; he was the seventh from Adam: This seems to put great respect upon the prophecy, as if Judas had said, The sins of these seducers which had judgement threatened against them, almost from the very beginning of the world, so many thousands of years before they were committed, must needs be heinous and odious, now when these sinners are acting them: and those sins which God hath so anciently threatened, will at length be most severely punished. 2. This prophet was famous both for his piety and privileges (of the former of which before,) he was not only eminent for his piety in walking with God, which was his own benefit, and for his public usefulness, in warning and instructing that corrupt age in which he lived, keeping up the name of God in the world, opposing the profaneness of his times; but also for that glorious and (before) unheard of privilege of being taken to God, who thereby proclaimed him to be fit for no company but his own, and one for whom no place was good enough but heaven; a child, though sent abroad into the world as the rest, yet whom his father so tenderly loved, that he would not suffer him to stay half so long from home as his other children. One who had done much work in a little time, and who having made a proficiency in that heavenly art of holiness above all his fellows, had that high degree of heavenly glory conferred upon him, long before the ordinary time.  
2. 
Prophetia est mentis illuminatio ad res futuras cognoscendas, reveiante Dco.  In respect of the sutableness of the Prophecy itself to Judes present occasion. And 1. it was most suitable in respect of its certainty, it was a Prophecy. Enoch prophesied, he spoke from God, not uttering his own inventions, but God's inspirations; the foretelling of things to come being a divine prerogative, and such which without revelation from God, the creature cannot attain. 
Luc. 1.70.  And the scripture assures us that it was God who spoke by the mouth of his holy Prophet which have been since the world began. How suitable was it to produce a prophecy sure to be sulfild coming from God by the mouth of an holy prophet against these fearless scornful sinners, who mocked at the last judgement! 2. Of its severity, what prophesy more fit for the secure scorners then a prophecy of judgement, the last, universal, undvoidable, unsupportable, eternal judgement? They might possibly slight the particular examples of God's judgements upon the Angels, the Sodomites, the Israelites; but the arrow of the general judgement prophesied of by Enoch against all the ungodly, would not, perhaps, be so easily shaken out of their sides. If any denunciation could affect them, surely it would be that which was prophetical; and if any prophetical denunciation, that of the last judgement. If the last judgement hath made heathens tremble, 
Qui male vivit judicandum se diffidit. Chrysol. s. 5.59.  when but discoursed of before them, how should it dismay those who profess to know God, when threatened against them! How bold in sin are they who will not fear the judgement! 
Si unicum timendum scire quae in illo sunt punienda, non ageret. Greg. in Job. 19  How can he who believes judgement to be dreadful, but dread to do that which shall be punished in that judgement! Even the devils at thel ●ight of their Judge, trembled to think of their judgement, Mat. 8.29.   

OBSERVATIONS.  
1. 
Obs. 1. Honorandi propter imitationem, non ad●randi propter religionem. Aug. de ver. rel. cap. 55. 1 Cor. 11.1. Adorantur Crucem, et vendunt Crucifixum.  The greatest honour to departed Saints is to imbrance their holy instructions. enoch's person was not to be worshipped, but his prophesy to be believed. Saints are to be honoured by following of their doctrines, by imitation of their practices, not by religious adoration. It's easy to commend their memories by our words, and to reverence their relics; but the art of Christianity appears, in praising them with the Language of our Conversations. The bark of a tree may be carried upon a man's shoulder without any pain or difficulty, but it requires strength and labour to carry away the body of the tree; the outside or shell of superstitious, Popish adorations, men easily perform; the heart and life of religion, which is that of the heart and life, men cannot away with. The Pharisees, who painted the sepulchres of the deceased Prophets, opposed their piety, as also those holy ones in their times, who were acted by the same spirit of holiness which showed itself in those Prophets of old. The Jews who boasted that they had Abraham for their father, did not the works of their father Abraham, but of their father the Devil. Many are like Samson, that took honey out of the dead lion, voice dead ancient saints to be sweet and holy men; who, were they alive, to roar upon them for their lusts, would oppose and hate them; the right way (then) to reverence the godly who are departed this life, is to be led by that spirit whereby they were led while they lived.  
2. 
Observ. 2.  Threaten denounced by divine warrant should deter us from sin. If enoch's prophesy (which was of divine authority) foretell judgements, they must not be slighted. As divine promises should uphold and comfort us in our lowest and weakest estate; so should divine threaten make us tremble, and affright us from sin, in our greatest strength and highness. The Ninevites by fearing evil foretold by Jonah against them, prevented the feeling of them. Josiah holily feared, and his heart was tender, and he humbled himself when he heard what the Lord spoke against Jerusalem. 2 Kings 22.19. when Micah the Morashite, prophesied in the days of Hezekiah King of Judah, saying, Zion shall be ploughed like a field, etc. Hezekiah feared, & besought the Lord. Jerem. 26.19. A judgement denounced by God cannot be kept off by power: there's no might or strength against the Lord. The hand of the Lord is not weakened, nor is his arm shortened, when he minds to deal with his most potent adversaries. As God can Create deliverances when he intends to show mercy, so can he create judgements when he purposeth to punish. The truth of a threatening will break through the greatest improbabilities of its approaching: Though the Chaldeans were all as wounded men, if he threaten to punish by them, 
Jer. 37.10.  they shall be victorious against the unrepenting Jews. There's no way of flying from God, but by flying to him: the way to get out of the reach of judgements threatened, is to repent by the threatening of them: nothing but our repenting sincerely, can make God repent mercifully. Oh how foolish a madness is it, by politic endeavours to imagine a prevention of judgements divinely threatened; or by persecuting the prophet to think to overthrow the prophecy! The Prophets, dye they live for ever? yet my words and my statutes which I commanded my servants the Prophets, did they not take hold of your fathers? Zech. 1.5. Paul suffered trouble even unto bonds, but the word of God (saith he) is not bound. 2 Tim. 2.9.  
3. 
Obs. 3.  Sinners should look upon the threaten denounced against others for sin, at belonging to them, without repentance. The wicked against whom Enoch immediately prophesied, were such as lived ungodlily in his time; and yet the Apostle saith, that he prophesied against these seducers: The reason is, because these lived in the same sins with those wicked ones of old. As the promises made to the godly who lived in former times, belong to those who imitate them in succeeding ages, so the threaten denounced against former sinners, are denounced also against those who follow them in sin; and that by the constant analogy and proportion of justice, unless these repent, they shall likewise perish. Luk. 13.3. Strong is the inference of the Apostle, 
Rom. 11.21.  If God spared not the natural branches, take heed lest he also spare not thee. Threaten denounced against and inflicted upon those who lived in former times, manifest Gods equal dislike of those who shall live in the same sins in succeeding ages; he showing thereby, that he is prepared (if they will also sin) to do what he hath done against those who lived before them. Though God's forbearance towards some, shows that sometime he can spare sinners; yet his punishing of others, shows that he never loves sin. In all ages God is the same, he abhors sin in all the ages of the world; 

Psal. 7.12. Obs. 4. Psal. 119 100 Mihi pro archivis est Jesus Cristus, Ignat.  
Mos diabo licus est, ut per antiquitatis tra●ucem commendetur fallacia. Aug. qu. 114 nov. et v●t. Test.   nor will he go out of his way to gratify men's lusts: changing is not God's property, but the sinner's duty. If he turn not, he will whet his sword.  
4. Doctrines of greatest antiquity are only to be embraced as they consent with the testimonies which come from the infallible Spirit of God. Enoch, though the seventh from Adam, and so very ancient, yet only is to be believed in what he said, as speaking by prophecy, and receiving what he delivered from divine revelation. Whatsoever doctrines proceed not from, or agree not to this, are (notwithstanding all pretences of antiquity) to be rejected as spurious. The Papists who have no patronage from Scripture, have but a rotten support for their opinions which pretend to greatest antiquity: Custom without truth is but the antiquity of error. 
Cypr. Ep 74  The most proudly swelling allegations of the ancients, are but like a swollen leg, which though it be big, is yet but weak, and unable to bear up the body: 
Religion is auto ritas non est tem pore metienda. Arnob. Contr. Gen●. 2.  the authority of religion must not be measured by time. We reverence the ancient fathers, and hold it our duty to rise up before the hoar head, and to honour the person of the aged; but still with reservation of the respect we own to their father and ours, that Ancient of days, 
Non veritas antiquitatis, sed antiquitas veritatis Ecclesiae authoritatem confert. Riu. contr. Q. 7. p. 224.  the hair of whose head is like the pure wool, Dan. 7.6. In opposition to him, we must call no man father, Matth. 23.9. Nor yet is this said, as if Papists were able to produce better proof out of the testimony of the ancients for their errors, than we can do for the truth; but to give the word of God its due, which is that rock upon which alone we build our faith. The truth is, Papists have removed the ancient landmark, which the Fathers set, that so they may invade another's possession: 
Christus veritatem non se consuetudinem coguominavit. Tert. l. de. vel. virg. c. 1.  their traditions are new boundaries, their doctrines of Merits, Image-worship, Equivocation, Transubstantiation, Denial of Priest's marriage, Power of the Pope, are new and upstart; not only to the Scripture, but even to the writings of the Ancients.  
This for the preface. The prophecy itself of the last Judgement follows. And in that, first of the note of incitement, to cause regard to the following description of the judgement, in the word, Behold.   

EXPLICATION.  
The word (Behold) is in Scripture used principally these two ways.  
1. As a note of manifestation of the truth, reality, certainty of a thing to be observed or believed. Thus it's used Mat. 28.20. Behold I am with you to the end of the world. Gen 1.29. 
Apoc. 3.8, 9, 11, 20. Psal. 37.36. Zech. 9.9 Matth. 28.20. Gal. 5.2.  Behold I have given every herb bearing fruit. Gen. 28.15. Behold I am with thee and will keep thee. Apoc. 2.10. Behold the devil shall cast some of you into prison. Apoc. 9.12. Behold there come two woes more. Mat. 26 45. Behold the hour is at hand, and the Son of man is betrayed etc. Job. 5.17. Behold, 
1. Usurpatur ad indicandam rei praesentis exhibitionem.  happy is the man whom the Lord correcteth. Psal. 33.18. Behold, the eye of the Lord is upon them that fear him.  
2. As a note of admiration, 
2. Ad excitandam ex rei mirandae praedicatione, attentioonem.  or to stir up attention for the great and stupendious wonderfulness of some thing that falls out. Thus it is taken 2 King. 6.17. Behold the mountain was full of horses and Chariots of fire. Matth. 27.51. Behold the vail of the temple was rend in twain. And 28.2. Behold there was a great earthquake. 
Luke 1● 16. Act. 1.10.7.56.12.7. Gen. 29.6.  Isa. 7.14. Behold a Virgin shall conceive. 1 Cor. 15.51. Behold I show you a mystery, etc. The word (behold) in this place may suitably to the subject in hand, (the coming of Christ to judgement) be considered as denoting both these.  
1. The certainty and truth thereof, it being a thing as sure, as if it were before our eyes, and already accomplished: like that minatory prediction of the prophet concerning the house of Jeroboam, 1 Kings 14.14. But what? even now. A thing that ought to sink into the hearts of hearers, and that which they cannot too firmly and fixedly believe. The infallible predictions of Scripture, which must be fulfilled, the judgements of God already executed upon some sinners, the fears of a natural conscience, God's justice which will render to every one according to his works; And lastly, 
Act 1.11. Matth. 24 3●. 2 Thes. 1.7 & ● Act 17.32, 24, 25▪ Gen 18 25 1 Thes. 1.5. 2 Co● 5 10. R●v 20.12  the fitness that the body shall have its due retribution as well as the soul; all prove the certainty of the last judgement. The certainty of his coming, I have spoken to before, part 1. p. 536.  
2. The word (Behold) may be considered as a note of admiration, denoting a most wonderful and strange thing, like that Behold, Hab. 1.5. Behold and wonder marvellously, for I will work a work in your days which ye will not believe though it be told you. And this coming of Christ is wonderful and strange, 1. In respect of the wicked, to whom it is unexpected, they thereby being unprepared for it; it comes as a snare upon them, in a day wherein they look not for it, in an hour wherein they are not ware. Luke 12.46. as a thief in the night. When they shall say peace and safety, then sudden destruction shall come upon them, as travel upon a woman with child, and they shall not escape. 1 Thes. 5.2. 2. It's wonderful in respect of the astonishing glory of the coming of Christ to judgement, together with the judgement itself: of which I have largely spoken pag. 525, 
Part 1.  to 540. I must not repeat.   

OBSERVATIONS.  
1. 
Obser. 1.  Our thoughts only of those things which are truly great and glorious, should be high and admiring. Behold (saith Enoch) as noting the astonishing wonderfulness of the last judgement. This truly great thing should be looked upon as such. It is the folly of most men, to look upon small things as great, and upon great things as small: Humane judgements affright and amaze them, the last judgement they slight and neglect; these want that rectified judgement of the Apostle, who calls the day of judgement the appearing of the great God; and so preached of the judgement to come, that he made Felix tremble; whereas he tells us, how little he passed for man's judgement. 
1 Cor. 4 3.  Thus likewise our Saviour directs his disciples to contemn that which is small and contemptible, (fear not him that kills the body;) and to dread that which is truly great and formidable, fear him who can destroy both body and soul in hell, Matth. 10.28. When the disciples beheld with wonder, and shown to Christ the beautiful buildings of the temple, he with an holy contempt of those outside beauties tells them, there shall not be one stone of all those stately structures, left upon another, that shall not be thrown down: and when Satan showed and offered him all the Kingdoms of the world with their glory, he showed his Contempt of the prospect and promotion, with a Get thee behind me, Satan; but when he observed the faith of the Centurion, he wonders, and expresseth his admiration to the people. 
Luc. 7.9.   
2. 
Observ. 2.  Great is our natural backwardness to mind● and believe the coming of Christ to judgement. E●●ch prefixeth a note of incitement to his prophecy. The wicked take occasion to be secure and to cast off the thought of Christ's coming from the procrastination and delaying thereof. Men scoff at the promise of the Coming of Christ, 
2 Pet. 3, 4,  because (say they) since the fathers fell asleep, all things continue as they were from the beginning of the Creation. That servant, Luke 12.45. who said, that his Lord delayed his Coming, in stead of minding and preparing for it, did beat his fellow servants, and also did eat, drink, and was drunken. Hence it is that men say, peace and safety, even when sudden destruction is coming upon them. 1 Thes. 5.3. Men are naturally led by sense, what they see not, feel not, they believe not. As Noah's flood was a type of the last judgement, so the disposition of men when that deluge approached, resembled that which shall be in sinners at the coming of Christ. As in the days before the flood, there was eating, drinking, marrying &c. so shall also the Coming of the son of man be. Mat. 24.38, 39 And so great (likewise) is naturally every sinner's self love, that they love to shun the thoughts of every thing which they love not: they are ready to say to themselves, as did Peter to Christ, Be it far from thee, this shall not be to thee: they put far from them the last day, because they look upon it as the evil day, nay the wo●st day: they love the world, and their hearts grow to it, and therefore 'tis death to them, to think of an unsettlement. Their Sodom they so much delight in, that (like Lot's wife) they cannot endure to think of a shower of fire; herein resembling some, who are therefore unwilling to make their wills, because they cannot away with the thoughts of death. To rectify this distemper, as we should labour to find this great day a good day, and the great Lord our good Lord, & to be such that even out of this devouring lion we may take honey; so, consider that,  
3. 
Obs. 3. Concerning the certaitnty of the judgement, see be fore.  The last judgement is to be looked upon as a matter of greatest certainty: not as a fiction, but as a most real and undoubted thing. We should look upon it to be as certain as if it were already with us. It's the policy of Satan to make us diffident of that, which we should be confident of, and confident of that of which we should be diffident. He presents his own lies as certainties, and Gods truths, as lies, or at the best, as Conjectural uncertainties: but our faith must take into its vast comprehension God's whole revealed will, part whereof is this of the last judgement. The last and dreadful judgement will never affright us from sin, if we look upon it in the devils dress of uncertainty; for than we shall but sport with it, and make it our playfellow in stead of our monitor. Let us therefore labour to make it by prayer and meditation to sink into our hearts, 
Si nunc omne peccatum, manifestâ plecter●tur poenâ, nihil ultimo judicio reservari crederetur: rursus si nullum peccatum nunc puni ret apertè divinitas, nulla esse divina providentia putaretur. Aug. de Civ. Dei cap 8.  and to believe it, though never so distant from, or opposite to sense; taking heed lest the deferring thereof, and the present impunity of sinners, destroy or damp our belief of Christ's coming to judgement; considering that if every offender should now be openly punished, men would think that nothing would be reserved to the last judgement; as on the contrary, if no offender should be plagued, men would believe that there were no providence. And let us beware lest we make that concealment of the last judgement to be an occasion of sin, which God intends should be an incentive to repentance.  
This briefly for the note of incitement etc. Behold. The description of the judgement follows, 
Rev. 1. Jo. 5.27.  and in that, first of the first part. The coming of the judge to judgement, in these words, The Lord cometh with ten thousands of his Saints.   

EXPLICATION.  
And here 1. the Title, 2. Approach, 3. Attendance of the Judge, are all worthy of consideration by way of explication.  
1. 
Tune manifestè veniet judicaturus justè, qui occultè venerat judicandus injustè. Aug.  Of the title (Lord) I have spoken very largely before pag. 344 etc. p. 1. Of the greatness of this Lord, the Judge, as he is God and man, I have also spoken pag. 527, 528, 529. The reasons also why he shall even as man judge the world, I have mentioned p. 525, 526, 528. and how he excludes not Father and holy Ghost. Nor will it be needful here again to repeat the fitness of Christ for judicature, 
Rev. 6.16. 1 Jo. 2.28. Rev. 5.9. Rev. 19.11. Psal. 45.6. 2 Cor. 5.10. Rev. 1.14. 1 Cor. 4.5.  in respect of his advancement after his humiliation, the necessity that the judicial proceeding should be visible, the great horror and amazement of his enemies, the comfort of the Saints, the excellent qualifications of this judge in regard of his righteousness, omniscience, strength and fortitude, etc.  
2. For the second therefore, 
Act. 1.11.10.42.17.13. Aoristum secundum ponit pro futuro.  the Approach of the Judge, in the word cometh, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which word Judas puts the signification of the time past, for the time to come, after the manner of the Prophets, who are wont to speak of those things which are to come, as if they were already past; and this he doth for two reasons: First to note the certainty of Christ's coming to judgement, it being as sure as if it were already. Concerning this certainty of the coming of Christ to judgement, I have spoken already pag. 536, 
Part 1.  and in several pages before. 2. Secondly to show the nearness thereof, Christ's coming is at hand; 
1 Cor. 7▪  the time is short (saith Paul) its sails almost wound up. The Judge stands at the doors. He that shall come, will come, and will not tarry. If he were coming in enoch's time, if in the first, what is he then in the last times (as these are frequently called!) come Lord Jesus, come quickly. Behold I come quickly. Rev. 3.11. The Bride's prayer and the Bridegrooms promise are both for speedy coming, Rev. 1.7. Behold he cometh with clouds etc. not shall come; he is as good as come already. Christ cometh to us either in spirit, or in person.  
1. In Spirit he cometh. 1. In the Ministry, to win and persuade us to come unto him: thus he went and preached in Noah's time to the spirits now in prison, 1 Pet. 3.19. 2. In some special manifestation of his presence in mercy or judgement: The former, when he meets us with comfort, strength, and increase of grace. John 14.18.23. The later, in testification of displeasure. Rev. 2.16. John 16.8.  
2. In person he comes two ways. 1. in carnem. 2. in carne. 1. Into flesh, in humility in his incarnation, to be judged. 2. In flesh, in glory at the last day, to judge all flesh.  

Where consider 1. Whence he cometh.  
Where consider 2. Wither he cometh.  
Where consider 3. When he cometh.   
1. Whence he cometh; from heaven. 1 Thes. 4.16. The Lord himself shall descend from heaven; he shall come in the clouds of heaven; to heaven he ascended, and from heaven will he descend. Acts 1.11. This Jesus which is taken from you into heaven, shall so come, as ye have seen him go into heaven: And its necessary that Christ should come from heaven to judge, because it is not meet that the wicked should come thither to him, though to be judged; for into that holy place, can no unclean thing enter.  
2. Whither cometh he? some think that the judgement seat shall be upon the earth, that the sentence may be given where the faults have been committed, and that in some place near Jerusalem, where the judge was formerly unjustly condemned; and particularly some think it shall be in the valley of Jehoshaphat (though that place Joel 3.12. contains but an allegorical or typical prophecy.) The Apostle seems to intimate that the place of judgement shall be in the air, 1 Thes. 4.17. where he mentions our being caught up to meet the Lord in the air, it being probable that the judgement shall be in that place where we shall meet the judge, in the clouds of the air, (and the Scripture saith he shall come in the clouds of heaven) and then the devils shall be conquered and sentenced in the very place wherein they have ruled all this while as princes: but over what place, it seems to me a rashness to determine.  
3. When shall he come? In the end of the world; but the particular age, day, or year, is not known to man or Angel, Mark 13.32. this secret the Spirit revealed not to, nor taught the Apostles, who yet were led by him into all necessary truths; and Christ must come as a thief in the night, and as in the days of Noah, when men knew nothing. And we are commanded to watch, and to be ever prepared, because we know not the hour: The childish curiosity of sundry in their computation of a set year, wherein the day of judgement shall be, rather deserves our caution, than confutation.  
3. The third thing to be opened in this coming of the Judge, is his attendance, in these words, ten thousands of his Saints. The words in the original are, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, word for word, with his holy ten thousands, or Myriad.  
Four things may here offer themselves to be explained.  

1. Their quantity, in respect of numbers, ten thousands.  
2. Their quality, they are holy ones, holy ten thousands.  
3. Their relation. They are his, his, holy ten thousands.  
4. Their action or employment, they are to come with the Lord.   
1. For the first. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, properly signifies ten thousand. Thus Acts 19.19. where the Apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, five myriads; it's rendered fifty thousand, and Rev. 9.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Vulgar. et Erasm. vicies mil lies dena millia.  two myriads of myriads; we translate twenty thousand times ten thousand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 5.11. and Dan. 7.10. (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) according to the Septuagint) we render ten thousand times ten thousand. So Deut. 33.2. Psal. 3.6. Dan. 11.12. Luke 12.1. 
Acts 21.20.  And in those places where the word ten thousand is used (as here in Judas) without the addition of a word of another number, it imports an uncertain, and very great vast number, or an innumerable multitude; 
Heb. 12.22.  there being a certain number put for an uncertain.  
2. For the second, their quality or property, noted in this word holy or Saints.  
These here called holy or saints (say some) are the angels, 
In millibus sanctorum nun ciorum suorum. Cypr. ad Novarian. Hugo. Lyranus.  who in Scripture are oft said to be such with whom Christ comes at the last day, and also called holy: and not seldom is their coming with Christ, and their holiness (as here) put together. Thus Luke 9.26. Christ is said to come in the glory of the holy Angels, and Matth. 25.31. the Son of man shall come, and all the holy Angels with him, etc. Sometimes they are called mighty Angels, 2 Thes. 1.7. The Lord Jesus shall be revealed from heaven with his mighty Angels. And Deut. 33.2. when God delivered the law upon mount Sinai, it is said, he came with ten thousands of his Saints; where by Saints may be understood Angels, who attended God in the delivering of the law, in which respect it is said, that Israel received the law by the disposition of Angels, Acts 7.53. and the law is said to be the word spoken by Angels, Heb. 2.2. But others more rightly conceive, that by these holy Myriads or ten thousands in this place, we are likewise to understand holy men, as well as the holy Angels; even the Saints shall appear with him in glory, Col. 3.4. And more plainly, 1 Thes. 3.13. the coming of our Lord Jesus Christ is foretold to be with all his Saints. And Mat. 13.43. The righteous shall shine forth as the sun in the kingdom of their father; and these saints or righteous ones who are to attend upon Christ, shall be not only those who before were with Christ in heaven, but even those who shall be taken up in the clouds to meet Christ, and thereby shall be made a part of his attendance, 1 Thes. 4.17. So that these myriads, this innumerable company shall be made up of all the glorious Angels and Saints; it shall be a general assembly; all the servants shall wait upon their Master the Lord Jesus. We shall (saith the Apostle) all meet, Ephes. 4.13. there shall not be one wanting: and if Christ bestows new liveries upon all his Saints, they shall all, when adorned with them, yield their attendance to him, in them.  
But in what respect doth the Apostle call them Saints or Holy? Persons are holy in two respects. 1. In respect of destination, separation, or being set apart to holy services and employments. Thus the firstborn were holy, Exod. 13.2 12. 
Jer. 1.5.  Thus the Prophets and Apostles are oft called holy: Jeremiah was sanctified from the womb. In this respect these holy Angels and men may be called holy, as being set apart to the peculiar work, and glorious employment of praising and glorifying of God for ever. 2. Persons may be holy in respect of true inherent holiness abiding in them; thus likewise these Angels and Saints here mentioned may be called holy: for the Angels, they were from their very creation perfectly holy, and afterward by the grace of confirmation made constant in holiness: as for holy men, though they were formerly made holy of not holy, privatively, that is, having lost their holiness, had holiness bestowed upon them by regeneration; and though they were made holy of less holy, by having increase and additions of holiness bestowed upon them in this life, yet at this great day, they are with the Angels perfectly holy likewise, the spirits of just men made perfect; in this life they were perficientes, perfecting; then shall they be perfecti, having as much holiness as they can hold; as much as God or themselves will desire, being without any mixtures of unholiness in them, all tears being wiped from their eyes, and all sins from their souls, and they presented faultless before that presence of glory, not having spot or wrinkle or any such thing, but being holy and without blemish. Eph. 5.27.  
3. For the third, they are called his, his holy ten thousands; and his they are in three respects. 1. In respect of Creation, he made them all, whether Saints or Angels; as they are creatures, they are the works of his hands. 2. As they are Saints, they are his also, Angels are his by being confirmed in their sanctity: Holy men are his, because he was the deserving cause of their holiness, the pattern or exemplary cause also thereof; and lastly, by his spirit, the efficient cause of their holiness, he is made sanctification to us, 1 Cor. 1.30. he sanctifies and cleanseth his Church with the washing of water by the word. 3. They are his, in point of service and attendance; for being sanctified, they wait upon him, and serve him in all holy employments here in the kingdom of grace, and hereafter shall they attend upon, and come with him as his servants in his kingdom of glory.  
4. For the fourth, their coming with the Lord Jesus; these ten thousands of his Saints, shall come with him.  
1. For his own glory, he will come in the glory of his holy Angels, and he will likewise come to be glorified in his Saints, and admired in all those that believe in that day, 2 Thes. 1.10. How glorious these holy myriads or ten thousands shall make Christ at the day of judgement, both in regard of their excellencies and numbers. I have showed p. 529, 530, 531. etc. 
Part 1.  How will the beauty and multitudes of these subjects set forth the glory of the King of glory, who shall have myriads of servants, every one shining like myriads of suns, and every subject being indeed a King?  
The first time he came as a servant to sinners, but the second time he shall come as the Lord of Saints and Angels. Then his forerunner was John Baptist, now he shall descend with the voice of the Archangel, 1 Thes. 4.16. than he was attended with twelve poor contemptible men, but now with many millions of glorious Angels; and the Angels (more particularly) shall by their attendance, make Christ's coming glorious in regard of their service and ministry; for they shall perform the work of the great day, in gathering together the Elect, severing the tares from the wheat; (they are called reapers,) running at every command of Christ: And this work they shall do, 1. Powerfully, they are the Angels of his power; they are principalities and powers, and excel in power; and at that day Christ's power shall be added to their own 2. They shall do the work of Christ willingly; behold their readiness: the servants said, shall we gather up the tares? M●tth. 13.28. They who desire commission aforehand wil● be ready enough when they have it. 3. They shall perform it justly, holily, faithfully; they shall mingle no corrupt passions with their executions, nor corruptly respect any persons. Rev. 15.16. The seven Angels are clothed in pure and white linen. 4. Diligently and perfectly, in most strict and exact manner; though Angels compared with God are imperfect, yet in comparison of God's law, they have perfection, and no spot of sin cleaveth to them; nor else could they continue in their glorious state, if they should not be answerable to God's law in the purity of their nature, and perfection of their work.  
2. Christ will come with these ten thousands for the glory of his Saints, and confusion of the wicked; here Saints have glorified him, but then he will glorify them; they who have here lain among the pots, shall shine with rays of majesty. What glory comparable to that of appearing with Christ in glory, of being privileged with the dignity of judging and condemning wicked men, 
1 Cor. 6.3. Vid. 5 16. part 1 Matth. 12.41, 42. Luk. 11.31, 32.  yea Angels? and that not only 1. by having the practices of these Saints, compared to those of the damned. Nor 2. only by their consenting to, and approving of the sentence which Christ shall pass upon the wicked. But also 3. In regard of that dignitas assessoria, that dignity whereby they shall be advanced to an honourable assessorship with the Lord Christ, in sitting (as it were) with him upon the throne of Judicature: As likewise 4. (they in that Judgement being to appear with Christ, manifest victors over all their enemies) by trampling upon all the pride, malice, and weakness of devils and wicked men, and openly and holily insulting over them as vile, vanquished, and contemptible enemies.   

OBSERVATIONS.  
1. 
Obs. 1.  Our greatest wisdom and truest interest, is to make Jesus Christ our friend against the last day. The Lord cometh. He now is, but then he will openly declare himself to be the Lord. How happy will they be, who then put their trust in him, who have chosen and taken him to be their Lord! 
2 Cor. 5.9.  The service of Christ will then appear to be the only safety and dignity. The wicked who here take no care to make him their Lord, will (at that day) call him their Lord, Matth. 7. to be sure, they shall find and feel him their Lord. How unable will the enemies of Christ at the last day be to oppose him, the Lord that cometh from heaven! In regard of his very situation he will be above them, and have the advantage of them. Against earthly power they might make their party good; the Ministers of Christ they opposed, but this mighty Lord, who shall come armed with an infinite power and dominion over all creatures, which shall be acknowledged by them all; (the Angels shall observe and attend it; the heavens, earth, and elements shall be dissolved by it; the dead bodies of men shall be raised up out of the graves, the sea, the bellies of beasts, by it:) I say, this mighty Lord will easily and unavoidably crush them. A careful servant, that expects his master's return, will labour to have the work set him, finished. If the Bridegroom be coming, let the Bride deck herself, like Rebecca, espying Isaak afar off, Gen. 24.65. as Joshua exhorted Israel, chap. 3.5. Be sanctified, for to morrow the Lord will do wonders among you; (He means, in leading them to Caanan:) so our Joshuah commands us to be sanctified, because in the last day, the Lord will do wonders in leading us to the heavenly Canaan. Let us part from sin; a malefactor cannot stand before the Judge; nor shall the wicked stand in judgement. Our care should be, that we may be found of him in peace; and no peace can any one have with Christ, who is not at war with sin. And how much better and easier is it to bear the yoke of service here in doing his will, than that of severity hereafter in the undergoing his wrath. Of this see more, pag. 543. part 1.  
2. 
Obs. 2.  The Saints have a strong ground for moderation in every condition. The Lord cometh, and they shall come with him: The Lords coming is the Apostles argument to urge moderation, Phil. 4.5. How patiented and full of forbearance should they be in sustaining all their crosses and injuries! Contendly should they here be accounted the refuse and offscouring of the world. 
Acts 3 19 Eph. 4 30. Luke. 21.28.  Their Lord is coming, and they shall come with him in glory; though men here make them their footstool, yet Christ hath allotted for every of them a throne. In this world they are not accounted worthy of the society of men, 
Rom. 8.23. 2 Tim. 4.8. 2 Thes. 1.6, 7.10. Jam. 5.6, 7, 8. 1 Cor. 4.4.  but then they shall be in the comp any of Angels, yea Christ himself. Now Christ seems for a while to leave his family, every piece of household stuff appears to be misplaced, or all (as it were) to lie in a huddle or heap together, beautifullest vessels to lie among the pots; but then the vessels of honour shall be set up in their places, and the vessels of dishonour thrown into theirs. It is not fit that our glory should appear, so long as Christ's glory is hid. In the winter, all the sap, and life, and fruit, is hid in the root, and then the tree appears not what it is; but the Summer coming, all that was within, appears; so in this our winter, though we be the sons of God, yet it appears not what we shall be, 
1 Joh 1, 2.  but when Christ shall appear, we shall be like him.  
3. 
Obs. 3.  How cheerfully may Saints think of the last judgement! This Lord is their brother, their Saviour and head; he it is who is coming: no wonder if the Bride saith, 
2 Tim. 4.8.  Come. Rev. 22.17 And that the saints are called such as love his appearance: A loving wife, longs for the return of her husband from a far Country. At that judgement day, the judge will condemn none but malefactors; they who here are justified, shall then be declared to be so. 'tis true, Christ the judge is (here) called a Lord; but yet he is so the saints Lord, as that he is also their husband. How great is the difference 'twixt a guilty malefactors calling the Judge, my Lord, and a loyal wife her giving her husband that title! Who is it that condemns, if the judge accept, acquit us? he it is that shall judge us, who also died for our sins. The father hath delivered all judgement to him, who himself was delivered for our sins, and sent into the world, not to condemn the world, but that the world should be saved by him: How shall he who was sent into the world to save believers, condemn them? how shall he who comes to condemn others for hurting them, hurt them himself? how shall he who the first time came to be put to death for them, sentence them to die when he comes the second time? How should he throw them away, who was made their head to gather them together? As therefore the believers of the old Testament longed to see the first coming of Christ, when he came in the form of a servant; so should the believers of the new Testament desire the second coming of Christ in glory, when he shall come as a Lord, the Lord cometh. 
Of this before, part 1. pag. 545.  The nearer the day of Jubilee came, the more the joy of prisoners and debtors was increased; the nearer the day of our redemption approacheth, the more should we lift up our heads.  
4. 
Obs. 4.  Christ will be attended only by holy ones at the last day. Holy myriads. None shall meet with him in peace, but they who first meet with him in purity: He will profess to the workers of iniquity at the last day, that he knows them not: How unsuitable to the dignity of Christ, will it be to be attended by those who have no better raiment than the filthy rags of sin! If Achish an earthly King had no need of mad men; what need will the King of glory have of unholy men! If he commands us here to have no fellowship with the works of darkness; will he himself in that day of light and glory, show any love to them? How shall Christ at that day acquit those openly from the guilt of sin, who are not before parted from the filth of sin? Men here in this world are oft ashamed of holiness, but at the last day, it will be the best ornament, the best defence; without it no man shall see God: How shall Christ present unclean ones, without spot before the presence of glory? They who will be ashamed of Christ here for his holiness, shall deservedly hereafter find Christ ashamed of them for their uncleanness.  
5. How great is the patience and long-suffering of the Lord Jesus Christ; who is contented so long to be hid, and not to show himself in glory to the end of the world, suffering (mean while) his glory to be vailed, yea trampled on by the wicked. The heavens are now as a curtain between our eyes and his glory: He is out of sight, and (among the most) out of mind; his patience is despised, and the promise of his coming derided; yea his very Saints do not so much believe, love, admire him as they should, in regard of their sins, and his hiding his face. He forbears to show forth his glory and power in judgement; not constrainedly, but voluntarily; not because he cannot punish, but because he would have sinners repent. And all this time of his forbearance, he sees all the impieties committed against him, and indignities offered to him and his; yea his hatred of all the sins which he beholds, is infinitely more keen and intense, then that of all the Saints and Angels in the world. How unworthily and disgracefully was this Lord of glory used, when he veiled and hid his glory here upon earth! And yet (I say) with what patience and long suffering doth he forbear to manifest his majesty and greatness to the view of the world; we poor worms have short thoughts and think a short time, long and tedious, ere our enemies fall, and we rise; but Christ suffers very long. How patiently should we endure to have our glory obscured, and injuries unrevenged, since our Lord our master, the judge himself is the greatest sufferer, and yet voluntarily unrevenged!  
6. 
Obs. 6.  When Angels and Saints are in their greatest glory, obsequiousness, and serviceableness to Christ becomes them. All the Saints and Angels of heaven shall worship and advance Christ, when they appear in their highest dignity; of him they will not be ashamed when they are in their best clothes, their robes of most shining glory; when they lay off all their infirmities, they throw off no love to Christ: as Saints are made glorious in their bodies, so are those bodies joined to spirits, made perfect in holiness, and that holiness will show itself in duty and obedience. How unlike to ten thousands of Saints▪ are they who think they are too good to honour Christ, when they are in outward glory and dignity! when they are in their rags, low and afflicted, they will then stoop to do something for Christ; but when in their best apparel, set up, advanced to any pitch of worldly eminency; they then think, they shall spoil their clothes, and disgrace their dignities by attending upon Christ. Do Saints and Angels wait upon him in their glory, and shall worms upon the dunghill think it much to serve him! did he our Lord empty himself of glory, to save, yea serve us; and shall not we his servants serve him when filled with glory! Of this more, pag. 457. Part. 1.  
Thus far of the first part of the description of the judgement, viz. the coming of the Judg. The second follows, the carriage of the Judge in judgement, ver. 15. and in that, 1. His carriage toward all. 2. Particularly toward the wicked.  
1. Toward all, in these words, To execute judgement upon all.  
For this first. Two things here require explication.  
1. What the Apostle here intends by execution of judgement. How judgement is here to be taken, and wherein the execution of judgement at the last day doth consist, I have spoken at large before, pag. 511, 512, 513. Part 1.  
2. How it is said that Jesus Christ shall execute judgement upon all, or concerning the universality of this judgement, I have likewise spoken before, pag. 532. Only as to this text, it is to be considered, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here fitly translated upon, though sometimes it signifies adversus, against, cannot here be so rendered, in regard Judas speaks of all the whole company of those who are to be judged, whom he distinguisheth into good and bad in the next words, to convince all that are ungodly among them; and some (namely the godly) shall not have judgement executed against them, although there shall be a judgement concerning, and upon them, to be sure in respect of an happy sentencing. This word (then) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I take in that sense in which it is used, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  2 Cor. 15.15. we have testified (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) of or concerning God, that he raised up Christ, etc.  
The Observations hence, follow likewise in the forementioned places.  
In the second, the carriage of the judge toward the wicked, 1. The manner of his judging them, is considerable; which is to be, by way of conviction. To convince etc.   

EXPLICATION.  
The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated to convince, imports more than here is expressed, and indeed more than can be expressed in any one English word: the simple word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the signification whereof by its composition is here increased and enlarged) is a word belonging to courts of judicature, and signifies two things, 1 to prove. 2. to reprove.  
1. To prove against one, or to accuse or convince one of a crime so clearly, evidently, and unanswerably, by arguments, reasons, or testimony, that nothing can be objected, alleged, or pretended against the proof, by him who is accused, but he is thereby compelled to acknowledge the truth of the accusation. And answerably to this signification, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Joh. 8.9. they which heard it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being convinced by their own conscience, went out etc. so ver. 46. which of you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, convinceth me of sin. 1 Cor. 14.24, 25. He is convinced (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) etc. the secrets of his heart are made manifest, etc.  
2. To reprove, or reprehend, or correct; and that verbally and by word, as Luc. 3.19. Herod the tetrarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being reproved by him (John) for Heredias etc. so Ephes. 5.11. Have no fellowship with the unfruitful works of darkness, but rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reprove them. So 'tis 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rebuke with all authority etc. And really or by deed, as Heb. 12.5. Rev. 3. ver. 19 where rebuking is expounded by chastening. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used by Judas, may aptly import either of these significations, and by its Composition, makes either the more full and significant. For the first, at the last day, Christ shall bring to the remembrance of sinners, those things which they have done, so set their sins in order before them, and so evidently convince, irradiate, and dilate their Consciences, that then, they shall bring in such full and impartial evidence against them, as shall silence them, and stop their mouths, they shall have nothing to object, but shall be compelled to acknowledge what they have done, and do thereby deserve. And this inward Conviction of Conscience they shall be no more able to shake off, then to shake off themselves and their very being; they shall see this lightning, though they should labour to shut their eyes: the witness, the guilty, the judge, 
Idem testis, reus judex, torture, flagellum.  the tormenter and scourge are all one. Sinners shall have a self Conviction, an ineternal Conviction. They shall in that day take part with Christ against themselves who have here taken part with their lusts against Christ. This is that opening of the books, mentioned Rev. 20.12. Wicked men's consciences shall in the last day be opened, though here they be sealed books. In this life they were bribed, and gave in partial and imperfect evidence; but then they shall bring in the truth, the whole truth, and nothing but the truth. That writing which heretofore was almost imperceptible, shall, being held to the fire of divine vengeance, be made legible: And then 2. As Christ shall convince them evidently, so shall he reprove them severely, vex them in his sore displeasure, the lamb will then be turned lion: he whose bowels heretofore made a noise, shall now thunder in his indignation. This reproof shall be both verbal and real: 1. Verbal and by word of mouth. 
Rom. 2.15, 16. Rev. 20. Cuique opera in memoriam rev●cantur et mentis intuitu mirâ celeritate cernuntur. Aug. l. 20. de C. D cap. 14. Christus in voce evidens apparebit, qui prius cum venisset occultus ante Judicem filuit. Aug. l. 20. de C. D. C. 24. Qui omnibus se conspiciendum exhibebit in gloria majestatis, etiam omnibus ●●diendum, se praebebit in voce judicis Estius. in sent. 4 dist. 47. sec. 1.  That part of the judgement which stands in disquisition or examination (according to the most) shall be transacted, not by voice, but in silence in every one's Conscience, as the books which shall be opened at the last day, are not material, but those of the Consciences. That part which stands in denouncing sentence, at least in respect of the general sentence, which shall be pronounced either for the Elect or against the reprobate, shall be dispatched (I conceive) by pronouncing a verbal sentence. Thus most of the Schoolmen think, encouraged thereto by Augustin, who saith, Christ shall come openly hereafter with a voice, who coming the first time in obscurity, was silent before the judge: and they doubt not but that he who shall openly be seen in a visible shape, shall openly be heard by an audible voice. Now how dreadful will that definitive sentence of Loss and pain be, depart from me into everlasting fire? words brim full of woe, and wherein is summed up the whole damneds wretchedness. All the happiness of the Creature hath but one neck, and that cut in sunder by the one blow of a sentence of departure from God.  
2. Real. The sentence shall be executed. The sentence shall not be a thunderclap without a thunderbolt, nor a report without a bullet; but this word shall be operative, efficacious, a working word, a fiery stream proceeding from the throne of the Judge, and sweeping the condemned into hell, 2 Thes. 1.9.   

OBSERVATION. 
Obs. Part. 1. See pag. 517.544.449. Labour to be convinced of sin here. Condemnn thyself. Psal. 50.21.   
It's the greatest folly to shelter our sin with hopes of secrecy. As all things are open and naked before the eyes of our Judge now, so will he make them apparent before our own eyes hereafter. God is not mocked. Jer. 23.24. Can any man hid himself in secret places that I should not see him? Though sinners now think that God is such a one as themselves, yet will God hereafter reprove them and set their sins in order before them. Every sin is fully and clearly manifest before God, yea naked, unquartered, and ripped up before his eyes, as when a man anatomizeth a body, whereby he curiously finds out every little vein or muscle, though they be never so close and hidden. The ungodly shall be convinced of the most concealed wickednesses, and their mouth shall be shut so soon as ever God's book is opened. We may delude men, we cannot deceive God: they cannot convince, unless men be witnesses against thee; God will convince thee by making thine own Conscience to witness for him against thee. Yea, of those sins which are unknown to thee, shalt thou be convinced by him who knoweth all things. We should be (then) so far from sheltering those sins which we know, that we ought to be humbled for such as we know not.  
Thus of the first particular, in the carriage of the judge toward the wicked, viz. the manner of his judging them, namely by way of conviction.  
2. The parties to be judged, follow in the next place, who are here said for their quality to be ungodly, and for their quantity, all the ungodly. Of this before (at large)  
Thirdly the causes of, and matters about which they shall be judged are next considerable, & they are twofold:  
The first, their ungodly deeds. In these words; their ungodly deeds which they have ungodly committed.  
Not to enlarge upon this first particular here considerable, 
Vide part. 1. Pag. 302.303. etc.  viz. the general nature of their deeds, here said to be ungodly, as being sufficiently known by the former Consideration of the parties who were called ungodly. By which its manifest that ungodly deeds are primarily and properly such as are committed immediately against God himself, and so against the first table, in the profane opposing of God's worship and honour, in which respect ungodliness is distinguished from unrightousnesse, which properly breaks the Commandments of the second table; And yet secondarily, and in a more large Consideration, ungodliness here comprehends any sin committed either against God or man, and so against any Commandment of the Law; for even that sin which is directly against man, hath in it a defect and a withdrawing of some duty due to God. If it be enquired why the Apostle only here saith ungodly, and not unrighteous deeds also, It's answered, for three reasons.  
1. Because ungodliness and unrighteousness are inseparable: wheresoever ungodliness is, there will be no Conscience made of unrighteousness: as the two tables were given, so are they broken and embraced both together, and he who breaks one, makes no Conscience of breaking the other, the authority of the giver being the same.  
2. Because ungodliness is the cause of unrightenesse: he who hath a profane godless heart, will not stick at any act of unjustice. 'tis the fear of God which is to departed from evil. As holiness puts a man upon righteousness, so profaneness upon unrighteousness. Pharaoh knew not God, and therefore he oppressed Israel.  
3. Because these seducers flattered themselves with pretences of eminent godliness and holiness; though they took a liberty to live in many vices and unclean extravagancies: The Apostle several times in this Epistle, brands them with the name of ungodly ones, and threatens judgement for their ungodliness.  
2. For the second, the manner after which they were committed, and that was ungodlily, which they have ungodlily committed.   

EXPLICATION.  
The words ungodlily committed, are contained in one word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if it may be rendered by any one Latin word, it must be impiarunt; nor can it be in any one English word properly expressed, but must be rendered either to do or perform or live ungodlily. The same word is expressed but in one place besides this in all the new Testament, and that place is 2 Pet. 2.6. where it is rendered living ungodlily. In the opening hereof, I shall only show what it is to commit an evil work ungodlily.  
First, more generally it notes the proceeding of these nngodly deeds from an ungodly, unsanctified prinple; an unholy unrepentant heart, a mind devoted and addicted to ungodliness; this is not the fruit which grows upon a good tree, nor the spot of God's people, who though sometime they do that which is ungodly, withdraw that duty which is due to God, and commit that evil which is against the will of God, 
In optimis non nihil pessimi. Tert. de an. c. 23.  yet as the Psalmist speaks, they do not wickedly (as these did) departed from God, Psal. 18.21. the wicked are they who do wickedly against the covenant, Dan. 10.32. and of the wicked it is said, Dan. 12.10. that they shall do wickedly.  
But 2. That which this doing ungodlily, doth more particularly intent, is the performing of wickedness after a wicked and ungodly manner, and that principally these four several ways.  
1. By purposing and intending of sin. The wicked is not overtaken with a sudden fit of tentation, but resolves on sin long before; he makes provision for his lust; he is like a man who lays himself to sleep, draws the curtains, putteth out the candle, and he intends, and in a sort overtakes his sleep in sin; he sets himself in a way that is not good. Psal. 36.  
2. Ungodly deeds are performed after an ungodly manner, by devising and contriving of ungodliness; the wicked devise mischief, Prov. 6.14. He that deviseth to do evil, 
Psal. 35.20. Prov. 16 30. Jer. 18.18. Psal. 36.4. Vid. Cartwr. in Pro. 6.14.  shall be called a mischievous person; the heart which deviseth wicked imaginations is one of the seven things which the Lord hates, Prov. 6.16.18. Against those who devise iniquity, and work evil upon their beds, is a woe denounced, Mich. 2.1. The wicked are workers of iniquity, Matth. 7.22. They are curious, cunning artificers in, and contrivers of sin; ungodliness is their art, trade, and mystery; they are wise to do evil, and men in malice, though children in understanding; they are skilful practioners in sin.  
3. By a delighting and taking pleasure in the committing of sin: Wicked men are willingly obedient to it; they yield themselves to execute its commands, and they universally resign the whole consent of the will to the obedience of it. Sin is as pleasant to sinners, as bread and wine; they eat the bread of wickedness, and drink the cup of violence; they rejoice to do evil, and delight in the frowardness of the wicked, Prov. 2.14. Wickedness is sweet in their mouths, and they hid it under their tongues, Job. 20.12. as it is not the doing of good, but the delighting in the doing it that makes it done well, so neither is it simply the doing of evil, but the doing thereof delightfully, that makes it done ungodlily. It is a sport to a fool to do mischief Prov. 10.30.  
4. By continuing and persisting in sin. Wicked men grow worse and worse, their ways increase to more ungodliness, they run on in them without repentance: none say, what have I done? It's weakly done to fall, but it is wickedly done to lie still; it is bad to stand in the way of sinners, much worse to sit in the seat of the scornful.   

OBSERVATIONS.  
1. The godly sin not as do the wicked. 
Obs. 1.  The sinful actions of the godly, proceed not from an heart altogether void of a sanctified principle; there is in them the seed of God; the divine nature, a renewed part, from which their wicked works never issue; in the committing of the most ungodly of their actions, they themselves are not altogether ungodly; and they are overtaken unawares with sin, they sin of infirmity and weakness; with the purpose of their hearts, 
Acts 11.23.  they cleave to the Lord, though by sin they be diverted from their holy resolutions and turned out of the way; they overtake not sin, but are overtaken by it; like a good marksman, they aim and levelly right at the mark; though Satan and their own unregenerate part, sometime jogging them (as it were) by the elbow, make them in their performances, swerve and deviate from the fame: Nor do the godly go about sin with the witty wickedness and skilfulness of the ungodly; they are brought up to another trade, being thildrens in malice, and men in understanding; they are under the captivity of sin, which though it may haply have a victory, and exercise tyranny over them as an usurper, doth not exercise a reign over them as a King; they are taken sometime in a tentation by that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 7.23. a captivating law, which as by the point of the spear, or edge of the sword forcibly overcomes them, but it doth not bring their whole will to a complete consent and subjection to it; they do what they hate, Rom. 7.15. there is ever something in them which hates sin, which though it do not always succeed to prevent sin, yet it doth always supply with repentance after the commission of sin; 
In discordiâ s caruis et spiritu non facile obtinetur tam perfecta victoria, ut etiam quae sunt abrumpenda non illigent, et quae sunt intersicienda, non vulne. rent. Leo d● jejun, sep. mens ser.  and though some kind of consent went before to conceive sin, yet it shall not follow after to allow it being committed. Of these things more before. concerning walking in the way of Cain.  
Obs. 2. The wicked sin not of infirmity. They do not fall into, but follow sin; they are not pulled into sin against their will, or unawares, but they wallow in it: they are not surprised by sin, but they sell themselves to it; not sinning frailely, but ungodlily; they are not, after purpose to walk in the ways of God's commandment, withdrawn unawares out of the way; but they please themselves in wand'ring, and like the beggar, they are never out of their way, or truly displease themselves for being so, when they are most so; let no wicked man then flatter himself by preending such a sin is his infirmity; sins of weakness are not committed wickedly, nor is there wanting so much strength in any saint, as to strive against them, and to arise up from them.  
3. The manner of committing sin, is that which shall condemn. 
Obs. 3.  As the manner of doing good is that which commends a good action, so the manner of committing evil, is that which makes it most deformed in God's sight. There is no sin shall condemn, which is not committed wickedly; that which is sincerely opposed and repent of, shall never destroy: (when the Virgin cried out, she was not to die.) In stead of destroying us for it, we shall be delivered from it. Hence 'tis that sundry sins of the wicked (mentioned in Scripture) were more severely punished, than those committed by the godly, though (as to the nature of the sin itself) the later seemed much more heinous. A child of God sins not, so neither shall he smart, as doth the sinner.  
This briefly for the first sort of causes or matters about which the wicked shall he judged, their ungodly deeds which they have ungodlily committed. 
Non nulli codices post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Lorin. Sed verba per verbum loquendi satis intelliguntur. Jd.  The second follows, viz. their hard speeches spoken against him.   

EXPLICATION.  
The words (hard speeches) are comprised in this one word (in the Greek) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard; which one word (hard) must nevertheless be restrained to speeches, 
Vis Graecae vocis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, duritiem importat ex ariditate, quam ariditatem spiritualiter habent hi quorum cor durum est, et quorum anima dici potest sine aquâ, quia humour grati● destituutnur. Lorin. inloc. Ut ea quae dura sunt, tactui resistunt, ita probra et maledicta Gnosticorum à rect â ratione maxim abhorrent. Justinian in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Sam. 3 39 2 Sam. 2.17. Isa. 14.3. Isa. 21 2 chap. 27.8.48.4. Cant. 8.6.  in respect of the word which follows (namely spoken) This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (hard,) according to the force of its own signification, imports that hardness which comes from the dryness of a thing, and which thereby is unpleasing, harsh, rugged, and so hurtful to the touch; and works or words may be said to be hard, when they are grievous, harsh, unpleasing, churlish, rough: Thus Exod. 1.14. it is said that the Egyptians made the lives of the Israelites bitter (according to the Septuagint) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with hard bondage, 1 Sam. 5.7. his (Gods) hand is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sore upon us, and upon Dagon our God. So it is said of Nabal, 1 Sam. 25.3. that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, churlish and evil, etc. 1 Kings 12.4. is mentioned the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) grievous service of Solomon. 1 Kings 12.13. The King answered the people (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) roughly, or (as here in Judas) hard speeches. Joseph spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) roughly. Matth. 25.24. I knew that thou art (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) an hard man.  
By these hard speeches therefore Judas intends, though not such as were afflictive, hurtful to Christ; (for as our good words cannot benefit him, so neither can our bad ones harm him;) yet such as among men are accounted harsh, grievous, and offensive; such as were spoken in opposition, contempt, obstinacy, stubbornness against him: And thus two ways they spoke hard speeches against Christ.  
1. Directly; when they spoke falsely, blasphemously, and irreverently, againsthis person, natures, or offices. And of this I have spoken largely before, pag. 364, etc.  
2. Indirectly they spoke against him, 1. In speaking against his word; and 2. The persons whom he would have them reverence.  
1. For his word, they deride and mock at its promises, which they voiced to be encouragements to them to live as they list: The gospel of grace, they turn into laciviousness, and profess that it gives them liberty to cast off all obedience; and therefore all the precepts (they say) are antiquated, and of no other use now, then to show from what they are delivered. The purity and holiness required therein, they deride as needless niceness, as the fetching of a wearisome compass, and the going the farthest way about in the journey and course of Christianity. The threaten of the word, they securely scoff at, as if they were but empty sounds, reports without bullets, thunderclaps without bolts; they scorn to be stopped in their carnal and sensual prosecutions (as did they of old by the foretelling of a flood) by the denunciation of a day of judgement: they scoffingly enquiring, where is the promise of his coming? 2 Pet. 3. They look upon examples of judgement as fables, or nothing at all concerning them: the examples of divine patience, they boldly turn into presumption, with Lamech, Gen. 4.4. If Cain be to be avenged seven fold, surely Lamech seventy and seven fold. 
Justinian. in loc.   
2. They speak against him, in speaking against the persons of others; their governors and superiors they reproach, and speak evil of dignities. Of which largely, ver. 8. Though they allowed not the Magistrate to use the sword against them, yet did they abuse that which was sharper than a sword against him. Against private Christians, they spoke 1. boastingly and proudly. And thus Psal 31.18. David's enemies spoke hard things, proudly; and Psal. 94.4. they spoke hard things, and boast themselves, namely by threatening such things which were grievous to be born, insufferable and insupportable; they herein resembling the waves of the sea, which in their proud swelling seem to threaten the swallowing up of ships and shore.  
2. They speak hard things against Christians, by slandering and defaming them, cassing undue aspersions upon them, 1 Pet. 4.4. because these could not find, they made and minted many accusations against them; and that both by uttering those things against them, which were false and evil, as also by uttering true things after a false and sinful manner, as by blazing of secret infirmities, amplifying offences beyond their due proportion, lessening and depraving the good which was in, or done by them; perverting and destroying the sense and meaning of their words.  
3. They speak hard things against Christians by censuring and judging them; they uncharitably passed sentence against their persons and practices, voicing the former to be hypocrites, because they would not be profane; and to have no more then, because they had so much as the appearance of holiness: they judged harshly of their future estate, and of those actions which to these censurers were unknown; (for they spoke evil of what they knew not) they ever judged the worst.  
4. They spoke hard things by mocking and deriding the godly; the holy strictness and preciseness of the Saints, occasioned their scorn: These libertines derided them, as if they had made an idol of conscience, because they durst not run wi●h them to the same excess of riot. They turned the glory of holy men into shame; for that which made the godly more than men, they abused them as children. 
Luke 23.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  As (in likelihood) those sturdy Giants in enoch's time, scoffed both at his purity and predictions; so did these sensual monsters, mock at the Christians, both for their being such manner of persons, and also for the motive of their being so, the promise of the coming of Christ to judgement.   

OBSERVATIONS. 
Obs. 1.   
1. The excellency of any way or persons exempts them not from hard words. Even Christ himself hath hard words uttered against him; Christ endured, and therefore he had the Contradiction of sinners. Where wicked men cannot find, they will make a cause to speak against Christ, and rather than they will have none at all, this shall be it, that they can find none. The good word of the ungodly is no Commendation to the commended: what evil have I done (said one to a wicked man) that thou shouldst speak well of me? A man is much known by those who accompany and commend him: the Commendation of sinners, since Christ had their Contradiction, should rather make thee suspect then sooth thyself. If thou wilt be like Christ in being holy, thou must be like him in being disgraced. Expect not to have the good word of sinners, nor be troubled for wanting it. In short, let us not think the worse of Christ or his ways, because they meet with the unkind word of the world; rather let us be so experimentally acquainted with the worth and goodness of both, that we may be able to confute the hard words of the wicked; to say, we have found Christ good, when others shall give him hard words; nay that we may be the more incited to speak for Christ, the more ungodly men speak against him. To conclude, let us be harsh to our lusts, and to our sinful natures, and be sensible of the harshness and hurtfulness of sin, and then we shall both account Christ good; and speak good, not hard words of him.  
2. 
Obser. 2.  A wicked tongue is rugged, harsh grating. It speaks hard things. It is not made of bone, nor is there a bone in it (as some observe) but yet it utters words that are harder than bones, yea sharper than swords. It hath made incurable gashes in the name. the poison latent in and vented by the tongue, is deadly. The mockings of the tongue are called cruel. Many men have adventured to lose their lives, rather than they would endure the rugged and unpleasing expressions of the tongue. Reproaches are like the living Coals of Juniper which burn hottest, and (some say) they may be kept a whole year. 
Psal. 120.4.  The tongue (like fire) though it be a good servant, is a bad master. The Unicorns horn is very salubrious and beneficial when the apothecary useth it in his shop, but very hurtful when upon the head of that fierce and wild creature. Hence we should be warned to take heed of having a tongue hurtful to others, as also to labour to shield ourselves with innocence and patience against this cruelly cutting instrument, and to find that the ruggedness and harshness of others tongues may be only as a file or wisp, to take away the rust and filth of our corruption; remembering that even the best Saints oft want the rubber of a sinner's tongue to make them clean, and that they may make as good an use of the reproaching tongue of an Enemy, as of the reproving or comforting tongue of a friend; and that hereby the swords of the tongue shall let out the corruption of their sores, and do them good against the will of their Enemies.  
3. 
Obs. 3.  For our words we are responsible before the tribunal of Christ. Words pass away in respect of the sound, not in respect of the guilt and effect even of idle words men shall give account. Matth. 12.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worklesse words, which benefit not, and administer no grace to the hearer; how much more than for hurtful words! If a man may sin by silence, how much more by hurtful speaking! The sins of the tongue much dishonour God. Of all creatures, man alone had the glory of speech bestowed upon him (and indeed, to what end should an irrational creature be furnished with language?) his tongue was to proclaim his reason, and that by setting forth the glory of his Maker. Man was made to glorify God, and the tongue is that instrument whereby he should principally do it. To offend God then by the tongue, is to fight against him with his own weapon, and to turn his own artillery upon himself. Further, the sinful tongue of all other parts doth most hurt to others, not only by vexing and afflicting them with calumnies, reproaches, disgraces, but also infecting them, and scattering its poison to tempt and draw to sin, and error. How great should our care be to throw the salt of grace into the streams of our words, to labour that our speech should be always gracious, 
Col. 4.6  and (as the Apostle speaks) seasoned with salt! and that both by cleansing the fountain the heart (for if the stomach be corrupt the breath will be unsavoury) as also by setting a watch before the door of our lips, and by giving entrance to no expressions but such as can bring a pass from the scripture: adding to that double guard the teeth and lips, with which nature hath hedged, in the tongue, a third, namely the fear of God, which is the best keeper both of heart and tongue; always remembering that though words seem to vanish, and to die as soon as we have spoken, yet that our words have not done with us when we have done with them, but that even of our seemingly perished expressions, and forgotten (if sinful) words, shall we at the last day be convinced. The arrows of our words, shot so high that they seem to be lost and out of sight, will afterward fall upon the heads of those who shot them up.  
4. 
Obs. 4.  Christ accounts the words spoken against his, as uttered against himself. These troublesome, ruggedtongued sectaries handled the names of others (as we have heard) rudely; but at the last day, Christ will convince them of these hard speeches: their foolish tongues shall recoil upon themselves, and rebound like an arrow shot against a brazen wall, from the reviled innocents', to the nocent revilers. Jesus Christ will give his Saints more than triple damages, nay, fourfold restitution, for all the reproaches which they have sustained; sinners shall restore the stolen reputations of Saints, and that with interest. It is a righteous thing with God to render tribulation to all, who even this way trouble his people. Christ well knows that all the hard speeches against his servants were uttered for his sake; because they did not run with the wicked to the same excess of riot, they were therefore followed by them with excessive reproaches. David said, it was for his sake, that Saul killed the Priests of the Lord; he could not come at David, and therefore he destroyed his friends. The wicked cannot reach the person, and therefore they tear the picture; but Christ will hereafter suffer none to be losers by him, that have been losers for him, the revile uttered against Saints, will at the last appear to have been spoken against the truly great ones, the favourites of the King of glory: Were ye not afraid (saith God to Aaron and Miriam) to speak against my servant Moses? He speaks to them as slandering a great person.    
Ver. 16. These are murmurers, complainers, walking after their own lusts, and their mouth speaks great swelling words; having men's persons in admiration because of advantage. 
IN this verse our Apostle excellently applies the forementioned prophecy of the last judgement, unto these seducers, showing by sundry apt and pregnant proofs, that these seducers were guilty of that ungodliness for which the wicked at the last day were to be judged. And they discover their ungodliness these four ways.  

1. By being murmurers, complainers.  
2. Their following their lusts.  
3. Their boasting: speaking great swelling words.  
4. Their admiration of men's persons.   
1. They discover their ungodliness, by showing themselves Murmurers, Complainers.  

EXPLICATION.  
I shall herein show two things. 1. Who are here meant by murmurers, complainers. 2. Why Judas expresseth himself against them, or what is the greatness or heinousness of this their sin, in being murmurers, complainers.  
1. For the first, who are here meant by murmerers, complainers.  
The first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, murmurers, imports an expressing of discontentedness against another in our words; and that not aloud with an high voice, but with a voice somewhat low, muttering, and grumbling. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, comes (say some) from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, grunnio, 
Suum more grunnire murmur, levis aquae strepitus denotatur, et a graeco verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendere videtur.  to grunt as fat swine; and so imports secretly to speak against others (saith Gerard) with hatred and impatience. Thus Matth. 20.11. They who received but a penny for their work, thinking themselves wronged; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, murmured against the good man of the house; and the Scribes and Pharisees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, murmurred against Christ and his disciples for eating with publicans and sinners. And John 6.14. the Jews murmurred (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) against him, because he said he was the bread of life. 
Submissâ voce mussitare.  So ver. 43.61. of the same chapter. So 1 Cor. 10.10. neither murmur ye, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as some of them also murmured (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and were destroyed of the destroyer; though sometime (as Beza notes) the word is taken for any close secret whispering of a matter without offence and indignation, as Joh. 7.12.32. yet most frequently and properly it is used in the former signification. This mumuring may be either against men, or against God himself; the word here used by Judas, by its own force, signifies not one more than another. Against man have men frequently murmured, as the Israelites against Moses and Aaron; nor is any thing more usual, then for people to murmur (especially) against their Governors, out of envy, impatience, or discontent; a sin questionless which these seducers were deeply guilty of, who despised dominions, and spoke evil of dignities; and yet because the Apostle had accused them for that sin before, ver. 8. and also threatened destruction against them for it, ver. 11. Because also the next word Complainers, wherein the Apostle shows the cause of their murmuring, notes a complaining of that lot, portion, condition set out by God for us, I rather conceive that this murmuring here, with which Judas chargeth these seducers, was their muttering of impatient, discontented expressions against God himself, with whom they were angry and displeased: a distemper which (allowed) is an evident sign of an ungracious, ungodly heart (the thing which also Judas here intends to prove) and contrary to that quiet and silent submissiveness of the godly who (with Daud) are dumb and open not their mouth because the Lord doth it, Psal. 39.9, who will be pleased with God, and with whatever he doth, when he is most angry with them who will justify him, when he seems to condemn them. A sin likewise, is this murmuring against God, of which the ungodly Israelites are frequently accused. As Deut. 1.27. Exod. 15.24. and for which they were severely punished. Concerning those who by murmuring showed themselves displeased with God, the Apostle tells us, that God was not well pleased with them, for they were overthrown in the wilderness; their displeasure was wicked and sinful, but yet weak and impotent; Gods was holy and righteous, and withal potent and irresistible: Man hath no ability with his anger, he may hate God, but he cannot hurt him; nay, in stead thereof, he only hurts himself; every arrow which he shoots up to God, falling down upon his own pate.  
2. The other expression whereby Judas sets forth their sin, is here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated, complainers, which doth not (as indeed I think no one word can) fully express the force of the word used by the Apostle, which signifieth complainers, blamers, or accusers of that part, portion, or alotment which was set out for them in the world. The word being made up of two, the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies blaming or complaining; the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lot portion, or division. The Apostle then by this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, complainers of their lot and portion, explains the former, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, murmurers; by it showing what it was at which these people murmured, namely that their condition in the world was not so rich, great, and honourable, as was that of some others; they murmured, as if God had unequally distributed their estate and portion; because they had not as much as others, they thought they had not enough, nay nothing. Haply they were displeased that they were not the governors of the world, that any were above them; and indeed this was the true reason why they speak evil of dignities, and opposed Magistrates, not because they hated ruling, but because they themselves were not the rulers. And this further clearing of their sin by the Apostle, further proves them ungodly (the Apostles scope) for in complaining of their lot and portion, what did they but accuse God either of want of righteousness or wisdom in his distributions, and dispensations, as if either he had defrauded them of their due, or not understood fitly to proportion their estates. And what can be more contrary to godliness (which as the Apostle speaks) is joined with contentment, or selfsufficiency, 
1 Tim. 6.6.  than discontentedly never to be sufficed with what God hath laid out for us? what more unlike that holy disposition of Saints, whereby they say with David, the Lord is the portion of my inheritance, the lines are fallen to me in pleasant places, yea, I have a goodly heritage? Psal. 16.5, 6. discontentedness with our times and estates is that which the holy Ghost deservedly chargeth with sinful folly: Eccles. 7.10. Say not thou, what is the cause that the former days were better than these? for thou dost not inquire wisely concerning this. q.d. do not by considering of the goodness of former times, complain discontentedly of God's providence in ordering thee to live in those which he hath allotted for thee.  
For the second, Why Judas expresseth himself against their murmuring and complaining, or what is the heinousness considerable in this their sin? I answer, our Apostle by charging them herewith (as I said) intends to prove them ungodly men, and such bold sinners as uttered had speeches against God.  
Now how much ungodliness lays open itself by this sin of murmuring discontentedness against God's administrations, appears, by considering what those sins are whereof this sin is made up and consists, and wherewith it's ever accompanied. First in this is contained that great sin of unbelief and distrustfulness. He who complains of his portion, doth not believe that God is his portion and will supply him accordingly. He who believes that God is his portion, needs not complain of his portion; no, he that can say with David, The Lord is the portion of my inheritance, will undoubtedly add, the lines are fallen to me in pleasant places, I have a goodly heritage. Psal. 16.5, 6. That God who is self-sufficient, is alsufficient: sufficient for the soul, fills every corner thereof: the Bee in the hive puts not forth its sting, nor doth the soul, when centred upon God, disquiet us. So that this murmuring discontednesse clearly argues, that the soul departs from the living God, and looks not upon him as a good able and willing to relieve it in its exigences, a sin (doubtless) very heinous, and such as much dishonours God's alsufficiency, and that which God oft punished in Israel, and which was the Companion, or rather the cause of all their murmur against him; as appears Ps. 78.19, 20. Can God furnish a table in the wilderness? He smote the rock, but can he give bread also, can he provide flesh for his people?  
2. This sin discovers (as a fruit of the former) the going out of the heart after some other portion besides God, nay more than God; which because it cannot obtain in so large a measure as it desires, (like a child that cries because it's pinched in a straight coat much too little for it) a man becomes unquiet and complaining. Now how great an impiety is it, to lament and complain more for the want of trifles, then for the want of that great soul-satisfying good, namely, that God who hath all in him that may do or make us good! like a foolish mother, who having many lovely children, will not look upon them, but only regards & delights herself with babies, or puppets made of clouts. How deservedly great is that complaint of God, they have forsaken me the fountain of living waters, and have hewed them out Cisterns, broken Cisterns that can hold no waters! How inexcusable a wickedness was it for the King of Israel, in stead of seeking of God, to go to Baalzebub the God of Ekron for the recovery of his health! What greater disloyalty then for a soul, like Potiphars wife, to wrangle and rage because it cannot obtain its servant (the Creature) to satisfy its unclean desires, and to despise the chaste and truly comfortable embracements of her Lord, to whom its married, and tied by dearest and strictest bonds.  
3. This murmuring discontentedness discovers the great sin of unthankfulness for what portion we enjoy. A murmurer cannot be thankful, nor can he who is thankful for what he hath, murmur for what he is without; but he wonders that God should give him any thing, not frets because God doth not give him every thing; he saith (with Jacob) I am less than the least of all thy mercies; and doth not mutter against God for not bestowing upon him greater. This distemper of discontent (contrarily) causeth men to think so much of what they want, that they quite forget what they already have received: Thus the Israelites discontentedly murmured for what they had not, and unthankfully forgot what they had. Discontednesse makes heavy mercies to sink to the bottom, and to be forgotten; and light wants and troubles to swim on the top; and it makes men so fretful, in that a few are above them, that they are utterly unthankful for their being above so many; and God loseth a friend of the discontented person, for but doing with his own as he pleaseth.  
4. In this is manifested the sin of a proud conceit of our own worth and deservings, a sinful self-justification, when God's dispensations are severe and afflictive. He who complains of God's dealing, secretly applauds his own deservings; he who murmurs against God's hand, shows that he is not angry with his own heart; he always saith, see what have I lost, how many comforts do I want; but he never saith, what have I done? how many corruptions hath my heart, which make me unfit to enjoy a fuller portion in the world? All the fault is laid upon God, nothing upon himself, as if his sin never threw one mite into the treasury of his sufferings, he counts God a hard master, and himself a good servant: and if it be a great sin in the courts of men to acquit the wicked, and to condemn the innocent, how inexcusable a wickedness is it to condemn God, and acquit ourselves! A discontented camplainer saith not with David, I and my father's house have sinned: these sheep, what have they done? Nor with the humble soul, The Lord is righteous, and I will bear the indignation of the Lord, because I have sinned against him; but flies in the face of God, in stead of falling down at his feet. In one word; this discontent is a shield for sin, and is a sword against God.  
5. This sin unduly and sacrilegiously usurps Gods own seat and throne: what doth he who complains of God's administrations, but in effect profess that he would be in the room of God to order the world after his own mind, and that he hath more wisdom, care, justice, and therefore fitness to dispose of men and to allot them their portions, than God himself? Interpretatively, he says like Absolom, there is none that takes care to order men's affairs: O that I were King of the world, then should things be better ordered then now they are: And he saith to God, as that master of the feast to his self-advancing guest, come down, sit lower, and give way to thy betters to sit above thee! Whereas alas, should such silly Phaeton's as we but govern the world (as they fable he did the chariot of the sun) for one day, we should set all things on fire: nay, should we be left to cut out our own portions, and be our own carvers, how soon should we cut our own fingers? And how can he whose will is the rule of rectitude, do any thing unrighteously? man doth a thing because its just, but therefore is a thing just because God doth it; far be it from God (saith Elihu) that God should do wickedness, 
J●b. 34.10.  and from the Almighty, that he should commit iniquity: who can be more careful than he who is more tender over his, than a mother is over her sucking child? who so wise as the only wise God, whose eyes run to fro, throughout the whole earth, nay who indeed is all eye to behold all the concernments of the sons of men?  
6. Lastly, This sin of discontentedness with our own private alotments, takes men off from minding the more public and weighty concernments of God's Church; making them to disregard and forget it in all her sufferings and hazards; what doth more than this sin, cause men to mind their own, and not the things of Jesus Christ, and to lose the thoughts thereof in a crowd of discontented cares for themselves? It is impossible for him that is overmuch in mourning for himself, to be mindful of, or mournful for Zion. Now what an unworthy distemper is this, for men to live as if God had made them only to mind their own private conditions in the world, to regard only the painting of their own Cabins, though the ship be sinking? and so as it may be well with themselves to be careless how it fares with the whole Church of Christ? We should rejoice that God would set up a building of glory to himself, though upon our ruins, and that Christ ariseth, though we fall; that his kingdom comes, though ours goes, that he may be seen and honoured, though we stand in a crowd, and be hidden.   

OBSERVATIONS.  
1. God hath divided, 
Obs. 1.  set out for every one his portion here in the world. These seducers, in complaining of their part and alotment, show that God appoints to every one his dimensum or proportion that he thinks fittest for them. God is the great householder of the world, and Master of that great family; and as it was the custom of ancient times, to divide and give to every one his portion of meat and drink, and his set allowance of either; (whence we read Psal. 11.6. of the portion of the wickeds cup) so God deals out to every one what estate he thinks meetest. To some he gives a Benjamins' portion in the world, five times so much as to others: he is the sovereign disposer of us, and of all our concernments, and he best knows what is best for us; and to his people, he ever gives them that alotment, which best suits with their obtaining of the true good, himself, and ever affords them, if not what they would, yet what they want. Oh how should this consideration work us to a humble contentedness with all our alotments, and make us bring our hearts to our condition, if we cannot bring our condition to our hearts! In a word, when we see that the condition of others is higher than ours; let us consider that it is better to wear a fit garment, than one much too big, though golden.  
2. 
Obs. 2.  No estate of outward fullness can quiet the heart, and still its complaints. These seducers feasted sumptuously, fed themselves to the full, and fared high; and yet for all that, they murmured and complained. The rich man in the Gospel in the midst of all his abundance, cries out, What shall I do? Luke 12.17. Neither the life, nor the comfort of the life consists in the abundance of the things which we enjoy. None complain so much, as they who have the greatest plenty. Though Nabal had in his house the feast of a King, yet soon after his heart died in him, and he became like a stone, 1 Sam. 25.27. Nabals' heart was like the kidney of a beast, which though enclosed in fat, is itself lean. Solomon in his glory, reads a lecture of the creatures vanity. Ahab and Haman were as discontented in heart, as great in estate; vast is the disproportion between the soul and all worldly objects, for they being but momentany and vanishing, dead and inefficacious▪ earthy and drossy, are unsuitable to the souls excellency and exigencies. 'tis not the work of worldly abundance, to take away covetousness, but of grace in the heart: the lesson of contentment must be learned in a higher School than outward plenty.  
3. 
Obs. 3.  They who deserve worst, complain and murmur most; And are most ready to think that they are most hardly dealt with. None are so unthankful as the unworthy: Israelites murmur. Absalon is discontented. Haman cries out, what doth all this avail me? etc. whereas Jacob tells God, that he was not worthy of the least of all the mercies and truth which God had showed him, Gen. 32.10. Job praised and submitted to God, taking from him as well as giving to him. None see their unworthiness so little, as they who are fullest of unworthiness: and till a man see himself deserving nothing, he will ever complain of God when he abridgeth him of any thing. Besides, the wicked mortify no lusts, and therefore they are angry when their lusts are not fulfilled, when their itch is not scratched, because they take not away the inward distemper which caused it; but especially they look not upon God as their portion in Christ: and who can be content or praise God, that hath no spiritual blessings to bless him for? How readily ●hen (in stead of being angry with God's dispensations) should we chide our own corruptions, and oft blush, that so many Saints have been so patiented under mountains, and that such sinners as we should so complain under feathers?  
4. 
Obs. 4.  It's our duty to take heed of this sinful distemper of murmuring against, and complaining of Gods dealing with us. To this end, in the most unpleasing dispensation of providence, 1. More study what thou deservest, than consider what thou sustainest. Whatever thy Condition be, thou hast deserved that it should have been worse. The fire is not answerable to thy fuel. Wonder more at what good thou hast, than what thou wantest; and at the evil thou art without, then at that which thou undergoest. The godly say, He hath not dealt with us after our sins, nor rewarded us after our iniquities. 'tis his mercy that we are not consumed. Our God hath punished us less than our iniquities. 2. More mourn for thy incorrigibleness under, than the unpleasantness of any providence; that thou hast been so long in the fire, and lost no more of thy dross; that folly is still so bound up in thy heart notwithstanding all thy rods of Correction, 
Hos. 13 13.  and that thou art that foolish child which stays so long in the place of breaking forth of Children. 3. More labour to make thy shoulder strong, than to get thy burden taken off, and rather to be fit to endure cross providences than to have them ended. To this end, 1. 
Prov. 23.18.  More look upon providence as concluding, then as at present: in the end thou shalt say, the wilderness was the best way to Canaan, and that God dealt better by thee than thou couldst have done by thyself. Wait the winding up of providence, prejudg not Gods proceed; he oft turns water into wine▪ Gods furthest way about, will prove better than thy shorter Cut. 2. Clear up thy interest in Christ, and so possess thyself of true riches. 
Gratia Dei portio locuples.  If God be thy portion, thou wilt never complain, its small, or smart. ● Labour to kill Lust, which is the sting of every trouble, making a sweet Condition bitter, and a bitter Condition bitterer: rather mend thy house, then complain of the raining into it. Get affections weaned from the world: Count the greatest worldly gain small, and then thou wilt never think the greatest loss great. Love every thing, besides Christ, as about to leave and loathe it. 4. Endeavour after submissiveness of heart. Say rather, oh that I had patience under, than riddance from my trouble. Study for an annihilated will or rather to have thy will losing itself, in Gods. 5. Compare thy l●t with theirs who have less than thou hast, and yet deserve more than thou dost. If thy drink be small, others drink water; if thine be water, others drink gall; if thine be gall, others drink blood; if thine be blood, others drink damnation.  
6. More Consider whence every providence is, than what it is: 'tis bitter in the stream, but sweet in the fountain. Observe the hand of a sovereign Lord, a wise Governor, a merciful Father, a righteous Judg. In Precepts, consider not what is commanded, but who commands. In Providence, not what is the Correction, but who is the Correcter; the former will make thee obedient in doing, the latter in suffering.  
4 Remember, if thou hast a murmuring tongue, God hath a hearing ear: God hears thee when thou mutterest most secretly, most inwardly. He who hears the groans of his own spirit, hears the grumble of thine. 
Exod. 16.7, 8 9,  The Lord (saith Moses) teareth our murmur. If his ear be open, let thy mouth be stopped; be afraid thy God should hear thee. Murmuring is a great provocation.  
5. 
5. Eccles. 7.10.  Meditate of the folly and vanity of this sin of discontented murmuring against God. 1. Consider it cannot benefit and relieve us. I may say of sinful complaining (as Christ of sinful Care) which of you by complaining, can add one cubit to his stature? Never did any found ease or obtain their desire by contending with God. An impatient murmurer is like a man sick of a burning fever, who tumbles and tosseth from one side of the bed to the other for coolness, but till his distemper be removed, he gets no ease. God must have his will; there's no escaping from him but by submiting to him. It's a vain thing for a man in a boat, by pulling with a cable at the rock, to think to draw the rock to him. 2. It's a distemper which disquiets him most in whom it is. The impatient murmurer is his own martyr, his afflictions are selfe-created. He would take it very ill to have another do half so much against him, as he doth against his own soul. All his trouble is from his own pride, through which comes all Contention with God and man. 'tis fullness of the stomach which makes a man sea-sick, and the proud heart which causeth all the vexation in a troublesome estate. The arrow of murmuring shot up against God, falls down upon the head of him who shot it. The wild bull in the net, in stead of breaking it, doth by struggling the more, hamper himself. 3. This sin of discontentednesse● deprives a man of all that spiritual benefit which he may reap by the troublesomeness of his worldly alotments. Were not men peevish and unsubmissive, they might take honey out of the carcase of every Lion-like and tearing trouble. They might learn those lessons of heavenly mindedness, meekness, faith, mortification, which would countervail for every cross. The silent and submissive acceptance of a severe dispensation, turns every stone thrown at us into a precious stone, and produceth the peaceale fruit of righteousness: whereas murmuring discontentedness makes us spend that time in beating of ourselves, and wrangling with God, which we might profitably improve in labouring for a sanctified use of every dispensation.  
This for the first proof, that this seducers were those ungodly ones who should be judged at the last day. viz. because they were murmurers, Complainers. The second followe● in these words, Walking after their own lusts.   

EXPLICATION.  
Two things are here to be opened. 1. Their guides who led them; their own lusts. 2. Their following these guides; they walked after them.  
In the first, their guides are set down 1. by way of specification, so it's said they were lusts. 2. By their relation, or their appropriation to these seducers; and so they are said to be their own.  
1. They are specified and denominated lusts. Two things here are considerable. 1. What is meant by lusts. 2. Wherein their hurtfulness stands. 1. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lust, is indifferently used concerning lust, good or bad, it denoting by its proper force, only an ardent, earnest desire. And therefore there are lusts not only lawful and indifferent (they being the motions of the concupiscible power, desiring such objects as tend to the preservation of nature, 
Luk. 16.21. That which in insensible things is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the sensible and rational is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 1.23. Psal. 119 127.  as meat, drink, rest etc.) but also holy and spiritual; in which respect the spirit is said to lust against the flesh, Gal. 5.17. in regard of that new and holy inclination of the regenerate, whereby they endeavour to put off the old man, and to put on the new. But here (as elsewhere very frequently, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends Carnal, sinful, and Corrupt lust. And this is twofold.  
1. Original; that inordinate disposedness, that inbred and primitive pravity of nature, standing in an aversation from all good, and propension to all evil; the root not only of all wicked desires, in the will, but also of all the evil thoughts in the understanding; and it's called lust, because it principally discovers itself by sinful lustings, and by them manifests its vigour and strength. And of this speaks the Apostle Jam. 1.14, 15. when lust hath conceived, etc.  
2. Actual: Is every sinful rising or inodinate motion against the law of God, every evil desire springing from the root of Original concupiscence. And of these speaks the Apostle Eph. 2.3. We had our conversation in times passed in the lusts of our flesh, etc. and also Eph. 4.22. that ye put off, concerning the former Conversation, the old man, which is corrupt according to the deceitful lusts. Rom. 6.12. Let not sin reign in your mortal bodies that ye should obey it in the lusts thereof; our natural Corruption is the root which sends forth these lusts as its branches, and upon them grow those bitter fruits mentioned, Gal. 5.19. adultery, fornication, witchcraft, heresy, uncleanness, lasciviousness, idolatry, etc. Now these lusts are of two sorts. 1. The vicious inclinations of our minds, or of the upper or rational soul. We must not restrain lusts to the sensitive or lower part of the soul only, (which they call the unreasonable) exempting the mind and reason from these blemishes; these lusts of the flesh into which the radical pollution of nature hath diffused itself, belonging to the understanding and reason also, as well as to the other inferior faculties; the very wisdom of the flesh, being (as the Apostle speaks, Rom. 8.7.) enmity against God, and such as cannot be subject to his law and will; for from hence is all impiety, idolatry, superstitution, heresy, rejecting of the truth; and indeed all those sins which directly are committed against the first table, and the Apostle expressly mentions the wills of the mind, Eph. 2.3. whereby he understands that superior part called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Gal. 5.20.21.  intellective and discursive; and the Apostle Col. 2.18. speaking of those who drew others to the superstitutious worship of Angels, discovers that flesh is found in their very mind or understanding, in these words, vainly puffed up by his fleshly mind (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. The lower and more brutish appetites, in the sensitive part of the soul, the motions to uncleanness, drunkenness, gluttony, the lusts called of the flesh, 1 John 2.16. the vehement motions of the soul after sensual delights and carnal pleasures, which oft degenerate into beastly excess. These are Ephes. 2.3. called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 13.14. 1 Pet. 1.14. 1 Pet. 2.11.  the wills of the flesh, joined also with pleasures, Tit. 3.3. serving divers lusts and pleasures; And Tit. 2.12. called worldly lusts.  
The Original contagion of man's nature having poisoned and corrupted all the cogitations of the mind and conceptions of the heart, from them diffuseth itself through the affections, and inferior appetites, stirs up innumerable inordinate passions, to the breach of the second Table of the law. And from the corruption of this inferior part, the whole depravation of nature is (I conceive) called flesh; it drawing the unregenerate from things above and heavenly, to such as are below and earthly; from spiritual to corporal objects; from the Creator, to the creature; and after a sort, transforms a man into a beast: And these carnal desires, sensual lusts, are the guides which (our Apostle saith) these seducers followed, as is evident from what he had expressed against them in the fourth verse, turning the grace of God into wantonness: and verse 8, filthy dreamers, defiling the flesh: and ver. 10. what they know naturally as brute beasts, in those things they corrupt themselves: and ver. 11. feeding themselves without fear, etc. And from these ungodly lusts (as he after calls them) the Apostle may well prove them ungodly men.  
2. For the second. The sinfulness of these sensual lusts, appears in respect 1. Of their objects, when such things are desired and craved as are forbidden, 
Ephes. 53.4.  whether persons or things. 2. Of their measure, when things lawful are desired unlawfully, because excessively; the desires after food, apparel, sleep, recreations, or any other sensual delights being boundless, and concupiscence unlimited; when in eating, men so gluttonize, that their souls in their bodies are like a candle in a stinking, greasy lantern; when we grasp the world, till we make our sinews crack. Oh how unsuitable is it for men to grow cold in prayer, hearing, and to sweat in the world; to account a little grace enough, and enough wealth a little! 3. Of their end, when things are desired not for the glory of God, but for our own pleasure, greatness, and benefit; not for the advancing of God, but ourselves; when we seek great things for ourselves; not for the fitting us to duty, but for our carnal interest: all the good things we crave, should be scaffolds to erect a building of honour to God, not to erect a structure of glory to ourselves. It is the part of an Epicure, not of a Christian, to make his enjoyments centre in himself, and to sing with that sensualist, in the midst of abundance, Soul, thou hast much goods etc. take thine ease, eat, drink and be merry.  
4. Of their effects: and so they are sinful in being, 1. Entangling and encumbering; like long garments, which being let down about ones heels, hinder him from walking, and trip them up in his race; and therefore the Apostles commands us to gird up the loins of our minds. Hence by some, they are not unfitly called the birdlime of our spiritual wings; 
Vis●us spiritualium pennarum.  and by others compared to a string tied to a birds leg, with which she flying unto the trees, is hampered in the boughs. Inordinate lusts stop Christians progress heaven-ward; 
Mar. 4.19. 1 Pet. 2 1.2  they hinder him in prayer, meditation, heairng, practising: they choke the word: and from the lusting of the flesh against the spirit, 'tis that the Apostle saith, ye cannot do the things that you would, Gal. 5.17. women are led into error with divers lusts, 2 Tim. 3.6.  
2. These lusts are deceitful: so they are called expressly by the Apostle. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cupiditates deceptionis, ut vir sanguinis homo peccati. Vir desideriorum. Heb●. Psal. 7.15. James 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Ephes. 4.22. and that in several respects. 1. They are not what they seem to be. All the pleasures which are found in them, are but false and appearing, not true and real, and proper. But secondly, and especially, they are termed lusts of deception or error, because they do not what they promise; they are deluding and disappointing of that expectation which they raise up in any one. They promise honour, pleasure, riches, etc. but they perform nothing less, and make a man more miserable after all his endeavouring to satisfy them, than he was before; by their embraces they strangle. They who sow to the flesh, of the flesh reap corruption; lusts end in death, and therefore in disappointment. Like a Chimney-piece, they are fair without, black within. They promise a Rachel, they give a Leah. They give not what, but contrary to what they promise. What was achan's wedge of gold, 
The breasts of lust give wind and wormwood.  but an instrument to rive his body and soul a sunder? and what did his Babylonish garment cloth him with, but confusion? Hence they who will be rich are said to fall into many foolish lusts, that is, such as make them fools who fall into them. 
1 Tim. 6.9.  Solomon speaks of a lustful fool, who went as an ox to the slaughter, and a fool to the correction of the stocks.  
3. These lusts are defiling: they are unclean lusts, 
Non faciunt b●nos vel malos mores, nisi beni vel maliamores.  Corrupt and corrupting. The old man is said to be corrupt according to deceitful lusts, Ephes. 4.22. Christ tells us that the lusts which are within defile a man, Matth. 15.19. They corrupt and defile the very body, as I have shown before, much more the soul, making it an unclean cage of unclean birds: they defile all we are, ye all we do, prayers, hear, Sacraments. We lift up impure hands if in wrath.  
4. disquieting lusts: 
1 Tim. 6.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dammosas cupiditates.  they are called noisome or hurtful. Every man set upon lust troubles his own flesh. How many more are made Martyrs to their lusts than to God himself? Oh the diseases, losses, torments, disgraces that uncleanness, drunkenness, ambition, wrath, covetousness, etc. have brought upon their vassals, who indeed are no other than very hackneys, whipped and driven through thick and thin, in obedience to their lusts! But most of all do they fight against the soul. 1 Pet. 2.11. by reason of their contrariety they tear and pull it several ways. They disquiet the Conscience: the very worst and foulest days of a saint, are better than the days of a sinner's sunshine. How many wracks and silent scourges do sinners carry in their bosoms for satisfying their lusts? In a word, they drown the soul in perdition, and produce an eternity of pain for a moment of pleasure. To all this I might add, the unquietness of men's lusts to others who live near them, from whence (saith James) come wars and fightings among you? Come they not hence, even of your lusts? 
Jam. 4.1.   
This for the first particular, the denomination of these guides, which these seducers followed. They were lusts.  
2. The relation of these lusts to these seducers is mentioned; the Apostle calls them their 
* 2 Tim. 4.3. James 4.1.3. 2 Pet. 3.3. Judas 18.  OWN: and so they were in several regards.  
1. In respect of propagation, and derivation. Lust is the Legacy left by our progenitors: 'tis a natural, imbred, hereditary propension to sin, from which all those unholy motions and inordinate inclinations proceed, after which these seducers walked. Men are carried to the service of lust by the tide of Nature, as well as by the wind of Tentation. Lust's are more truly ours then any thing left us by our parents.  
2. In respect of seat and habitation. Lust's are our own, because they are in us, in our hearts; they lie leigers for Satan in the soul, and there they are his proxies, spokesmen, and advocates. And therefore Christ saith Matth. 15.19. Out of the heart proceed murders, adulteries, fornications, thefts, etc. Men lodge not strangers, but their own: my children are with me in bed, Luke 11.7. Lust's are our own then, because we harbour them, lodge them, bed them, give them houseroom, heart-room. 3. Their own in point of provision: Men provide for their own children and charge; and much more do they so for their own lusts. The Apostle speaks of making provision for the flesh, to fulfil the lusts thereof, Rom. 13. ult. The high fare, the impure dalliances, unclean objects of these Seducers, were all provisions for their lusts: The work of the Covetous, Glutton, Proud, etc. is to prog, project for, and provide fuel for lusts, like the poor Israelies, that painfully gathered stubble, to please their taskmasters. 4. Their own in point of protection and defence: as men provide for, so likewise protect their own. These Seducers would not endure the wind to blow upon their lusts: Hence 'twas that they spoke evil of dignities appointed to curb their lusts. Hence they were raging waves, and gave the faithful hard words. Sometimes sinners protect their lusts with denial, with excuses, allegations of Scripture, appearances of sanctity; and if none of these will do, with fire and sword, open rage and opposition; yea, with tears and lamentations, as those women who wept for Tammuz, as if some gainful good were taken from them; as Micah cried for his gods, and as the Harlot's bowels yearned over her own child. 5. Lastly, their own in point of peculiarity of delight and dearness. Some lusts are peculiarly a man's own: such as to which he is given by constitution: so some men are addicted to gluttony, drunkenness, some to Uncleanness, some to Covetousness, others to Ambition, etc. By Interest, calling, the time, age, or place wherein he lives. 
Psal. 18.23.  David kept himself (as he saith) from his own iniquity: that is, (as I conceive by the subject of that Psalm) from murdering of Saul, a sin to which his Interest tempted him. The reason why some men follow not some lusts, is because some are not so peculiarly their own; but stop them in the prosecution of their own, and then they show themselves.  
Thus of the first Branch of Explication, the Guides: The second follows, viz. the following of these Guides, in these words, Walking after, etc.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, walking: An usual Metaphor in Scripture to set forth the course of a man's life, whether good or bad. Luke 1.6. Zechary and Elizabeth were righteous, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, walking in all the commandments, etc. False Teachers (2 Pet. 2.10.) the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those who walk after the flesh. So 2 Pet. 3.3 and 1 Pet. 4.3.  
And most fitly is this their following their lusts called a walking, in respect 1. Of their motion, labour and unquietness in the prosecution of them; a man who walks, sits not still, but is laborious and restless: none are such true drudges, as they who serve their lusts, as Paul speaks, Tit. 3.3. 2. It's called walking, in respect of skilfulness. They who walk in a path, are versed in it, and skilled in it, know every step of it: Wicked men are wise to do evil, they are curious and witty workers of iniquity, Matth. 7.22. 3. Walking, because of progressiveness; he who walks, stands not at a stay, but goes on from step to step; the wicked grow worse and worse, they daily add something to their stature in sin; they add sin to sin; they never think they have done enough for lust, they are daily throwing some more mites into the treasuries of God's wrath, and their own wickedness. 4. Walking, in regard they are going and tending to some term or place; the wages of sin, and the end of every lust is death; though hell be not the end of the worker, yet is it of the work; every lust is hell in the bud, and it hath fire and brimstone in the belly of it; damnation is its centre. 5. Walking, in point of a voluntary obsequiousness; wicked men obey their lusts, they willingly walk after the commands and dictates thereof; Saints are dragged, sinners walk after lust, they are not driven; They seek after their own heart and eyes, after which they go a whoring, Numb. 15.39. They are taken captives of the devil at his wil 2 Tim. 2.26. taken alive by his baits without any resistance. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  What ever lust (the devil's spokes man) dictates, they obey.   

OBSERVATIONS.  
1. All the visible abominations and notorious extravagancies in the world, come from within: Lust is the womb of all the drunkenness, gluttony, adultery murders; these things come from within, the heart; from the lusts that war in our members, come wars and fightings. These Seducers fell into all profaneness and licentiousness, by following their lusts: A lustful heart makes a lewd life; that is the Trojan horse, from whence issue all hurtful practices; we see then the folly of only external mortification; what's the whipping of the flesh, lying in the ashes, voluntary poverty, outward abstinences, without inward mortification, but the plucking off the leaves, without the withering of the root? 
Of this more before. Pag. 400. etc. part 2.  The lusts must be destroyed inwardly, before ever practices can be with success amended outwardly: Christ so cursed the figtree, that it withered at the root, that was the way for fruit never to grow on it more.  
2. In reformation, 
Obs. 2.  'tis not enough to forsake the evils we have no desires after; but we must leave our lusts, yea our own lusts, those evils to which we are most inclined. Some men will say, they are no sectaries, why, heresy is not their lust: others say, they are not drunkards, when drunkenness is not their lust. The prodigal pleaseth himself that he is no covetons griper, etc. but this is a token of sincerity to forsake our own evil ways; and like those who sighting with an enemy, mar every good piece of ground, to strike at those si●ns, which by custom, constituion, interest, we are most addicted to.  
3. The course of a wicked man in sin, 
Obs. 3.  is very earnest and impetuous. 'tis with a sinful lusting and an eager desire. Of this at large before, 
pag. 198. &c  in baalam's running greedily.  
4. 
Obs. 4.  It's the duty of faithful instructers (with holy Judas here) to tell men of their own lusts; to strike at those sins to which they see them most inclined: Thus did the prophets, who lifted up their voice like a trumpet, and told Judah of their transgressions. Thus did Christ, who reproved not idolatry, but pharisaism and hypocrisy, the sins of his time: otherwife Ministers do but like unfaithful soldiers who in war, discharge not against the enemy, but shoot up into the air; though striking at men's lusts makes Ministers hateful, yet it speaks them faithful.  
5. 
Obs. 5.  Miserable is the condition of the poor misled followers of seducing teachers. The seducer follows his lust, and the follower is led by the seducer; here it is true, the blind leads the blind. In all solicitations to follow others, we should consider whether they be led by Christ, or by lust: Be followers of others only as they are led by Christ: you set your watches not by the clock, but by the sun; do so with your hearts.  
6. Great may be the comfort to God's people in case of inward, 
Obs. 6.  if hateful temptations. When vile motions come into the godly, and they do not lust after, but dislike them; nor entertain them with spiritual dalliance, they may be assured, that those evils shall not be charged upon them. Before a temptation can be a sin, it must have somewhat of lusting in it: Christ was tempted as we are, and yet he sinned not, because he rejected his temptations: How great a comfort may it be, when Christ is thy love, and lust thy load!  
7. 
Obs. 7.  Though wicked men have their own several peculiar lusts, yet they all agree together against Christ. Pilat and Herod consent in this third. Envy moved the high Priests against Christ; covetousness stirred up Judas, popularity Pilate, but all these lusts concentred in opposing of Christ: Pharisees and Sadduces unite their forces against him, though they were mortal enemies between themselves; a fever and a lethargy are contrary to one another, yet both are against health: and therefore let not people please themselves in opposing some kind of sins, let them ask themselves whether there be not that within them, that is enmity to Christ. And what a strong argument may this be to the godly, who have their lesser differences, to unite for Christ against sin?  
8. Every man's woe and wickedness ariseth from himself, 
Obs. 8.  his own lusts. The root of all is in ourselves. Every man forgeth his own confusion, and coineth his own calamity: None is hurt purely from another. A man (as Augustine saith) is an Evah to himself. We must not altogether blame suggestions and temptations without. The Devil tempted David to number the people, and to see Bathsheba naked; but after both, he confesseth that he had sinned. 
Commonly, volenti.  It may in this case be said, Nolenti non fit injuria: None can hurt him that will not hurt himself. Every man is tempted, when he he is drawn away of his own lust. Poison would never hurt unless taken in. The strongest enemy cannot hurt us, nor the falsest delude us, if we will be true to ourselves. Were there not a complying principle, outward objects of sin would draw out nothing but detestations, as in Christ; in whom, because the Devil found nothing, he could do nothing against him. And it is the duty of the godly, to make use of ungodly examples, not for imitation, but greater abhorrence. Saints (like fire in cold weather) should be hotter and holier for living in times of greatest coldness and profaneness. The best men have oft lived in worst places; as Lot, Elijah, Obadiah, etc. and shined as lights in the midst of a crooked Nation; and redeemed the time although, nay, because the days were evil. 'Tis not outward power and opportunity to sin, but inward poison that makes us sin; and therefore in all our humiliations, we should more angrily smite upon our own thighs, than upon any outward occasional furtherances to sin.  
9 The servitude and slavery of a man that follows his lust, is very miserable. Tit. 3.3. Serving divers lusts. 
Obser. 9  Oh how true a drudge is he that is a lackey to his lusts, and who hath lusts for his Leaders and Commanders! 1. A servant is hindered from doing any thing but what his Master pleaseth. A servant to his lusts, is in the bond of iniquity; hindered not only from doing, but even from willing to do any thing but what pleaseth his lusts: He is alienated from the life of God, cannot hear, pray, meditate holily: Sometimes he is in arcta custodia, in close custody, not so much as able to go about the very outward works of holiness: at least he is in libera custodia, he cannot do them any further than his lusts allow, never spiritually; he is Satan's captive, Gaol-bird. The Romans cu● off the thumbs of their slaves, that so they might be able to handle the Oar, but not the Sword; so the Devil hinders his slaves from holy services, but leaves them in a posture of activity for sin: Satan gives some of his slaves longer line than he gives to others; but he ever keeps them in his power. 2. A servant is servilely employed: The Gibeonites were hewers of wood and drawers of water. A Sinner is put upon basest and hardest works: like the Israelites in Egypt, who had their shoulders under burdens, and were put upon base and dirty drudgeries. Issachar couched under his burden like an Ass. A wicked man takes pains to go to hell: his employments are most painful and vile: the workie-dayes of a Saint are better than the holidays of a Sinner: Christ's yoke is easy, and his burden light. 3. A servant is beaten, belly-beaten, back-beaten: Oh the wounds of conscience that sinners get in the service of their lusts! there's no peace to them; they carry furnaces in their breasts, silent scourges. Not to speak of the wounds upon their bodies, healths, names, estates. 4. A servant is rewarded: but what are the sinners wages? Summed up they are in that one word (how comprehensive!) Death. The very work of a Saint is abundant wages; the very wages of a sinner his greatest wo. After sinners have drudged for lusts all the day of their lives, Satan lodgeth them in flaming sheets at night. He who hath now been their Tempter, will then be their Tormenter. And yet how unlike is a servant to lusts, to a servant unto men!  
1. The work of a man's servant is at length at an end; A sinner's work is never done; peccator nunquam feriatur, sinners have no holidays: they drudge without intermission: on the Sabbath they sin, in prayer, hearing, Sacraments, in eating, drinking, recreations, on earth, in hell.  
2. A man's servant is weary of his servitude, groans like the Israelites under his bondage, and desires delivery. A slave to lust loves to be so still, he is a boared slave that will not be free, but accounts every one his enemy that would deliver him, he thinks his servitude his liberty, his prison his palace.  
3. Among men, one master hath many servants, but spiritually one servant hath many masters, serving (saith the Apostle Tit. 3.3.) divers lusts and pleasures; 
Quot habet Dominos qui unum non habet!  yea these masters are contrary, some haling this way, others another: Covetousness hales one way, prodigality and pride another; ambition drags one way, uncleanness another. A sinner by these lusts is drawn as by wild horses.  
4. Among men, the master is better and more honourable than the servant; but a servant to lusts serves masters that are infinitely below, and base than himself; a man never goes below himself, but when he serves them. Every lust is the devil's brat, and Satan's excrement; how unworthy is that servitude, when a heavenborn soul hath such a master! Only sin disennobles intellectual nature, making men sinners, Angels devils. Concerning the means of opposing and overcoming of lusts, see at large before.  
The third proof which our Apostle brings to show that these seducers were ungodly men, 

Vulg. Superba. Bez Tumida. Tigur. vehementer fastuosa. Alii praetumida; supra modum turgida immen▪ sa.  
Projicis ampullas et sesquipedalia verba. Horat.   and to be judged at the last day, is set down in these words (wherein he taxeth them of their proud arrogant boasting) their mouth speaketh great swelling words. These words Great swelling words are in the Greek expressed in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth not only big, bulky, bunching out, or swelling, but all these to a very great measure, or (as some) beyond measure; the composition increasing the signification, and importing that these seducers spoke words of a vastly rising, swelling, 
H 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De educ. lib.  mountainous bigness. Thus Plutarch useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, turgid or swelling speech is very unfit to be used about civil affairs. And a very apt and true accusation is this brought against these false teachers by Judas; it having been the constant course of heretics, to speak very high and bigly swelling words, 
Descripsit sermo apostolicus Jovinianum loquentem buccis tumentibus et inslata verba trutinantem. Hier. l. 1. Contr. Jovin.  of arrogant boasting. Hierom applieth this expression of swelling words to Jovinian, whom (saith he) the Apostle describes speaking with swollen cheeks, and puffed up expressions.  
Two things may here be opened. 1. What the Apostle meant by great swelling words. 2. Wherein stands the sinfulness of using them.  
For the first. In two respects might their words be called swelling; 1. in respect of the things that they spoke: 2. Of their manner of speaking them.  
1. In respect of the things they spoke, and that 1. of God, and so they might speak great swelling words against him, either when they blasphemed him in their murmuring and complaining of his providences, or otherwise in uttering blasphemous expressions against his glorious and divine excellencies: We read of those who set their mouth against the heavens, Psal. 73.9. and of the beast it's said, Rev. 13.5. That there was given him a mouth speaking great things, and blasphemies. 
* 
2 Thes. 2.4. Oraclis vocis mundi moderaris babenas. Et merito in terris crederis esse Deus.  
Omnia quae Dei, quae Christi sunt, sibi usurpat, Tollit pec cata m●ndi, dominans à mari ad mare. Leo de tribu Judae. Radix David, mundi Salvator.   Antichrist exalteth himself above all that is called God. Pope Nicholas blasphemously decreed, that the Pope was not subject to the secular power, because God could not be judged by man. The Pope calls himself a god on earth, to him (he saith) is given all power in heaven and in earth; he takes away the sins of the world, he is the lion of the tribe of Judah, the Saviour of the world, etc. 2. They might speak great swelling words in respect of others. 1. Magistrates, of whom they spoke evil, and whom they despised, and from subjection to whom they openly professed that they were exempted. 2. 
Illi acclamatur, Tu es omnia, et super omuia: tibi data est omnis potestas in coelo et in terrâ. Vid. Paraeum. in Apoc. 13. v. 3  Their words in respect likewise of common persons might be swelling, as 1. by threatening curses against them who would not embrace their errors; Threatening words are swelling words. Thus Goliath, Rabshakeh, Jezabel, Benhadad uttered their swelling threats. 2. By great and swelling defamations, making their throats open sepulchers, to bury the names of those who opposed them, they being valiant in calumniation, but weak in consutation; they spoke evil of what they knew not. 3. By promising great and admirable privileges of peace, pleasure, liberty to those who would embrace their errors. Thus we read 2 Pet. 2.18. while they spoke great swelling words of vanity, they allure others through the lusts of the flesh, i.e. by promising pleasure; and v. 19 they promised them liberty; like Mountebanks, they proclaimed the virtue of their salves, the better to put them off. Thus the false prophet Zedekiah, making him horns of iron, promised that with those, the King should push the Syrians, till he had destroyed them. Thus the devil that great Seducer, promised to Christ all the kingdoms of the world and their glory, if he would fall down and worship him. Matth. 4.9.  
3. Their words were swelling in regard of 
Omnes tument, omnes scientiam pollicentur, ante sunt perfecticatechumeni, quam edocti. Ipsae mulieres haereticae quam procaces? quae audeant do. cere, contendere, exorcismis agere, curationes repromittere, forsan et tingere. Tert. de praescrip. c. 41.  themselves and those of their own party, whom they voiced and cried up with full mouths, for their knowledge and piety: hence they arrogated to themselves the title of Gnostics, or knowing men, and perfect ones, they commended themselves, as if they alone had the monopoly of wisdom, and had only insight into deep and profound mysteries; as if all others in comparison of them were poor  people, and as far short of them, for quick-sightedness, as the owl is short of the Eagle. Thus Tertullian describes them, when he saith, They all swell, they all promise wisdom, they are perfect catechumen before they are taught; how malapert are the very women, who are so bold as to teach, contend, etc. Iraeneus likewise describing the pride of the Gnostics, saith, 

Perfectos seipsos vocant, quasi nemo possit exaequari magnitudini agnitionis ipsorum, nec si Paulum aut Petrum vocas, vel alterum quendam apostolum, sed plus omnibus se cognovisse, et magnitudinem agnitionis solos ebibisse, esse autem se in altitudine supra omnem virtutem, etc. Iren. l. 1. c. 9  
Matrem habent iniquitatis suae superbiam, dum semper se scire altiora jactitant Hier. in Hos. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Paedag c. 6. Indicatur haereticos resonare, vociferari, mugire, sonum sine fructu emittere, in clamore vocisque contentione victoriae summam constitnere. Lorin. in 2 Pet. 2.18.   they call themselves perfect, as if none were able to equalise them for the greatness of their knowledge; as if Peter, or Paul, or any of the Apostles were inferior to them for knowledge; the greatness whereof they make as if they had drunk up and devoured, boasting of such an height as if they were above all virtue. Pride (saith Jerom) is the mother of their iniquity. while they boast of their knowledge in the highest mysteries. They think higher of themselves (saith Clemens Alexandrinus) then ever did the Apostle.  
Arius that pestilent heretic (as Athanasius reports) proudly boasted that he had received his doctrine from the elect of God, men that knew God, and had received the anointing of the Spirit. But concerning the high boastings of heretics I have spoken before part 1. pag. 270. as also p. 322, etc. of this part.  
2. They might be said to speak swelling words, in respect of the manner of speaking those things which they uttered: and that both in respect 1. Of their voice, and 2. Style.  
1. In respect of their voice, it might be with that height and loudness which savoured of a proud boysterousness. Peter (2 Ep. 2.18.) mentioning their speaking great swelling words, useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies their lifting up their voices and making a great noise, a bellowing or roaring like beasts; as if these seducers placed their victory in the loud Contention of their voices. Thus the Idolatrous Ephesians lifted up their voices to the height, when they cried out with so much rage, Great is Diana of the Ephesians, Act. 19.28.34.  
2. In respect of their stile or phrase wherein they uttered what they spoke. It hath been the course of seducers to speak bubbles of words, sublime strains, strong lines, big and new expressions, that they being not understood, may be admired: what they want in the weight of matter, they make up in the perswasivenesse of wooing words. Their novel doctrines were clothed with new and formerly unheard of expressions. They laid aside the form of wholesome words, 
1 Tim. 1.13. 1 Tim. 6.3.4. Or as Chrysosteme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, new coined expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disputationes instituunt de rebus obscurioribus, eas etiam sermonis inumbrando nouâ quadam obscuritate, et vocabulorum recens excogitatorum barbaric. Lor in 2 Pet. 2.13  consented not to it: but being proud, they doted about strifes of words; their speeches in this respect are aptly by the Apostle twice called vaine-babling. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mere empty cracks of words, windy expressions without any substance. Thus Paul Rom. 16.18. tells us of some, that by good words and fair speeches, by a winning, meretricious wording of what they delivered, deceived the hearts of the simple: and Peter, 2 Pet. 2.3. with feigned words, they make merchandise of you. They resembled merchants, who commend their wares to sale, by using false words fitted to that purpose. Seducers doctrines, like some empty boxes in the Apothecary's shops, or some forry book that the Stationer hath a mind to put off, shall have goodly titles affixed to them. And commonly (especially at the first broaching of an error) seducers are wont to shadow and cloud what they utter in obscure and doubtful expressions, and to swath their heresy while it is yet in its infancy, in the clouts of obscurity.  
2. The sinfulness of using these great swelling words is considerable,  
1. In the hypocrisy of it. Seducers put beautiful colours upon that which within is blackness and rottenness, gay titles upon empty books and boxes; they speak lies in hypocrisy. Oh how contrary is this both to a God of truth, and the truth of God they deal with their persons and opinions as some Popes have done, who in naming themselves, have such names of holiness imposed upon them, as are most contrary to their ungodly natures and dispositions.  
2. In the seducing others, who by hearing the high promises, and viewing the holy appearances of godliness affixed to opinions and persons, are led away to their own destruction after them both. Words are too oft esteemed according to the estimate of the speaker. 
Tert. de praescrip. contr. Haer. cap. 3.  Tertullian observes that sundry were edified into error by the example, high reputation of those that had fallen into error: though we should judge of persons by their faith, yet commonly we do judge of faith by persons: If men like the cook, they will eat of the meat whether it be wholesome, and well dressed or not: the having of the gifts and persons of men in admiration, hath drawn many to follow their pernicious ways. Men of renown (like Corahs' complices) perish not alone; and yet is there any who hath not sins enough of his own to answer for, unless he become likewise a misleader of others, and so contract their sins upon himself likewise?  
3. In the destructivenesss of this arrogant boasting to him who useth it: how impossible is it, that ever he should blush at those errors and impieties whereof he boasts? they who will speak highly of their own follies, are farthest from amendment, and by consequence farther from mercy. The boasting Pharisee was farther from mercy then the blushing publican: 
Luke 18.12.14.  Recovery cannot be obtained but in a way of confession. A proud boaster obstructs to himself the way of his own happiness; others may, he must miscarry. And how hard is it for one who hath spoken highly of his own person or opinion, ever to veil his proud and sinful gallantry by an humble and holy retractation!   

OBSERVATIONS▪  
1. 
Obs. 1  None are so ready to commend themselves, as they who are least commendable. They who are lowest in worth, are commonly highest in boasting: they who are emptiest of grace swell most with pride. Wicked men advance, Saints debase themselves; Goliath, Rabshakeh, Senacherib, Benhadad, Jezabel, Nabuchadnezzar, etc. were all egregious boasters. And among other titles which the Apostle gives those wicked men, 2 Tim. 3.2. he calls them boasters; but mark the language of Saints, Abraham calls himself dust and ashes. Jacob speaks himself not worthy of the least of all God's mercies. David saith (and that as a type of Christ) that he was a worm and no man. Agur, that he was more brutish than any man, and had not the understanding of man. When Paul had said that he laboured more than they all, he corrects himself by adding, not I, 
1 C●r 15.10.  but the grace of God with me. Though Luke writes that Matthew made Christ a great feast, yet Matthew himself saith, Christ did eat bread with him. As humility makes way for more grace, so grace ever makes way for more humility. They who have most grace, ever most see their own want of grace: that which a man boasteth of when he is in his natural estate, he blusheth at when God opens his eyes; he is now (saith the Apostle) ashamed of it. 
Rom. 6.  Paul a pharisee, accounted himself blameless, and perfect: Paul a Christian, reckoned himself the chiefest of sinners, and the least of Saints. Of some we say, when they are single, they want nothing but a wife; but when they are married, they want every thing else. They who are without grace, say they want little or nothing; they who have grace, see they want every thing: they are the poor people who cry in London streets what they have; the richest Merchant holds his peace, and proclaims not his wealth to the world. Besides, a wicked man makes himself his end, and improveth all his endowments to self advancement; and therefore the more wicked, the more he sets up himself by boasting of what he hath. Moses was a beautiful child, and his parents hid him; they who have most beauty, most hid it; a child of God like Moses, when God appeared in the bush, hides his face, and pulls off his shoes; covers what is comely, and confesseth what is deformed and uncomely. Pride (then) is both a sign and a cause of want of grace; a Saint ever sees he hath enough to be thankful, and thinks he never hath enough to be proud.  
2. 
Obs. 2.  Self-advancement is a sin and folly to be shunned; Let another man's mouth praise thee, and not thine own, a stranger, 
Laudet te os alienum, accuset te os tuum.  and not thine own lips. They who strove in the Olympic games, did never (when victors) put the crown upon their own heads, but that honour was done them by another. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  It is our duty to do things worthy of praise, our sin and folly to praise ourselves for doing them. Our works should praise us, not our words. 
Humilitas lau. dum fugitiva.  It's said of Greg. Nazianzen, that he was high in his performances, but low in his opinion. It is our duty to carry ourselves so, as our very enemies may be forced to speak well of us; 
The sheep only speaks how much it feeds by its wool, milk, fatness, fruitfulness.  (and some have noted, that the word stranger, Let a stranger praise etc. Pro. 27.2. (Nochri) sometime signifies an enemy in Scripture.) But we ourselves are of all men, the unfittest for that employment; praise is comely in thy enemy's mouth, not comely in thy friends, uncomely in thine own. The performances which (another reporting them) appear glorious, being related by thyself, lose all their lustre, because they who praise their own good deeds are thought not therefore to report them, because they did them; but therefore to have done them, 
Pin. Ep. 8. ad Saturntnum. l. 1.  that afterward they might report them. A man in commending, does not, yea undoes what he is a doing. Thou hearest witness of thyself, (said the Pharisees) thy witness is not true. When Paul mentioned his own necessary praise, 
2 Cor. 12.16, 17.21.  he saith, he speaks foolishly, and that he was become a fool in glorying, 2 Cor. 12.11. Though he were compelled thereto. A man should not therefore do any good, that he may have a good report, but therefore and only therefore desire a good report, that he may be in the greater capacity of doing good. If a man commend himself, he should do it modestly and constrainedly, for the advantage of the Gospel. Paul speaks his commendation as belonging to a third person; I knew a man etc. 2 Cor. 12.2. and ver. 11. ye have compelled me, etc. But ordinarily we should neither praise nor dispraise ourselves; even the latter of these being the giving of others an occasion to praise us, and oft a putting of praise (as one saith aptly) to usury, 
Robinson's observations.  that we may receive it with the greater advantage. To conclude, if it be a sin to praise ourselves when we have done good, how great an impiety is it to glory in evil! the former discovers the corruption of a man, the latter of a devil. Lastly, Though it be a sin for a man to commend himself, yet 'tis our duty to praise the good we see in, and done by others; that God may be honoured, 
Thus diis, laus bonis debetur.  who was the Author of all good, and men encouraged; the doer to proceed, the beholder to imitate him.  
3. 
Obs. 3.  Great swelling words should not seduce us from the truth: We should not regard the words, but the weight of every teacher; nor who speaks, but what is spoken: the Kingdom of God is not in word, but power. 1 Cor. 4.20. We must not mislike truth, because the bearers words are low and contemptible; nor embrace error because the words of him who brings it, are lofty and swelling. A Christian should be a man in understanding, not like a little child, ready to swallow what ever the nurse puts to the mouth. We should ever be more forward to examine by Scripture with the noble Bereans, the truth of what is taught us, than to be bewitched like the ●●●ish Galatians with the words of any teacher; suspect the cause that needs them, and the men that use them: as a rotten house, so a rotten cause needs most props. Truth like a beautiful face, needs no painting: Though he were one that speaks big, nay with the tongue of an Angel, nay were an Angel; yet if he preached another Gospel, we should hold him accursed: Christians should labour for knowledge to discern between great words and good words, or rather between good words and good matter.  
This for the third proof, that these seducers were those ungodly men who should be judged at the last day. viz. because they spoke great swelling words. The fourth and last follows, in these words, having men's person in admiration, because of advantage.  
In which words our Apostle 1. describes what they did, they had men's persons in admiration. 2. Discovers why they did it; for advantage.  
For the first: their having men's persons in admiration.   

EXPLICATION.  
That we may understand the sin wherewith these Seducers are here charged, in admiring of persons, We must first open these two expressions.  
1. Persons. 2. Admiring, or having in admiration.  
2. Show what admiring of persons is here by the Apostle condemned, and why.  
1. For the former. The word persons in the Original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: now though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the face, and properly answers to an Hebrew word of the same signification, yet in Scripture it's taken several ways; not to speak of the divers acceptations of the word in Scripture, when attributed to God; as being too remote from our present purpose; when it is used concerning the creature, 1. its given to things without life; as Matth. 16.3. and L●●e 12.56. ye can discern the face of the sky; that is, the outward show, or appearance. Luke 21.35. and Acts 17.20. we read of the face of the earth; in which places its taken for the superficies or outside. 2. Most frequently to man; and so, 1. properly, it signifies his face and countenance. Thus Matth. 6.16. they disfigure their faces, and ver. 17. wash thy face. So Matth. 26.67. then did they spit in his face. 2. His person; as 2 Cor. 1.11. the gift bestowed upon us by the means of many persons, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. His bodily presence, 1 Thes. 2.17, we being taken from you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in presence. 4. A man, as accomplished with his gifts, excellen▪ eyes or endowments, real or appearing; which are outwardly beheld, or looked upon to belong to him; (for which he is (oft unduly) respected) either in regard of his body, mind, or outward condition; and thus it's taken Matth. 22.16. Mark 12.14, where the Herodians tell Christ that he regarded not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the person of men, and Acts 10.34. God is no respecter of persons. So Rom. 2.11. And thus I take it in this place, where Judas accuseth these servile seducers for their excessive sinful flattering of men in eminency, advanced in respect of their outward state of wealth, honour, &c for their own private gain and advantage.  
2. The other expression is admiring, or as we render it, having in admiration. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 video, unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It signifieth two things. 1. To wonder at a thing in respect of its strangeness, unusualness, at which men use to look very earnestly and intently. Thus it's taken, Matth 8.27. where it is said, that Christ rebuking the winds, and the sea, the men marvelled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Matth. 21.20. when the figtree withered, it's said, the disciples marvelled; 
Matth. 27.14. Luk. 1.21 63. Luk. 4.22. Euk. 11.38. John 7.21.  when Christ had with such admirable wisdom answered the ensnaring question of the Herodians, it is said they marvailed. Matth. 22.22. etc.  
2. It signifieth highly to honour, fear, or reverence the person or thing which we look upon as strange; and thus some take it, Matth. 8.10. when Christ heard of the centurions faith, it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he marvelled; that is (say some) he respected and honoured his faith. Thus it's taken in this place of Judas. 
Vid. Ravanel in Tit. admiratio.  These seducers honoured highly, advanced, cried up the endowments and qualifications of great men, for advantage; and probable it is, that the Apostle expresseth their honouring of men's persons by the admiring them, because the Septuagint so translate those places, where honour and respect to persons is mentioned. When Naaman the Syrian is said to be honourable; they render the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Chron. 19.7. Septuag.  admired in his person. So Deut. 10.17. the Lord regardeth not persons.  
2. For the second, what admiring of persons is to be condemned as unlawful. Certainly all kind of admiring of persons is not unlawful before God, nor disallowed by this Apostle. Honour to the persons of others may lawfully be given; Even for those gifts and endowments wherewith God hath furnished them, whether outward or inward: for the outward glory and majesty which God gave Nabuchadnezar, all people trembled and feared before him, Dan. 5.19. And God commands honour to parents natural and political; and the elders who rule well, are to be counted worthy of double honour. And some are deservedly preferred before others, for their age, calling, gifts, graces, relation to us. But several ways admiring of persous is unlawful. I shall reduce them all to these two heads.  
1. As this admiration of man doth more particularly concern 1. God.  

2. Man. 1. The admired.  
2. Man. 2. The admirer.  
2. Man. 3. Others.   
1. As it may concern God. And thus we admire men sinfully. 1. When we so admire man, as that we honour him without eyeing God's Command: the lowest service must be done in obedience to the highest master: our earthly parent must be honoured and admired because our heavenly Father enjoins it. An Earthly master must not be honoured and served with an eye only to his Command, but out of Conscience of duty to God's Command. Herein must we resemble that noble Roman who disdaining to bow before a foreign Prince, when he came into his presence, let fall his ring, which he stooping to take up, and thereupon the Prince insulting, the Roman utters these, words, Non tibi, sed annulo; I bow not to thee, but to take up my ring. Or as that Frederick Barbarossa, who kneeling down before the Pope to receive his Crown, said, Non tibi sed Petro, not to thee but to Peter. The Apostle makes the application, when he enjoins servants to be obedient unto Masters, as unto Christ, not as men-pleasers, but as the servants of Christ, Eph. 6.6, 7. and not as men-pleasers, but &c. fearing God. Col. 3.22.  
2. When we so admire men as to honour and serve them in those things which they command against God: our earthly Lord must be obeyed, but our heavenly Lord must be preferred. When these two come in Competition, we are disobedient unless we be disobedient. Against my heavenly father's will, I neither own burial to my dead, nor obedience to my living Father. Whether it be right to obey God or man (saith the Apostle) judge you. Ephraim was oppressed and broken in judgement, because he willingly walked after the Commandment. Hos. 5.11.  
3. When we so admire men for any excellency as not to give the glory thereof to God, the sweetness of the stream must not make us forget the fountain. Men must be honoured as instruments, not adored as deities. It was cursed, and it proved costly flattery which was given to Herod, when the people shouted, It is the voice of God, and not of a man; because he gave not God the glory, he was smitten, and eaten up of worms, Act. 12.22, 23. That must not be offered to any which the best never durst take, namely, the praise of having or doing any thing of themselves. How fearful have holy men been in their highest performances, lest any of God's glory should cleave to their fingers! When Peter had wrought that great Miracle of healing the cripple, and the people greatly wondered, fearing the sinful admiring of his person, he takes all from himself, and casts all upon Christ. Ye men of Israel: (saith he) why look ye steadfastly upon us, as though by our own power or holiness, We had made this man to walk? The God of Abraham etc. hath glorified his Son Jesus, etc. Barnabas and Paul rend their clothes when the people were about to sacrifice to them. I laboured (saith Paul) more abundantly than they all; yet not I, but the grace of God which was with me. 1 Cor. 15.10. Our sufficiency is of God, 2 Cor. 3.5. Who is Paul, or who is Apollo, but Ministers by whom ye believed? I have planted, Apollo watered, but God gave the increase. So then neither is he that planteth any thing, etc. 1 Cor. 3.5, 6, 7. the Corinthians faith was not to stand in the wisdom of men, but power of God, 1 Cor. 2.5, 39 People are commonly in extremes; either they deify men, or nullify them. Either they make them dwarves or Giants; but for people so to admire any men as to ascribe their conversion, or edification to them; as if men were not only God's instruments and Christ's servants, but Gods and Christ's themselves; and as if their grace were from the abilities of the teacher, and not from the power of Christ, is a very plainly sinful admiring of men's persons, even to an unchairing of Christ, and a lifting up of man into his Seat; to a depriving the shepherd and Bishop of our souls, and a substituting another in his room. In a word, It is all one, as to thank the axe for building the house, and to attribute nothing to the Carpenter. Nor indeed is it any other than idolatry.  
4. When we so admire and honour men, as to put that trust and Confidence in them, which we own only to God. Thou (saith Job) art my confidence. Job. 31.24. He is the confidence of the ends of all the earth. Ps. 65.5. Put your trust in the Lord. Psal. 4.5. Trust in him at all times. Ps. 62.5. so Psal. 37.3. But men, though never so full of love, skill, strength, must not have our trust. Put not confidence in a guide. Mic. 7.5. It is better to trust in the Lord then to put confidence in Princes, Psal. 118.8. Every man at his best state is altogether vanity. Ps. 39.5. Cease from man whose breath is in his nostrils, for wherein is he to be accounted of? Isa. 2.22. Man is to be used as a wand in our hand, not leaned upon as our staff or support; in subordination to, not sin stead of God; only as one that can help us, if God will help him; as one that of himself cannot move, or undertake, much less accomplish any good for us. Oh how oft hath God snapped in sunder all these rotten crutches in England! and how many lectures of vanity hath he read upon men in greatest admiration!  
5. When we so admire men as to fear their power more then Gods. Men are sinfully admired, both when (they being for us) appear to us so great as that God need not help us; & when (they being against us) they appear so great as that God cannot help us. Man is idolised both by looking upon him as one that can work without God, & much more by looking upon him as able to work against God. How sinfully did the Israelites admire the persons of the Giants in Canaan, in respect of their strength and stature! How sinfully did David admire Saul, when against God's promise he said, he should perish by his hand! thus the Israelites sinfully admire the Egyptians, when upon the sight of them, notwithstanding the word and works of God, they tell Moses in their march, that he took them away to die in the wilderness. Exod. 14.11. Who art thou, that thou shouldst be afraid of a man that shall die & c? and forgettest the Lord thy maker. Isa. 51.12. The fearing of man is the forgetting of God.  
6. When we admire men's goodness, or what of God we see in men, their persons, loving the message for the messenger, the liquor for the vessel, holy instruction for the sake of him who gives it; and so hearing the word of God as the word of man; this is to prefer a man of God before God in a man, or rather man before God. And (contrary to what Tertullian speaks) not to judge of persons by faith, but of faith by persons.  
2. Admiration of persons is sinful as it concerns Man. and 1. As it concerns the admired, and so admiration of persons is sinful.  
1. When we admire such persons, as are not able to bear their own admirations. A proud man having done any thing commendably, is not (yet) fit to be commended. Some weak brains will be turned with a small quantity of wine; others more strong will endure more. Herod was intoxicated with applause, when the people cried him up for a God; but Paul and Barnabas rend their clothes, and are ready to sacrifice themselves when the people meditate a sacrificing to them. A weak stomach cannot concoct fat morsels, he is a man of strong grace, who can hear his own commendations without hurt. Nothing more discovers a man then the praising him. It's as the fining pot for silver, and the furnace for gold, Prov. 27.21.  
2. When we so admire persons, as thereby to make a prey of them, or to overthrow either their bodies or souls. Thus the Herodians, Matth. 22.16. admired and honoured Christ, telling him that he was true, and taught the way of God in truth, and regarded not the person of man; but all this was but to entangle and destroy him, by bringing him on to answer to a captious question. Thus afterward Christ was betrayed with a kiss; and not seldom have we known that men have lain in ambush behind the thickets of commendation and admiration, and so unsuspectedly, fallen upon the unwary and credulous hearer. Jael gives her nail soon after her milk, and poison is oftenest drunk in gold. Thus after the death of Jehoiadah, the Princes of Judah, came and made obeisance to King Joash, whereby they prevailed with him to leave the house of the Lord, 
2 Chr. 24.17.  and to serve groves and Idols: and thus (as Ecclesiastical history tells us) Simon Magus cried up Near above the clouds, and accounted and called him a God, to make him the greater Enemy to the Christians. Thus Tertullus admired the person of Felix, that thereby he might stir him up against Paul. Act. 24.2.  
3. When we so admire persons, as to cover, hid and excuse their sin because of their greatness. A sin the greater, in regard that greatness ought to be so far from being a cloak for, that it is an aggravation of sin and makes it the more heinous. A wicked person in scripture phrase is but a vile person, & by so much the more vile, by how much the more he corrupts and abuses any eminent gifts and endowments which God hath bestowed upon him. The word speaks as basely of rich wicked ones, as they think contemptibly of God's people That wicked King was very low in the eyes of the holy Prophet, who said, were it not that I regard the person of Jehoshap at King of Judah, I would not look toward thee, nor see thee, 2 King. 3.14. See more of this before pag. 2. part 14. Unsanctified greatness is most likely to be pernicious, and therefore should be most reprehened.  
2. Admiration of persons is sinful as it concerns the admirer, and so  
1. When we so admire persons, as thereby only to advance and advantage ourselves, and that 1. either in profit and gain: or 2. in honour or reputation. 1. In profit: and thus these seducers here admired great ones, and honoured their greatness for their own advantage, servilly cringing and crouching to them for filthy lucre: they gave them great titles, and flattered them in sin, and assented to them in every thing, that they might fill their purses, and (as Peter speaks) through covetousness, did they with feigned words make merchandise of people, hereby showing that they neither served Christ, nor indeed those whom they flattered, but their own bellies: at once laying off both the Christians, and the Man. 2. In honour and and reputation, and for this end sometimes the persons of great men, are admired, as Mr Fox tells us that the bloody Tiger Steph. Gardiner was wont to admire the person of Henry the 8. speaking of him to others with greatest honour, and calling him his gracious Lord and Master, only to be looked upon as his favourite, though he knew that the King never loved him. But for honour, hypocrites commonly admire the persons of good men, admire their persons (I say) though they imitate not their practices. Thus Saul desired the presence of Samuel, to be honoured before the people. Thus the Scribes and Pharises admired the dead Prophets, only to be accounted (as they were) holy.  
2. When we so admire persons as withal to imitate their sins and imperfections. Thus these seducers were so admired, as that many followed their damnable errors, putting no difference between their faces and the warts, their speaking and stammering. The falls and folly of the admired, are commonly the snares of the admirers; and the error of the master oft the tentation of the scholar. It's very hard to admire the person of another, and not to imitate his imperfections.  
3. Admiration of persons is sinful as it concerns and hurts others: and so  
1. When for some commendable actions or endowments, we so admire a person who is in most things very discommendable, and a known wicked person that thereby we give occasion to the hearer, who is though wicked, yet not so wicked as he, to judge his own condition very good, and to bless and flatter himself in his sin, as thinking that he deserves Commendation as well as, or better than the other. This I have ever thought to be one stratagem whereby the hands of the wicked have been strengthened in sin; and a stumbling block which some either weakly or wickedly have laid before others. Thus I have oft heard even with grief, when in funeral Sermons, a profane drunkard, a swearer, an adulterer, or one perhaps at the most but civilly honest, hath for some few good deeds, been cried up and even sainted by the Preacher, that the wickedest persons have been ready to saint themselves, and to say, If such an one were commendable, and voiced by our Minister for a good man, I thank God, 'tis much better with me, I never was guilty of half his extravagancies, and I see I may be a good man, yea and commended when I am dead, notwithstanding my failings, (so he calls his allowed wickednesses) though I be not so pure as such and such are. Oh how unsuitable is it, that by funeral Sermons men should be made more unfit for death! to paint those in the pulpit who are punished in hell, and that a Minister should be strewing that dead body with flowers, whose soul is bathing in flames! For my part, though I should not deny due commendation, even at a funeral, to some eminently exemplary saint, or publicly useful instrument; yet mostly, I think his speech concerning the deceased may suffice, who said, If he were good, he did not desire; If bad, he did not deserve praise.  
2. When we so admire the persons of some instructers, as to neglect and despise others who haply deserve better than they: the sin of the Corinthians, when the Apostle tells them, 1 Cor. 3.21. of their glorying in men, some teachers being so gloried in peculiarly, as if they were only worth the hearing, and none else to be regarded. Some accounted Paul the only teacher, some delighted only in Apollo, some magnified Peter as the alone worthy man; thus they thought of men above what was meet, and they were puffed up for one against another. They gloryed in some, disdaining all others as not to be named with them, though teachers of the same truth; because they had an high conceit of their learning, wit, eloquence, holiness, or the like qualifications. A great sin doubtless, and (I fear) the common sin of this City. How unthankful for the bounty of Christ, do men make themselves hereby, who gave all the Ministers of the Gospel to be theirs for their good! (all things saith the Apostle are yours, whether Paul, or Apollo, or Cephas, 1 Cor. 3.21, 22.) It's unthankfulness to a bountiful Prince, when he bestows many Lordships on his favourite, if he should regard one of them only, and despise all the rest. Yea how injuriously is the Spirit of Christ hereby reproached! For the despising of those who are of small gifts, is a reproaching of the Spirit of God, as if he were defective in his gifts; whereas their variety sets forth the fullness and freeness of God's spirit, who divideth to every man severally as he will, and worketh all these, 1 Cor. 12.11. Besides, this sin is oft the main cause of schisms in the Church. It makes people to divide themselves under different teachers whom they admire, and it causeth teachers to take away those that affect them, from other teachers whom they affect not so much. Now this sin of schism (in itself very great (as afterwards shall be shown, God willing, on the 19 ver.) is made much the greater by being occasioned by those very gifts of men, which God bestowed upon them to this end, that there might be no schism in the body, but that the members should have the same care one of another, 1 Cor. 12.25. Nor is there any sin which doth more expose Christian Religion to so much contempt and obloquy, than this kind of admiring of persons; for hereby several Companies of Christians are made like the several schools of Philosophers, some whereof followed Plato, some Aristotle, some Epicurus; and the doctrines of faith are but accounted as the proper opinions of several teachers, and all zeal for them is conceived to arise not from a certain knowledge of heavenly truth; but from peculiar humour and strength of fancy. And how great a stumbling block must this needs be to those who are without, how will it hinder them from embracing the truth, and lay it open to derision? yet further, the sinfulness of this sort of man-admiration appears, in that hereby both the despised person is so grieved and discouraged, that he is enfeebled and disabled in his work, and also he who is admired, is not only puffed up with pride, and thereby occasioned to adulterate the word, invent and broach errors, that still he may be advanced above all others by going in a different way from them; but also put upon the pleasing of men by sinful flatteries, in stead of profiting them by faithful reprehensions: To conclude this consideration, nothing begets so great an aptness in men to receive errors, as this sinful admiration; nor hath any seed of heresies and superstitions proved so fruitful as this; affection commonly makes men take down falsities, and error is easily received from them whom we much admire; and God doth often leave admired teachers to err, for trial of the people, and the punishing of their vanity in making God's truth to stand at the devotion of the teacher, for its acceptance, and trampling upon the holy and (perhaps) learned labours of those who are more seeing and faithful than the admired.  
3. When we so admire men's persons as to give all respect to men in outward greatness, (though perhaps wicked) despifing the poor Saints, because poor; this James reproves, my brethren, have not the faith of our Lord Jesus Christ in respect of persons, James 2. When wickedness in robes is magnified, and holiness in rags contemned. Oh how unworthy is it that the gold ring, and costly apparel should be preferred before the robe of Christ's righteousness, and the jewel of grace! that godliness and good examples, should be rejected for their want of a gold ring, that he who shall have a throne in heaven, must here be a footstool upon earth!  
4. When Elections and offices are passed and bestowed partially, for friendship, favour, money, kindred, a sin by much aggravated, when men have taken oaths to a Corporation to the contrary, and it's  a great tentation to the party who enters by money, to sell justice dear.  
5. When we so admire the person of one, as to do injustice in judgement, whether Civil or Ecclesiastical; which is when our affection doth so blind our judgement by some outward respect or appearance, that we will not determine righteously, the cause being over balanced with such foreign considerations as have no affinity with it. Thus men are in judicature sometime swayed with foolish pity, sometime with cowardly fear; both these the Lord forbids. Levit. 19.15. Thou shalt not respect the person of the poor, 
Deut. 1.17.  nor honour the person of the mighty. This sin would make God a patron of iniquity, the sentence being pronounced from God.   

OSERVATIONS.  
1. 
Obs. 1.  The oondition of men in greatest out ward emivency and dignity is oft very miserable. None have so many flatterers, and therefore none so few friends as they: flatterers (as worms) breed in the best fruit. When a poor illiterate man is admonished for sin, a rich, a learned man is admired in, nay, haply for sin. As the bodies, so the sonls of Kings and great men, have oftenest poison given them. Hushai humoured Absalon, Ziba flattered David the people admired Herod, etc. Jezabel foothed Ahab out of sadness into sin. Ahab had four hundred false Prophets who flattered him in to wickedness, and and but one faithful Michaiah to tell him the truth. The common sound in the ears of Princes is, quod libet licet, your will is a law; as if they could not be carried fast enough into sin by the tide of their own nature, 
Canis Aulicus. Melius est in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incidere.  unless they be driven also by the wind of flatterer's breath. The running water hath no certain colour of his own, but it's coloured like the soil which is under it; so flatterers fit themselves to every humour. Aristippus for his flattering of Dionysins, was called the Court-spaniel. Flatterers are crows that hover about the carcase of greatness, friends in prosperity only, summer friends, like lookers upon a dyal, they only regard men when the sun of prosperity shines upon them, likelice, they leave dead bodies.  
None are so little to be envied by others, or so much to be careful of themselves, as they who are in dignity: they should much more delight in words that are bitter, and wholesome, then in such as are sweet and destructive. 'Twas a holy and wise resolution of David, He that walketh in a perfect way, he shall serve me; 
Psal. 101 6, 7.  he that worketh deceit shall not dwell with me, etc. And Psal. 141.5. Let the righteous smite me, it shall be a kindness, etc. Faithful are the words of a friend, but the kisses of an enemy are deceitful. Prov. 27.6. 
Pro. 27.4. Pro. 28.23.  A flattering mouth worketh ruin. Prov. 26.28.  
2. 
Obs. 2.  How just is God in staining the pride of worldly glory! The persons of great ones are oft admired and adored as Gods, and therefore God makes them often lower than men. God oft even smites godly men when they are over admired. That late renowned Gustavus of Sweden, feared as truly, as humbly, when he said, he thought that God would take him off, because men too much admired him, When we unduly set men up, God deservedly pulls them down. How many golden calves, how much sinfully adored greatness hath God ground to powder of late years in England! We are angry that it is done, but why are we so well pleased with that sin which did it?  
3. How sinful is it to admire our own persons! 
Obs. 3.  If it may be ungodly to admire others in their outward excellencies, how much more then, ourselves, who are conscious of so many inward defilements and deformities? Concerning self-advancement, I have spoken in the last words.  
4. It is a sin to receive, 
Obs. 4.  much more to seek for admiration from others. If it be a sin to offer it, it must be a sin to receive it. The receiver of vainglory, is as a thief in God's account, though others bring it to him; Ye receive honour one of another. If men admire us sinfully against our wills, it is not our sin; if we close with the tentation, we become partners in their wickedness. We cannot be too worthy of having praise, nor too wary in hearing it. All our commendations should fall upon us as sparks upon wet tinder, humility should damp all our praises. 
Siomnes me odissent, baberem quod est meum, si propter me amarent, usurparem quod est tuum. Nigher. dead. 414.   
It's as unsafe for a proud person to have praises fly about him, as for a disarmed man to stand among flying bullets a gracious heart can only digest both his sufferings, and elevations, so as neither to be impatient under the former, nor to be proud under the latter; they alone set every crown of commendation upon the head of Jesus Christ. How vain and sinful is it to hunt after our own bane, and God's dishonour, popular applause!  
5. 
Obs. 5.  The proudest spirits are oft the basest; These arrogant seducers, who spoke great swelling words, unworthily cringed, and basely crouched in the admiring of persons for their own advantage. None now are so proud in their highness, nor so base in their lowness, as they; see an evident example in Benhadad, who though at first he proudly demanded of Ahab, 
1 King 10.5, 6.10 31.32.  his silver and gold, wives and children, and the plunder of all his houses, and bragged that the dust of Samaria should not suffice for handfuls for his army, yet being overcome, he sends his servants to Ahab with sackcloth on their loins, and ropes about their necks, with a petition for the life of his servant Benhadad. 
See Mr. Pryn in the life of the late A chB●sh●p of Couturbury Job. 32.31, 32  The late by'r shops who tyraniz'd over their poor brethren, were yet the most servile flatterers even to the servants of the King for their own advantage. Oh how different is this temper from that true and heavenly nobleness of Saints! who with Elihu, cannot accept any man's persons; nor know not to give flattering titles! who in their own cause, though high, they bow as low as the reed; yet in the cause of God, when they are lowest, 
Flexibiliores arundine, duriores adamant.  they are as stout and strong as the Oak, yea, as hard a the Adamant. There is a silent glory, and a secret generosity, that discovers itself in the poorest Saint; a rich, honourable sinner, is a beggar in robes; a poor, disgraced, imprisoned Saint, is a King in rags. Paul at the bar discovers more true nobleness and magnanimity, than Felix upon the Bench. The former reproved sin, and speaks of judgement with courage; the latter hears him with a servile trembling; the Scribes and Pharisees taught with servile flattery, Christ with authourity, and not as they.  
6. 
Obs. 6.  It's our duty to preserve ourselves from this note of ungodliness, and practice of ungodliy ones admiring of persons. To this end,  
1. Get an untainted, renewed judgement; a carnal eye sees nothing glorious but carnal out side objects. Moses had a rectified judgement, a sanctified estimate, he prized the reproach of Christ above the treasures of Egypt, Heb 11.26. A skilful eye discerns the excellency of a picture curiously drawn, though it be not adorned with gold, yea though it be set in a rotten frame; and contemns the gaudry of that workmanship which is only rich, and hath nothing of art. A rich sinner, is but a vile person in a saints eye, an honourable leper. The four Monarchies in Scripture-emblems, are but four beasts, violent, base, sensual. Ahab is not worth the looking upon by an holy Elijah; as beholders are, so will things be accounted; the World loves its own; a child is taken with a gay, more than with the conveyance of a great estate.  
2. Study the nature of a persons true glory; this (grace I mean) is spiritual, hidden, not sensible, and outward. The best of a man, and that which is truly admirable is within; the King's daughter is all glorious within; 
Psal. 45.10.  grace is veiled, the man of the heart is a hidden man. 1. Pet. 3.4. That which is most to be desired of a man, is that which cannot be seen, his goodness. We admire the lesser because we see not the greater beauties: the worst of a man is, that which the eye sees; he who admires only the wealth and outward grandeur of a person, neglecting his grace, is as ridiculous as he who reverenceth a Prince's robes, and despiseth his person.  
3. Study the vanity of all common endowments and accomplishments, wherewith the most gaudy sinner is adorned; consider they are but beauties in fancy, and appearance, outside glister, at the best but well acted vanities. There's not one of them, but God puts upon his enemies; with them he oft gilds pot-sherds, they are paint which is put upon the worst faces, and waterings upon the rottenest stuffs, such as alter not the nature of him who hath them, who is still but a swine under all his robes, an ass though crowned, or though carrying the rites of Isis. All the honour, parts, domination, riches in the world ammount not to the excellency of the least dram of true grace; they are not objects noble enough for a Christians admiration. I remember when I was a child, that I heard a godly Gentlewoman relate, that that holy man of God (old Mr. Culverwell) hearty chid her for saying, that she wondered how such a (formerly poor) man (of whom they were speaking) came to be so exceeding rich; Oh! (saith he) are these toys fit for such an one as thou art to wonder at? besides, there's no robe of worldly excellency but must be laid off. The greatest potentate must stand naked of them at the day of Judgement; nay before; their honour descends not with them to the grave: when they crowed into that narrow hole, all their gaudy ornaments will be swept off. The dust of an Emperor is no sweeter than that of a beggar.  
4. Study God's dispensations: in them we shall see that he is no respecter of persons; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he hath commonly set the greatest respect upon those things and persons that are of least account in the world. He hath chosen the base things of the world, poor fishermen for disciples, nay, great sinners. The things of God were hidden from the wise and prudent, and revealed to Babes; God chose not the Eagle, or Lion, but Dove and Lamb for sacrifice: the poor of the world, rich in faith. Jam. 2.5. He accepteth not the persons of Princes, nor regardeth the rich more than the poor. Job. 34.19.  
5. Study thine own profession, which is that thou art a Saint, not a Sensualist; that thou art a servant of Christ, not of men; that thou expectest to admire God for ever in glory; not worms upon a dunghill; that thou art called out of the world, and crucified to it, and that they who are spiritual and heavenly are thy brethren thy companions, thy fellow-members. Oh! how heinous an evil is it for Christians to despise Christians, the Heroes of heaven, and to admire the wicked, Satan's slaves. Oh! what a dishonour is it to Christ, and a confutation of thy Christianity, when thou who art acquainted with higher glories, admirest dung and dunghil-rakers! In short, remember, thy Master never admired any thing but grace, regarding that in a poor woman, when he despised all the glory of the world.  
6. Banish self interest and carnal designs out of all the respects thou givest to others: the aiming at honour or riches, will pervert thy estimate, and make thee admire those that can most advantage thee. This will make a great saint basely to fall down before unsanctified greatness; Luther could not admire the Pope, because he admired neither money nor preferment. Covetous designs will make thee, with these seducers, to honour those, where there is most gain, not most grace. Mortification is the best remedy against sinful admiration.  
For the second, viz. The motive of their admiring of others, or why they did it, viz. For Advantage, besides what I have spoken in this last branch, I refer the Reader to Part 2. pag. 193. etc. 210. concerning the running, etc. for reward.    
Vers. 17, 18, 19 But beloved, remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ; (ver. ●8.) how that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. (ver. 19) These be they who separate themselves, sensual, having not the spirit. 
THe body and substance of this divine Epistle continued from the Preface in the two first verses, to the Conclusion in the two last verses, contains (as I have said part 1. pag. 179.) An exhortation to the Christians earnestly to contend for the faith: in the managing whereof  
1. The Apostle sets down the reasons of his sending them this exhortation.  
2. The exhortation itself; both contained in ver. 3d.  
3. Several arguments to move the Christians to embrace that exhortation from the 3d. to the 17. ver.  
4. And fourthly sundry directions to guide and teach the Christians how to observe that exhortation, from 17th. to the 24th. verse.  
Of the three former, we have largely by God's assistance spoken: now we come to speak of the fourth and last, the directions: And these directions are of two sorts.  
1. Such as concern 

1. Christians themselves.  
2. Others.    
1. The former in relation to themselves, are principally five.  

1. The improving and recollecting of the words of the Apostles who foretold the carriage of these seducers, contained in these three, the 17, 18, 19 verses.  
2. Edification on their holy faith. ver 20.  
3. Supplication in the holy Ghost. Ibid.  
4. Conservation of themselves in the love of God. p. 21.  
5. Expectation of the coming of Christ. Ibid.   
2. Such directions as concern their Carriage toward others are laid down ver. 22, 23. whereof afterward, Deo volente.  
The first is the improving of the testimony of the Apostles. In which testimony I note five particulars.  
1. To whom 'tis commended: to his beloved.  
2. How it was to be improved: by remembering it.  
3. From whom it proceeded: the Apostles of our Lord Jesus Christ.  
4. Wherein it consisted: in a prediction that there should be mockers, walking after their ungodly lusts.  
5. To whom it is applied, viz. to these seducers. These are they who separate themselves. ver. 19  
1. Concerning the first. The persons to whom this testimony is commended: such as he calls beloved, I have at large spoken before, part. 1. pag. 180. etc.  
2. As also concerning the second, viz. their recalling it to remembrance, part. 1. pag. 376. etc.  
3. For the third, from whom this testimony proceeded, viz. the Apostles of our Lord Jesus Christ.  

EXPLICATION.  
I might in the explication hereof be large in setting down the nature of the apostolical function; and in showing what Judas means by this term Apostles, and wherein stands the difference between them and ordinary Ministers of Christ, (as namely, in respect of immediate calling, their authentical authority in writing, and speaking; their work and office to plant Churches, to work miracles, to give the holy Ghost by imposition of hands, to use the Apostolical rod against obstinate offenders.) But to pass by these as not concerning our purpose, and as being spoken to by others.  
Two things in relation to this testimony here alleged by Judas may be touched by way of explication.  
1. What Apostles these were of whom Judas speaks, and where this testimony is to be found.  
2. Why Judas makes use of that testimony which came from them, and tells that it did come from them.  
1. 
Sermo videtur esse tum de verbis scriptis, tum de praedicatis. Lor. in 2. Pet. 3.2. Non id in propbanis autoribus observavi. Id.  For the first, who these Apostles were that gave this prediction which Judas here allegeth, and where they gave it. Although possibly sundry of the Apostles might by word of mouth, testify what Judas here mentions, yet I doubt not but he principally relates to their writings. And in them do they frequently foretell and forewarn of these seducers. Matthew (chap. 24.11.) tells us from Christ's mouth, that many false Prophets shall arise and deceive many. John (ep. 2. cap. 2. ver. 18.) tells the Christians, that there are many Antichrists, whereby they knew that it was the last time. Possibly Judas might intent these proofs among others; but I conceive (with Oecumenius) that he principally aims at that which Paul and Peter before him had foretold concerning these seducers. Paul warned of these seducers in sundry of his Epistles. Peter particularly in his second Paul especially foretells of them, 1 Tim. 4.1. The spirit speaketh expressly, that in the latter times some shall departed from the faith, giving heed to seducing spirits, etc. and 2 Tim. 3.1, 2. This know, that in the last days perilous times shall come; (and the description of those who shall make the times so perilous, exactly agrees to these seducers, as I have shown throughout this Epistle of Judas) for men shall be lovers of themselves, covetous, boasters, proud, blasphemers, etc. incontinent, fierce, despisers of those who are good, traitors, heady, highminded, lovers of pleasures more than lovers of God. And 2 Tim. 4.3. The time will come when they will not endure sound doctrine, but after their own lusts, they shall heap to themselves teachers. Plainly likewise doth Paul foretell the Coming of seducers, Act. 20.29. I know this, that after my departure, shall grievous wolves enter in among you, not sparing the flock: also of your own selves shall men arise, speaking perverse things, to draw away Disciples after them. But especially Judas seems to intent the remembering of that prediction concerning seducers which Peter gives us, 2 Pet. 3.3. There shall come in the last days, scoffers, walking after their own lusts. And our Apostle in exhorting the Christians to remember the words of the Apostles, wherein they foretold the coming of these mockers, seems to some, to imitate Peter, who in the forementioned place, ver. 2. exhorted the Christians to remember the command of the Apostles (namely to avoid the doctrines of seducers) knowing that there shall come in the last day's mockers, etc.  
For the second. It was not without weighty reason that Judas makes use of the Apostles testimony, and mentions the coming thereof from the Apostles, and that in respect of Those Apostles, Judas himself, these Christians.  
1. In respect of those Apostles; by the mentioning of their foretelling of these Mockers, Judas shows the great care which those faithful servants of Christ had of the Church's welfare, their desires being, that the Church should get good by them, and live holily and peaceably, when they had done living; and that they might by their writings, live even when they were dead, to be serviceable to the Church of Christ.  
2. In respect of Judas himself, he mentions the words of the Apostles, as to show his humility in acknowledging the grace and gifts of God bestowed upon others, so to show the sweet accord and agreement between them and him in the doctrines which he delivered to them in this Epistle, concerning these seducers, that hereby he might gain the more credit to himself and present service, there being a joint concurrence between him and the other Apostles: as to this end he had before told the Christians, that James was his brother in respect of parentage, so here he tells them that he and the other Apostles were brethren in respect of judgement and opinion; all the Apostles were stars enlightened by the same sun, they drew the waters of life out of the same fountain, plucked the fruits of wholesome doctrines off from the same tree; and by the producing of the testimony of so many others who witnessed the same thing with him, he more clearly evidenced that he had spoken nothing but the truth against these seducers, whom he had so sharply reproved.  
3. In respect of the Christians to whom he wrote: he mentions the Apostles, 1. To show how zealous they ought to be against these seducers and their doctrines, in regard the Apostles, who were so holy and unerring, had given the Christians warning of them, and with such vehemency spoken against them, as if they were desirous to leave hatred of error as their legacy, to their spiritual children.  
2. To preserve these Christians against discouragements, by seeing such ungodly soul-subverting seducers, rage, and prevail in the Church; it being no other than what was foretold by those who could not be deceived; and therefore they were not to look upon it as if some strange thing had happened to them. 
Joh. 16 14.   
3. To direct the Christians to the right means, to discover, and so toavoid all those seducers and seductions, wherewith the Church of God was then infested. The words of the Apostles being observed, these Characters of seducers which they had delivered, might be so plainly seen to agree to these who had crept into the Church, that the one being known, the other could not be hid, and they being seen, they (surely) ought to be shunned.   

OBSERVATIONS.  
1. 
Obs. 1.  Great should be the care of the ministers of Christ to warn the Church of approaching evils, especially of seducers. The Apostles of Christ foretold of the coming of these seducers among the Christians, (see the forecited places in the explication) Paul warned every one night and day with tears. Act. 20.31.  
They are Watchmen, and it's their duty to give warning of every enemy. They should be unfaithful to your souls, if they should be friends to your adversaries. Their loving and faithful freeness herein creates them many enemies: but they can much more easily endure the wrath of man here for discharging, than the wrath of God hereafter for neglecting their duty. It's better that the lusts of seducers should curse them a while, than the souls of their people to all eternity. Ministers must defend as well as feed their flock, and keep away poison as well as give them meat; drive away the Wolf, as well as provide pasture. Cursed be that patience which can see the Wolf, and yet say nothing. If the heresies of seducers be damnable, the silence of Ministers must needs be so too.  
2. 
Obs. 2,  It's our duty to acknowledge and commend the gifts and graces of God bestowed upon others, with respect. Judas honourably mentions these Apostles, both for the dignity of their Function, and also for the faithfulness of their discharge thereof, by forewarning the Christians. The prudent commending of the gifts and graces of another, is the praising of the giver, and the encouragement of the receiver. The good we see in any one is not to be dampt, but cherished; nor should the eminency of our own, make us despise another's endowments. Peter, though he had oft heard Christ himself preach, and long been conversant with Christ upon earth, though at Pentecost the spirit was poured upon him, yet he thought it no derogation from his worth to make an honourable mention of Paul, to read his Epistles, and to allege the authority of his writings. 2. Pet. 3.15. Peter doth not say, why is not my word as credible as Paul's, but without any selfe-respect he appeals to Paul, honours Paul, and fetcheth in Paul for the warrant of his writings. Oh, how unworthy is it either to deny or diminish the worth of others!  
How unsuitable is it to the spirit of Christianity, when mere shame compels a man to speak something in commendation of another, to come with a But in the conclusion of our commendation! But in such or such a thing he is faulty and defective. This kind of commendation is like an unskilful farrier's shooing of an horse, who never shoes but he pricks him.  
3. 
Obs. 3.  The consent between the penmen of scripture is sweet and harmonious: they were all breathed upon by the same spirit, and breathed forth the same truth and holiness. Judas and the rest of the Apostles agree unanimously against these seducers. Moses and all the Prophet's accord with the Apostles in their testimony of Christ. 
Luke 24.  Peter and Paul agree harmoniously. 2. Pet. 3.15. All holy writers teach one and the same faith. They were several men, but not of several minds. The consideration whereof, affords us a notable argument to prove the divine authority of Scripture, all the penmen whereof, though of several conditions, living in several ages, places and countries, yet teach the same truth, and confirm one another's doctrine. 2. It teacheth in the exposition of Scripture to endeavour the making of them all to agree. 
Weemes.  When other writers oppose the Scripture, we should kill the Egyptian, and save the Israelite: but when the holy writers seem, (for they never more than seem) to jar one with another, we should study to make them agree, because they are brethren. But 3. and especially, the consideration hereof should put all Christians upon agreeing in believing and embracing the truth: if the writers agreed, 
Mauns dextra non taniopere indiget ministerio sinistrae, quam necessaria est Ecclesiae doctoribus Concordia. Gerhard. 2 Pet. 3.15.  the readers should do so too, but chiefly the preachers of the word should take heed of difference among themselves in interpreting the Scripture. Concord among teachers is as necessary as is the help of the left hand needful to the right. When the children fall out in interpreting their father's Testament, the Lawyer only gains; and when Ministers are at variance among themselves, heretics only rejoice, and get advantage to extol and promote error. In a word, (as the Apostle holily exhorts, Phil. 3.16.) we should walk by the same rule, and mind the same thing, and 1. Cor. 1.10. Speak the same thing, labouring that there may be no division among us, but that we be perfectly joined together in the same mind and in the same judgement. All Contention among Ministers should be who shall be foremost in giving of honour, and gaining of souls.  
4. 
Obs. 4.  Scripture is the best preservative against seduction. The Apostle directs the Christians to make use of the words of the Apostles to that end. The Scripture is the best armoury to afford weapons against seducers. It's only the Sword of the Spirit the word of God, that slays error. 
Mat. 4.  Jesus Christ made use of it when he conflicted with that arch-seducer the devil. The reason why people are children tossed about with every wind of seduction, is because they are Children in Scripture-knowledge. They are children which commonly are stolen in the streets, not grown men. Ye err (saith Christ to the Sadducees) not knowing the Scripture. The Scripture is the light which shines in a dark place, an antidote against all heretical poison. A touchstone to try counterfeit opinions; that Sun, the lustre whereof if any doctrines cannot endure, they are to be thrown down as spurious. And this discovers the true reason of Satan's rage against the word in all ages: never did any thief love the light, nor any seducer delight in the word. 
Luci fugae.  Heretics fly the Scripture as the owl doth the Sun: when that ariseth, they fly to their holes, when that sets they fly abroad and lift up their voice. It's Satan's constant design that there may not be a sword found in Israel. Our care should be to arraign every error at the bar of Scripture, and to try whether it can speak the scripture shibboleth, whether it hath given them letters of commendation or no, or a pass to travel up and down the Church or no, If to Scripture they appeal, to Scripture let them go: and let us with those noble Bereans, with pure, humble, praying, unprejudiced hearts, search the Scriptures whether those things are so.  
5. 
Obs. 5.  They who are forewarned should be forearmed. It's a shame for them who have oft heard and known the doctrines of the Apostles, to be surprised by seducers. Judas expects that these Christians who knew what the Apostles had delivered, should strenously oppose all seduction. To stumble in the light, is inexcusable. To see a young beginner seduced, is not so strange; but for an old disciple, a greyheaded gospeler to be misled into error, how shameful is it! and yet how many such childish old ones as these are, doth England, London afford; who justly, because they are ever learning and never coming to the knowledge of the truth, but remain unprofitable hearers of truth are left by God to be easily followers of error?  
The fourth particular which I considered in Judes producing of this testimony of the Apostles, was wherein this testimony consisted, or the testimony itself laid down in the 18. ver. in these words, That there should be mockers in the last time, who should walk after their own ungodlylusts. In which words these seducers are described, 1. From the time wherein they appeared. 2. From their qualities or conditions wherewith they appeared, according to which the Apostle saith, they were, 1. Mockers. 2. Such as walked after their lusts.  
1. For the first, their appearance was in the last time.   

EXPLICATION.  
Two things here briefly for explication.  
1. What the last time is?  
2. Why these seducers showed themselves in the last time?  
1. For the understanding of the first; the last time (in the Greek 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in quo necesse est ut consistamus. Ultimum dicitur, ultra quod pergere non licet.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) we must know, that by speeches of last time, the Scripture means sometime a Continuation or length of time, sometime an end of time. When by the last time it means a Continuation of time, it intends a space, which in respect of that compass of time whereof it is the last part, may fitly be called the last time. Thus the life of man being made up of several ages, the last space thereof, old age, may be called its last time.  
Thus within the compass of a year, there being four seasons, the last season thereof, winter, may be called the last time of a year; or, 
1. Uitimum tempu●. 2. Ultimum temporis.  sometime by the last time, is meant terminus temporis, the very end or expiring of time, as the moment wherein a man dies is his last time, or the last day of December, is the end or last time of the year.  
Now thus the last time is the end of the world, and it is ever expressed in the singular number, and usually called the last day, as four times Joh. 6th and once in the 11th 1. Pet. 1.5. And thus 1. Pet. 1.5. the last time is taken, where the Apostle mentions that salvation ready to be revealed in the l●st time.  
The last time in this place must needs be taken in the former sense, viz. for a space which is the last age of the world, or the last part of its time: and thus those places are ever to be taken where we read of the last times or days (in the plural number) as 1 Pet. 1.20. It's said that Christ was manifested in the last times, which times have continued many hundreds of years. So Heb. 1.2. God hath spoken in these last days by his Son. So 2 Tim. 3. In the last days perilous times shall come. And Act. 2.17. In the last days, I will pour out of my spirit. So 2 Pet. 3.3. And thus it's taken in this place. Nor doth the holy Ghost intent these last times, (by a word of the singular number in any place, as I remember) save only in this place of Judas. Now by these last times in general, are meant all those times from the revelation of Christ to the end of the world, 
Vid. Mead. in his learned discourse of the Apostasy of the last times.  in which space the Kingdom of Christ was founded and advanced in the world: which times, because saith (learned Mead) they are under the last Monarchy (viz. the Roman) are called the last times: and because under the times of that last Monarchy the Kingdom of Christ appeared in the world: hence it's said, that in these last day's God hath spoken by his Son, Heb. 1.2. and 1 Pet. 1.20. Christ was manifested in these last times. and Gal. 4.4. When the fullness of time was come, God sent forth his Son etc. Others think that these times after the coming of Christ to the end of the world are called the last times, in respect of those which went before, wherein the state of the Church was oft changed, and the Covenant frequently renewed; but now by the death of Christ the Covenant of grace being so established, that its never again to be renewed, or changed; but the condition of the Church is to be in a sixth state to the end of the world, and no other to succeed it, these are called the last times.  
For the second why these profane seducers arose in these last times.  
1. The last times are times of presumption and security, and therefore of dissoluteness and impiety. In former times, judgements were threatened, the dissolution and destruction of all things foretold; but because the execution hereof is not beheld, therefore they who live in these times are encouraged to sin. Because sentence against their evil works is not speedily executed, therefore are their hearts set to do evil. This security Christ foretells should be in the last of the last days, namely, at his coming to judgement, as in the days before the flood, they were eating and drinking, marrying and giving in marriage, etc. so shall also the coming of the Son of man etc. and this continuance of all things as they were from the beginning, occasioned these seducers, to scoff at the promise of his coming. 2. Pet. 3.4. The nearer they came to the feeling, the further they were from the fearing of punishment.  
2. They who live in the last days, are more skilful practitioners in sin, wittily wicked, understand more how to contrive sin, and work iniquity, by the improved experiences of their own and former times. Thus as 'tis in every other art, so likewise in that of sinning, by length of time, custom, and experience, 'tis improved to a greater degree of fineness and exactness; The sinners of the last times are men, they of former times were but children in wickedness. That old Serpent, the older he grows the more of the serpent he hath, and so it is with the seed of the Serpent.  
3. In the last times, the Kingdom of Jesus Christ is more to be enlarged, and advanced, and therefore the malice of Satan is the more increased. As Christ riseth in glory, so will Satan and sinners more swell with rage and envy. It's said, that those people that live in places where the sun is hottest and most scorching, every morning curse the rising sun; and thus in times where the Gospel reacheth men with its holy heat and light, they curse and malign it. Hatred is the genius of the Gospel, and as wicked men the more raged at Christ the older he grew, so the more his Gospel spreads the more the Devil despites it.  
4. Lastly. In the last times, the Devil's time grows short, and therefore his wrath grows great. Satan labours to supply the shortness of his time, with the sharpness of his assaults. Besiegers make their last onset upon town or Castle, the most resolute and terrible of all others. Satan now sets upon souls by seduction the more furiously because when these times are at an end, he shall never be suffered to do so any more. Like a malicious tenant, who perceiving that his term is almost expired, doth what he can to ruin the house; or like a bloody tyrant, who suspecting the loss of his usurped Sovereignty, makes havoc among his subjects.   

OBSERVATIONS.  
1. 
Obs. 1.  The wicked are worst in the best times; In the last days, wherein the light of the Gospel, the knowledge of Christ, and the means of grace are most abundant, the wicked are most wicked. In the land of uprightness they live unholily. As the means of grace can make no man good, of themselves; so by reason of our oppositenesse to holiness, they occasion us to be far worse. A Judas in the fellowship of Christ. A Doeg detained before the Lord. An unreformed person under the means of reformation, is most pertinaciously such. The means of grace without the grace of the the means, doth but draw forth our rage against them. Let not men therefore please themselves, because either the times or places wherein they live are holy, unless these find themselves bettered by them. The higher we are lifted up, the sorer will be our fall; we cannot sin at so cheap a rate in these last times, as formerly. Sins in the last times find out the lowest places in hell. Let this likewise be an apology for the Gospel. Lay not the sins of Gospel-times to the Gospel's charge, since men are not wicked because the Gospel is so much preached; but because 'tis no more than preached, not lived and practised also.  
2. 
Obser. 2.  The dispensation of the Covenant of grace is now unalterable. In former times, it hath appeared under several dresses and forms; but now in the last times we must look for no renovation or change thereof. The present administration of the Covenant goeth next to the end of the world, 
Vid part, 1. p 231, 232, & ●  and shall be closed up of the last day.  
3. 
Obser. 3. Vide Part 1. p. 337  God is abundant in the discovery and dispensing his grace even in times wherein men profanely abuse it; the Gospel is in the last times most liberally afforded, though most ungratefully neglected, and abused.  
4. Of all times, 
Obser. 4.  the last require most care in our carriage: They who live in them, enjoy the helps and advantages of the former. Jesus Christ is most clearly discovered. We should do our work better by sun light, than others have by twilight, else 'twill be our inexcusable, shame. We should imitate God, as his last works, his works in the last times, are his best, so should ours be, the best of our lives should be in the bottom of time; nay herein our very adversary should teach us; if his rage against God increaseth because his time of doing hurt is short; should not our zeal increase, because the time of our doing good is short? Besides, in the last times we have greatest tentations, most examples of sin; when the times are worst, we should be best; and if we cannot make the times good, they should not make us bad. In dirty ways we should tuck up our garments, we should keep our selves from this untoward generation, and shine as lights in a crooked and perverse nation, and give God's glory reparations, for all it suffers from the wicked  
5. The people of God should bear, and forbear. 
Obs. 5.   
1. Bear their crosses: these are the last times, the end of time is approaching, and with time all their troubles shall end. Be patiented (saith James;) for the coming of the Lord draweth nigh, and the Judge standeth at the door. And Heb. 10.37. Yet a little while, and he that shall come will come, and will not tarry. And 1 Pet. 1.6. Now for a season ye are in heaviness. The elect which cry day and night to him, shall be averged speedily, Luke 18.7, 8. And our light affliction is but for a moment, 2 Cor. 4.17. We count a moment a thousand years, but in Scripture-Computation a thousand years are but a moment. Nothing should be great to him, to whom is known the greatness of eternity. He who keeps a City for his Prince, though it be straight besieged will hold out, if relief be approaching. Our relief, redemption, from all troubles, draws nigh; oh how great a shame and vexation will it afterward be, to deliver up ourselves, 
1 Cor. 7.29, 30  by impatience to apostasy, since our relief is within the sight of the besieged, we being in the last times.  
2. Forbear, use comforts moderately: Let your moderation be known, the Lord is at hand. Phil. 4.4. A tenant being in the last year of his house, builds not, plants not. He is a mad man who sets up a stately fabric upon that ground which is troubled with earthquakes, and sure shortly to sink; lay up treasures in heaven; labour for everlasting habitations, a City that hath foundations. Because the time is short, they that marry should be as if the married not, etc. they that buy as if they possessed not, etc. for the fashion of this world passeth away; love not the world, 1 John 2.16. It passeth way, v. 17. Use perishing comforts with perishing affections: love them, as always about to leave them.  
Thus of the first part considerable in the testimony itself, viz. the time when these seducers were to appear: the last time. The second follows, their qualities, which are here said to be these two. First mocking. Secondly Walking after their lusts.  
The first is set forth in this word Mockers.   

EXPLICATION.  
Two things I shall here briefly show by way of explication.  
1. What we are to understand by mockers.  
2. How great the sin is to be mockers. 
From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est proprie, instar pucri aliquem tractare, iudificare, et irridere. Gerh H●rm. de passione pag mihi 106.   
1. For the first. The word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifies such who deride and mock at others, as if they were but foolish, and silly children; or such who scorn or scoff at any thing, as if it were but foolish and childish. And to this signification of the word agree those expressions whereby mocking, is shown; as sometime by 1. Scornful and contemptuous speeches; thus Josophs brethren called him the Dreamer; Elijah was called Baldpate; 
Gal. 6.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nasum significat. Naso suspendit adu●●o Horat. Serm. 1.  Christ the King of the Jews etc. 2. Deriding and scornful gestures, as spiering with the nose, making of mouths, nodding of the head, Psal. 22.7. Making a wide mouth, putting out of the tongue, Isa. 57.4. and shooting out the lip, Prov 16.30. Psal. 22 7. Putting out of the finger, Isa 58.9. Clapping of the hands; Lam. 2.15 3. Scornful and abusive deal; thus Christ was crowned with thorns, clad in purple, a reed was put into his hand, he was spit upon, etc.  
But that we may understand what the Apostle here means by mockers, we must consider this malicious and contemptuous derision or mocking, in his objects, against which it is committed. It is expressed either against man, or God himself.  
1. Against man, and that for several causes. As  
1. For his Country: so some interpret that place. Ezek. 36.6. where God tells the Israelites, that they have born the shame of the heathen. And ver. 15. that they should not bear the reproach of the people any more. It seems that the heathen objected to the Jews, the frequent sterilities and famines of their land, (which we read of in Scripture) or the destructions and captivities which for their sins they had endured. Julian the Apostate called Christ (by way of contempt) the Galilean; and (to some) it seems a contemptuous proverb, Can there any good come out of Nazareth? Joh. 1.46.  
2. For his poverty and meanness; Christ in and for his sufferings was mocked, Mat. 20.19. and 27.29, 31 Thus Tobiah mocked the poor Jews, when building, saying If afox go up, he shall even break down their stone wall, Ne. 4.3. And thus Solomon tells us, that he who mocketh the poor, reproacheth his Maker, Prov. 17.5. The contempts of this nature, reflect upon God himself; who, when the rich and the poor meet together, is the maker of them both. Prov. 22 2.  
3. For his deformity, or any infirmity of body; and so they mocked Elias, when they said (2 Kin. 2.23.) Come up thou baldpate: thus men are mocked for their low stature, their black and unbeautiful complexion, their weakness etc.  
4. For his religion, or godliness, Heb. 11.36. the godly suffered cruel mockings; thus Micol mocked David for dancing before the Ark. 2 Sam. 7. Thus Festus tells Paul, that too much learning had made him mad, Acts 26.23. This sort of mocking was that which the Babylonians expressed against the Jews in their captivity: Let us hear your Hebrew songs, Psal. 137. such (some conceive) was Ishmael's mocking of Isaak, Gen. 21.9. and this was that derision expressed against those who had received the gifts of the holy Ghost, Acts 2. profane scoffers saying, that they were drunk with new wine. Psal. 69.12. David was the song of the drunkards; I and the children which thou hast given, are for signs and wonders, Isa. 8. ver. 18.  
5. For his office and employment: and thus they asked Jehu, wherefore that mad fellow (meaning the Prophet) came to him? 2 King. 9.11.  
2. Mocking (with highest impiety) is expressed against God himself; and that sometimes as in respect of his works of judgement, so oftenest of his word; as either commanding, reprehending, or threatening; thus when Christ had preached against covetousness, the Pharisees, who were covetous, derided him. Thus Isa. 22.12. when the Lord called the secure scorners to weeping and mourning, to baldness and girding with sackcloth; there was joy, and gladness, slaying of oxen, and killing of sheep, eating flesh and drinking wine, etc. When Hezekiahs' Posts went with letters to stir up Israel to celebrate the  at Jerusalem, they were mocked. 2 Chron. 30.10. Sad is the complaint of Jeremy, chap. 20.7, 8. I am in derision daily, every one mocketh me etc. The word of the Lord is made a reproach unto me, and a derision daily; and that in 2 Chron. 36.16. They mocked the messengers of the Lord, and despised his words etc. When Paul discoursed of the resurrection, Act. 17.32. some mocked; and of this mocking at God's word, our Apostle accuseth these seducers (I conceive) in this place. I Doubt not but they mocked at dominions and dignities, at the holiness likewise and godly strictness of these Christians, as at a needless and vain severely; 
2 Pet. 3 4.  but here Judas seems to run parallel with Peter, who tells us, 2 Pet. 3. that the mockers of the last times shown themselves such, by deriding at the promise of Christ's coming, they ask, where is the promise of his coming? for since the fathers fell asleep, all things continue as they were etc. These sensual Atheists, then turning the grace of God into wantonness, and giving over themselves to the following of their lusts, securely derided and scoffed at any directions of holiness, or denunciations of judgements, which opposed them in their ungodly courses, as vain and contemptible fables.  
2. For the second, viz. the great sinfulness of mocking.  
1. It's a sin of unspeakable profaneness, very heinous in respect of the glorious excellency of that God whom we mock. It is a great offence to mock man, a weak worm, a King, our parents; but to mock the great God, is a surpassing wickedness. What doth the profane mocker, but (according to the meaning of his name) carry himself toward God, as if all his power, justice, threaten, commands, ordinances, were childish toys?  
2. In respect of that gross unbelief which is in it; men are therefore mockers, becanse they are unbelievers: threaten, commands, promises are therefore derided, because they are disinherited. Where is the promise (said these mockers) of his coming? all which the God of truth saith, 
2 Pet. 3.4.  is accounted but a notion, a fable.  
3. It argues the greatest contempt of God's long-suffering and forbearance. That goodness of God which should lead to repentance, is to scorners a pillow of security; and what greater uningenuousness, then to make God a sufferer because he makes not us to suffer, and to strike him because he strikes not us, to fight against him with his own weapons?  
4. It makes all the means of grace ineffectual; scorners will not be bettered: 
Prov. 9.7, 8.  Rebuke a scorner, and he will hate thee; the strength of this sin makes all the helps of holiness to be but weak; they all slide off, as water from an oiled post. A scorner, is (as it were) a brazen wall, which beats back all the arrows of reprehension. Mocking argues obdurateness in sin; It extinguisheth light natural, and opposeth light spiritual. 
Pertinacem monere, est speculum caeco objicere.  The admonishing of a scorner is the holding of a lookingglass before a blind man, who indeed by his breath may blemish the glass, but cannot behold himself.  
5. It notes progressiveness in sin, and the arriving even to the top of impiety: the beginnings of sin are modest. It's bad to sin (as at the first sinners do) though with blushing and concealment; but afterward by continuing in sin, not only to grow insensible of it, to proclaim it, to maintain it, but to scorn all reproofs and threaten against it; this shows a sinner is higher by the head and shoulders in sin, than other men; and one who is gone so far in ungodliness, that he seldom turns. The LXX. express the Hebrew word which signifies a Scorner by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Prov. 20.1. which signifies incorrigible, that which cannot be tamed because a Scorner is such: there is no hope of him. Commonly Mockers are either Idolatrous or profane. The little children who mocked Elisha, and called him Bald pate, came out of that Idolatrous City where Jeroboam had set up his Calf: and Idolatrous Jeroboam and his Courtiers were great Scorners, Hos. 7.5. probably they scoffed at those who would not yield to that Idolatrous way of Worship that Jeroboam had set up. Oft also Profaneness and Sensuality causeth mocking: When the King was sick with wine, he stretched out his hand with Scorners, Hos. 7.5. When wicked men are most pampered, they scoff most at piety. Religion makes them sport at their Feasts, Psalm 35.16. Mockers in Feasts.  
6. Scorners are the gratest instruments of Satan; the main promoters of his cause, and advancers of his Kingdom. The Hebrew word, Scorners (according to the LXX) is expressed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psal. 1.1. which signifieth Plagues, in the Chair of Plagues, because Scorners are plagues to the place where they live, and do infect many. Scorners are they who sit in the chair, 
Psal. 1.1. Prov. 29.8.  and are the Doctors of impiety, and the Antesignani and ringleaders to all mischief. They are the spokesmen and proctor's of Satan. Nor do any bring such instruments of Cruelty to wound Religion and Religious ones, as do Scoffers. Mocking is called a Persecution, Gal 4.29. and mockings are called cruel mockings. 
Heb. 11.  By no devices doth the Devil so much dishearten from Religion, and afflict for Religion, as by this. By no means hath he more instructed those who would be bad, and discouraged others from being good.   

OBSERVATIONS.  
1. Great is the patience and forbearance of God. 
Observ. 1.  None but a God, would spare those impudent and bitter Scoffers, which he is so able to punish. Men are under nothing so impatient, as under scoffs and derisions. How full of vexation are they, when either they have not wit enough to return scoff for scoff, or strength enough to return stripes and blows for scoffs? But God is as full of patience to endure Scoffers, as of power to confound them. Surely, God as truly shows himself a God by sparing, as by punishing these his enemies. Of this before Part 2. pag. 561. To whom is reserved, etc.  
2. 
Observ. 2.  How just will the confusion of Scorners be! Nothing is more suitable and deserved, then for the impudent in sin to be dashed out of countenance, to be beaten with their own weapon: The Lord scorneth the Scorners, Pro. 3.34. He will mock at the calamities of those when they come, who mocked at God before they came. None was a more bitter Scoffer at the Godly, than that cruel Doctor Story, who when the meek and Lamblike Martyr, 
Fox Martyrolog.  Miss Mr. Denly, was singing a Psalm at the Stake, wounded his face by throwing a faggot at it, adding this bitter and profane Scoff, That be had spoiled a good old Song; but never was Mocker so handsomely mocked, for in Queen Elizabeth's times, he being beyond Sea, Authorized to go on Ship board, to search out the Heretical Books (as they called them) which he hoped to find in the Ship of an English Merchant, and going down into lower parts thereof, to ransack it for that purpose, the hatches were presently clapped down upon him, the Sails hoist up, he brought into England, and deservedly for Treason, executed at Tyburn.  
3. It's our duty patiently to carry ourselves under mockings. 
Observ. 3.  It hath been the lot of the Saints in all ages to meet with them: Psal. 44.14. Thou makest us a byword among the Heathen, 
Psal. 109.25.79.4.  Psal. 79.4. We are become a reproach and derision to them who are round about us. And Psal. 109.25. I became a reproach (saith David) to them; 
Psal. 31.1.  when they looked upon me, they shaked their heads. Tertullian tells us, That the Christians in his time, were mocked for ignorance. The Heathens painted the God of the Christians with an Ass' head, and a Book in his hand, to signify, that though they pretended Learning, yet they were silly and unlearned people. Such who kept the Sabbath, were said to have a Disease upon them, in regard whereof, they were fain to rest once in the week. Athanasius was called Sathanasius, for being an Adversary to the Arians. Cyprian was abused by the name of Coprian, one that gathers up dung. But why speak I of the mockings which befell Christians; they were the portion of Christ himself (as I have before shown.) Our head was crowned with these thorns; they spit in his face, gave him a reed for a Sceptre, bowed before him: Though he despised, yet he endured the shame, Hebr. 12.2. If mocking were the Diet-drink of Christ should not we patiently taste now and then a drop thereof? yea, none can bear so much contempt as God doth daily. Besides, by impatience under scoffs we hurt ourselves more than Scoffers can do. If we would not vex and disturb our own souls by impatience, our enemies could not hurt us by reproaches; and indeed, this self-disquieting is the only way to gratify our enemies, whose alone aim by mocking is to trouble and disturb us. And by fretfulness and rage we are liable to discover as much evil, as our enemies can discover by all their scoffs; and though we are unjustly reproached, yet we may discover so much folly and passion, as to be a just cause of Reproach. We live among Reproachers, and Scoffers, and without patience we shall never have comfortable lives, but the comfort and quiet of our lives will ever lie at the mercy of others. The greatest evil of reproach is from him that receives it. As it is with meat, so it is with mockings: It is not the goodness and sweetness of meat in itself, that makes it to be good and sweet to me; but so it is to me, as my stomach and body is affected; and scoffs and reproaches are not evils as they come from him that casts them upon us, but the greatest part of the evil of reproaches comes from the affection of the receiver. Further remember, there is more honour in bearing scoffs patiently, then there is disgrace in having them cast upon us wrongfully. Every fool can cast a reproach, but only the wise man can bear it well. chrysostom tells us, That the Reproacher is below a man, but the Patient under reproach, is equal to an Angel. Consider likewise, that God takes the care of our names, as well as of our souls. When David's enemies spoke mischievous things against him, he tells us, Psal. 38.12, 13. that he heard not; but vers. 15. he saith, that God hears. The less we hear, the more God will hear. They who mock here, shall be mocked hereafter; and they who are here mocked, shall then be honoured. And how countervailing a mercy is it to be delivered from eternal Reproach! Meditate also how much contempt and mocking, many do justly suffer for their sins. Many care not how much shame they endure in the service of a base Lust. Who are so basely looked upon as the Drunkards, Covetous? and yet they go on, and bless themselves, notwithstanding their reproach. What cause have we then to go on in the ways of God, though all the world mock us! Consider also what honour God hath put upon thee for the present. He hath (if thou art Godly) brought thee to the honourable estate of Sonship, and hath put his glory upon thy soul, and hath honoured thee by that near relation thou hast to Christ. How base was Hamans' spirit, who being so honoured by the King, was so vexed because Mordecai would not bow to him! And truly it is a sinful baseness in Saints, that when God hath raised them to such glory, as to be members of, and coheirs with his Son, and hath provided for them the glory of Heaven: yet for all this, when they have but a mock from men, to be so discouraged and cast down, as if all the honour that God had put upon them were nothing. Think likewise how much religion hath been scoffed at for your sake: and is it so great a matter for you to be mocked for religion? chrysostom saith, that when for us our Lord is blasphemed, 'tis worse then if we perished. Consider also the goodness of God in keeping in those many secret wickednesses of thy heart from appearing, which had they been suffered by God to break forth, would have been matter enough of scorn and reproach, whereas now the enemies are fain to watch, and pry, and pump for some occasion, & yet can hardly find any. Remember also that there is more danger in being honoured, then contemned by men. Luther said, his greatest fear was the praise of men, & that reproach was his joy, and that he would not have the glory & fame of Erasmus. Lastly, The bearing of scoffs patiently is a great help to our progress in godliness: As they who have overcome the evil of shame in a way of sin, grow hardened in sin; so they who regard no reproach cast upon them for holiness, will much proceed therein. And that we may bear the cruelest mockings patiently, 1. Labour to get good by them; If thou seest another so vigilant to find thee out, to reproach thee; how vigilant shouldst thou be over thyself, to find out what is in thee to humble thee! 
Psal. 119.  Herein (as David speaks) be wiser than thine enemies; and the less credit thou hast in the world, labour for the more in heaven. 2. Persuade thy soul of the reality of the honour, that is in the ways of God: 
Prov. 18.7.  consider thy honour here is real, true, and hereafter it shall be visible to all. 3. Pity your reproachers; be troubled for their sin, in stead of thine own disgrace. 4. Spread thy condition before the Lord when thou art mocked. Psal. 109.12. prayer was David's best medicine against mocks. 5 Labour for holy magnanimity and greatness of spirit: 
Psal. 57.2.3  Great men think themselves above reproaches; exercise thy soul with the great things of eternity. It's a weak spirited man, who cannot endure contempt. St John's spirit was so holily high, that he calls all the malicious words of Diatrophes but triflings. 6. Return not scoff for scoff, for hereby as you will harden scoffers in their sin, 
3 John 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for hereby as you will harden scoffers in their sin, who will think they do not worse than you, and show that you think there is a greater evil in suffering then sinning; so you are put to base shifts, as if you thought that you had no other remedy for an ill name but an ill tongue; and you deprive yourselves of relief from God: and ever remember that he who is willingly overcome in the fight of scoffing, is ever the better man. 7. Keep conscience quiet; let not thy heart reproach thee, Job. 27.6. Winds move not the earth, unless they get within it; be careful of what you do, and then you need not care what men say.  
4. 
Obser. 4.  It's our duty to shun the sin of scoffing, especially at the people, word, and ways of God. To this end,  
1. See the beauty and excellency of them. Men deride that which they account base and contemptible; let not worldly bravery dazzle your eyes. Study the glory of holiness, the comeliness and rationality of every way of God: Learning and religion meet with no other mockers but the ignorant.  
2. Consider Satan's end in stirring up mockers against the ways and people of God; the devil knows there is no such likely way to darken religion, and to damp the hearts of people from embracing it, as by these; and therefore it is observable, that Julian one of the subtlest enemies that ever the cause of God had, would not oppose religion by open persecution, but sought all means to cast contempt upon it by jeers and scoffs, and hereby he drew off multitudes from it.  
3. Labour for faith in threaten; faith fears a threatened evil as much as sense mourns under an inflicted evil; faith takes into its vast comprehension the threaten of judgements, as well as the promises of mercies; and causeth holy fear in respect of the former, as it quells unholy fear in respect of the latter.  
4. Study the end of God's forbearance. 
2 Chron. 36.16.  It is not that thou shouldst mock at God, but repent of sin. Scoffers turn the motive to repentance, 
25.16.  into an encouragement of rebellion. God is not long-suffering, that the wicked should be securely sinning. How unavoidable is his destruction, who is ruined by the means of recovery!  
5. Study the vanity of all earthly refuges: Judgement will throw them down all, the overflowing scourge will easily break down these weak banks, nor will any fancied defences appear any other then paper towers, when wrath approacheth. 
Ezech. 22.24.  Can thy heart endure or thy hands be strong (saith God) in the day when I shall deal with thee. 'tis not so easy to resist judgements when they come, as 'tis to scoff at them before they come. Scoffers, when vengeance meets them, will be found to be but like cowardly soldiers, who though they vaunt, and boast, and swagger before the enemy comes, will run away as soon as they see him come.  
5. It's our duty to take heed that mockers at our holiness, 
Obs. Vlt.  hinder us not in the ways of holiness. Though the clouds darken the light of the Sun, yet the Sun ceaseth not its course; Was there ever such a fool, as to be scoffed out of his inheritance? and yet it's a greater folly to be scoffed out of holiness; this will make us a reproach before God, Angels and Saints, yea and before our very enemies, who will, when they have got their will of us, the more vilify and contemn us; whereas if we persist in holiness, they inwardly admire us. They who sought by scoffing to hinder Nehemiahs' work, would have mocked him much more, had they made him to have given it over. He that will not suffer scoffs for God's name, shall deservedly suffer it for his own sin.  
The second property of these seducers was their walking after their own ungodly lusts, of which I have spoken largely before ver. 16.  
The fifth and last particular in this first direction, viz. the remembering the words of the Apostles, is the application of their testimony to these seducers, ver. 19 in these words. These are they who separate themselves, sensual, having not the spirit. In which words the Apostle shows that these who separate themselves from the Church, were scorners, and that these who were sensual and void of the spirit, did follow their ungodly lusts. Or in the words Judas expresseth, 1. The sin of these seducers in Separating themselves. 2. The cause thereof, which was 1. Their being sensual; and 2. their not having the spirit. For the first, their separation.   

EXPLICATION.  
Two things are here to be opened.  
1. What the Apostle here intends by separating themselves.  
2. Wherein the sinfulness thereof consists.  
1. 
segregantes. separantes. Disterminantes. Exterminantes.  For the first: The words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (several ways rendered by several interpreters) may signify the unbounding of a thing, and the removing of a thing from those bounds and limits wherein it was set and placed (for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify to terminate or circumscribe a thing within limits and bounds, and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it, may import 
* Thus the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken in Scripture.  the taking away or exempting a thing from those bounds and limits wherein it was contained) and this interpretation of making themselves boundless, as being a generation of Libertines that would be kept within no bounds or compass of restraint by Scripture, Magistrates, Church-discipline, etc. doth both agree to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also the whole series of the Epistle, and context, in which the Apostle (immediately before) saith, they walked after their own lusts and immediately after, saith, they were sensual, given over to sensual pleasures. These seducers were sons of Belial, without a yoke, like yokelesse heifers. Scope and Liberty were their study. They would needs make the way to heaven (as he who went over a narrow bridge with spectacles before his eyes, desired to make the bridge) seem broader than it was. This interpreation I dare not reject, I desire to present it to the learned: but though upon my maturest thoughts I much incline to it, yet seeing the stream of interpreters going another way, I shall not refuse the second, according to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the parting and separating of one thing from another by bounds and limits put between them, and the putting of bounds and limits for distinction and separation between several things, it being (thus) a resemblance taken from fields, or Countries, which are distinguished and parted from each other by certain boundaryes and Landmarks set up to that end: and thus it's commonly taken by interpreters in this place, wherein these seducers may be said to separate themselves, divide, or bound themselves from others, either first, doctrinally, or secondly, practically.  
1. Doctrinally, by false and heretical doctrines, whereby they divided themselves from the truth, and faithful, who were guided by the truth of the Scripture, and walked according to the rule of the word; hence these seducers were deceiving and deceved, and it's said that they brought in damnable heresies, and many followed their pernicious ways; and that they spoke perverse things to draw away Disciples after them. 
2 Pet. 2.  And thus they separated themselves from the Church; 1. By holding that the grace of God, gave men liberty to live as they pleased, and by maintaining of unchristian libertinism, because Christ had purchased Christian liberty for us. Whereas the word teacheth the contrary, namely, because the grace of God hath appeared, therefore that we should deny ungodliness and worldly lust.  
2. By teaching that among the people of God there ought to be no Civil Magistrate, no superiority, nor any to restrain and hinder people from their going on in what ways they pleased; whereas the word commands every soul to be subject.  
3. By denying the day of judgement, at which they scoffed as at a vain scarecrow, because it was deferred; whereas the faithful were, 
1 Pet. 4.4.  to account the long suffering of the Lord salvation, to labour to be made meet for the approach of Christ, and to look for the mercy of the Lord to eternal life.  
2. Practically, they might separate themselves as by bounds and limits. 1. By profaneness, and living in a different way from the Saints, namely in all looseness and uncleanness; for as the faithful separate and difference themselves from the wicked by their holy and heavenly Conversation, so the wicked divide themselves from the faithful, by profaneness and falling from the profession of godliness into all manner of looseness and irregularity; and thus the ungodly make such bounds between themselves and saints, as saints dare not break over, ungodliness being too high a wall for a godly man to scale, or rather too deep a mote for him to swim over and wade through.  
2. 
Calv. in loc. discessionem faciunt ab ecclefiâ quia disciplinae jugum ferre nequeunt.  By Shismaticalness and making of Separation from, and divisions in the Church. Because they proudly despised the doctrines or persons of the Christians, as contemptible and unworthy; or because they would not endure the holy severity of the Church's discipline, they (saith Calvin) departed from it. They might make rents and divisions in the Church by schismatical withdrawing themselves from fellowship and Communion with it. Their heresies, were perverse and damnable opinions, their schism was a perverse Separation from Church-Communion; the former was in doctrinals, the latter in practicals. 
Schismaticos facit non diversa fides, sed communionis disrupta societas. Aug. Co●tr. Faust. l. 20. c. 3.  The former was opposite to faith; this latter to charity. By faith all the members are united to the head; by charity, one to another; and as the breaking of the former is heresy, so their breaking of the latter was schism. And this schism stands in the dissolving the spiritual band of love and union among Christians, and appears in the withdrawing from the performance of those duties which are both the signs of, and helps to Christian unity; as prayer, hearing, receiving of Sacraments etc. for because the dissolving of Christian union, chief appears in the undue separation from church communion, therefore this rending is rightly called schism. It is usually said to be twofold, 1. Negative, 
Camero de schismate  2. Positive. The first, the Negative is when there is only simplex secessio, when there is only a bare secession, a peaceable and quiet withdrawing from Communion with a Church, without making an he●d against that church from which the departure is. 2. The other, the positive is when persons so withdrawing do so consociate and draw themselves into a distinct and opposite body, setting up a church against a church, or as divines express it, from Augustine, an altar against an altar, and this it is which in a peculiar manner, and by way of eminency is called by the name of schism, and becomes sinful either in respect 1. of the groundlessness, or 2. the manner thereof; 1. The groundlessness, when there is no casting of persons out of the church, by an unjust censure of excommunication, no departure, by unsufferable persecution, no heresy nor idolatry in the church maintained, no necessity (if Communion be held with a Church) of communicating in its sins and corruptions. 2. The manner of separation makes it unlawful; when 'tis made without due endeavour and waiting for reformation of the church, from which the departure is: and such a rash departure is against charity, which suffers both much and long, 
1 Cor. 13.4.  all tolerable things; It is not presently distasted, when the justest occasion is given, it first useth all possible means of remedy. The Surgeon reserves dismembering, as the last remedy. It looks upon a sudden breaking off from communion with a church (which is a dismembering) not as surgery, 
Non medicina sed Laniena, non Chirurgia, sed Carnificina.  but but cherry, not as medicinal, but cruel.  
2. For the second, the sinfulness of this separation, appears several ways. Not to the speak of the sinfulness of separation by heresies and profaneness, I having in this and the former part of this Commentary shown it at large before; 
Error of Balaam. ver. 11. Sunt qui peccatum schismatis adaequent peccato heresis; sunt qui illud adhuc prae isto exaggerent. Musc. loc. Com. de schism Aug. Cont. Donat. lib. 2. cap. 6.  but briefly to manifest the sinfulness of schismatical separation. I shall not spend time to compare it with heresy, though some have said that Schism is the greater sin of the two. Augustin tells the Donatists, that Schism was a greater sin than that of the Traditores, who in time of persecution, through fear delivered up their bibles to the persecutors to be burnt (A sin at which the Donatists took so much offence, that it was the ground of their separation.) But to pass by these things: by these three considerations especially, the sinfulness of Schism shows itself.  
In respect of 

1. Christ.  
2. The parties separating.  
3. Those from whom they separate.    
1. In respect of Christ, it is first an horrible indignity offered to his body, it dividing Christ (as the Apostle speaks 1 Cor. 1.15.) and makes him to appear the head of two bodies: how monstrous and dishonourable is the very conceit hereof!  
2. It is rebellion against his Command, his great command of love, the grace of love is by some called the queen of graces, and it's greater than faith in respect of its object, not God only but man; its duration, which is eternal; its manner of working, not in a way of receiving Christ (as faith) but of giving out the soul to him; 
Eph. 4.3. Phil. 2.2. Joh. 13.34.  and the command of love is the greatest command in respect of it comprehensiveness, it taking in all the commandments, the end of them all being love, and it being the fulfilling of them all.  
3. 
Joh. 12.52.  It's opposite to one great end of Christ's greatest undertaking (his death) which was that all his Saints should be one.  
4. It tends to frustrate his prayer for unity among Saints, Joh. 17. and endeavours that Christ may not be heard by his father.  
5. It opposeth his example; By this shall all men (saith he) know that ye are my disciples, if ye love one another. Love is the Livery and Cognizance which Christ gives to every Christian. If there be no fellowship among Christians, there's no following of Christ. Let this mind be ●n you that was in Christ Jesus, Phillip 2 5.  
6. It's injurious to his service and worship. How can men pray, if in wrath and division? how can Christians fight with heaven and prevail, when they are in so many divided troops? 
Nullum schisma non sibi aliquam confingit haeresim, ut recte ab Ecclesiâ recessisse videatur. Hierom, in Tit. Schisma viam facit ad haeresim et separationem à Christo.  What worthiness can be in those Communicants who celebrate a feast of love, with hearts full of rancour and malice?  
2. In respect of the parties separating. For,  
1. It causeth a decay of all grace. By divisions among ourselves,▪ we endeavour to divide ourselves from him, in and from whom is all our fullness. All wickedness follows contention. Upon the stock of schism, commonly heresy is grafted; there is no schism (saith Jerome) but ordinarily it inventeth and produceth some heresy, that so the separation may seem the more justifiable. The Nonatians and Donatists from schism fell to heresies: our own times sadly comment upon this truth, they equally arising to both. The farther lines are distanced one from another, the greater is their distance from the Centre; and the more divided Christians are among themselves, the more they divide themselves from Christ. Branches divided from the tree, 
Anima vivisicat membra cohaerentia, non divuls● Peccatum schismatis non martyrii sanguine deletur. Quo pacto qui animum pro Christo exponis, Ecclesiam oppugnes, pro quâ animum suam Christus tradidit?  receive no sap from the root. The soul gives life to members which are joined together not plucked asunder.  
2. Schism is the greatest disgrace to the schismatics. A schismatic is a name much disowned, because very dishonourable. All posterity loads the name of sinful Separatists with disgrace and abhorrency. He spoke truly, who said, the sin and misery of schism cannot be bloated out with the blood of martyrdom. He cannot honourably give his life for Christ, who makes divisions in his Church, for which Christ gave his life.  
3. In respect of the Church from which this separation is made; For, 1. It's injurious to the honour of the Church, whose greatest glory is union. 
3. Cant. 6.9.  How can a body be rend and torn without the impairing of its beauty? Besides, how disgraceful an imputation is cast upon any Church, when we profess it unworthy for any to abide in it, that Christ will not, and therefore that we cannot have communion with it?  
2 It's injurious to the peace and quietness of the Church. Schismatics more oppose the peace of the Church, then do heathens. If the natural body be divided and torn, pain and smart must needs follow. The tearing and rending of the mystical body goes to the heart of all sensible members. They often cause the feverish distempers of hatred, wrath, seditions, envyings, murders. Schism in the Church puts the members out of joint, and disjointed bones are painful. All my bones (saith David) are out of joint. Church divisions cause sad thoughts of heart; true members are sensible of these schisms, though artificial ones feel nothing. None rejoice but our enemies. Oh impiety to make Satan music, and to make mourning for the Saints!  
3. It's opposite to the edification of the Church. Division of tongues hindered the building of Babel, and doubtless division in hearts, tongues, hands, heads, must needs hinder the building of Jerusalem; while parties are contending, Churches and Commonwealths suffer. In troublous times the walls and temple of Jerusalem went but slowly on. Though Jesus Christ the head be the only fountain of spiritual life; yet the usual way of Christ's strengthening it and perfecting thereof, is the fellowship of the body, that by what every joint supplies, the whole may be increased; when Church-members are put out of joint, they are made unserviceable, and unfit to perform their several offices. They who were wont to join in prayer, sacraments, fasting, and were ready to all mutual offices of love, are now fallen off from all.  
4. It's opposite to the future estate of the Church in glory. In heaven the faithful shall be of one mind; we shall all meet (saith the Apostle) in the unity of the faith, Eph. 4.13. when we are come to our manly age. Wrangling is the work of childhood and folly, and a great piece of the folly of our childhood. Luthe● and Calvin are of one mind in heaven, though their disciples wrangle here on earth.   

OBSERVATIONS.  
1. Naturally men love to be boundless, 
Obs. 1.  they will not be kept within any spiritual compass, nor endure to be held in any bounds. This (according to one signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Apostle Judas aims at in this place. Wicked men are sons of Belial; they cannot endure the yoke of Christ, though it be sweet and easy. They break his bonds asunder, and cast away his cords from them. Men love to have liberty to damn their own souls. 
Psal. 2, 3. Hos. 4▪ 16.  They back-slide like a back-sliding heifer. Though men account it no unwelcome straightening to them to have a fence between them and their bodily enemies, yet they cannot endure those limits and bounds of God's law or corrections, which stop them from sin; their fear of hurt makes them love preservation, their love of pleasure makes them desirous of sinful liberty. How good a sign of a gracious heart is it, rather to desire to be in Christ's enclosure, then in Satan's champain! to account Christ's service our liberty, and Satan's liberty our bondage! How just also is God in suffering sinners, to take their course and swinge in the ways of sin and destruction! They who will not be kept within God's compass, are deservedly left to Satan's disposal. They who are back sliding heifers, who will not endure the yoke, are justly threatened to be suffered to be as a lamb in a large place, without a keeper or preserver. They shall have their fill of liberty; but their liberty is like that of the Deer; which though it were gotten out of the park-pale, yet it was at the cruel courtesy of the hounds. On the contrary, God is very gracious in stopping up his church's way, though with a thorny hedge. Oh happy thorns, that stop us in our ways to hell! Such thorns are better than roses. The setting up of the thorny hedge, 
Hos. 2.6.  is a promise, a branch of the Covenant.  
Our separation from Rome cannot be charged with schism. 
Obs. 2.   
This will evidently appear, if we consider either the ground or the manner of our separation.  
1. For the ground and cause thereof; our separation from Rome was not for some slight and tolerable errors, but damnable heresies and gross idolatries. The heresies fundamental, and idolatries such, as those who hold communion with her, cannot but partake of. In respect of both which, the church of Rome was first Apostatised before ever we separated; nor was there any separation from it, as it had any thing of Christ, or as it was Christian, but as it was Roman and Popish. The Apostasy of the Roman church, which was the ground of our separation, appeared sundry ways. 1. In that she did thrust the Lord Jesus the great and only teacher of the church out of the chair, and in it, placed the Pope as the infallible Doctor of the church, to whom she ties her belief; and subjects her faith, though he always may, and oft doth rise up against Christ himself. 2. The Scriptures (the alone rule of faith) the Romanists slight and impiously despise, and make them an insufficient rule of faith, by joining their overfond and false traditions to it, by preferring a vicious and barbarous interpretation before the sacred originals, by making the holy Scriptures to have neither life, nor soul, nor voice, till the interpretation of the church (or rather the Pope) be added. 3. They have depraved the great and main article of faith, concerning the justification of a sinner, the nature whereof though the Scripture makes to stand in the remission of sins, and the application of Christ's righteousness by faith, yet they ascribe it partly to Christ's, and partly to our own merits and righteousness, in which respect that of the Apostle suits with them. Christ is become of no effect to you who are justified by the law. 4. Though the worshipping of the immortal and invisible God under any visible image or representation, or the likeness of a mortal creature, be frequently and expressly forbidden in Scripture, 
Ecclesia Romanaeusus admittit basce trinitatis imagines, caeque pinguntur non solum ut ostendantur, sed ut adoren● tur. In 3 Aq. 9.29. art. 3.  yet they set forth, and teach the worshipping of the Father, under the image of an old man, the Son under the image of a Lamb; and the holy Ghost of a Dove. And Cajetan confesseth, that they draw these images of the Trinity, not only to show, but to adore and worship them. To these I might add their maiming, or rather marring the Sacrament of the Lords Supper, their denying the cup to the laity. Their ascribing of remission and expiation of sin to the sacrifice of the Mass, their seven Sacraments, their praying to Saints, 
Auge pi●s justitiam. Reisque dona veniam. Solve vinela reis. Proffer lumen Coecis. Psalt. Rom.  and ascribing to the Virgin Mary, the bestowing grace and glory, pardon of sin, etc. Their dispensations with the most hideous and bellish abominations, as murders, incest, Sodomy, etc. for money, etc.  
2. For the second, the manner of our separation, it was not uncharitable, rash, heady, and unadvised, nor before all means were used for the cure and reformation of the Romanists, by the discovery of their errors, that possibly could be thought of; notwithstanding all which (though some have been enforced to an acknowledgement of them) they still obstinately persist in them. Our famous, godly, and learned reformers would have healed Babylon, but she is not healed; many skilful Physicians have had her in hand, (but like the woman in the Gospel) she grew so much the worse. By prayer, preaching, writing, yea, by sealing their doctrine with their bloods, have sundry eminent instruments of Christ endeavoured to reclaim the Popish from their errors; but in stead of being reclaimed, they anathematised them with the dreadfullest curses; excommunicated, yea murdered and destroyed multitudes of those who endeavoured their reducement, not permitting any to trade, buy or sell, to have either religious or civil communion with them, except they received the beasts mark in their hands and foreheads. All which considered, we might safely forsake her, nay could not safely do otherwise. Since, instead of our healing of Babylon, we could not be preserved from her destroying of us, we did deservedly departed from her, and every one go into his own Country: and unless we had so done, 
Jer. 51.9.  we could not have obeyed the clear precept of the word. Apoc. 18. Come out of her my people etc. 
Apoc. 18.4.  Timothy is commanded to withdraw himself from perverse and unsound teachers. Though Paul went into the Synagogue, 
1 Tim. 6.3.5.  disputing and persuading the things concerning the Kingdom of God; yet when divers were hardened and believed not, 
Acts 19.9.  but spoke evil of that way, 
1 Cor. 10.14.  he departed from them, and separated th● disciples. And expressly is Communion with idolaters forbidden, 2 Cor. 6.14.17. what fellowship hath righteousness with unrighteousness? what Communion hath light with darkness? what concord hath Christ with Belial? what agreement hath the temple of God with idols? Come out from among them, and be ye separate. And Hos. 4.11. Though thou Israel play the harlot, yet let not Judah offend: and Come ye not unto Gilgal, neither go ye up to Bethaven. Though in name that place was Bethel, the house of God; yet because Jeroboams calf was set up there, it was indeed Bethaven, the house of vanity. If Rome be a Bethaven for idolatry and corrupting of God's worship, our departure from it may be safely acknowledged and justified. In vain therefore do the Romanists, Stapleton, 
Nic. Sanderus de visib. monar. eccles praefat. ad lect. Staplet. demonstrat. Princ. fid. l. 4. c. 10.  Sanders & others brand our separation from them with the odious imputation of Donatism, and schism; it being evident out of Augustine, that the Donatists never objected any thing against, nor could blame any thing in the Church (from which they separated) either for faith or worship: whereas we have unanswerably proved the pseado-Catholick Romane-Church to be notoriously guilty both of heresy and idolatry; and our adversaries themselves grant, in what ever Church either of those depravations are found, Communion with it, 
Schisma aliud malum, aliud bonum. Malum quo bona bonum quo mala scinditur unitas. Musc. de schism.  is to be broken off. I shall conclude this discourse with that passage out of Musculus, concerning schism. There is (saith he) a double schism, the one bad, the other good; the bad is that whereby a good union, the good that whereby a bad union is broken asunder. If ours be a schism, it is of the later sort.  
3. 
Obs. 3.  The voluntary and unnecessary dividing and separation from a true Church is schismatical. When we put bounds and partitions between it and ourselves, we sin (say some) as did these seducers, here taxed by Judas. If the Church be not heretical or Idolatrous, or do not by excommunication, persecution, etc. thrust us out of its Communion; If it be such an one, as Christ the head hath communion with, we the members ought not by separation to rend and divide the body. To separate from Congregations, where the word of truth and Gospel of salvation are held forth in an ordinary way, 
1 Tim. 3.15.  as the Proclamations of Princes are held forth upon pillars to which they are affixed; where the light of the truth is set up as upon a candlestick, to guide passengers to heaven. To separate from them to whom belong the Covenants, and where the Sacraments, the seals of the Covenant, 
Rev. 1.13.  and for substance rightly dispensed, where Christ walketh in the midst of his golden Candlesticks, and discovers his presence in his ordinances, whereby they are made effectual to the Conversion and edification of souls, in an ordinary way; where the members are saints by a professed subjection to Christ and his Gospel, and haply have promised this explicitly and openly; where there are sundry who in the judgement of charity may be conceived to have the work of grace really wrought in their hearts, by walking in some measure answerable to their profession, I say to separate from these, as those with whom Church Communion is not to be held and maintained, is unwarrantable and schismatical. Pretences for separation (I am not ignorant) are alleged. Frequently and most plausibly that of mixed Communion, and of admitting into Church-fellowship the vile with the precious, and those who are chaff, and therefore ought not to lodge with the wheat. Answ. 1. Not to insist upon what some have urged, viz. that this hath been the stone at which most Shismaticks have stumbled, and the pretence which they have of old alleged, as having ever had a spiritum excommunicatorium, a spirit rather putting them upon dividing from those who they say are unholy, then putting them upon any godly endeavours of making themselves holy, as is evident in the examples of the Audaeans, Novatians, Donatists, Anabaptists, Brownists etc. 2. Let them consider, whither the want of the exact purging and reforming of these abuses proceed not rather from some unhappy obstructions and political restrictions (whether or no caused by those who make this objection, God knows) in the exercise of discipline, then from the allowance or neglect of the Church itself. Nay 3. Let them consider whether when they separate for sinful mixtures, the Church be not at that very time purging out those sinful mixtures: and is that a time to make a separation from a Church by departing from it, when the servants of Christ are making a separation in that Church by reforming of it? But 4. Let it be seriously weighed, that some sinful mixtures are not a sufficient cause of separation from a Church. Hath not God his Church even where corruption of manners hath crept into a Church, if purity of doctrine be maintained? and is separation from that Church lawful, from which God doth not separate? did the Apostle, because of the sinful mixturess in the Church of Corinth, direct the fuithful to separate? Must not he who will forbear communion with a Church, till it be altogether freed from mixtures, tarry till the day of judgement? till when, we have no promise that Christ will gather out of his Church whatsoever doth offend. 5. Let them consider, whether God hath made private Christians stewards in his house, to determine whether those with whom they communicate, are fit members of the Church or not; or rather, whether it be not their duty when they discover tares in the Church, in stead of separating from it, to labour that they may be found good corn, that so when God shall come to gather his corn into his garner, they may not be thrown out? Church-officers are ministerially betrusted with the ordering of the Church, and for the opening and shutting of the doors of the Church's Communion, by the Keys of doctrine and discipline; and herein if they shall either be hindered or negligent, private Christians shall not be entangled in the guilt of their sin, if they be humbled, and use all lawful means for remedy, though they do communicate. 6. Let them search whether there be any Scripture warrant, to break off communion with the Church in the ordinances, when there is no defect in the ordinances themselves, only upon this ground, because some are admitted to them, who because of their personal miscarriages, aught to be debarred. The Jews of old, though they separated when the worship itself was corrupted, 2 Chron. 11.14, 16. yet not because wicked men were suffered to be in outward communion with them, Jerem. 7.9, 10. nor do the precepts or patterns of the Christian Churches for casting out of offenders, give any liberty to separation in case of failing to cast them out; and though the suffering of scandalous persons be blamed, yet not the communicating with them. 
1 Cor. 5.11. Rev. 2.14.15.20.24.  The command not to eat with a brother who is a fornicator or covetous etc. concerns not religious, but civil communion, by a voluntary, familiar, intimate Conversation, either in being invited or in inviting, as is clear by these two Arguments. 1. That eating which is here forbidden with a brother, is allowed to be with an heathen; but it's the civil eating which is only allowed to be with a heathen; therefore it's the civil eating which is forbidden to be with a brother. 2. The eating here forbidden, is for the punishment of the nocent, not for a punishment to the innocent; but if religious eating at the Sacrament were forbidden, the greatest punishment would fall upon the innocent, the godly. Now though such civil eating was to be forborn; yet it follows not at all, much less much more, that religious eating is forbidden, 1. Because civil eating is arbitrary and unnecessary, not so religious, which is enjoined, and a commanded duty. 2. There is danger of being infected by the wicked in civil, familiar, and arbitrary eatings; not so enjoining with them in an holy and commanded service and ordinance. 3. Civil eating is done out of love either to the party inviting, or invited, but religious is done out of love to Jesus Christ, were it not for whom, we would neither eat at Sacrament with wicked men, nor at all.  
To conclude this, separation from Churches, from which Christ doth not separate, is schismatical; now it's clear in the Scripture, that Christ owneth churches where faith is sound for the substance, and their worship, Gospel-worship, though there be many defects and sinful mixtures among them And what I have said concerning the schismaticalnesse of separation because of the sinful mixtures of those who are wicked in practice, is as true concerning separation from them who are erroneous in judgement; if the errors of those from whom the separation is made, be not fundamental, and hinder Communion with Christ the head. And much more clear, (if clearer can be) is the schismaticalnesse of those who separate from and renounce all Communion with those churches, which are not of their own manner of Constitution, and modelled according to the platform of their own particular church-order. To refrain fellowship, and communion with such Churches who profess Christ their Lord, whose faith is sound, whose worship is Gospel-worship, whose lives are holy, because they come not into that particular way of church-order which we have pitched upon, is a schismatical rending of the church of Christ to pieces. Of this the church of Rome are most guilty, who do most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and circumscribe and bond the church of Christ within the limits and boundaries of the Roman jurisdiction, even so as that they cast off all churches in the world, yea and cut them off from all hope of salvation, who subject not themselves to their way. Herein likewise those separatists among ourselves are heniously faulty who censure and condemn all other churches, though their faith, worship, and conversation be never so scriptural, merely because they are not gathered into church order, according to their own patterns. In scripture, churches are commended and dignified, according as their fundamental faith was sound, and their lives holy; not according to the regularity of their first manner of gathering. And notwithstanding the exactest regularity of their first gathering, when churches have once apostatised from faith and manners, Christ hath withdrawn communion from them, and most severely censured them. And this making of the first gathering of people into church-fellowship, to be the rule to direct us with whom we may hold communion, will make us refuse some churches, upon whom are seen the Scripture characters of true churches, and join with others only upon an humane testimony, because men only tell us they were orderly gathered.  
It should be our care to shun separation. 
Obs. ult.  To this end,  
1. Labour to be progressive in the work of mortification; the less carnal we are, the less contention and dividing will be among us. Are ye not carnal (saith the Apostle?) and he proves it from their divisions; separation is usually, but very absurdly, accounted a sign of an high grown christian: we wrangle because we are children, 
Jam. 4.1.  and are men in malice because children in holiness; wars among ourselves proceed from the lusts that war in our members.  
2. Admire no man's person: the excessive regarding of some, makes us despise others in respect of them; when one man seems a giant, another will seem a dwarf in comparison of him. This caused the Corinthian schism. Take heed of man-worship, as well as image-worship; let not idolatry be changed, but abolished. Of this largely, before, upon Having men's persons in admiration.  
3. Labour for experimental benefit by the ordinances. Men separate to those churches which they account better, because they never found those where they were before (to them) good. Call not Ministers good (as the young man in the Gospel did Christ) complementally only; for if so, you will soon call them bad. Find the setting up of Christ in your hearts by the Ministry, and then you will not dare to account it Antichristian. If with Jacob, we could say of our Bethels, God is here; we would set up pillars, nay be such, for our constancy in abiding in them.  
4. Neither give nor receive scandals; give them not to occasion others to separate, nor receive them to occasion thine own separation; watch exactly, construe doubtful matters charitably. Look not upon blemishes with multiplying glasses, or old men's spectacles. Hid them, though not imitate them; sport not yourselves with others nakedness. Turn separation from, into lamentation for the scandalous.  
5. Be not much taken with novelties. New lights have set this church on fire; for the most part they are taken out of the dark-lanthorns of old Heretics. They are false and fools fires to lead men into the precipice of separation. Love truth in an old dress; let not antiquity be a prejudice against, nor novelty an inducement to the entertainment of truth.  
6. Give not way to lesser differences; A little division will soon rise up to greater, small wedges make way for bigger. Our hearts are like to tinder, a little spark will inflame them. Be jealous of your hearts when contentions begin, stifle them in the cradle. 
Act. 3●. 38.  Paul and Barnabas separated about a small matter, the taking of an associate.  
7. Beware of pride, the mother of contention and separation. Love not the pre-eminence; rather be fit for, then desirous of rule; despise not the meanest; say not, I have no need of thee. All schisms and heresies are mostly grafted upon the stock of pride. The first rent that was ever made in God's family, was by the pride of Angels, 
ver. 14.  and that pride was nothing else but the desire of independency.  
8. Avoid selfseeking: he who seeks his own things and profit, will not mind the good and peace of the church. Oh take heed lest thy secular interest draw thee to a new communion, and thou colour over thy departure with religion and conscience.  
1. Thus we have spoken of the First, viz. what these seducers did; separate themselves.  
2. The cause of their separation, or what they were, in these words, sensual, not having the spirit. Wherein,  
1. Their estate is propounded, They were sensual:  
2. Explained, having not the spirit.   

EXPLICATION.  
But 

1. In what respect were they Sensual.  
In what respect were they 2. Not having the spirit.    
2. Why doth the Apostle here represent them to be such.  
1. For the first.  
1. The word here translated sensual, in the Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anima, the soul; so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth primarily one who hath a soul: 
Animalis ab anima, non ab ab animo.  And in Scripture the word is used three ways. 1. Sometimes it's joined with the word body, in opposition to a glorified body; and then the body is called a natural body, that is, such a body as is informed, governed, moved by the soul; or is subject to animal affections and operations, as generation, nutrition, augmentation, etc. or such a body as is sustained and upheld by the actions of the soul, as it receives from it life and vegetation; that is, by the action of the vegetative power, 
Vid. Aquin. Cajet. Estium, Pareum. in 1 Cor. 15.44. Homo in puris naturalibus confideratus qui nihil eximium habet praeter animam rationalem, Piscat. Homo non alia quam naturalis animi luce praeditus. Bez.  the chief whereof is nutrition, which cannot be without nourishment; so that this natural body wants the constant help of nourishment for its preservation, in which respects it is distinguished from a glorified body. 2. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in Scripture opposed to regenerate, and so imports one who hath in him nothing excellent but a rational soul, who is governed only by the natural light of reason, who hath in him only natural abilities and perfections. And when thus it's taken, our learned translators, translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the word natural, 1 Cor. 2.14. intending one who is guided by natural reason, he being there opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spiritual man, who is endued with, and guided by a divine and supernatural illumination. 3. It's taken for one who being guided by no better light than that of his own natural reason, or rather who, 
Anima significat animalitatem, cum ab animo, i. e. parte superiori distinguitur Lapide in Judas Sapim●● animo, fruimur anima; fine animo anima est debilis.  being altogether addicted to the service of that part which 1 Thes. 5.23. is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the soul, (whereby is meant the sensitive and inferior part of the soul, the sensual appetite, common to man with the beasts, as distinct from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the spirit, or intellectual and rational part) follows the dictates of that his sensual appetite, and the inclinations of his sensitive soul, and his only ben●●●nd intent is upon satisfaction by worldly delights; his study and care is for the sensitive and vegetative part, and for those things which belong to the animal and present life: and hence it is, that some learned 
* Vid. Lorin. in loc.  men conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual, comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is (in scripture) used to denote life, and the functions of life common to us with beasts. 
Vox Arabica exponitur per sibi viventes. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecum. Haeretici vocantur animales ab animâ sensitiuâ & vegetatiuâ, cui toti serviunt. quia ut animalia non rationem sed sensum sequuntur, vi●un●que in concupisce●tiis carnis non spiritus, sed sensus puta gulae, avaritiae libidinis▪ etc. Lapide.  Thus Christ, Mat. 6.25. saith, Take no thought for your life, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what you shall eat, or what you shall drink, etc. is not the life (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) more than meat etc. And in this notion of sensuality Tertullian, after he began to favour Montanisme, took the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he fastened that odious name of Physici upon the orthodox, because they refused to condemn second marriages. And in this place likewise (with submisson to more mature judgements) I conceive that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is intended to denote their brutish and unruly sensuality. Thus the Arabic interpreter, and Oecumenius, with sundry others likewise understand it. Thus likewise our learned translators thought, who interpreted the word sensual, as conceiving that Judas intended that they altogether served their sensitive and vegetative soul, and (as beasts) followed their senses, and lived in the lusts of the flesh, not according to the spirit, prosecuting those carnal objects with all industry, which tend to preserve their present life, 
Two dicantur animales, qui animae indulgent, et ea quae ad vitam tuendam valent, curiosius sectantur. Gnostici animales sunt, mortalia bona avidè concupiscunt, usque adeo ut ecclesiam potius sibi deserendam putent, quam corporeis voluptatibus careant. Justinian in loc. Praesenti loco congruit ea significatio quâ animales dicuntur qui sectantur eas cupiditates quae sunt secundum animam sensitivam i.e. qui senfibus acsensuum voluptatibus obsequuntur. Estius in loc.  and choosing rather to leave the church, then to abridge themselves of any bodily pleasures. And the Apostle by this word, seems to me to make their brutish sensuality, and propensions, to be the cause of their separation: as if he said, they will not live under the strict discipline where they must be curbed and restrained from following their lusts; no, these sensualists will be alone by themselves in companies, where they may have their fill of all sensual pleasures, and where they may gratify their genius to the utmost. And this exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most aptly agrees also to that first interpretation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, viz. such who will be boundless, and kept within no limits, or compass●● but like a company of beasts shut up in a field, who seeing better pasture in that on the other side of the hedge, and desirous also of more scope, break the fence and leap over the bars that they may both run and raven. The more I think of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the more I incline to think the Apostle intends thereby to represent them boundless, extravagant libertines.  
Of this their sensuality I have before spoken atla rge on verse 10. and 12.  
2. The Apostle represents them, not having the spirit.  
The word spirit (not to speak of the many acceptations of the word, when attributed to creatures, to angels, the soul, etc.) when attributed to God, is taken either, 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, essentially, and so God is called a spirit, a spiritual essence, Joh. 4.24. and the divine nature of Christ is set forth by the word spirit. 1 Tim. 3.16. 1 Pet. 3.18. Heb. 9.14. Or 2. hypostaticῶs, personally, in which respect it notes the third person in the blessed Trinity: and thus it's taken, either, 1. properly for the third person, Matth. 28.19 Joh. 1.32. and 14.26. Eph. 1.13. 1 Thes. 1.6. etc. or 2. improperly and metonymically, for the effects and gifts of the holy spirit, ordinary or extraordinary; in which respect some are said to be anointed with the spirit, to have the spirit on and in them, to be filled with the spirit, 1 Cor. 1.4. 2 Cor. 6.6. Gal. 3.2. Gal. 5.17. 
Luc. 2.25. 4 18. Act. 2.17, 18. Tit. 3.6. Act. 8.16 10.44. Luc. 1.41. Act. 4.8.31.6.3.5.7.55.13.9.52. Rom. 8.1.9.  and in this respect these seducers are said not to have the spirit, viz. the saving, working, gifts, graces of the spirit, to teach, act and rule them, to sanctify and purify them, etc. which they wanting, it was no wonder that they were sensual and given over to the sinful prosecution of all carnal delights and pleasures: not having the spirit, they could not walk in the spirit. Gal. 5.21. not having the spirit to lust in them against the flesh, they must needs be carried away wi●● the lusts of the flesh, as acting them without contradiction.  
For the second, the Apostle seems to add this their sensuality and want of the spirit to their separating themselves, not only to show that sensuality was the cause of their separation, and the want of the spirit the cause of both; but as if he intended directly to thwart and cross them in their pretences of having an high and an extraordinary measure of spiritualness above others, by their dividing themselves from others, who as these seducers might pretend, were in so low a form of Christianity, and had so little spiritualness that they were not worthy to keep them company; whereas Judas tells these Christians, that these seducers were so far from being more spiritual than others, that they were mere sensualists, and had nothing in them of the spirit at all. For by their boundless separation and sensuality, they shown, that 1. They had not the spirit of wisdom, discerning, and illumination, to discover to them the beauty of that holiness and truth which was in the ways of the Saints which they hated and forsaken, and to guide and lead them to that happiness which they should look after for themselves. The spirit is a spirit of truth, of knowledge, 
Joh. 14.17.15.26.  of judgement, Isa. 11.2. Isa. 26.8. The spirit guides into all truth, and is a voice which saith, This is the way: whereas these seducers were led by a fooles-fire into the bogs and precipices of delusion and damnation by a lying spirit, a spirit of error. 1 Joh. 4.16.  
2. They had not the spirit of renovation to change their natures, of sanctification and holiness to mortify their lusts: 
Rom. 1.4.  the spirit of God is an holy spirit, a spirit of grace, Zech. 12.10. through the spirit we mortify the deeds of the flesh, Rom. 8.13. whereas these impure monsters wallowed in all manner of sensuality and uncleanness, and shown that they were acted by an unclean, impure spirit; that they walked not after the spirit, but the flesh.  
3. 
Rom. 15.30. Gal. 6.1.  They had not the spirit of meekness, Love ●●●ce: these are the fruits of the spirit, Gal. 5.7. the spirit makes us enjoy peace in ourselves, and study peace with others, whereas these boutifeus and incendiaries, made rents and schisms in the Church of Christ; by their divisions, they shown themselves carnal.  
4. 
2 Cor. 3.17.  They had not the spirit of Liberty and activity in the ways of God; they were without any quickening of the spirit, they were not able to do any good work, nor enlivened in any way of holiness; but slaves and prisoners (even in arctâ custodiâ) to Satan, and their own lusts; the servants of corruption, though they boasted of liberty.   

OBSERVATIONS 
Obs. 1.   
1. Commonly sensuality lies at the bottom of sinful separation and making of Sects. Separate themselves, sensual, etc. 'Tis oft seen that they who divide themselves from the faithful, either in opinion or practice, aim at looseness and libertinism. Such were the Nicolaitans and the Disciples of Jezabel. Apoc. 2.6.20 who seduced the people of God to commit fornication. Heretics are seldom without their harlots, Simon Magus had his Helena, Montanus his Maximilla, Donatus his Lucilia, Priscillian his Galla, Pope Sergius his Marozia. Gregory the seventh his Matildis. Alexander the sixth his Lucretia. Leo the tenth his Magdalena. Paul the third his Constantia. Rome, which condemns all the Churches in the world, tolerates stews, and sets an easy rate upon all the impure practices of luxury, natural and unnatural. 
Non est adulterium apud nos, cum enim unum eundemqspiritum habeamus, unum Corpus sumus. Gastius de exord. Anab.  The Anabaptists allow plurality of wives, and some of them have said, that none of their sect can commit adultery with another's wife (according to the 
* Ad alterum part 1. p. 615.616. etc.  etymology of adulterium) for all of their sect (say they) are so knit the one to the other, that they are all one body. John of Leiden had 13. wives, and gave a liberty to every one to marry as many as they pleased. It's reported that after the taking of Munster there was not found a maid of 14. years that had not been vitiated by his followers. Of this before.  
2. It's possible for those who are sensual and without, 
Obs. 2. Part 1. pag. 309. part 2. p. 130.  the spirit, to boast of spiritualness. Of this before.  
3. Sanctity and sensuality cannot agree together. If a man be sensual, he hath not the spirit; if he have the spirit, he will not be sensual. Sowing to the spirit, 
Obs. 3.  and to the flesh, are opposed. Gal. 6.4. The opposition also is remarkable, be not drunk with wine, etc. but be filled with the spirit, Eph. 5.18. when sense is gratified, the spirit is opposed Mark the like opposition also, Rom. 8.13. If ye live after the flesh, ye shall die; but if ye through the spirit do mortify the deeds of the body, ye shall live. Rom. 13.14. But put ye on the Lord Jesus, and make no provision for the flesh, to fulfil it in the lusts thereof: and Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh: these have contrary originals, the one is from earth, the other from heaven. The motions of sensual lusts, and the spirit are contrary, one downward, another upward (a man cannot look those contrary ways at once) Lust, like the woman's disease in the Gospel, bows us down to the earth, the spirit moves to the things above. Like two balances, if one go up, the other goes down, they put upon contrary practices. Gal. 5.17. walk in the spirit and ye shall not fulfil the deeds of the flesh, Gal. 5.16. They both endeavour to take up, and each to engross and monopolise the whole man, soul and body: they will neither endure to have their dominion over man parted. They can admit of no accommodation; what ever means or helps advance the one, suppress and expel the other. The fuel of lust, (worldly excess) extinguisheth the spirit; the preservatives of the spirit▪ prayer, word, fasting, meditation, are the poisons of lusts. Oh the madness then of those who thin● to serve these contrary masters! Matth. 6.4. If one be loved, the other must be forsaken. The allowance of any inordinate lust is inconsistent with the spirit. How great should our care be (hence) to take the spirits part against the flesh! 1. by a through hearty inward work of mortification & the plucking up of lust by the roots, not only by snibbing the blade of it. 2. By a holy and watchful moderation in worldly enjoyments (behind which Satan like the Philistines ever lies in ambush when the lust like Delilah is tempting) 3. By diverting thy joys and pleasure upon heavenly objects: and 4. By labouring for a sanctified improvement of all the stoppages in the way of lust, and Gods breaking down thy bridges in thy march.  
They who want the spirit are easily brought over to sensuality. 
Obs. ult. Vide Part. 2. ver. 10.  They had not the spirit, and no wonder if sensual. Natural light is not enough to overcome natural lusts. He who is but a mere man, may soon become a prey to sensuality. Vae soli, woe to him that hath not this spirit to renew him, nay constantly to reside in him, and to act him. Even Saints themselves, when the spirit withdraws and leaves them to themselves, how sensual have they proved! David, Lot, Samson are proofs. Let thy great care be then to keep the spirit from departing. 
Psal. 51.  'Twas David's prayer, take not thy holy spirit from me, Take heed of giving way to sins of pleasure, or to sins of deliberation, or to repeated sins, or to sins against conscience, or to the sin of pride and presumption of thine own strength; delight not in sinful company. Beware of worldly mindedness, follow the dictates of the spirit, and listen to its first motions. Fruitfully improve the ordinances wherein the spiritdelights to breath.    
VER. 20. But ye Beloved, building up yourselves on your most holy faith, praying in the holy Ghost. 
THe second direction to teach the Christians how to observe the former exhortation to contend for the truth, and to oppose seducers, is building up themselves on their most holy faith; yet so as this and the next direction, are set down as dispositions and means to keep themselves in the love of God, mentioned in the next verse. In this the Apostle shows, and we ought to explain three things.  

EXPLICATION.  
1. The Builders, or the parties directed. Beloved.  
2. Their Foundation, their most holy faith.  
3. Their building thereon, in these words, building up yourselves on &c.  
1. Of the parties here, called Beloved, 
Part. 1.  I have largely spoken before.  
2. The Foundation. Their most holy faith.  
In this I might inquire, 

1. What is meant by faith.  
2. How it's called your faith.  
3. How it's called most holy.    
1. Concerning the several acceptations of faith, I have largely spoken Parnell 1. p. 117.118. etc. when I handled the Apostolical exhortation of contending for the faith. And here by faithh (as in the forementioned place) I understand the doctrine of faith. For enlargement upon which, 
Vid. ver. 3. and wha● about delivering of the faith, I have there said.  and reasons why the word is called faith, I refer the Reader to what I have spoken on the forenamed place.  
2. This faith is called your faith, and the doctrine of faith was theirs. 1. Because of Ministration, it was delivered to the Saints, and by God given to them, and to others for their sakes.  
2. Because they received it, were moulded into it: it was so delivered to them, that they (as the Apostle speaks) were delivered into it, as it was ministered to them, so it was accepted by them. It was not scorned, rejected, but received, embraced, yea contended for by them. It was effectually theirs, as well as ministerially.  
3. Theirs it was in regard of the fruit and benefit of it. It was for theirs the salvation of their souls, 1 Pet. 1.9 It was to them a savour of life, not a sentence of condemnation.  
3. 
3 Vid. Lorin. in loc  It's called most holy faith.  
1. To put a difference between those unholy and fabulous dreams of these seducers, the most impure inventions of the Gnostics, Jewish fables, etc.  
2. Considered in itself, and that,  
1. In its supreme auhtor, and efficient cause, the holy Ghost. It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by diune inspiration, 2 Tim. 3.16.  
2. In the Instruments of conveying it, who were holy men of God, who spoke as they were moved by the holy Ghost. 2 Pet. 1.21.  
3. 
Quanam Paul● Epistol● non melle dulcior, non lacte candidior. Hierom.  In the matter of it, which is altogether holy, every word of God is pure. The threaten holy, denounced against sin; the precepts holy, and such as put us only upon holiness; the comforts and promises holy, parts of a holy covenant, and such as only comfort in the practice of holiness, and encourage to holiness, and are made to holy ones.  
4. In the effects of it. It works and exciteth holiness in nature, heart, life. It's that which being believingly looked into, makes the beholders holy like itself; as the rods of Jacob which laid before the sheep, made them bring forth young ones of the same colour with those rods.  
3. Their building on this foundation is contained in these words, building up yourselves. Two things are in this branch comprehended. 1. How we are to understand this building up. 2. This building up of themselves. The first is contained in that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it imports three things. 1. A fitting, and a joining the building to the foundation. 2. A skilful disposing of the materials and parts of the building. 3. A progressivenesse and proceeding therein, even to perfection, and all these are aptly applicable to that spiritual purpose of our apostle in this place: for by this expression he intends to put them upon labouring for confirmation and stability in their Christian course by sitting fast to the word, the foundation of faith, and as a building which is firmly fixed and immovably set upon its foundation, steadfastly to abide in and rest upon the truth of the word; that all the winds, and waves and oppositions of seducers may not be able to unsettle and remove them. And this it is, which the Apostle, Col. 2.7. intends by the very same expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, built up; in which he exhorts the Christians to stability in Christ and his truth, by being joined to him as the building is to the foundation; and hence it is that Christ, Matth. 7.24. commended the wisdom of that man, who built his house upon the rock, and ver. 26. blamed the folly of him who built his house upon the sand. He that heareth my words (saith he) and doth them, I will liken him unto a wise man that built his house upon the rock. The firm and unfeigned belief of the doctrine of faith is as the resting and depending upon the rock or foundation. 'tis true, faith sets us upon Christ as a foundation personal or mediatory, upon whom alone we depend for life and salvation; but faith sets us upon the word as the foundation scriptural or manifestative, or that for the truth of which, and of its discoveries, we believe in and depend upon Christ. And hence it is, that as Christ is in scripture, called a foundation, Eph. 2.10. the chief cornerstone, a stone for a foundation, and besides whom, no other foundation can be laid, 2 Cor. 3.11. So is the word adorned with the same title, Eph. 2.20. where by the foundation of the Prophets and Apostles, 
Mat. 16.18.  we are to understand their doctrines; and the way to build upon Christ, is by building upon his word as our foundation: for Christ is not a foundation of happiness every way that man frames in his own heart; but only so as God offers him in the word of the Gospel; and Christ makes it all one to build and believe on his word as on himself. He that refuseth me, and receiveth not my word, Joh. 12.48. And if ye abide in me and my words abide in you. Joh. 5.17. As we rest upon a man by trusting to his word, so we build upon Christ by building on his word, and the word being rooted in our hearts, unites us to Christ.  
2. The Apostle by this phrase of building up, puts the Christians upon a right ordering of the materials and parts of the building: for in the building the materials are not only to be laid, but skilfully to be laid upon the foundation: and this comprehends two things. 1. The providing of good materials. 2. The placing of them fitly.  
For the first. In buildings, sundry profitable and useful materials are provided, as brass, Iron, stone timber, lime, lead, glass etc. and in this spiritual building there must be parcels of all graces, faith, hope, love, knowledge etc. Faith must be those brazen gates to let in Christ into the soul, and to shut out Satan; watchfulness and courage must be as the stone-wall to oppose the approaches of our enemies: Patience the dormers bearing the weight of the house, and every burden that may be laid upon it: Love the Cement to bind and knit all together: Knowledge as the windows to lighten the house; Hope, as the glass or casements to look out and wait for things believed.  
2. These must be fi●ly placed, and that, 1. So as that all the parcels may be set upon the foundation, 
Phil. 4.13.  all must lean upon Jesus Christ as manifested in scripture: grace of itself is but a Creature, and defectible; he can only continue life and vigour to it: without Christ the greatest and highest graces will but be pondera ad ruinam, and could neither be set up nor kept up: grace will prove but deceitful, unless it stands upon upon the strength of Christ the foundation. 2. All the parts must be disposed, and contrived for the best advantage of, and so as they may be most useful to the dweller. Every grace must be for God, as it is from him. Who builds an house and doth not expect to be accommodated and benefited by it? 3. There must be a due proportion between part and part, and such a laying out of the one, that there may not be too great an abridgement or hindering of the beauty and largeness of the other. Christian's must have all the parts of holiness and parcels of grace. There must not be so much allotted for one room, that nothing be left for another; a Christian must not be all for knowledge, and nothing for Love; all for zeal, and nothing for humility; all for humility nothing for courage. A Christian must neither be maimed, nor monstrous. 4 All the parts must be built according to the line and rule of the word. The tabernacle was according to the pattern in the mount. Exod. 25.40. A Christian must walk and build by rule, entertain every grace, and perform every duty which is enjoined, and because 'tis enjoined: he must not live according to example, but rule.  
3. By this expression of building up, the Apostle puts these Christians upon progressivenesse and perfection in the work of Christianity: he not only enjoins every Christian to be busy in building, but by this word (in Composition) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he notes a building up till the work be finished, an increasing in building, even to a consummating thereof: this also is intimated by the note of opposition 
* But.  (in the connexion) to those who fall off; whereby he would teach the Christians not to give over the work till they be builded up a perfected building for Christ. Hence it is that Peter (though not in the same words, yet to the same effect) directs the Christians 2 Pet. 3.17. to grow in grace, and 2 Pet. 1.5. to add grace to grace. Add to your faith virtue, and to your virtue knowledge etc. and Eph. 4.15. to a growing up in Christ in all things. 'Tis true, building is a slow and leisurely work, a work of time; but yet it must be a progressive and proceeding work: 'tis done by little and little, but yet many littles will bring forth much, and make a beautiful building at length. What more dishonourable, then for a man to begin, 
Luc. 14.30.  and not to be able to finish? the disgrace hereof Christ mentions in the Gospel, no change so unworthy and dishonourable as to begin in the spirit and end in the flesh. And not to go forward in Christianity is to go backward, and they who build not up, pull down. There's no standing at a stay in this work; the want of a roof, impairs the walls, the leaving of the building imperfect and unfinished by not adding what is wanting, tends to the ruining of that which is already set up. We lose those things which we have wrought, 2 ep. Joh. 8.  
To conclude, this pains and progressivenesse in this work, 
Part 1. pag. 158. etc. 163. etc. Part 2.  is about a building which is not temporal, and in time to fall down, but spiritual and eternal. Of this at large before.  
2. Concerning the second viz. the building up themselves; It may be demanded 1. what is meant by themselves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. How they may be said to be able to build up themselves.  
For the first, the word, themselves, added to building up, may import a building up of one another, and intent a mutual duty, to be put forth and exercised between Christian and Christian; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and thus the Apostle Col. 3.16. useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; where he exhorteth them to admonish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one another: and Eph. 4.32. to forgive one another: and this mutual and fraternal helping of one another forward in our Christian progress, is elsewhere frequently commanded in scripture, Heb. 11.25. exhorting one another, and 1 Thes. 5.11. edify one another. Christians by their counsels, comforts, exhortations, examples, should advance one another's spiritual welfare; but though this be a truth, and here not excluded, yet this hinders not but that primarily the Apostle intends that every one should promote his own particular holiness, and progress in the faith of the gospel.  
2. For the second. It may be doubted how we can build up ourselves. Is edification man's work? 
Non Libertate gratiam, sed gratiâ Libertatem. Aug.  Are we not God's workmanship? Ans. I grant, spiritual houses cannot build themselves more than any other. Our houses are not naturally houses of God; but made so to our hands. Unless the Lord build the house, all labour is vain. And the Apostle points at the builder, when in the next words he bids these Christians pray in the holy Ghost. But he here writes to the regenerate, who have the spirit, by whom, and whose grace they have spiritual liberty afforded to them, and being drawn they run, and being acted they are active. 
Gratia acta fit activa.  Inward and habitual grace was the sole work of the spirit infusing; that which is practical is the work of the regenerate person flowing from infused grace.  
2. Though we be God's workmanship and building, yet he builds by means; and by such precepts as these he exhorts us to submit ourselves to the means, to yield ourselves to be hewn, squared, and laid in the building.   

OBSERVATIONS. 
part 1. p. 182. 183. 184. etc. and 219, 220.   
For Observations drawn 1. from the title, Beloved, as also 2. from the Apostles expressing the doctrine of faith by the term faith, see before.  
1. From the pleasant and significant metaphor of building. I note, that The faithful are the house of God. 
1. Obs.  By this resemblance the Church is not seldom set forth. Heb. 3.2. Moses was faithful in all his house. 1 Tim. 3.15. How to behave thyself in the house of God. 2 Tim. 2.20. In a great house there are vessels, etc. Heb. 3.6. Whose house we are, if we hold fast, etc. 1 Pet. 4.17. The time is come that judgement must begin at the house of God. etc. 1 Cor. 3.9. Ye are his building. 1 Pet. 2.5. Ye also as lively stones, are built up a spiritual house. And this resemblance of an house aptly belongs to the faithful, either in respect of 

1. Christ.  
2. Themselves.  
3. God.    
1. Christ is the foundation of this house; he was a Cornerstone, 
Isa. 28.16.  on which both the Jews and Gentiles meet, Eph. 2.20. he is called a stone for a foundation, Christ is a foundation 1. in point of sustentation, upon him the faithful build their hope and expectations; upon him all their grace and holiness is built, 
1 Pet. 2.4.  he is a living stone, that sends life and influence into all the stones of the building set upon him; upon him all their Comforts are built; all their rejoicing is in him. Take away Christ, and all their joy falls to the ground; upon him are built all their duties, both in respect of power to perform them; and in respect of acceptation from God when they are performed.  
2. Christ is a foundation in respect of union. Between the building and this foundation, this is the ground of sustentation, this union (set out sometime by a matrimonial union, sometime by an union between head and members; sometime by that between root and branches, etc.) is on the part of Christ, 
Rom. 8 9 1 Cor. 12.8. Phil. 1.19.  by his spirit laying hold on us, and infusing spiritual life into us, and affording to us all supplies of grace. On our part by faith, putting and setting us into him, as also receiving and drawing grace from him  
3. Christ is a foundation in point of hiddenness, the building is seen, the foundation is hidden, he is a hid treasure. 1. His person is not yet seen. When he shall appear, 1 Joh. 3.2. whom having not seen, etc. 1 Pet. 1.8. 2. His benefits and graces are hidden. Our life is an hidden life, hidden not only to the wicked, but even oft to the godly themselves, who behold not their own happiness either of grace or glory. This life is the obscurity of their adoption, his face is frequently hidden from them, and the tokens of his presence removed.  
And for the excellency of this foundation; he is first the sole foundation. 
1 Cor. 3.11. Act. 4.12  No other foundation can be laid. No other appointed by God. No other ever embraced by saints. No other ever revealed by the word. No other needed beside. No other willing or able to bear the weight of the building. No other was fit to have the honour of our affiance and dependence.  
2. He is a strong foundation, so strong that he bears up every stone, every saint of all sizes that ever was or shall be laid upon him, and all their weights and pressures; he bears them up always, so that they shall never fall. They who are built upon this rock are safe, 
Renatus nunquam denascitur.  Matth. 7. as Mount Zion that cannot be moved. The word shall fall, but not a Saint, because Christ falls not. The gates of hell, the floods of temptation shall never totally prevail, 
Potest aliosquo modo recedere, non penitus excidere.  a child of God shall never sinne away all his holiness, he may sinne, not perish, not sin to death. Grace may be abated, not abolished, shaken in, not out of the soul. Of all given to Christ, He hath lost none: his sheep never perish. Joh. 10.29.  
2. The Church is an house in respect of Believers, who are the stones of which this house is built up, and these stones are naturally 1, rugged and unpolished, till they be hewn, smoothed and made fit for the building, Hos. 6.7. the word of God takes away their natural asperity, and makes them fit for the building, and submissive to God's disposal, and fit for his purpose. 2. These stones are of several sizes, some greater, some lesser. Christians are of divers degrees, some more eminent, some more obscure, some of stronger, others of weaker graces. 3. The stones which are different in their bigness, are yet cemented and united one to another. As there is an union of faith betwixt the building and the foundation, so there is an union of love between the parts of the building. And hence Eph. 4.16. The whole body is said to be fitly joined together and compacted. The greatest stone in the building cannot say to the least, it hath no need thereof. The Foundation disdains not the least pebble, no more should the strongest stone in the building.  
3. The Church is an house, 
He who dweleth every where by his essence, dwells in his church by the presence of his grace.  in respect of God. Who,  
1. Dwells in this house. He hath two houses. That above, of glory; this below, of grace. God takes more delight in his Church then in all the world. He rests in this house.  
2. He furnisheth his house with all necessaries, yea ornaments, his ordinances, graces, etc.  
3. He protects his house, he that destroyeth the temple of God, him will God destroy. His enemies shall answer for dilapidations, for every breach they have made.  
4. He repairs his house, and when his enemies have broken it, he restores it, and makes up its breaches, it shall never utterly be destroyed.  
5. He purgeth and cleanseth his house; disorders & abuses are too ready to creep into it, it oft wants reformation. 
Amos. 3.2.  Judgement gins at the house of God. You have I known of all the families of the earth, and therefore I will punish you. Man regards not much what lies in his field, but he is curious that nothing offensive be laid in his house. Judgements begin at the sanctuary. Sins in the Church are most heinous. Christians are so much worse than others, by how much they should be better. The meditation of this resemblance should therefore put us upon trial and strengthening of our union to Christ our foundation; upon dependency on, and trusting to him. It serves also to strengthen the love, nearness, and dearness of believers. living stones, to make us dedicate ourselves to the Lord, as his house and temple, to offer up the daily sacrifice of prayer and praise, to him, to tell Satan and lust, whensoever they sue for a room in our house, that every room is taken up for God, that his enemy must not be be let in. We are the temple of God, on let us not make ourselves a temple of idol, by covetousness, or a stews by uncleanness, or a taphouse by drunkenness, or a sty by any swinish lusts. To conclude this, labour for the costly furniture of holiness for thy house, use the perfume of prayer, the washing of godly sorrow, give the Lord costly entertainment. Repair all thy breaches by repentance. Run not too long to ruin. Patiently bear the Lord's visitation and the means he useth to mend and cleanse thee. And lastly, depend upon him for care and protection in all dangers.  
2. The word of God is the foundation of a Christian. 
Obs. 2.  (Build yourselves on your faith) It's a foundation to bear a Saint out in all his duties, comforts, belief of truths. 1. All our duties, services must be built upon a word. That which will not stand with the word, must be no part of the building: the word must be the foundation of practice; he that walks by this rule, 
Gal. 6.16.  peace shall be upon him. 'Tis not the showing of any warrant of man that will bear thee harmless at the day of judgement. 2. The word is the foundation of a Christians comfort, no promises but scripture promises but may deceive. No other promises can bear the weight of an afflicted soul: Unless thy law had been my delight, I should have perished in my affliction. Ps. 119.92. 
Absque Scriptura claudicat cogitatio.  Thy statutes were my songs in the house of my pilgrimage. Psal. 119.54. 3. But especially the word is the foundation of a Christians belief of truths asserted, we can only securely assent to the assertions of the word. That which I read not I believe not. A written word is the only food of faith, the formal object of faith is the truth manifested in scripture, every truth hath an esse credibilis, 
Baron. contr. Turnbullum. Deus verax & manifestans. Faith is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 17.18.  because it was delivered in the written word, and spoken by God. Faith is carried to its object under the notion of infallibility, which can never be without divine revelation; all humane testimony being fallible, though not false; and hence it is that the revelation of God in his word is only propounded by God as a foundation of faith, Joh. 20.31. These things are written, that ye might believe. 2 Pet. 1.19. We have a more sure word of prophecy, whereunto ye do well to take heed. So 1 Joh. 5.13. These things have I written to you, that ye believe on the name of the Son of God. Isa. 8.20. To the Law and the Testimony. Joh. 5.39. Search the scriptures, for in them ye think to have eternal life. And this word of God hath only been embraced by the faithful in all ages as the foundation of their faith. When ever they would prove any thing to be believed, they have gone to the written word for a foundation of belief. Thus the noble Bereans, Act. 17.11. who searched the scriptures daily whether those things were so. Thus Paul. (Act. 13.33. 1 Cor. 2.9. 1 Cor. 15.54. Rom. 14.11.) grounded what he wrote upon scripture and Act. 24 14. professed, that he believed all things written in the Law and the Prophets: and Act. 26.22. that he said no other things than those which the Prophets and Moses did say should come. So that the doctrine of faith revealed in the scripture, must be the foundation to bear us up, and out in all duties to be performed, Comforts to be entertained, Truths to be embraced. And hence, as we may see the misery of those who have no foundation at all, holding their religion only for form, fashion, example, fear of superiors, which sandy bottoms will never keep them up from sin, nor bear them out in sufferings; especially death and and judgement; so we should labour to improve the doctrine of faith as our foundation in all the forementioned respects.  
1. By having a deep sense and feeling of our misery, so that not finding in ourselves whereon to found ourselves, we may be driven to look after the foundation discovered in the scripture, which is only Jesus Christ.  
2. By faith, whereby we give a supernatural assent to the word, and spiritually discern the truth thereof, whereby, likewise we apply the word to ourselves, and are knit unto it as a foundation▪ as mingling it with faith. Although the doctrine of faith be a foundation in itself, yet it is not so to us, unless we believe it, and apply it to ourselves by the gift of faith.  
3 By labouring that the word may take so deep a root in the heart, that it may descend into the affections, and there be embraced until it hath wrought an experience of its own delightful sweetness.  
4. By several needful considerations. 1. By considering that it never failed any that ever depended upon it, it having in all practices, distresses, debates, upheld them. The public faith of heaven was never broken, the promises, commands and assertions of the word have born Saints out in all difficulties. 2. By considering that every other foundation will fail, whether fancied by ourselves or suggested by others, 'tis but a lying vanity. 3. By studying the nature of him whose word it is, who is the rock of ages, in whom is no shadow of change, for whom it is impossible to lie to us, or deny himself.  
Sundry Observations which might have been concerning steadfastness and proceeding in Christianity, and the usefulness of a constant progress therein to keep us from seduction (the best way for Christians not to be losers of what they have, is to be labourers for what they want) I shall not mention, as having largely insisted thereupon before. 
Part. 1. p. 174. 175. Part. 2. p. 328. etc. 355. etc. 370. etc.   
Thus of the second direction, whereby the Apostles teacheth the Christians to embrace the foregoing exhortation of contending for the faith. viz. Edification on the faith, The third follows, viz. praying in the holy Ghost, whereby he instructs them (withal) how to build prosperously, viz. by taking in God's help, and how to to keep themselves in the love of God, which is the direction next ensuing.   

EXPLICATION.  
Two things are here to be opened.  
1. The thing to be performed, Prayer.  
2. The manner of performing it, in the holy Ghost.  
1. The thing to be done, or what he commands: Prayer, Praying.  
I shall not here handle the duty of prayer in a common-place-way, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by insisting either upon the sundry sorts of prayer, Petition for good things, Deprecation to remove evil things, Intercession for others, Imprecation against others, Thanksgiving for ourselves or others: or upon the Circumstances of prayers, for time, place, measure: only as to the former, I shall note, that when this word prayer is set alone, as it is here in Judas, it compriseth all the kinds under it; when it is joined with thanksgiving alone, it compriseth all kinds belonging to request; when ●t is joined with deprecation or intercession, it is restrained to a desire of good things for ourselves. But as to the present occasion, I shall only show what prayer is in regard of its general nature.  
The word in the original here used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praying, imports an earnest wishing or craving of such things which are according to our desire, because by prayer we open our hearts desire to God. There are sundry rhetorical, brief, commendatory descriptions used by learned men to set forth prayer; as, The key of heaven, and of all God's Cabinets, the Conduit of mercy, 
* Dr. Sibbs. Oratio cararum hirud●.  faith flaming, jacob's ladder, an invisible and invincible weapon, a victory over the omnipotent, the consumption of cares, a box of ointment broke upon the head of Christ, the perfume of heaven, the mount of transfiguration, the soul's messenger, Satan's scourge. The ascending of the mind to God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  To wave these, though sweet and pious expressions, prayer is more fitly called (according to the nature and import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a right opening of the desire of the heart to God; or (as the Apostle Phil 4.6.) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Damasc. de orthod. fid. l. 3. c. 24.  a making known of our desires to him; or (as some) a religious speech directed to God after a due sort, concerning things appertaining to his glory and our good.  
1. First, the will is filled in prayer with desires, and then these desires flame forth, blaze upward, and are opened to God. Formally, prayer is an act of the will, and hath its Conception in the heart as in its womb: and  
2. Then its birth is the expression of our desires, how ever uttered. And these desires are expressed sundry ways, either by an inward or an outward word, there being a twofold speech, the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a speech uttered with the voice; the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a speech conceived in the mind: 
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Vocalis. 2. Mentalis.  prayer is not the outward voice only or chief, but the inward of the soul. Sighs are articulate. Exod. 14.15. Moses is said to cry to God, when we read not of his uttering any words: and 1 Sam. 1.13. Hannah spoke in her heart, but her voice was not heard; her prayer was oratio mentalis, 
Non vox sed votum, non musica cordula sed Cor, Non clamans sed amans clangit in aure Dei. Psal. 142.2. 2 Tim. 2.22. Psal. 119.7.  an inward mental prayer, and this is the strongest voice of all, and by it we speak loudest in the ears of God. Hence prayer is called the lifting of the heart to God. Ps. 25.1. and the pouring forth of the soul before the Lord, Psal. 62.8. 1 Sam. 1.15. As for that prayer which is only the outward speech of the mouth, without the inward of the heart, it is rather lip-labour than prayer. Desires are usually made known by outward means, words, signs; words do most exactly set forth the intent of the heart; yet signs also, as lifting up the hands or eyes, stretching abroad the arms, bowing the knees, do both express and excite inward affection. But by inward means, as sighs and groans, God discerneth a man's desires, as well as by words and signs, he understanding the motions of the heart as well as of the tongue. And hence it is that God knowing the secrets of the heart, and understanding our thoughts afar off, prayer is not made, to make known our desires to God, as if otherwise God would be ignorant of them, but to testify man's obedience to that order which God hath set down, God appointing prayer in this way a means to obtain needful blessings: & that very wisely, as 1. That by making known of our wants to God, we may not only know, but acknowledge God to be the author and fountain of all blessings, and so upon the receiving thereof ascribe the praise to God. 2. That it may appear we understand our own desires, and have sense of the thing we want. 3. That others may mutually join with us in prayer. 4. That our affections may be the more enlarged: for as desires help us to words, so words inflame our desires. 5. To prevent distraction and interruption in our thoughts.  
3. 
Psal. 38.9. Mat. 4.10.  Prayer is made to God only. It is a principal point of divine service. 1. God only is religiously to be worshipped and served. 2. God only knows whether we pray or no, 
Jer. 23.23.  i. e. from the heart. 3. God only is every where present to hear the suits of all. 4. God only is almighty and able to grant whatsoever we ask.  
4. In prayer, as the desires must be made known to God, so after a due manner: but of that in the next part, In the holy Ghost.  
The manner, of performing this duty, is in the holy ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
There is in scriptures sometime mention made of praying in the spirit of man, as 1 Cor. 14.15. I will pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the spirit, or in the spirit, i. e. (say some) may understanding and my heart or soul, so as I may both understand, and also be affected with what I pray. And Eph. 6.18. The Apostle enjoins praying in the spirit, which may be understood either of God's spirit or man's: but in this place, particular and express mention is made of the holy spirit, or the spirit of God, in which we are to pray; whereby is meant by the assistance, motion, inspiration, strength, help and guiding of the Spirit; for (as this sense agrees with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated in, which is in scripture oft of the same signification with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by, as Matth. 5.34, 35. swear, etc. neither, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by heaven, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  by the earth, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the head; and 2 Cor. 6.6, 7. it is eight times thus taken) so is it most suitable to other places of scripture, where the spirit of God is mentioned with prayer, as Zec. 12.13. where is promised the spirit of supplication, that is, the spirit as giving, bestowing and working the gift and grace of prayer, (as 2 Cor. 4.13. we read of the spirit of faith, i.e. the spirit working faith,) and Rom 8.15. we read of the spirit (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by which we cry Abba Father. Jam. 5.16. we find mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifieth a prayer wrought in us, and excited, and so imports the efficacy and influence of the holy Ghost in enabling us to pray. And the Apostle Rom. 8.26. most fully expresseth this truth. 1. Affirmatively, the spirit helpeth our infirmities; and maketh intercession for us. 2. Negatively, saying, we know not what to pray. Whence it is clear, not that the spirit of God doth truly and properly pray for us, as our high Priest and Mediator, or as one of us, for another, (the attributing of the office of Mediator to the holy Ghost was one of Arius his heresies) for then should there be more than one Mediator, 1 Tim. 2.5. and God should request to God (the holy Ghost being God, but not man also as was Christ,) but that the spirit of God stirreth us up to pray, quickeneth and putteth life into our dead and dull spirits, yea and infuseth into us such desires, sighs and groans, and suggesteth unto us such words as are acceptable to God, which for their truth and sincerity for their vehemency and ardency, for their power and efficcacy are unutterable, they pierce through the heavens, and enter un to the throne of grace, and there make a loud cry in the ears of God. More particularly, from these expressions of both these Apostles, Paul & Judas, we may consider, wherein this assistance of the holy Ghost, or this praying by the holy Ghost stands and consists; And that is, 1. In respect of the matter. 2. Of the manner of our prayer.  
1. In respect of the matter of our prayer. We pray in the holy Ghost, as he instructs and teaches us to ask such things as are according to the will of God, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8.27. 1 Job. 5.14,  lawful and good things. The Spirit of God stirs us not up to desire what his word forbids us to desire. We know not what is good for ourselves, and God hath oft heard us by denying us. Though when we ask bread, our Father he gives us not a stone, yet when we ask a stone God hath oft given us bread. The thing asked (if by the Spirit) is warrantable; the Spirit put us upon ask (especially) spiritual blessings, as our lusts upon craving things which are their fuel. The spirit of wisdom desires not its own poison.  
2. We pray in the holy Ghost in respect of the manner of our praying. And that 1. As it enables us to pray sincerely and hearty. God's Spirit is a spirit of truth. And whensoever we pray in his spirit, we pray likewise in our own, and his stirs up ours to pray. The prayer of a Saint goeth not out of feigned lips. The spirit lifts up the hand and the heart together. Psal. 25.1.86.4. Lam. 3.41.  
2. As it enables us to pray with fervency. The motions of the Spirit, as they are regular in regard of the object, so vehement in regard of the manner. 
Rom. 8.26.  Its groans are such as cannot be uttered. The symbols of the spirit were fiery tongues, 
Act. 2.2.3.  and a mighty rushing wind. As a bullet flieth no further than the force of the powder carrieth it, so prayer goeth no further than the fervour of the Spirit driveth it. Prayer is called a knocking, a seeking, and figured by wrestling. Gen. 32.26. Hos. 12.4. Nay called a wrestling. Rom. 15.30. The importunity required in prayer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impudence, Luke 11.8. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cognationem habet cum verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat attendere, intendere, animumque advertere. Oratio attentè fundi debet.  sluggish prayers are no spiritual prayers. The device of shooting a letter at the end of a dart (used as I have sometimes heard in sieges) is a fit emblem of a soul sending its Epistle to heaven. As the Spirit wrought vehemently in those holy men who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, moved by the holy Ghost to speak the word of God to men, so it works fervently in those who are to speak in prayer to God. David mentions the setting forth of his prayer as incense. and incense burnt before it ascended: there must be fired affections, before out prayers will go up. The Tribes, Acts 26.27. are said to serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth a stretching forth themselves with all their might.  
3. As it enables us to pray in faith, 
2 Cor. 3.14. Spiritus vicarius Christi.  the spirit is called the spirit of faith, and the spirit of Christ; as it's sent from him, so it sends us to him. The spirit so intercedes in us on earth, for the operation and framing of our prayers, that it sends us to him who intercedes for us in heaven, for the acceptation of our prayers; through Christ we have access by one Spirit unto the Father. Eph. 2.18. And hence the Spirit enables us to pray in faith, nothing wavering, Jam. 1.6. in confidence that through the faith of him, our prayers shall be successful, in such a way as our gracious father in Christ sees best for us. This is called the full assurance of faith, Heb. 10 22. and a praying without doubting, 1 Tim. 2.8. faith applying the promise, 
Joh. 14.13. & 16.23.  whatsoever ye shall ask the father in my name, he will give it you.  
4. As it enables us to pray in holiness, with pure hearts, and hands. He is a Spirit of holiness, his office is to make us holy, & wheresoever he witnesseth, he washeth. If he be a spirit of faith to strengthen our confidence in Christ, he is a spirit of holiness to cause our conformity to Christ; hence the spirit of grace is mentioned with the spirit of supplication. As the spirit makes us come boldly before the throne of grace; So he makes us come purely before it too, as being a throne of glory. If I regard iniquity in my heart (saith David) the Lord will not hear my prayer, Psal. 66.18. I will wash my hands in innocency, so will I compass thine altar. This legal washing is Evangelically improved. 1 Tim. 2.8. Lifting up holy hands, and Heb. 10 22.  
5. Lastly, as it is enables to pray in love. The spirit of love (for so he is called 2 Tim. 1.17.) never in prayer witnesseth God's love to us, unless he draws ours to him, nay for his sake to others. He never makes us lift up hands without doubting, unless also without wrath. 1 Tim. 2.8. and when he makes us at peace with ourselves, 
Matth, 5.24.  he makes us peaceable to others.   

OBSERVATIONS.  
1. 
Obs. 1.  Without the spirit there's no praying. They who are totally destitute of the spirit, in their natural condition, can no more pray in faith then a dead man can crave help of another. They may have the gift of prayer, not (in that state) the grace of prayer, 
All natural men are in this respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, brute and mute.  we are not sufficient of ourselves to think any thing as of ourselves. The wicked call not upon God. There's no natural man but is spiritually deaf and dumb. If a man have not the spirit of grace, he must needs be destitute of the spirit of supplication. He is a mere stranger to those prayer-graces, faith, fervency, holiness, love. etc. He derides at prayer, I mean prayer by the spirit: the wicked they howl upon their beds, not pray in the spirit; they may say a prayer, not pray a prayer, as it said of Elijah who prayed in prayer, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 5.16. they do but make a loud noise like a wind-instrument. They are but like Balaam, into whose mouth God put a word, without any heat of love or zeal in his soul. But why speak I of natural men? when as without the acting of the spirit in our very regenerate estate, all our abilities to pray are presently gone: as a wheel which is turned about with an hand, if the hand be taken away, the wheel will soon stand still. It's necessary that unto the first grace, following grace be added; man after he is regenerate, still needeth the present, effectual, conetinuall work of the spirit. Preventing grace is not effectual, unless helped with a supply of second grace. 'Tis true even of the regenerate, without me, ye can do nothing; God giveth first the will, and then the deed, and continuance of doing that which is truly good. Grace must be every way grace, else it will be no grace at all. He that hath begun a good work in us, must also perfect it. Phil. 1.6. Oh how heavily do even saints draw and drive, when they have sinned away the spirit of prayer! When saints have yielded to sin, they are like a bird whose wings are besmeared with birdlime, they cannot fly up to heaven. How lamely and miserably (I have sometime thought) did David pray upon his murder and adultery! The fire which consumed the burnt-offering came out from the Lord. Leu. 9.24.  
2. 
2. Obs.  How excellent and honourable a work is that of prayer! The whole Trinity hath a work in this holy exercise; the holy ghost frameth our requests; The Son offereth them up to his Father; Rev. 8.3. with his incense the prayers of the Saints are offered, he prays them (as it were) over again; and the Father accepteth these prayers thus framed and offered up.  
3. As without the Spirit there is no prayer, 
3. Obs.  so without prayer a man evidently shows himself to have nothing of the spirit. Wherever the Spirit is, there will be praying in the spirit: if the Spirit live in us, 'twill breathe in us. God never (yet) had, nor ever will have a dumb Child. They who are the Lords, will name him. 1 Tim. 2.19. They who are saints, call upon Christ. 1 Cor. 1.2. Breathing is a true property of life. As soon as ever Paul was converted, he prayed, Act. 9.11.  
4. 
Obs. 4.  Needs must the prayers of the saints be acceptable They are by the holy Ghost, his very groans, and by him our spirits are made to groan. 
Oratio longius vulnerat quam sagitta. Exod. 17.11.  Prayer prevaileth not only over Creatures, but even the very Creator himself. One faithful man's prayer is more forcible than a whole army. There is a shadow of omnipotency in prayer. It was said of Luther, he could do what he would. Needs must that petition be granted, which the framer receives. The Lord cannot more be out of love with prayer, then with his own will. Prayer is but a kind of Counterpane or reflection of Gods own pleasure.  
5. 
Obs. 5.  How good is God to his poor saints! He not only grants their prayers, but makes their prayers. God doth not only provide a gift, but an hand also to take it with; not a feast only, but a stomach; both grace for the desire, and the very grace of desire. Oh how sweet also are the Conditions of the Covenant of grace! God bids us pray, and helps us to pray; Commands us duty, and enables to perform it, giveth work, wages, and strength.  
6. 
Obs. 6.  It's our greatest wisdom to get and keep the Spirit. If either we never had it, or lose it, we cannot pray. 1. 'Tis gotten in the ministry of the gospel. The Spirit is peculiar to the Gospel, and not belonging to the law, if considered alone by itself as a distinct Covenant; for so it gendereth only to bondage. Received ye the Spirit by the works of the law, or by hearing of faith. q d. ye receved the spirit by hearing the gospel. 
2 Cor. 3.8.  The gospel is called the ministration of the Spirit.  
2. 'Tis kept by following his motions, and suggestions. Make much of his presence; the Spirit is a delicate thing: grieve him not by negligence in using his gifts, pride, 
Eph. 4.30.  eagerness after the world, sensuality, ungodly company, premeditated, repeated sins, etc. If the Spirit be gone, thy best friend is gone. 'Twas David's prayer, Take not thy holy spirit from me. Without the spirit, thou art like lockless Samson, as another man: poor, weak Samson, when the Lord was departed! thou art like a ship winde-bound. No stirring without the spirits gales. Lord, what were my life if I could not pray! it would even be my burden; and how can I pray without thy spirit? As a man cannot preach without external mission so not pray without internal motion.  
7. How happy are saints in all straits! 
Obs. Vlt.  they have the spirit to help them pray. there's nothing but sin can drive or keep away the spirit. Sufferings, prisons, banishments, etc. cannot: and hast thou the spirit, 'tis better, like Jonah, to be praying in a Whale's belly, then without the Spirit, to be devout in a gilded chapel. Suppose thy friends cannot, will not visit thee, the Spirit is a guest that cannot be excluded. Like Joseph, he delights to manifest himself to his, when all are gone out. Holy Mr. Dod was wont to say, never despair of him who can but pray. Suppose men cut out thy tongue, or stop thy mouth, they cannot hinder thee from praying in the Spirit, because not the Spirit from praying in thee.    
Ver. 21. Keep yourselves in the Love of God; looking for the mercy of our Lord Jesus Christ to Eternal life. 
THe fourth direction whereby the Apostle guides them to observe his exhortion to contend for the Faith against seducers and seduction, is contained in these words. Keep yourselves in the Love of God. A very apt and suitable mean and course for the foresaid end and purpose; for he that will be a friend to God, can never be in love with error, which draws the soul away from God and his truth.  
Two particulars are here in this direction contained.  
1. That thing about which the Christians were to be employed, or the object, The love of God.  
2. How they were to be employed about it, viz. By keeping themselves therein. there's the act.  

EXPLICATION.  
So that by way of Explication two things may be enquired after.  

1. What the Apostle intends by the love of God.  
2. What by keeping themselves therein.   
1. For the first, by the love of God, I here understand not that love whereby God loveth man, but that whereby man loveth God, resteth in him, and cleaveth to him as the most absolute good; of this both in respect of its several kinds and properties, as also in several Observations I have very largely spoken in my first part. Page. 124.136 148. etc. To avoid tediousness and repetition, I shall refer to that place.  
2. For the second, by keeping themselves in this Love, I understand perseverance in the loving of God, or a preserving of the love of God in their hearts, from all those things whereby they might be enticed to let it go and part with it: and this preservation or keeping thereof stands in using those means which God hath ordained to preserve in us our Love toward him; which is done by sundry 

1. Considerations.  
2. Pactises.   

1. Considerations.  
1. Of God's Loveliness and soul-ravishing perfections, and his blessed suitableness to our soul's exigencies: 
Part 1. pag. 152.  when we know him to be a full good, as having all the scattered Excellencies of all the world and all the persons and things therein, in himself, and infinitely more; a filling good, and able to satisfy our desires to the brim.  
2. By considering that he loves us, loved us first, and perseveres and rests in his love. The more we walk in this sun, the hotter we shall be; nay were our hearts as cold as stones, 
Zeph. 3▪ 17.  the sunshine of his love upon us should heat us with love toward him again. Of this at large before part 1. pag. 152.153.  
3. That every one of us keeps up a love to something; the poorest of us hath a love, and if not for God, for that which is infinitely below him, yea which is unworthy of us.  
4. That we have nothing besides love to give him.  
5. That he accepts of it, in stead of all other things, seeks it, bespeaks it, Deut. 10.40.  
6. That we always profess we love him, and have chosen him. Josh. 24.12.  
7. That its a greater dishonour to him, to cease to love him, than never to have begun to love him at all.  
8. That the keeping of ourselves in his love, is the true keeping of love to ourselves. Deut. 5.19. We are the gainers by loving him; we forsaking his love and our own mercy at once.    
2. By practices. As 1. By keeping ourselves in a constant hatred of all sin. As love to sin grows, love to God will decay. These are as two buckets, as the one comes up, the other goes down. 2. By keeping ourselves in the delight of God's friends, and favourers, who will ever be speaking well of him, and by taking heed of those misrepresentations that sinners make of him and his ways. 3. By keeping ourselves in the delight of the ordinances, wherein his glory and beauty are displayed, and Communion with himself is enjoyed, and our love is increased by these in exercising it. 4. By endeavouring for an holy remissness in loving other things: when we love the world as always about to leave and loathe it. A soul weaned from these breasts, will only feed upon Communion with, and the enjoyments of God. 1 Joh. 2.15. If any man love the world, the love of the Father is not in him. No outward object should be further beloved then as it is either a pledge of God's love to us, or an incitement of ours to him: in short, nothing should be loved much, but only he whom we cannot love too much 5. Lastly, by keeping up and increasing of Brotherly love among our selves; for though the love of God be the cause which makes us love our brethren, yet the love of our brethren is not only a sign, but an excellent preservative of our loving of God. In every saint we may see God's image, he is God's best picture, now though the love of a man makes us love his picture: yet the often delightful looking upon his picture, continueth and inflames our love toward him; the fire of love to God will be extinguished, in an heart cold and frozen to the saints; our love to God and the godly grow and decay together; the Sun on the dyal moves though not so swiftly, yet according to the proportion of its motion in the heavens: and so though our love to God be more swift and intense, then that to the saints; yet this is proportioned to that; without love to a brother we can have no assurance of God's love to us, nor any continuance of our love to God. He who hath not the love of a brother toward saints, cannot have the love of a son toward God.   

OBSERVATIONS.  
1. 
1. Obs.  We are very ready to decay and grow remiss in our love to God. Keep yourselves (saith Judas.) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep, notes such a keeping as wherewith we keep a prisoner, our gadding hearts should be kept with all diligence. It's hard to get, and not easy to keep up our spiritual fervour. The love of most grows cold; water grows cold of itself, but it gets heat from the fire, we grow remiss of ourselves; fervent from the Spirit. When we go from prayer, Sacraments, hearing, though our hearts have been warmed, yet upon our going into our worldly employments, we are ready soon to fall into a spiritual chillness, as those whose heat having come outward, going into the sharp air, are very ready to catch cold. A tender person had need to take heed of leaving off any , and our hearts upon leaving off of duty, are subject to abate in the heat of their affections. God complains of those who had lost their first love. Our hearts are like green wood, wherein fire cannot be kept without continual blowing; Grace of itself is desectible, 
Rev. 2.4.  and without constant supplies of the Spirit, it would soon come to nothing. It is only kept by the power of God. Parents will not trust their little children to have their money in their own keeping. How had we need beg of God, to keep this Jewel of love for us, and to preserve it from being stolen from us!  
2. The lest things should be most carefully kept. 
Obs. 2.  spirituals are only worth the keeping; and indeed only can be kept. Men cannot always either keep the world, or their love to it. Judas threw away his 30. pieces, and his love to them at the same time. There will come a time when as we shall say, 
Eccles. 12.1.  we have no pleasure in these things. 'Tis good sometimes in a way of duty to part with these things; for to be sure, we shall part with them in a way of necessity. How poor is that man, who hath no better a treasure then that which is at the courtesy of the thief and moth! Oh how great is their folly who will keep every thing but that which deserves their care: to lay up trash and pebbles under lock and key, and to lay their gold and Jewels abroad in the streets! If thou canst keep thy God, thy love, be not troubled though thou partest with thy gold.  
3. Further, How great, how full a good is God 
Obs. 3.  Even when we have him, and have had him never so long, he hath enough within him to draw forth fresh and fresh loves toward him. The more we love him, the more we should love him. The glorious saints in heaven sing a new song, because it is a song of love. It is new to them, and sweet, though they have been singing it so many thousands of years. We soon grow weary of our worldly toys after we have had them a while. As they are withering objects, so our delight in them is a withering delight; they are fulsome, rather than delightful and filling. 'Tis true profane Esau said, I have enough; and a saint saith. I have enough; but with as much difference are both these enough, as when one man saith, I have enough by taking a little fulsome Physic, and a thirsty man saith, I have enough, by drinking a sufficient draught of thirst-satisfying water. Before worldly enjoyments are had, they seem beautiful, but when they are once obtained, they soon clog the soul. Here is the excellency of spirituals, they sweetly fill and satisfy, and yet at the same time we ever desire and hunger for more.  
4. 
Obs. Vlt.  The preserving of our love to God is an excellent preservative against Sectaries and false teachers. He who loves God, will fear to break the unity and peace of the Church, 
Eph. 4.15.  also he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, follow the truth in love. Error comes from men's affection; a cold corrupt suming, vapouring stomach makes an aching head. A corrupt cold heart which wants the heat of love to God, makes an erroneous head. And besides, God hath bound himself to keep them from error and folly who love him. If a man love and keep the commands and will of God, he shall know his will. God never leaves them that will not leave him first. A man will not forsake a friend, a lover. Sweet and suitable is that expression, Psal. 91.14. Because he hath set his love upon me, therefore will I deliver him: and Psal. 145.20. 
Psal. 119.132.  The Lord preserveth all them that love him. Be merciful unto me (saith David) as thou usest to do to them that love thee. Though heresies and false teachers come, yet these (as Paul speaks 1 Cor. 11.19.) shall but make those which are approved to be manifest. They shall discover true love to God, not destroy it. And fidelity will be the more apparent (like that of loyal subjects in times of sedition) in the treachery of others. To conclude, this love is a breastplate (as the Apostle calls it, 1 Thes. 5.8.) to repel all the darts of error. Oh than what need have we to go abroad with this breastplate, in these times wherein these deadly arrows fly so thick! And consider here the true cause that so many are wounded with them. Christians want their breastplate, their hearts are not kept, nor their love preserved for God.  
The last direction which our Apostle prescribes, is contained in these words. Looking for the mercy of our Lord Jesus Christ to eternal life. An excellent and suitable direction! The expectation of a reward in heaven, countervails and sweetens all their labour and faithfulness in opposing the enemies of truth upon earth; and withal keeps up their love to God, who commands their resisting of error and seduction.  
Two things are here principally contained. 1. A duty. The looking for the mercy of our Lord Jesus Christ: where he sets down, 1. What was to be regarded; the mercy of Christ. 2. How it was to be regarded; by looking for it. 2 An enducement encouraging to the performance of that duty; Eternal life.   

EXPLICATION.  
In the first branch, two things are to be explained, 

1. What the Apostle means, 

1. By mercy.  
2. The mercy of Christ.    
2. What by Looking for it.    
For the first, mercy. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I have very largely discoursed thereof Part. 1. pag. 92. on those words, Mercy to you. To avoid needless repetition, I only say, that mercy as attributed to man is such a sympathy or compassion of heart as inclines us to relieve the miserable.  
But as attributed to God, and Christ (in glory, as here) it notes either, 1. A gracious disposition or inclination to help and secure us in our distresses. 
De Na. Dei. l. 4. c. 4. q 1,  As for sympathy and compassion, they are not (as learned Zanchy observes) essential to mercy in self, but accidental to it, in regard of our present state.) 2. The effects and expressions of mercy, or the actual helping of us out of our distresses; and so God is said to have mercy on us, and show mercy to us.  
Now these effects of mercy, are either common or special. Common, such as are afforded to all men and creatures. Psal. 147.9. Luke 6.36. etc. Special, bestowed upon the elect; who are the vessels of mercy, and who only have the inward effects of mercy, in preventing and following grace; the outward, in justifying and glorifying mercy bestowed upon them. And thus mercy is principally to be taken in this place, and that peculiarly for those gracious expressions and discoveries of mercy, which shall be shown toward the faithful in acquitting and delivering them at Christ's second coming, or coming to judgement. And this is called mercy in scripture, 2 Tim. 1.18. where the Apostle speaking of Onesiphorus, prays that he may find mercy of the Lord in that day. And deservedly its so called. For,  
1. It comes from the purpose and intention of free favour and good will. Joh. 6.39. This is the Father's will that hath sent me, that I should lose nothing, etc. Luk. 12.32. Fear not little flock, it is your father's good will to give you the kingdom. The means and the end, the bestowing of grace and glory, are both referred to the Father's pleasure Election to this state was from free grace. And in that regard the Elect are called vessels of mercy.  
2. In it there are the greatest effects and discoveries of mercy. A removal of all bad, sin, sorrow, tears, temptations; outward, inward, eternal evils. Woes from ourselves, other men, devils, God himself. A confluence of all good, of perfect grace in the soul, glory on the body and soul. By it we enter into the vision and fruition of the chiefest good, a supply of all exigencies. A fullness of joy, Rivers, nay a fountain of pleasures. In one word, in this respect, 'tis not so much a mercy, one mercy, as a bundle of mercies, and the perfection and consummation of them all. It's called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the mercy, that mercy, by way of excellency. God here had much mercy in his heart, but his hands will be full of mercy at the coming of Christ.  
3. It's mercy in respect it's bestowed upon the miserable. Indeed the saints are vessels of mercy, and in comparison of the reprobate, happy in this life; but yet in comparison of the glorified they are miserable, and that in respect of the remainders of sin in the soul, the frequent eclipses of Gods lightsome and loving countenance, tentations from devils, opposition and persecution from a cruel and unkind world; they are here in a valley of tears, surrounded with shame, sicknesses, pains, losses, deaths. Their eyes run down with rivers of tears, they are men of sorrow, yea sorrow is not only their condition but their duty: but sorrow and sighing shall flee away, 
Luc. 17.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. pol. 1. ●. 4. Rom. 8.17. Gal. 4.7. Rom. 11.35. 1 Cor. 4.7. Phil. 2.13. Bonum opus in quantum est naturae, est impuratum; in quantum gratiae, non est nostrum. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil in Psal. 14.  and all tears shall be wiped from their eyes, when this mercy comes.  
4. It's mercy because bestowed upon those who could not merit and deserve it. Rom. 6.23. Eternal life is the gift of God. It could never be deserved by doing nor suffering. The best men are unprofitable servants. Al our good is either ipse, aut ab ipso, either God or from God; all we do is due debt, all we receive is from free grace. Our very sufferings are not worthy of the glory that shall be revealed in us, Rom. 8.18. We are not purchasers, but heirs of this happiness; our works as they are good, are not ours but God's mere gifts, as they are ours they are impure & imperfect. Besides, none can give any thing to God equivalent to what he hath already received, therefore he cannot deserve that which he hath not received. I am les● (saith Jacob) than the least of thy mercies. What shall I render for them, saith David. Gen. 32.10. Psal. 116.12. There's no proportion between a finite work and an infinite reward, a reward no less than the infinite rewarder himself. It's the alone free grace of this God whereby we come to partake of his glory.  
2. But why is it the mercy of our Lord Jesus Christ?  
1. It's his, ratione meriti, he hath purchased it by his merit. The obedience of Christ was not only satisfactory, but meritorious, by reason of the infiniteness of the person, there being an infinitely greater excess and proportion of virtue in his obedience, then of malignity in our disobedience; by virtue of which merit a purchase is made of this mercy, as well as there is a removal made of our misery. Christ's merit at his first, procures mercy at his second coming.  
2 It's his, respectu praeparationis, he hath prepared us for it, 
Parat quodammodo mansiones, mansionibus parando mansores. Aug. Trac. 68 in Job.  by sending his Spirit into us to make us meet to partake of this mercy. He hath bestowed upon us the earnest of our inheritance, and the first fruits of the Spirit, given us a part in the first resurrection. The heaven without us is from his merit, the heaven within us from his Spirit.  
3. 'Tis his, respectu donationis, of giving and exhibiting it at his coming. 'Tis he who shall be the Judge to acquit the saints, that shall pronounce the blessed sentence, Come ye blessed etc. that shall give his faithful soldiers a Crown of righteousness at that day. 2. Tim. 4.7. That shall present us faultless before the presence of glory Judas 24.  
Secondly, in this first branch, we are to consider what is this looking for this mercy? Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, noting properly an earnest receiving of it, or taking it to us as some welcome guest or stranger whom we take in. A disposition commended in and commanded to the saints. Tit. 2.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, looking for that blessed hope: and Christ commands his to be like men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luke 12.36. Rom. 16.2.  that look for their Lord. And this comprehends several particulars under it, as  
1. Meditation of this mercy. I may think of that which I do not look for, but I cannot look for that of which I do not think.  
The wife that looks for the return of her welcome husband, spends her thoughts upon him; by this time (thinks she) he is come to such a place, to night he lodgeth in such an house. The thoughts of saints run upon this mercy of Christ. 
Heb. 11. Psal. 39 1 Pet. 1.  The reason why they are called strangers here, is, because they dwell so much in their thoughts of another condition. Every saint is made to look upwards. Beneficial and great things are much thought on. The covetous man thinks of his treasure, the labourer of his hire, the prisoner of his enlargement, the heir of his possession. And great things are greatly observed, and serious matters seriously regarded. Trivial toys and enjoyments cannot hinder a saint from the thoughts of this great mercy; yea all other things are but so many steps to raise his meditation to it. Wicked men are bowed downward in their contemplation, as in their condition. Saints are low in the latter, high in the former. They are as unlike, as a piece of dirt, and a ball. Cast dirt upon the earth, it lies still, cast a ball on it, and it rebounds upward.  
2. Belief of this mercy. The looking for this mercy imports a groundedness of expectation. A saint looks for nothing without the foundation of a promise. Faith certainly lays hold on that certain word; 
Heb. 6.11.19.  and hence hope hath such a certainty as never makes us ashamed. There's a full assurance of hope, called therefore the sure and steadfast anchor of the soul. This expectation is not overcome by humane sense and reason, 
Heb. 11.1.  but climbs above them. Faith gives a reality to things not seen. This looking is for that which is clean contrary to sense. It's an hope above hope: they who have it, see the mercy of Christ's coming even through a cloud of sin and misery, and look at things within the veil. 
Heb. 6.19.   
3. Ardent desires after this mercy. This looking for it, implies the welcomness and acceptableness of it; and it's a looking for mercy. Saints are both said to be lookers for, and lovers of it. 2 Tim. 4.8. they are sick of love to it. The Bride saith, Come, Rev. 22.21. Come Lord Jesus, Come quickly, shuts up the scripture, and sums up the church's wishes. Rev. ult. There's a grief for his absence, and a groaning desire after his presence. Rom. 8.23. We sigh in ourselves, waiting, etc. as no worldly difficulty can disappoint so no worldly enjoyment can bribe the souls desires A Saint with Abraham, stands at his tent door, or with Sisera's mother, 
2 Pe●. 3, 12,  looks out of the window, and saith, why is his chariot so long a coming? It hasteth. We cannot thus look for Christ, unless we love him. 2 Thes. 3.5. the devils and the wicked have a fearful, the faithful a longing looking for Christ.  
4. It imports patience of expectation. The faithful will stay God's leisure for his dole of mercy, as beggars at a door that continue there till there be leisure to serve them. They make not haste, Isa. 28.16. Though they dwell in an unkind world, and among them that hate peace. Though they are wounded with crosses, yet they say with Augustine, Lord, here burn, wound, cut, the mercy of Christ makes amends for all. Though they are environed with a body of death, and had infinitely rather (if God pleased) change a necessity of sinning for a necessity of obeying, yet they contentedly think God's time is the best for removing, though the worst of evils. Their patience concocts their miseries, and their empty stomaches keep them from being sick, though in a wide and stormy sea. 
Rom. 8.21.  Through faith and patience they inherit the promises, Heb. 6.12. This looking for the Spirit of Christ, is, 2 Thes. 3.5. called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, patience itself. Mercy must not be bestowed, nay 'twill be no mercy, if patience be not tried. Certainty countervails all delays.  
5. This looking contains in it a joyful expectation of that great good for which we look. Though the deferring makes the heart sad and sick; yet the expecting thereof makes the heart glad and cheerful. We rejoice under the hope of the glory of God, Rom. 5.2 In whom believing, we rejoice with joy unspeakable, and full of glory. 1 Pet, 1.8. If Abraham looking for the day of Christ's humility, two thousand years before, rejoiced; must not believers needs rejoice in looking for the day of his and their own glory approaching so near, it being now (as it were) the last minute of the last hour before the day of our marriage, redemption, coronation?  
6. It notes prudent vigilancy; what we look for, we watch for; when we look either for friend or foe, we keep ourselves waking. Hence Luke, Luk. 12.36, 37. makes this looking and watching all one. They who look for an Enemy will watch to prevent his coming (as Christ speaks of the thief.) They who look for a friend, will watch to welcome and entertain him. All who look for mercy, labour to be found in peace, they look up as watchmen upon their Tower, they keep their loins girt and they are in the posture of servants expecting their Lord, they are afraid of surfeits and sleeping by worldly pleasures They who reach after this mercy must let worldly trifles fall out of their hand. 
2 Pet. 3.11.  The better the mercy to be enjoyed is, the fit we should be to receive. A prepared mercy suits not with an unprepared heart. Every day to a saint should be as his last. And of every one he should say, art thou the last, or look I for another? Am I now in a meet posture to receive the mercy of Christ?  
To shut up this, it is not strange that Judas enjoins these Saints to look for this mercy of Christ, considering the suitableness of this exhortation to the persons exhorted, who 1. are Saints, such as have the spirit, which saith Come, whose motions are upward, who are begotten again to this lively hope, who (as they are men) look upward with their faces, so (as they are Saints and new men,) look upward with their spirits, and wait for Christ from heaven, 1 Thes. 1.10. and love his appearance, 2. Tim. 4.8. Such as are like the young ones of the fouls of heaven, who though they may be hatched under a hen's wing, yet being grown, they presently fly abroad. The Saints are born, and for a time live in the world, yet they soon show that they are not of this world, who 2. also were so opposed and tempted by seducers, that looking for the Crown of life was little enough to make them constant to the death. 2. Considering for whom they were to look, their Master, their Husband, Head, their Saviour, the Lord Jesus Christ. 3. Considering for what they looked, mercy, to be bestowed at a time when they should want it most, even at Christ's coming, when nothing else will help. Lastly, considering the great beneficialness of this mercy, it was such a mercy whereby they should be possessed of eternal life. Which is the second branch to be opened.  
2. The inducement encouraging to the duty of looking for the mercy of Christ. It was a mercy whereby they should be brought to eternal life. Of this, though we shall enjoy it so much, yet can we speak but little. Under two words, eternal life, the Scripture frequently sets forth the state of the Saints of heaven; which for its blessedness is c●lled life, and for its durableness eternal.  
1. Life. There is a threefold Life. 1. Natural, consisting in the conjunction of the body and soul. 2. Spiritual, (which is eternal life begun) in respect of grace, here. 3. Eternal life, in respect of glory hereafter, whereby is understood all the happiness to be enjoyed in heaven. As under the word death, (the greatest of evils) are comprehended all the miseries inflicted for sin, in this and the next state: so in that of life (of all things the most precious, and the most set by) are contained all the blessings to be enjoyed here and hereafter; but because our happiness cannot be perfect and consummate, till we come to heaven, that condition is principally and frequently called life. Which life stands in our immediate communion with God in an unitive vision, or in seeing and enjoying him. Mat. 5.8. 1 Jo. 3.2. Psal. 16. ult. etc. Heaven is a low thing without God (saith Angustin.) Whatever is less than himself, is less than our desires. In him is contained infinitely more then either we want, or all other things in the world, have: his presence shall be our life, and (as it were) enliven all things else, which without him (as here they are, so) there would be dead things. In the immediate, full and perfect, (not in respect of the object but subject) uninterrupted, reflexive, unmixed, enjoyment of this God, stands life.  
2. Which in respect of its duration is called eternal; as never to be interrupted, and intermitted, so without any end or amission: and indeed, this it is which makes all the enjoyments of heaven to be truly such, and as the faggot-band whereby all the particular parcels of happiness are bound and tied together, and without which they would be all scattered and lost. Frequently is the life of glory said to be eternal. Joh 3.15.8.51.11.25. etc. pleasures for ever more, a treasure in the heaven that faileth not. Luk. 12.33. 
Extra jactum fortunae. Extra periculum jacturae.  an eternal weight of glory. 2 Cor. 4.17. a treasure beyond the reach of thief and moth, etc. God the fountain and treasury of life can never be exhausted. The saints can never be willing to part with this God. Enemy's shall never be able to separate them. A complete happiness, to be truly and necessarily happy also!   

OBSERVATIONS. [From the whole part.]  
1. 
Obs. 1. The hope of salvation is an helmet to keep off tentations to sin. Eph. 6.8.  The looking for the mercy of Christ quickens us in our course of Christianity. The Apostle directs them to contend for the faith by looking for the mercy of our Lord Jesus etc. 1. It purgeth the heart from fin, Whosoever hath this hope, purifieth himself, 1 Joh. 3.3▪ He who looketh for Christ, looks to be like him, and therefore he conforms himself to Christ in purity. He who looks for great revenues within a few years, will not cut off his hopes, 
We may say of sinners, as of some men who are adventurous in the world; they have no thing to lose.  but rather remove impediments. The looking for mercy, and the living in sin cannot stand together. The love of sin is the confutation of our hopes. 2. The looking for this mercy damps our affections to the things of the world. He who beholds the glorious sunshine of Christ's appearance hath his eyes so dazzled, that he can behold no beauty in any thing besides. He is like Jacob, who when he was to go to a rich Egypt and a dear Joseph, was not to regard his stuff. Earthly objects, which to earthly minds seem glorious, 
2 Cor. 4.16.  to be a believer have no glory, by reason of that glory which excelleth. Though Jezabel paints her face, he throws her down, and treads her under foot.  
3. It makes us conscientious in holy duties. Paul chargeth Timothy to keep the command without spot, by an argument drawn from Christ's appearance; and upon this ground, of looking for a reward from the chief Shepherd, Peter warneth the Elders to feed the flock. As we cannot conceive what manner of mercy (for its glory) it is which we look for, so neither can we express what manner of persons we should be, 
1 Cor. 15.58.  or what manner of performances ours should be for holiness. What manner of persons (saith the Apostle) ought we to be? 2 Pet. 3.11.  
4. It engageth to patience under every difficulty and distress. Behold I come quickly, hold fast that thou hast. Rev. 3.11. Thus. 1 Joh. 2.28. Little children, abide in him, that when he shall appear, we may have confidence etc. 
Non sunt condigna passiones ad cull. pam quae remittitur, ad gratiam qua immittitur, ad gloriam qua promittitur.  He who beholds a Kingdom appointed for him, will abide with Christ in his tentations. The drawing nigh of the Lords coming, is the Apostles ground of patience. Jam. 5.8. and 2 Thes. 1.6, 7. John Hus and Jerom of Prague appealed from the unjust sentences of men, to the righteous judgement of Christ. This day's misery, is not worthy of that day's mercy. Rom. 8.18. 2 Cor. 4.17. No more comparable with it, then is the uncovering of the head, a trouble comparable to the honour of receiving a crown. 
1 Sam. 10. ult.  Saul held his peace, though he were despised, because he was King. How easily should our sea of honey swallow up our drop of vinegar! Though godliness brings sufferings, yet it affords encouragements; like Egypt which though it were full of poisonous creatures, yet full of Antidotes. The reason why we are cast away in tempests, is for want of this anchor of hope of the mercy of Christ. Let then (O Christians) the looking for this mercy, engage you to duty. Remember such mercy to be received, deserves better services to be performed. 
Psal. 36.5.  As God's mercy and faithfulness are put together, so let not his mercy and our faithfulness be severed. Brethren, if any shame could befall the Saints at the day of judgement, it would be for this, that they who have done so little on earth for God, should receive so much in heaven from God.  
Mercy.] It's mercy, not merit, 
Obs. 2.  that must stand us in stead at the last day. Of this largely, pag. 100 Part. 1. as also to this part may be reduced, 
Pag. 101, 102, 103, 104, 105. Obs. 3.  the six Observations there handled concerning God's mercy.  
Of our Lord Jesus Christ.] How much are they mistaken who expect mercy, and yet have no interest in Christ! 'Tis the mercy of Christ. Christlesse persons, are merciless persons, merciless in respect they show no mercy, and merciless because they receive no mercy; true saving mercy is derived from God through Christ. He hath blessed us with all spiritual blessings in Christ. God in himself is a full fountain, 
verse 3.  but in his Son he only is an overflowing fountain of mercy. He who is in Christ a God of mercy, is in himself a God of wrath. It was a saying of Luther, Let me have nothing to do with a God in himself. 
Nolo Deum absolutum. Luther.  We are only accepted in the Son of his love. It's his blood which only quencheth the fire of his Father's wrath. As soon mayest thou extract water out of a consuming fire, as a drop of mercy out of an unreconciled majesty. Say not then (poor ignorant sinner) he that made me, will save me, God is a merciful God. What mercy for him who despiseth mercy, by refusing Christ? Think not with a fawning presumption to say God is my God. I tell thee, he is only so thy God, as that he is also thy Judge.  
They who have Christ for theirs, 
4. Obs. Turbabor, non perturbabor quia vulneram Christi recordabor.  cannot be under wrath. Their portion is mercy, In all conditions, they meet with mercy. 'Tis mercy when 'tis misery; ●et their straits, poverty, disgraces, death, judgement come, 'tis all mercy. The day of judgement shall be to them a day of mercy; 
Aug.  nay therefore a day of mercy, because a day of judgement, for God shall be most just in showing them that mercy which by Christ is so dearly purchased. So that even as they may appeal from the justice of God to his mercy, so may they (in a sort) expect mercy from his justice. How willingly then may Saints submit to every divine though smart dispensation! God may be severe, never unmerciful toward them. There's not a drop of wrath in a sea of their sufferings. If God scourge them, 'tis in mercy. Oh how great is the difference between an Executioners axe, and a Father's rod!  
5. 
Obs. 5.  It's our wisdom to be made fit to look for the mercy of Christ, Of this, see Part 1. pag 543, 544. etc.  
6. 
Obs. Vlt.  It's our duty to be quickened in looking for this mercy of our Lord Jesus Christ. It's certainty, greatness, speediness, are all motives, of which at large before Part. 1. pag. 536, 537. etc. 545, 546.    
Ver. 22, 23. And of some have compassion, making a difference; 23. And others save with fear, pulling them out of the fire: hating even the garment spotted by the flesh. 
WE have handled the first sort of directions, guiding these Christians how to contend for the faith, viz. such as chief concern themselves.  
The directions of the second sort, viz: such as concern their carriage towards others, are contained in these two verses, wherein the Christians are directed to the using of a different deportment & carriage toward the different delinquents which were among the seduced for their recovery.  
The first kind of deportment and carriage, is that of Christian lenity and gentleness towards some, in the 22. ver.  
The second is that of holy austerity and severity toward others, ver. 23.  
Their carriage of Christian gentleness toward some, is enjoined, 1. More generally. by setting down the thing to be done. viz. their showing of compassion, 2. More particularly how they should extend their compassion, in way of making a difference between offenders.  

EXPLICATION.  
Two things then are here briefly to be explained.  
1. What Judas intends by having compassion of some.  
2. What by making a difference.  
1. For the first, Have compassion. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Vulg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, arguite.  By compassion here we must not only understand inward sympathy, no nor yet only inclination to help the miserable, but principally the expressing both these by outward real tokens and effects of mercy; and here more particularly these expressions were to be put forth toward those who were such of the seduced followers of these ungodly seducers, of whose recovery the Saints had most hope.  
Not that the Apostle exhorts the Christians by a preposterous patience, either, 1. To wink at and dissemble their sins and errors, and silently to forbear the discovering of them to the offenders. Silence in a reprover was by Luther called an irremissible sin, and the greatest hatred to the offender: and if sin be bold, reprehension must not be bashful. Or, 2. (much less) to soothe and flatter sinners in their errors and impieties. A wickedness which is in scripture frequently charged upon, and reproved in false Prophets, 
Isa. 58.1. Ezek. 3.17, etc.  and the contrary duty of faithful and upright reprehension is both commanded and encouraged. Lift up thy voice, show my people their transgressions, and the house of Jacob their sin, and Prov. 20.23. He that rebuketh a man, afterward shall find more favour than he who flattereth with his tongue.  
But by this showing of compassion toward some offenders, he intends an endeavour in convincing of, and reproving for sin, to reduce them from their falls and follies, in a mild, gentle, meek manner, and a mixing or seasoning all the means used for their reduction and repentance, with Christian gentleness and sweetness, so as the offender may not be swallowed up of grief & despair. The same counsel is given by Paul, Gal. 6. namely, of restoring a fallen brother in the spirit of meekness, and 2 Tim. 2.25. of instructing those who oppose themselves, in meekness. In the former place Paul bids them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, restore such an one, etc. the word signifying to set a joint or bone that is broken, to show the care and skill of him who undertakes the employment of a reprover. Sinful severity is too ready to creep into and corrupt the duty of reprehension. Commonly men are either too remiss if thy endeavour gentleness, or too austere, if labour for faithfulness. But it must be with a reprover as with a Chirurgeon, who binds not up the wound either duriter or segniter, 
Nec duriter, nec segniter.  either too slack or too hard; This Christian gentleness shows itself toward the offender in restoring him, several ways. 1. Buy porpounding a reproof in our own person, and declaring how great a sin it would have been for ourselves to have done thus or thus. So Paul 2 Cor. 4.6. These things (saith he) I have in a figure transferred to myself and to Apollo for your sakes, that by this wise way, he might reprove them and their teachers in making of sects and factions. 2. By conveying the sharpest reproofs in sweet and gentle words, and accompanying them with courteous carriage. The pill of a reprehension is to be gilded and sugared over with gentleness: soft words do best with strong arguments. The iron of Napthalies' foot was dipped in oil. 3. By conveying the reproof in a parable, as Nathan did in his convincing David of his sin. Who hereby was made his own judge, and spared the Prophet the unpleasing pains of a large application. 4. By persuading the reprehended of our love to their persons, and convincing them that 'tis not the person who hath sinned, but the sin of the person which we strike at. A man will take any thing from one that loves him. A Chirurgeon we will not strike, though he cut us deep, whereas we will not endure half those wounds from a murderer, without returning stroke for stroke. 5. By mixing hopes of pardon with the severest reprehensions and denunciations. When God had humbled Adam, he concludes with the promise of the seed of the woman. Thus Joseph dealt with his brethren when he had humbled them. Thus Nathan with David. The needle of the law is but to make way for the thread of the Gospel, and the most legal reprehension must be uttered with an Evangelicall purpose and intention.  
For the second, this compassion must be exercised by putting a difference, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word having several readings and significations, is differently rendered by interpreters The vulgar Latin reading the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, interprets it, arguite judicatos, reprove them as being judged, without hope of recovery (it making the Apostle to speak of the openly and incorrigibly wicked) and so Beza saith he found it in three Greek copies: But this is overthrown by comparing this with the next exhortation. But others save with fear, etc. the opposition is destroyed by this exposition. Others reading (also) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though they hold to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet interpret it, arguite judicati, reprove some while ye are judged; that is, faithfully admonish them, though they condemn and censure you; but since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, may signify discerning or putting a difference, and this signification is most suitable to the Apostles scope, which is wisely to direct them to discern between offender and offender: & since the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is of a middle signification, and may be as well taken actively as passively, I therefore doubt not but it is most aptly rendered by reverend Beza, 
Or dijudican●es.  habito delectu, putting a difference, that is between those who are more gently, and those who are more severely to dealt with, by reason of their several demerits, and dispositions. etc.  
More particularly, this putting of a difference between some and others, is considerable in two respects.  

1. In respect of the parties offending.  
2. In the way of their offending.   
1 For the parties. 1. Difference is to be put between Magistrates in public authority, and private persons: In the reproving of the former more prudence and caution is required, their authority being to be honoured, when their faults are reprehended. Of this see more, Part. 2. pag. 152. Difference is to be put between those of more soft, tender, and humble dispositions, and those who are more rugged and pertinacious. A Venice-glass is not to be rubbed so hard as an iron or brasse-vessel. A word will do more with some then a blow will do with another. A gentle admonition will be more prevalent with one, than a dreadful commination will be with another. The reed will be more easily bowed then the sturdy oak. The fitches' are not threshed with a threshing instrument, neither is the Cartwheel turned about upon the Cummin, but the fitches' are beaten with a staff, and the Cummin with a rod, Isa. 28.27.3. Difference is to put between those of nearer relation to us, and others. Snakes or Foxes I will destroy in my own and my neighbour's garden, but with more hatred and indignation in my own then in his. Sinners in mine own family, my own servants, children, relations, I should oppose, and reprove for sin with more zeal than another's. By how much an enemy is nearer to me, by so much the more sharp is the conflict with him.  
2. In the way of their offending, 1. Some offend, either in judgement, or practice, of ignorance, blind zeal, as the Jews who had the zeal of God, but not according to knowledge Ro. 10.2. Paul persecuted the Church of God ignorantly. Others of malice and obstinacy, who know they offend, and yet persist. Between these a great difference is to be put, Tit. 3.10. Philip. 3.15. Some of simple ignorance, who have not the means of knowledge; others of wilful and affected ignorance, who are willingly ignorant, and refuse the means of knowledge. 2. Some offend secretly, and so the scandal is the smaller, the offence being known but to few, haply but to one. Others sinne publicly, and the sun is a blushing beholder of their enormities, and they are observed by all. If the offence be private, First admonish the party between thee and him, If he hear thee not, tell the Church. If he offend publicly, he must (for preventing the like in others) be openly reproved, 1 Tim. 5.20. The plaster must be as broad as the sore. 3. Some sin of infirmity, overborn by the violence of sudden passion; others of premeditated, contrived forecast. The latter is to be more humbled. The one fell by a slip and trip (as it were) the other lay down, yea made his bed (as easy as he could) before. 4. Some have fall'n but once, 'tis the first fault, the first time they were overtaken; others live in and practise sin, as their trade, their element. Gentle physic will serve for a begun distemper, a chronical disease is cured more hardly and harshly. 5. Some are Leaders and captains in wickedness, haply, heresiarches, and masters, and authors of heresy, the contrivers and commanders of impiety; others are poor misled seduced souls, like Absaloms' followers: now the heads of treason and conspiracies are most severely punished, Mark them who cause division. Rom. 16.17.6. Lastly, some offend in matters of highest and most vast importance. Haply their error is fundamental, as Papists in justification by works, Idol worship etc. possibly their practice hath been bloody, their offence adultery, incest etc. others offend in matters not of so high a nature, as haply in an error disciplinary, or if in doctrine, not overturning the foundation, but building of hay and stubble upon it. All sins want an equal price and merit for satisfaction, but not an equal severity in our reprehension.   

OBSERVATIONS.  
1. 
Obs. 1.  Those duties which seem most opposite must be reconciled in our practice. Holy mourning, and rejoicing, love and hatred, holy anger and meekness, zeal, and Compassion. Job was holily both patiented and impatient. Patient under his crosses, Impatient against the sinful counsel of his wife. Moses was the meekest man, and yet eminent for zeal; when he was with God, he prayed for the people; when with the people, he pleaded even with the sword for God. Holy duties never interfere among themselves. 
Causam populi apud Deum precibus; causam Dei apud populum gladiis allegavit. Greg.  In vain do men pretend the distance of the Commands, as if they could not be brought together. Holiness never destroys holiness. There's a Connexion between every duty. The faithful prefer not one duty before another; but are uniform in observing the Commands.  
2. 
2. Obs. Col. 3.12.  Compassion is most suitable to a Christian. They have obtained mercy, they are elect of God, and put on bowels of mercy. They are peculiarly commanded to be merciful from the pattern of God's mercy. Luk. 6.36. to sympathise with others in their afflictions. 1 Pet. 3.8. Christ and all the saints are herein our copy. Jer. 9.1. Mat. 9.36. Luk. 19.41. 2 Cor. 11.29. Grace dries not up, but diverts the stream of our affections. Holy men have ever been most tender hearted. Insensibleness of others miseries is neither suitable to us as men or Christians. According to the former we are the same with others, according to the latter, grace hath made the difference. If Christians be hardhearted who should be soft and tender?  
3. The souls of people are true objects of mercy. No misery is so great as that of souls: 
Obs. 3.  they who are spiritually miserable cannot pity themselves, though their words speak not, yet their woes do. We weep over a body from which the soul is departed, and shall we not do so, much more over a soul from which God is departed? What in this world is so noble, excellent, precious as the soul? We pity not so much a base-born beggar in his distresses, but when we behold some high borne Prince brought to beggary, how do our bowels yearn! The soul is heaven-borne, noble in regard of its original and endowments. Oh weep to think that hell should have such excellent furniture as precious souls; that these who are, 
Acts 20.  or rather were once so high, should fall so low. I wonder not at Paul's industry, entreaties, woo, 
2 Tim. 2.  solicitations in doing good to souls, his advice to Timothy to be instant in season, and out of season, to exhort etc. Paul was an excellent Orator, and all his oratory was to woe and win upon souls, and to persuade men to be saved. Never did malefactor so plead for his own life, as did Paul plead with men to accept of life. Though the more he loved, the less he was beloved, though the more he sued to people, the more he suffered from them, yet he patiently suffered all this for the Elects sake. He labours abundantly. He becomes all things to all men, that he might by all means save some. 
1 Cor. 9.22, 2. Cor. 10.1. Eph. 4.1, Rom. 12.1. 2 Thes. 2.1.  He besiegeth souls with beseechings, throughout all his Epistles. It's impossible to be too importunate with souls. Even impudence here is holy. Courtesy must veil to Christianity.  
4. 
Obs. 4.  Compassion is not to be denied to the fallen, as if there were no hope of their restitution and salvation. Paul commands that they should be restored who are overtaken with a sin. 
Gal. 6.1.  As the best of saints have sometimes fallen, so they have also been raised, and afterward better than ever before; He who doth but stumble, gets ground by his stumbling. Jonah, Peter and David stumbled, yea, fell foully, but they were raised, and received, and afterward were more holy and watchful then ever before. And although Christ saith that whosoever shall deny me before men shall be denied before my Father etc. 
Heb. 6.4, 5, 6.  yet this is meant of a total and final denial: and although a wilful, malicious, universal renouncing of the known truth admit of no sacrifice for sin, yet the gospel excludes none from pardon, that can be humbled, and sincerely sorrowful for their falls. Greatly therefore did the Novatians err, in teaching that sins committed after Conversion, are unpardonable. Christian meekness must, as wholly restrain unjust, so temper even just anger; our zeal must not transgress its due limits. We live not among the perfect, but such as are subject to many slips. And we have frequent want of God's meekness and gentleness towards us in our daily falls and follies. Considering what we both have been, and may again be; we should pity the fallen. If two travellers fall into a deep ditch, the one being helped out, must not deny help to the other.  
5. 
Obs. 5.  Wisdom is requisite in every one that would recover a fallen brother. There must be a wise discerning between offender and offender. The setting of a soul in joint is a point of skill and dexterity. It is not for every horseleech to meddle with this art. Every unskilful workman is not to tamper with men's souls. The Apostle puts those that are spiritual, Gal. 6.1. upon this employment such as had received a greater portion of the graces of the Spirit, 
1 Cor. 14.37.  and were stronger than others. He who speaks a word to the weary, 
Philip. 3.13  must have the tongue of the spiritually learned. The wisest course must be chosen for recovering of the fallen. The Physician administers not the same medicine to every patiented, but he varies his prescriptions according to the nature of the disease, or the constitution of the diseased. Oh that Christians would employ their wisdoms for God: we see how wise men are to damn and undo their souls, and how witty seducers are to misled others into sin and error; why should not Christians then study the heavenly art of saving and delivering the souls of others?  
The gifts of God are not bestowed upon us for ourselves alone, but for the good of others. 
Obs. 6.  Every Private Christian (in some sort) should be a public good. The possession of our gifts belongs to us, but the use of them to others also. No Christian is a treasurer, but a steward of God's gifts. The more spiritual any man is, the more he is bound to restore others. The hotter the Sun shines upon the wall, the more it warms the passenger. The more mercy hath relieved thee, the greater obligation lies upon thee to relieve others. As any man hath received the gift, so let him minister unto others 1 Pet. 4.10. 'Tis not the having of good in us, but the doing of good by us, that makes us called good.  
2. The Apostle directs these Christians how to carry themselves towards others more obstinate and pertinacious sinnesrs, namely, with holy severity, In these words, And others save with fear, pulling them out of the fire, hating even the garment spotted by the flesh.  
The words consist of two parts.  
1. A duty enjoined. To save others with fear.  
2. The manner of performing it.  

1. Vehemently and earnestly, pulling them out of the fire.  
2. Vigilantly and warily, hating even the garment spotted, etc.   
1. For the first, The duty, others save with fear.   

EXPLICATION  
1. What intends the Apostle by these others.  
2. What by saving?  
3. What by saving them with fear.  
1. For the first, by others, he means those who were to be looked upon as unlike to those of whom he had spoken in the foregoing part, that were to be dealt with in a way of Christian compassion. This is clear by the adversative expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and, or rather but. So that as those of whom they were to have compassion, were of the more hopeful and corrigible sort, who had haply fallen out of ignorance, infirmity, or blind zeal; so these others were such as were more obstinate and stubborn in their sin and errors, and who did more knowingly and maliciously offend; and by this indefinite expression others, he intends those more hateful sinners of any rank or degree whatsoever, high or low, rich or poor, there being no sinful respect of persons to be had, in this terrifying them from their accursed impieties.  
2. He directs to save these others, that is, to deliver them from that sin into which they had fallen, and destruction into which they were falling; saving is in Scripture attributed 1 To God. 2. To Christ. 3. To men. 1. To God, who is the supreme author of our safety & deliverance, by whose proper power we are made safe from evils, either in respect of Common salvation or preservation afforded to all men, or of peculiar salvation bestowed upon those who believe. According to that of 1 Tim. 4.10. He is the Saviour of all men, especially those who believe.  
2. To Christ, who is called a Saviour. Luk. 2.11. Matth. 1.21. The only Saviour, Act. 4.12. a strong sufficient Saviour, a horn of salvation, able to the utmost to save. And that both by delivering by his merit and spirit, from the condemning and destroying, as also from the reigning and defiling power of all our spiritual enemies.  
3. To men. Who are frequently in scripture said to save, and to be Saviour's. Obad. 21. Saviour's shall come upon mount Zion. 1 Cor. 7.16. How knowest thou O man, whether thou shalt save thy wife? 1 Tim. 4.16. Thou shalt save thyself and them that hear thee, etc. Jam. 5.20. Not as if men were the authors of our salvation, but instruments and subordinate helps and means appointed by God to serve his providence in the saving of themselves or others, whether from bodily or spiritual enemies. Words proper to the supreme cause, being thus in Scripture attributed to the instrument, who though he be by God appointed to use the severest means towards any, yet all is to be done in order to their salvation and recovery, 1 Cor. 5.5. 2 Tim. 2.25, 26. 'tis 1.23. The most sharp and cutting reproofs are to be used that the reproved may be sound in the faith.  
3. He directs to the saving of these others with fear, Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Apostle means by terrifying of them, or making them afraid of continuing in their sin, lest they fall into destruction of soul & body. So that hereby the Apostle intends the using Christian severity toward these others, as by showing compassion, he directed them to use Christian lenity and gentleness toward the former. For though Judas intends not that these to whom he wrote should put forth or exercise ways of terror in a civil or earthly respect, by corporal punishments, (in which regard the Magistrate is called a terror to evil works, Rom. 13.3.) yet spiritually, and by using spiritual means, and for the saving of the Spirit, he directs them to terrify these offenders; and this may be done two ways: either, 1. By charitative, or, 2. By authoritative means. 1. Charitatively, or in a way of Christian charity, and thus one Christian is bound to terrify another from sin, and not to suffer him without reproof and denunciation of God's judgements to go on in any way of wickedness. And this (though) severity, is a token of love, and the refraining from it interpreted by the Spirit of God to be hatred. Levit. 19 Thou shalt not hate thy brother.  
2. Authoritatively, or by those whom God hath put into office for this end (among others) to reduce offenders, and save them by fear. And this authoritative affrighting from sin is double: 1. Doctrinal. 2. Disciplinary.  
The Doctrinal, is put forth three ways.  
1. By information, and clear discovering of the nature of sin in itself, and showing the difference between good and evil, and the hatefulness of sin both in its nature and effects. For want of this knowledge many a soul hath perished.  
2. By application and conviction, and bringing home the sin to the conscience of the offender. Thus Nathan, Thou (saith he to David) art the man. Thus Peter to those Converts, Him (meaning Christ) ye have taken and by wicked hands have crucified and slain. Thus also Stephen, Acts 7.51. Ye do always resist the holy Ghost. 
Isa. 58.1.  Thus God bids the Prophet to tell the people of their transgression. Ministers must not be like fencers, who so strike every where, that indeed they strike not where; but the two edged sword of the word they must sheathe in the bowels of sinners, and lay the deformed brat of sin at the right door, and so must we preach, that in our Ministry the Spirit may convince of sin. Joh. 16.8.  
3. By Commination and denouncing of punishments for sin, that so by hearing them men may not feel them. Offenders must be warned of the wrath to come. Knowing the terror of the Lord, we warn men. Thus frequently the Prophets denounced judgements against sinners. 
Woe unto them.  Of this largely before part 2. pag. 153, 154.  
2. There is a disciplinary affrighting from sin. Consisting 1. in solemn and particular admonition of a party offending, with a declaration of judgement against him in case of obstinacy. 
Mat. 18.  A sinner is first to hear this from the Church. 2. Suspension from the Lords Supper, and denying the pledges of grace to the wicked as unworthy of them. How should the child be ashamed, who is debarred from sitting at his father's table with the rest of his brethren! How can he think himself fit to partake of benefits signified in the Sacrament, to sit down in the Kingdom of glory, who is duly excluded from participating of the signs thereof in the Kingdom of grace! 
1 Cor. 5.5. Mat. 18.17. 1 Tim. 1.20.  Of this before largely part 2. pag. 3. Excommunication, whereby obstinate sinners are cast out of the Church, and delivered up to Satan, and accounted as heathens, and reckoned among the number of Satan's servants, who rules in the world, and therefore to have him hereafter pay them their wages.   

2. OBSERVATIONS.  
1. 
Obs. 1.  Others.] We must be careful to save others as well as ourselves. No man should be willing to be saved alone. A Christian should not be a Cain; 
We are neither born the first, nor second time for ourselves.  he is in a sort his brother's keeper. Nor are the Ministers solely the watchers over, or saviours of their people. In many cases every sheep is to be a shepherd. Hence those exhortations of provoking one another, Heb. 10.24. Looking diligently lest any of you fail of the grace of God. Heb. 12.15. Exhorting one another. Salvation is large enough for ourselves and others. If God's eye be good, ours should not be evil. The doing good to others souls is encouraged, Jam. 5.20. And rewarded, Dan. 12.3. It's the nature of grace to propagate itself. The Spirit appeared in the likeness of fiery tongues, and both fire and tongues are very communicative; the one of it▪ self and heat, the other of sound and voice. Our relations of Brethren, fellow members, etc. call for this expression of love. Yea the contrary practice of sinners who damn and defile one another's souls, may put us upon this duty. How great then is their sin who destroy the souls of others, by error and seduction, and ungodly example? etc. who watch over others for evil, and to make proselytes for hell, who are factors for Satan, and agents for that Prince of darkness! If their own sin and damnation will be so heavy a burden, what will other men's sins and damnations also be to them in hell! O what a holy covetousness should be in every Saint to propagate holiness and leven others with grace in the world! Oh pray, Lord let hell never be the fuller for me or mine, but heaven for both! In respect of the privilege of saving of souls (it's by some said) that saints on earth excel the very glorified in heaven.  
2. 
Obs. 2.  Others,] Necessity should be the mother of severity. Others, i. e. they who will be by no other means reclaimed, upon whom compassion will not work, must be saved by fear. First gentle means must be used, severe afterwards. Severity (though good) is but accidentally good, not in itself, but only because of man's stubbornness: Medicines were only brought in and kept up by sickness. The Bee gives its honey naturally, its sting only when provoked. We should run to Compassion, but be driven to rigour. If the birds will be driven away, its needless to shoot them: our will must bring forth peace, necessity war. Paul was much more willing to come to the Corinthians with the Spirit of meekness, then with the rod of severity. Even when we are most deeply engaged in rigour, let all see that in afflicting others, we more afflict ourselves.  
3. 
Obs. 3.  Others.] Severity is to be regulated not by outward respects, but by the merit of the offence. Others, that is, they who are more obdurate, not who are further from us in relation, or poorer &c. should be affrighted. Though the nature of the offence should should make us put a difference in our rigours, yet other considerations foreign to the cause, should not. Some are fiery hot in terrifying the poorer sort, whereas the rich are like the mount that might not be touched. 
Having men's persons in admiration.  An ungodly base respecting of persons! Of it see at large before, pag. 536, 537. Part. 2.  
4. Save.] Even a man may be a saviour of souls. 
Obs. 4.  See the proofs in the Explication. Paul speaks of labouring by all means to gain some. And we read of those who catch men, and win souls, and Christ mentions the gaining of thy brother. How great an honour doth God cast upon weak worms! 1. If the supreme Cause be pleased to attribute salvation to men because of ministry, should not men attribute salvation to God in regard of efficacy? How careful should we be to honour that God who so dignifies dust and ashes! Lay that Crown at his feet which he sets on thy head. How industrious should this likewise make us in doing good to others! The Lord reckons it as our own. Though he guided thy hand every letter, yet he saith, thou hast written the fair copy, whereas indeed only the blots and blurs were thine. Though thou didst but lay on the plaster, yet he attributes the cure to thee, who couldst never put virtue into the salve. To conclude this, how fearful should any be of despising the ministry of man! Though salvation sometime be attributed to ourselves, that we may not be negligent, and properly to God, that we may not idolise man; yet it's often ascribed to others that we may not contemn their help.  
5. [Save with fear.] 
Obs. 5.  Severity should be exercised to this end, to save. The scope of using the sharpest rebukes by spiritual Physicians, should be cure. Merciful intentions must be lodged under severest performances. The end of Excommunication must be the saving of the Spirit. 
Tit. 1.13.  The most cutting reproofs must be given to others, that they may be sound in the faith. Even the dreadfullest Censures of the Church are not mortal, but medicinable. In the body of the Church, members are wounded and cut, that themselves and the whole body may be saved. And herein Ecclesiastical censures excel civil punishments, the latter being to preserve the public peace, and for warning to others; the former being principally to save the offender's soul. How sharply did Peter reprove Simon Magus when he said, Thy money perish with thee, and thou art in the gall of bitterness! and yet he addeth, repent, and pray etc. We must not reprove men to disgrace their persons, but to shame their sins, and neither insulting over men's falls, nor despairing of their rise. And therefore let not people sum and rage against the constrained rigour of the faithful (especially) Ministers, for 'tis not butchery but Surgery. As reprehension faithfully ministered shows the strength of zeal, so meekly received, the sincerity of grace. A godly heart would not one threatening less to be in the Bible. 'Tis a bloodless martyrdom humbly to embrace the strokes of a reprover. To conclude, how ridiculously profane are the Papists, whose loudest thunderings out of excommunication are against the holiest persons! But Christ's Spirit is not in their counsels, nor will he refuse graciously to meet thee unjustly ejected, as he did the blind man sinfully cast out by the Jews.  
6. [Save with fear.] 
Obs. 6.  Severity to sin is mercy to the soul. This affrighting made way for saving. Holy severity is a wholesome thing: even rending Mastiffs are very useful to kill woolves. The nipping frosts of winter, though not so pleasant as summer Sunshine, yet are as needful for the earth, they killing the worms and vermin. Jacob is said to 
* Every one according to his blessing. Gen. 49.28. Nonnul lis bene dixit maledicendo.  bless his sons, and yet he sharply censured three. The smitings of the righteous are desirable to a saint. They are precious ointment. They slay sin and save the soul. How wild a madness is it then to be angry with them, who by telling thee truth love thy peace. There's none but fools that oppose faithful reprovers, and who are such, that if the truth be told them, will not be pleased, and if they be pleased the truth is not told them. Such a disposition as this is an evident token that God hath a purpose to destroy them. 
2 Chron. 25.16.  How much is this cruelty to their own souls to be pitied by every reprover! They oppose reproofs and their own happiness both at once. Let them read their dismal doom, Prov. 29.1. He who being often reproved hardeneth his neck, shall suddenly be destroyed, and that without remedy. To conclude this, let those whom God hath appointed to be reprovers, take heed lest like drones they lose their stings. If sinners be not saved, it should be their trouble; if they be neither reproved nor saved, 
Mr. Daniel Rogers David's cost.  it's their sin also. Oh let not the sinner's Frenzy drive any Minister into a palsy.  
7. [With fear.] Wicked men are oft fearless in sin, 
Obs. 7.  though on hel's brink. These sinners were to be made to fear, but otherwise they were fearless, they were without fear or shame, bold presumptuous sinners. The sweetness of sin doth so bewitch, that the bitterness of sin doth not affright. Sinners look upon wrath through the wrong end of the prospective glass, so that it seems remote. They put on Satan's spectacles, which greatens mercy, 
Of this before, part 2. pag. 576. 577.  and lessens wrath to the eyes of sinners: they are faithless, therefore fearless.  
Vlt. [With fear.] 
Obs. Vlt.  Bold presumption makes way for fear. These libertines who fed themselves without fear, and feared no judgement, but mocked at the promise of Christ's coming, if ever they came to salvation, went by the way of fear. Oh that you would think of this in your bold adventurings upon sin: your audacious undertake must all be undone, and picked out stitch by stitch. That which was thy glory, thy rejoicing, thy valour will afterward be thy shame, thy sorrow, thy fear. And truly 'tis happy if the Lord make it so before it be too late. Holy fear is no sign of unmanly cowardice. Of this at large. Part 2. pag. 108.  
This for the first part, the duty, Others save with fear. The second follows, the manner of performing it, and first for the vehemency and holy earnestness thereof, pulling them out of the fire. This hath two branches. 1. A sinner's woe. 2. A saints work. The first is to be in the fire. The second is to pull them out of the fire.   

EXPLICATION.  
1. What is meant by their being in the fire.  
2. What by pulling out of the fire.  
1. For the first. Not to enlarge upon the several Metaphorical acceptations of the word Fire in Scripture 1. It's sometime used to set forth sin. 2. Misery and punishment.  
1. Sin. All sin, Isa 9.18. Wickedness burneth as the fire. More particularly the burning lust of uncleanness, Rom. 1.27. they burned in lust one toward another. 
Ignis Sodomiticus.  And 1 Cor. 7.9. It's better to marry then to burn. Thus with this fire Sodom burned, before it burned with fire from heaven; 
Sine Cerere & Libero friget Venus. Venus in vino.  and this agrees to these impure wretches compared to Sodomites, ver. 6. for sin and punishment, and this fire of lust hath gluttony for its fuel.  
2. Misery and trouble. And these are compared to fire. 1. As probatory and refining. Thus Isa. 31.9. fire in Zion and furnace in Jerusalem. So 1 Pet. 4.12. Fiery trial, which is to try you. Or 2. as its painful and tormenting, in which respect hell torments may be compared to fire. Or 3. As its violent and . 4. As its diffusive and spreading. 5. As it smutcheth and takes away beauty. 6. As it's dangerously destructive and consuming; hence the wrath of God is compared unto fire, fire is kindled in my anger which shall burn upon you. So Ezek. 22.31. and Heb. 10. Our God is a consuming fire. Hence the people returned from Babylon, is said to be a brand plucked out of the fire, 
Zec. 3.2.  (to which place Judas haply alludes:) and this I take to be the meaning of the holy Ghost in this place, where he speaks of these seducers as being in the fire, to set forth their dangerously miserable estate, and destructive courses. These sinners without recovery by Christians, were certainly to be destroyed and consumed here and hereafter. They corrupted themselves, ver. 10. and they who sow to the flesh, reap Corruption. 
Gal. 6.4.  And the consumption and destructiveness of this fire is worse than that of natural fire. 1. Because a sinner lying under wrath is consumed spiritually. His precious soule●is destroyed; and this is worse than if his house, his money, his child, his body were consumed in fire. The fire which, destroys the soul, consumes not the dross but the gold. 2. In this fire a sinner is destroyed insensibly he feels no pain, fears no hurt. Men eat material fire, but they run into this fire. Fools makes a sport of sin and wrath, sin is their Element, they are displeased with any who would pluck them out of it. Like the horse, they will not stir, though they be in never so much danger by the approaching flames. 3. He is destroyed pitilesly, there are few that rescue and pluck him out of the fire. Every one will quench the fire which burns the house, few labour to quench the fire which burns the soul. There are few faithful reprovers. Who warns his neighbour of God's wrath! most are afraid to black or burn their fingers Most men pour oil rather than water to these flames. 4. He is destroyed everlastingly. Natural fire consumes so as it ends and eats up that which it burns; this fire is ever destroying, never destroys. Without the blood of Christ its unquenchable; a sinner shall ever burn in it, but never be burnt up in it. 
Mors vivacissima.  That which makes other fire so dreadful, namely to make an end of things, would make this fire merciful.  
2. For the second, the plucking out of this fire. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word properly signifies the soldier's violent rushing or seizing upon a town or Castle for plunder or pray. The Kingdom of heaven suffers violence, and the violent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, take it by force etc. And more particularly.  
This plucking sinners out of their misery as out of fire, imports 1. Speediness. When a thing is in the fire it endures no delays. Sin like poison admits of no dalliance. The abiding in spiritual fire but a little longer, 
Venenata non patiuntur inducias. In sacris non est deliberandum.  may make the recovery impossible, no deliberation so dangerous; It's needless here to call a council. While we are lingering and doubting, the fire is devouring. Satan (like a subtle Enemy) never desires to treat but for his own advantage.  
2. It imports solicitousness and care, an holy fear of the future event, the ruin of that which is to be plucked out of the fire. Paul was afraid of the Galathians, Gal. 4.19. holy love is solicitous, doth its best, but fears the worst. Titus had an earnost care for the good of the Corinthians, and their burning calamity, caused in Paul burning care. Who is offended (saith he) and I burn not? 
2 Cor. 8.16.   
3. Pity and Commiseration. The more violence and speed is used in plucking a good thing out of the fire, the more tender pity is expressed. If pity should be showed to thy neighbour's beast, or to his house, much more to his own body, but most of all to his soul. It's reported of Aeneas, that his pity made him take his father upon his shoulder, and carry him out of the flames of Troy. It's storied Gen. 19.16. that while Let, his wife and daughters lingered in Sodom, upon which fire was falling, the Lord being merciful to them, the Angels brought him forth and set him without the City. This mercy in this spiritual plucking out, is here imported.  
4. Esteem and appreciation. Men pluck that with eagerness out of the fire, which they value and set by. A piece of pot-sherd they neglect, but a costly garment, some rare book, or much more a dear child, Oh how earnestly are they snatched out of the flames! The estimate which ought to be had of souls is much greater. Heavenborn, beautifully endowed, eternal souls are so precious that Christ shed his blood for them, and Satan only delights in shedding theirs.  
5. Hazard and endangering of him who plucks the party out of the fire. They who will take a thing out of the fire, commonly burn their own fingers. The most zealous adventurers for souls have seldom escaped the scorching rage and fury of the wicked. Hatred is (as Luther calls it) the Gospels' genius; truth begets hatred, both in others, and (oft) in him whom we labour to save. Satan will not let go his hold willingly. All the militia of hell is raised against the faithful saving of souls. All the holy Prophets, Apostles, Minister's, more or less, must feel the scorching of the fire, if they will be plucking out of souls. The Saviour's of soul; must be sufferers for souls, and herein resemble the great Saviour, who for souls was the greatest sufferer.  
6. Diligence, earnest industry. This is principally here intended according to the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who pluck a precious thing out of the fire, do it with putting forth all their vigour and pains. They who will save souls, must apply heart and head to this employment. Faithful Ministers are ever laborious. They are peculiarly called Labourers. They labour in the word and doctrine. As much as in me is, I am ready to preach the Gospel. Rom. 1.15. This work he made his business, and he gave himself to it. In comparison of this, his diligence for other things was but negligence. For three years together he warned every one with tears, Act. 20.31. He was willing to spend and be spent. 2 Cor. 12.15. He was fervent in the spirit in this serving of the Lord. In plucking a precious thing out of the fire, the finger is not held up, but violently is the thing laid hold upon, and drawn forth with our hand.   

OESERVATIONS.  
1. 
Obs. 1.  The fire,] The hell of a sinner is begun in this life. He is even here in the fire; hellfire is but his greater sensibleness of that fire of wrath, wherein he even now is. As heaven, so hell is now in this world in semine. In hell the damnation of the wicked is but displayed; Here it is, though wrapped up as the flag about the staff. Sinners in this life are treasuring up of wrath: put sin into its best dress it is but gilded damnation. The fire of God's wrath is kindled on this side hell, and it burns inward, only in hell it blazeth out. The incorrigible are condemned already. They are even here the children of perdition, and there is nothing between them and the fire of hell, but a thin wall of flesh. And therefore,  
2. 
Obs. 2.  How madly merry is every sinner! Fond creature, to bribe and soothe thy burning soul with toys and rattles! How unseasonable and unsuitable is thy mirth, when thou art burning thy soul; and yet (as the idolaters of old, when they sacrificed their children to idols) makest music and singing! This doth every secure sinner. Oh how much better is it here to mourn and shed the tears of godly sorrow, especially to get the blood of Jesus Christ to quench the flames before they blaze out in hell, where they will be unquenchable.  
3. 
Obs. 3. Per quot pericula itur ad majus periculum!  The Devil hath his martyr●; nay the most are burnt for irreligion. Wicked men here burn themselves (not as Saints to escape) but (in regard of the end of the work) to embrace eternal burn. It should be a shame to consider how mad sinners are upon, and patiented in the flames of wrath and sin, and how impatient Saints are in those flames out of which all the heat and hurt is taken.  
4. 
Obs. 4.  Even they who are in the fire may be pulled out. There's a peradventure mentioned of Gods giving repentance even to opposers, 2 Tim. 2.25. Such (saith the Apostle) were some of you. 2 Cor. 6.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such trash, such rubbish; Manasseh, Magdalen, and Paul the greatest of sinners, and those Christians hateful and hating one another, serving divers lusts, and children of wrath, found mercy; Eph. 2.1. Tit. 3.3. God sometimes turns people in their race of sin, when they are gotten almost to their goal, hell-gates, and receives prodigals who smell of the hogs-trough, and recovers brands which are smutched, singed, yea almost consumed. The freeness of his grace, the riches of mercy, the depth of his wisdom, the greatness of his power, are all hereby magnified: we must not despair of the most seemingly desperate. We may censure the actions, not determine the ends (though) of great sinners. To conclude, the greater the misery and the more scorching the fire is out of which any o● us have been plucked, the stronger is, the engagement upon us to save others, and to serve our Saviour.  
5. The faithful are very useful and beneficial to the world. 
Obs. 5.  'tis a misery when any thing dear to us falls into the fire; but this is by much the greater, when there's no man near to pluck it out of the fire. They who save our goods from the flames are commended for helpful people. But they who save souls from the wrath of God and the fire of hell, are much more necessary. The people of God are falsely accounted the troublers and incendiaries of the world whereas their work is to recover out of the fire, not to cause and increase the fire. There are none so miserable as they who may be suffered to lie in sin as long as they please, without controllers or recoverers, who may be as bad as they please, without check or reprehension.  
6. The greatest diligence in recovery of souls, 
Obs. ult.  is very excusable. The most earnest plucking of our treasure or child out of the fire wants not an apology. The best things require most labour about them. Trifles, fancies, riches, honours deserve not our diligence. 
Cum periculo iguis temporalis eripiendus est peccator, ex igne aeterno.  No persuasions should be so vehement, no pains so great as those we take for souls. We may easily be too importunate and painful when we labour for our bodies, but its impossible to be so when we labour to benefit ours or others souls. 'tis an holy impudence to be impudent in urging any to pity their better part. It's a sinful bashfulness to be so courteous to forget christianity. We can never warn men too much of their spiritual danger. It's very good manners in christianity, to stay and knock again, though we have knocked more than thrice at the door of a sinner's conscience. Either here or hereafter his conscience will commend us, though now his lusts be angry with us. How willing therefore should people be to take holy importunity for their souls good, in good part! If importunity overcame an unrighteous judge to do good to another, how much more should it prevail with us for our own good? Let not Ministers complain that they spread out their hands to a gainsaying people.  
2. In this manner of recovering these offenders, the Apostle enjoins in the second place, that it should be done with vigilancy and wariness; In these words, hating even the garment spotted by the flesh. And this he adds to the former, to warn the Christians that in their conversing with these offenders, when they laboured to recover them, they should take heed of getting any hurt from them, they being only to deal with them as physicians, not as companions. 
Explicat.    

EXPLICATION.  
Two things are here briefly to be explained.  

1. The thing to be hated, the garment spotted, etc.  
2. How and why it was to be hated.   
1. For the first, the garment spotted with the flesh. Many impertinent and overcurious expositions by Popish writers are given us of this place, some understand this garment spotted by the flesh, properly as if Judas intended that the filthy uncleanness and obscenities of these impure sinners, did not only defile their manners and actions, but even their very clothes & garments, by reason of their nearness to their defiled flesh, and even these (say they) Judas bids these Christians to shun or not touch, to show their hatred of carnal uncleanness. 
Levior mihi sensus videtur quam ut gravitatem Apostolicam deceat. Justinian. in loc.  But Justinian seems rightly to conceive that this is an exposition of more lightness then to savour of apostolical gravity. Others by this garment understand that natural unholiness which Paul calls the old man with his deeds, and commands the Christians to put off as an old filthy garment, Col. 3.9.  
But this is not agreeable to the scope of the Apostle, which is not to direct the Christians what to put off from, and hate in themselves, but to shun and hate that which might be conveyed from others to themselves. The best exposition is that given by learned Calvin, and some others, who say that by this garment spotted by the flesh, the Apostle intends that which seems to have any affinity or nearness to the vices of these sinners which were among them. And this is very much confirmed, 1. by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here translated (even) which (as Calvin notes) ad amplificationem valet, hath the force of amplification, and imports as if the Apostle had said in a full speech, hating not only the flesh itself, but even the garment spotted or infected by the flesh, and also 2. by that apt allusion which in these metaphorical expressions, Judas makes unto that commanded rite of the ceremonial law, whereby the Israelites were ceremonially unclean, not only by touching the flesh of one who had a running issue, or the matter itself that issued forth, but even by touching the seat, bed, saddle, garments of such a person, Levit. 15.4, 5, 6, 17. etc. so that this direction of hating the garment spotted by the flesh, imports as much as if Judas had said, Know Oh Christians, though I have exhorted you to have compassion of the persons of these sinners, and to labour with them that they might be plucked out of their miserable estate yet I would have you warily to take heed to yourselves, lest while you are about the curing of them, they infect you, and lest that while you lend them your hand to draw them out of the pit, they being stronger than you, pull you in to them. Nay, so far must you be from allowing and liking their gross and ungodly practices, that you must abstain from whatever hath any neighbourhood or nearness to their sins. For not only would▪ I have you kept from touching the infecting and defiling flesh, the sin itself; but I exhort you to hate even the very , or that which fits any thing near to it, or borders upon it, or hath affinity to it. And this direction principally comprehends two particulars.  
1. That they should hate all incentives, occasions, inducements or inlets to sin, and that both in respect of themselves, and others. 1. In respect of themselves. It's safest keeping far from the brink of the river. He who bath fallen, and yet will walk in slippery places, shows that (yet) he hath not been bruised enough. Thus Eves looking on the apple, so as that it drew on her appetite; her parley with the Serpent should have been avoided. 2. In respect of others. Paul was very careful to avoid occasions of making others sin, though things which he avoided were neither sinful in themselves, nor to him. Paul's eating of flesh was lawful in itself, and lawful to him, and yet rather than he would offend his weak brother, 
1 Cor. 8.13. Rom. 14.21. Gal 4.19.  he would never do it while the world stands. Paul was sometimes here travelling in birth with his little children, and was like a careful mother that is with child, who forbears many meats for fear of doing her child hurt. Thus Paul, refused to circumcise Titus, fearing the confirmation of the Jews in their error. Gal. 2.3.  
2. That they should avoid that which carries a show of evil, and is liable to misconstruction. Thus Paul refused the using his liberty in taking a lawful maintenance for his labours, lest a sinister interpretation of covetousness and mercenary affection should have been put upon it by his adversaries. Though here it must be noted, that in all necessary duties, we must yield absolute obedience to God, though to the world it appear never so evil. Christ preached himself the bread of life, though the Jews were offended, Joh. 6. Daniel will pray three times a day, though it cost him his life. John will preach against Herodias, though all the Court be offended. For though evil must not be done that good may come of it, yet good must be done though evil may come of it. Thus in doctrine we must abstain from such speeches, which though they may have a right interpretation, 
Haereticorum vocabula timenda.  yet carry a show of evil. To say we are saved by works, may have a true interpretation, but its better to abstain from it, because it hath an appearance of popish merit. To call Evangelicall Ministers Priests may be truly expounded, but it were better to avoid the expression, because of the show of Popish sacrifice and priesthood. The words of heretics are to be avoided. And if we will keep the faith of the scriptures, we must keep the words of the scriptures. Those things which are malè colorata, though not in se mala, which have an ill colour, though not an ill nature, must be shunned.  
Caesar said of his wife, that she ought to be without suspicion of fault, as well as without fault. Valentinian having a drop of the water sprinkled upon his garment, which was cast about by the Priests in their heathenish services, cut out that piece of cloth upon which that drop fell, from the rest of the garment. The ancient Christians would not set up lights and bays at their doors, 
Tertul. lib. de Idol.  though for this they were persecuted as Enemies to the Emperor, because the temple and the doors of Idolaters were wont to be thus garnished. These primitive Christians would not endure that any Christian should look toward Jerusalem, praying, because they would avoid show of Judaisme. Augustine thought it in his time, unlawful to fast on the Sabbath day, because the Manichees did so. God appointed his own Ceremonies, so, as a wall of partition might be put between the Israelites and Heathens. In which respect his people are forbid to eat swine's flesh, (the ordinary food of the gentiles to make their heads bald, to shave their beards, to cut their flesh. And Aquinas thinks, that because the Heathens set their Temples Eastward, 
Aquin. 1●. 20. 3. ●.  therefore Gods was set Westward, ad arcendam idololatriam (saith he.) Not only apparent sins, but sins in appearance are to be avoided by Christians. Even the accompanying with sinners is suspicious, as well as the acting of their impieties is heinous. Tell me (said a good man once) where thou hast been, 
Eph. 5.7.  and I will tell thee what thou hast done. A man sins as well by not reproving a swearer, as by swearing. He that doth not preserve the law, doth not observe it. This (say some) was one reason why David refused to take the threshing floor, oxen, etc. as a gift, but would buy them, because he would avoid the show of covetousness.  
For the second, why this garment spotted &c. was to be hated, i. e. inwardly loathed, outwardly shunned.  

In respect of God.  
In respect of Themselves.  
In respect of Others.   
1. God. 1. 'Tis his Command, he would have his to adorn the Gospel, to shine as lights, to abstain from all appearance of evil, and be holy in repute, as well as in reality. 2. His honour is hereby advanced. The farther we keep from defiling ourselves, the more we keep from dishonouring him. It's the glory of the Gospel, when men cannot lay any thing like an evil to our charge, and when they cannot speak reproachfully and truly at the same time. 3. His example is hereby imitated. He hates all that's evil and like evil. The conformity of our affections with the Lord is very acceptable. How highly is the Church of Ephesus commended for hating the doctrine of the Nicholaitans, which (saith the Lord) I also hate. There is in God no shadow of change, and therefore nothing like sin: He is of purer eyes then to behold sin or to look upon iniquity.  
2. Themselves. 1. It is a true note of sincerity to shun evil in its very likeness. He who hates a person, loves not his very picture. This is a main difference between a sound Christian and an hypocrite. A wicked man will abstain from evil in extremes, but commonly he cares not for petty and appearing evils. Hence, tell him of such and such a sin, his reply usually is, give me some plain manifest scriptures against it, scriptures which oppose his sin by consequence and proportion will not serve the turn. It must only be a plain bare-faced evil that he will forsake. An hypocrite loves the appearance of good more than goodness itself; the godly hates the very appearance of evil, as well as the evil itself. 2 It's his wisdom to avoid the appearance of evil. He who will never give way to so much as an appearing, shall not be overthrown with a real evil. He who will not touch, will not taste, much less swallow down a sin. And he who cares not to avoid the appearance of evil, by little and little cometh to esteem the evil and the appearance both alike: the beginnings of sin are modest, and yet make way to immodest proceed. 3. He takes the wisest course to preserve his good name, he who abstains from appearing evils, provides for his conscience and reputation at once; and stops the mouths of accusers abroad, as well as of the accuser in his own bosom.  
3. Others, 1. The weak. 2. The wicked. 1. They who shun the very resemblance of sin. make those who are any thing inclinable to follow them, more exact and precise in their walking. commonly if a leader will adventure upon an appearing, a follower will be emboldened thereby to commit a real evil: for though when we behold men strict in holiness, we are too ready to hope that we may be allowed to come a little short of them, yet when we see any take liberty to do that which inclines to evil, we are prone to imagine that we may go a little beyond them. They who writ copies must write a fair hand; trifles in a leader are blasphemies. As reports lose nothing in the telling, so sin loseth nothing in the imitating. Commonly the Scholar outgoes the Master.  
2. They who allow themselves in appearing evils, harden wicked men, who ever make the faults of such seem bigger, and more than they are, and for fifty writ down an hundred; and ever make use of the appearing evils of Saints as shields and apologies ●o bear them out in their greatest enormities.   

OBSERVATIONS.  
1. 
Obs. 1.  Sin and sinners are spotting and defiling, they slain what they touch. Of this before largely, Part. 2. p. 226. &c  
The allusion here, is to a running issue defiling the thing it toucheth.  
2. 
Obs. 2.  The people of God in this world are subject to defilements. Judas in exhorting the Christians to carry themselves compassionately towards sinners, directs them likewise to carry themselves warily, lest they get hurt from them. 'tis as hard to be in the world and not to be polluted by it, as to be among infectious persons and not to be infected. The best of Saints have a principle in them which will make them catch infection. The great industry of worldly persons is to pollute the godly. 
Jam. ●. ult.  The power of religion is principally seem in keeping a 〈…〉 of the world. The people of God had need gird up their loins, and carry themselves watchfully in every place and condition; spots are easily seen in white garments, and defilements on those who have more than ordinary purity. The men of the world are spotting, defiling creatures. They are such vessels of dishonour which a man cannot touch without pollution. A vessel of honour must purge himself from these, 2 Tim. 2.21. And how great cause have Saints to long for that place, where they shall be freed from places of, and temptations to sin! In infectious times we use to covet the country, and to desire an open and fresh air. 'tis for scullions to be among the pots, and for worldly men to love to live in the world.  
3. 
Obs. 3.  Reprehension of sin must be accompanied with sincere hatred to sin. 'Twas not enough for these Christians to make offenders afraid, unless they also hated that thing from which they terrified them. That man will be but an ineffectual reprover, 
Personatae reprehensiones fri gent. Animum non saciunt, qui animum non habeut.  and seldom works upon the heart, who speaks only from the lip. The best oratory is that which proceeds from experience, knowing (saith Paul) the terror of the Lord, we warn men. He who doth but act the reprover, doth seldom benefit the reproved. But should such a notional teacher of others, do the●m good, what benefit comes to himself? surely he would be but like an unskilful servingman, who opens the gate for his Master, but lets it fall to again, so as that he himself is hindered from following.  
4. Appearances of good are to be loved and respected. 
Obs. 4.  If any thing like to sin be to be loathed, than the very shows and pictures of holiness are to be regarded. Christ, looked upon the young man in the Gospel, and loved him. The outward humiliation of Ahab, went not without its reward. His appearing repentance had an appearing recompense. And God (saith Calvin) would show how much he loved the truth of grace, by rewarding the shadow thereof. We love the picture for the persons sake. Much more we should love and cherish the least spark or dram true of grace; The very smoking flax, and bruised reed. It's murder to kill a little infant of a span long, as well as a full grown man.  
5. A Christians honour is exactness in carriage. 
Obs. 5.  He must walk accurately, not only abstaining from gross, but even from the finest spun sins, the very show and appearance thereof. Every earthly Artist is so much regarded as he can show exactness in this profession. In false religions exactness is highly set by; how great a sin and shame than is it, that exactness in the most honourable art should only be reproached! The enemies of preciseness most oppose Christianity, nay they who are ashamed of holy strictness, are ashamed of the greatest glory.  
6. 
Obs. 6.  Great is the safety of the ways of God. They preserve from coming near the confines of sin and destruction. The farther from sin the more distant from danger. He who keeps himself far from sin, needs not fear though troubles come never so near. 
Vid. Part. 1.  The beloved of the Lord shaldwel in safety by him, Deut. 33.12. though they are not taken out of the world, 
Joh. 17.15.  yet they are kept from the evil, and so as that the evil one toucheth them not.  
7. 
Obs. 7.  Religion provides for our fame, as well as for our conscience. It keeps us from any appearance of a spot or suspicion of a sin. Sin martyrs the name, but holiness puts us upon those things only which are of good report, our names are only scratched by the briers of sin. In keeping our purity we cannot part with our reputations, unless it be among those whose praise is our reproach, and whose reproach is our praise.    
Ver. 24, 25. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, To the only wise God our Saviour, be glory and majesty, dominion and power, now and ever. Amen. 
WE have finished (by God's assistance) the two first parts of this divine Epistle, viz.  
1. The Title. Contained in the two first verses.  
2. The Body and substance of the Epistle, contained from the 2d. verse to the 24.  
The third Part, the Conclusion, laid down in ver. 24.25. remains to be handled. Though I shall rather briefly touch, then handle these two verses. Both because my scope when I began this Epistle was to insist upon the body and substance thereof, and because I have already at large spoken of the main part of the 24th verse, viz. Christ preserving us from falling, and also in regard that the substance of the 25th verse is handled by those who comment upon the Lord's Prayer, and both largely and learnedly by Doctor Gouge in his Exposition of that prayer.  
These two verses shut up this whole Epistle with a sacred and solemn Doxology, and celebration of God's name by praise and thanksgiving. And three parts are herein principally considerable.  
1. The person to whom praise is given, the Lord Christ, set forth three ways.  

1. By his power. 

1. To keep these Christians from falling.  
2. To present them faultless before, etc.    
2. By his Wisdom. The only wise God.  
3. By his Goodness. Our Saviour.   
2. What the praise is that is given him, viz. The praise of Glory. Majesty. Dominion. Power, All amplified by their duration, now and ever.  
3. The manner how this praise is given him, intended in this word Amen.  
1. For the first. The party praised, is so described by our Apostle, as that the saith of these Christians may be the more confirmed in the praying for and expecting those things to which Judas in this Epistle had exhorted them.  
And first he is set forth by his power, 1. To preserve them from falling. Of this power of Christ to preserve from falling into sin and misery, I have at large spoken part 1. pag. 58, 59 etc. on these words, preserved in Christ Jesus. I here avoid repetition.  
2. He is set forth by his power to present them faultless before the presence of his glory with exceeding joy. In which words are contained a description of the glorio usestate of the Church in heaven. This estate is, 

1. Generally propounded.  
2. Particularly exemplifyed.    
1. In the general proposition the saints are said to be presented before the presence of his glory.  
2. The particular exemplification thereof is  
1. Privative, by removing of all deformity, noted in the word faultless.  
2. Positive, by partaking of fullness of joy, noted in this expression, with exceeding joy.  
1. 
Statcere, sistere.  The word (present) Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Imports, 1. To place or set, as Matth. 4.5. Matth. 18.2. To dispose of a thing to a station. And 2. To place it in a way of firmness and stability, to establish it, Rom. 3.31. Matth. 12.26. The same thing is intended both here and Eph. 5.27. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  where the Apostle speaks of Christ's presenting to himself a glorious Church: in which place the word [present] is taken from the custom of solemnising a marriage. First the Spouse was wooed, and then set before or presented to her husband, that he might take her for his wife to be with him. Thus Eve was presented by God to Adam, that he might take her for his wife, Gen. 2.22. and Esther was presented to Ahasuerus; to which custom Paul elegantly alludes 2 Cor. 11.2. I have espoused you to one husband, that I may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Present you as a chaste virgin to Christ. And this presentation is said to be before the presence of his glory. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. By this glory is meant the beaming forth, discovery, manifestation of the excellency of Christ before the saints. That of which Christ speaks, Joh. 17.24. Father, I will that they also whom thou hast given me, may be with me where I am, that they may behold my glory, etc. By which glory I understand, not only that glory of soul and body, which he hath in common with the saints, subjectively abiding and inherent in him; but also that which is bestowed upon the humane nature by the personal union, and its exaltation to the right hand of God, above all saints and Angels. Before the presence of this his glory shall the saints be placed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before it, coram, 
Rev. 3.21.  in conspectu, in the full view of it, in a clear and open vision (not as having a glymps of this glory) right against it; The sunshine of Christ's glory shall be full upon them, and they look full upon it, yea so as to be made partakers of it (in their measure;) this Sun looking upon them will make them shine also. 
Mat. 13.42.  The wife of Christ shall shine with his beams, and be advanced to his dignity, so far as she is capable of it; she shall eat and drink with him at his table in his Kingdom. Luk. 22.30. and Eph. 5.27. It's said she shall be presented a glorious Church.  
Thus we see this glorious estate is generally propounded. But 2. It's particularly exemplyfied, and that.  
1. Negatively, and so it's said, he will present the saints without spot, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, irreprehensible, unblameable, such as in whom the greatest Carper, or strictest and most curious beholder shall not be able to behold any thing amiss, no defect of what should be, or excess of what should not be. The Church shall not have spot, wrinkle, or any such thing, no stain, or scar, no freckle or deformity. Nothing of stain or contagion received from others, no wrinkle, no defect of spiritual moisture, nothing which may make her seem uncomely in Christ's eye: not only great and heinous sins (which are great botches and boils) but every least speck and wrinkle shall be taken away. Now sin is subdued, but than it shall be rooted out. Here saints are freed from the power of it, but then from the presence of it also. He who will wipe away all tears from the eyes of his Church, will undoubtedly take away all matter of mourning from her soul. Heaven would not be heaven to a saint, could any spot continue in heaven. But when sin is gone, sorrow must needs fly away: if the fountain be dried up, the streams must needs follow. Sin brought in tears, and tears shall go away with sin. Because saints shall be presented faultless, therefore with exceeding joy: For,  
2. This glory is exemplyfied positively, With exceeding joy. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word imports an exceeding joy, 
Gaudium gestuosum.  with an outward leaping, dancing, or some such cheerful motion of body, an exultation which is expressed in the gesture. 
1 Pet. 18.  Unspeakable is the joy in the hoping for this glory; How great will the joy be of having it! A Bunch of grapes greatly delights, what then will all the Crop of Canaan! It's called not only fullness of joy, 
Gaudium est quoddam filentinm appetitum &c, quidam thronus jam considentis affectus, quoddam sine sastidio epulum cord is, quaedam mors desiderii, quidam avaritia limbs, etc. quoddam satis. Nieremb. de arte vol. l. 1. Prolep. 5.  but joy it self, Mat. 25 41. And needs must it be so; for what is joy but the quieting and resting of the soul in its object, the filling it to the brim with what it desired! Joy is the stilling of all our long, a cessation of all our cravings. Joy to desire, is what rest is in respect of motion. When motion ends, then comes rest. When desire is filled, then comes joy. Now what crevice, cranny, nook or corner of the soul is there which shall not be satisfied in heaven, by the immediate and perfect fruition of that chief good, God himself, who is the heaven of heaven, and who shall fill the soul as those water-pots of Galilee were filled up to the very brims? There shall be no empty spaces left in the soul untaken up. He who hath fullness enough to fill himself (a vast ocean) must needs have enough to fill the soul (comparatively) a small vessel. He who is selfe-sufficient, alsufficient, must needs be soule-sufficient.  
Thus the person is described in respect of his power.  
2. He is set forth by his wisdom, in these words, The only wise God.  
1. He is called God. Of which largely before part 1. pag. 356, 357. etc.  
2. He is called wise. He oft in scripture, hath the name wisdom itself Prov. 8.22, 23, 24. etc. Christ is called the wisdom of God. This his wisdom (as here attributed to God) is twofold. 1. His wisdom of science, or theoretical wisdom, whereby he is omniscient, and with one immutable, eternal act of understanding perfectly sees, and perceives, observes, and knows all things. 2. His wisdom of working, 
Job. 12.13.  whereby he does all things, both in respect of Creation and providence with infinite wisdom: 
Oculus mundi.  according to the former, he is said to be a God of knowledge, 1 Sam. 2.3. There is no Creature that is not manifest in his sight. All things are naked and opened unto his eyes. Heb. 4.13. Known unto God are all his works. Acts 15.18. He seethe under the whole heaven. 2. According to the latter, he is said to make all his works in wisdom. Psal. 104.24. By wisdom he made the heavens. Psal. 136.5 
Isa. 40.28. Psal. 92.6.  By wisdom hath he founded the earth, and established the world, Prov. 3.19. Jer. 10.12. etc.  
3. He is said to be only wise. Not to exclude the wisdom of the Father, and holy Ghost, but the wisdom of all the Creatures. As God the Father is called the only true God, not to exclude the Son and holy Ghost; And though the Creatures have wisdom, yet is not theirs comparable to Christ's, nor deserves the name of wisdom. 1. For his wisdom of science, which is 1 universal, perfect complete. He knows himself and all things, Joh. 21.17. 1 Joh. 3.20. Acts 15.18. Known to God are his works, 
Psal. 147.5.  his understanding is infinite. Whereas the greatest part of what man knows is the least part of what he doth not know. 2. He knows things to come. Isa. 41.23. Men and devils cannot foretell future Contingents, but either by God's discovery, 
Praescientia Dei tot habet ●estes quot facit Prophetas. Tert. Potentiae divin● extenditur ultra futura.  or conjecturally. His prescience, hath so many witnesses as he hath made Prophets.  
3. He knows all things possible, though they never shall actually be: his knowledge is as large as his power, and his power is such as that he can do more than he ever will do. An artificer may frame that house in his head which he never will set up with his hand. God calleth those things that are not as if they were, Rom. 4.17.  
4. He knows all things clearly, particularly, distinctly. All things are anatomised, ripped up before him. Heb. 4.13. His knowledge is not (as ours) general or confused. We are said to know a man, though we know not an hundred things in a man.  
5. He knows the least things. Every circumstance of every action. His knowledge extends itself to every hair of the head, Matth. 10.30. Every sparrow that lights on the ground.  
6. He knows things with one simple view; not as man, by sense, opinion, relation, reasoning and discoursing, and drawing conclusions from proposition, and gathering knowledge of that which is less known by that which is more known. He is not for knowledge beholding (as we are) to the images and representations of things, which first are printed on our sancy, and thence offered to our understanding. He goes not out of himself to the objects for knowledge. He knew them before they were.  
7. 
●. Chron. 28.9 Jer. 11, 24, 17.10. 1 King. 8.39. Psal. 139.2. Psal. 94.11. Ezek. 14.3. 1 Cor. 4.5. Matth. 9.4. Obliviscitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  He knows the secretest things, even the very thoughts of the heart, he knows them when they are, he knows them before they are; as what we do think, so what we will think, he puts thoughts into us, he publisheth, punisheth, reproveth thoughts.  
8. He knows permanently, nothing slips out. He forgets nothing, his knowledge can neither be diminished nor increased.  
And 2. for the wisdom of his working. 1. He only is originally wise; the wisdom of the wisest is from him. Bezaleels wisdom was bestowed by him, he tiacheth men wisdom: all wisdom either speculative or practical is from Christ, every candle received light from his. The very husbandman's discretion is from God; Isa. 28.26. 2. He only is exactly, perfectly, throughly wise, all his works for number, measure, and weight are done to the height of wisdom, not one of the creatures could have been made in greater wisdom. The fairest copy that was ever written by the sons of men had some blots and scratches in it. The wisest men sometime slip and sleep like the wise virgins. 3. He only is irresistibly wise, there is no wisdom against him, Prov. 21.30. None can go beyond him. He destroys the wisdom of the wise, 
1 Cor. 1.19.  and bringeth to nothing the understanding of the prudent.  
3. The person praised is set forth from his goodness and compassion in saving. Concerning the meaning of the word Saviour, as also from what Christ saves, and how excellent a salvation his is, see before Part. 1. p. 195.196, 197.  
2. The second main part of this Doxology, is The praise itself which is here given to Christ, viz. the praise of Glory. Majesty. Dominion. Power. All set forth by the duration, for ever & ever.  
1. Glory. By it I understand that infinite and incomprehensible excellency by which Christ excelleth all, and for which he is to be honoured above all. The glory of a thing is that excellency thereof, 
Exod. 33.20.  which causeth it to be in high esteem, and procureth fame and renown unto it. The glory of his essence is the Godhead itself. When Moses desired God to show him his glory, God answered, Thou canst not see my face, for there shall no man see me and live, so that God's glory is his face, and his face is himself. This Glory is the fountain of all glory, and excellency in the creature. All the creatures shine in any excellency with beams borrowed from God's glory, as the stars shine with the light they receive from the Sun. And its brightness obscureth all other glory. The glorious angels have wings to cover their faces; otherwise the brightness of God's glory would dazzle them. The glory of God is without measure, infinite, above comprehension, A light to which none can approach, 1 Tim. 6.16. When God darted a faint ray of this glory upon Moses' face, they were afraid to come nigh him. How much more may any creature be afraid to come to God by reason of the incomprehensible shining of his glorious face? When the Sun shines the Stars are not seen. When God's glory shines no other is seen.  
2. 
Magnifi●er●ia est● erum magnarum & excelsatum cum animi ampla quadam & splendida propositione agitatio atque administratio. Cic, de Juvent.  Majesty. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Majesty or magnificence. By this we are to understand that admirable highness and greatness, amplitude, splendour, dignity of Christ (as God) which appears principally in his works, thereby making himself wonderful, Psal. 111.3. The works of the Lord are great, and called wonderful. The royal Majesty of Solomon, Ahasuerus, Nabuchadnezzar, in their apparel, buildings, feast, attendance, etc. were but sordid and contemptible in comparison of God's Majesty shown forth in the truth, wisdom, justice, goodness, power of his works. In respect of these the Psalmist saith, he is clothed with honour and Majesty.  
3. Dominion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, properly signifying strength, Luk. 1.51. sometime power and by consequent dominion. I here understand by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the strength and ability of Christ, whereby he can do whatsoever he will. This strength and might extendeth itself unto every thing that by power may be done. Is any thing too hard for the Lord? Gen. 18.14. 
Psal. 115.3. 1 Job. 4.4. Psa. 147.5. Eph. 3.20, 21.  With God nothing is impossible. Luk. 1.37. With God all things are possible. Mar. 10.27. He is God Almighty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All things are within the compass of his power, but such as import impotency and imperfection, as matters of iniquity, contradiction, passion, infirmity etc. All the power of the Creature is derived from, and subordinate to this.  
4. Power. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est jus proprie, sed efficacia, talis quae quod vult aequum aut iniquum facile effectum dat. Grot. in Joh. 19.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Libertas est potestas agendi ut velis, quâ datur extra alios esse, aliis obstrictum non esse, sed liberum, sui juris supereminere, praecellere. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q●asi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  The word signifieth authority and power. It properly importeth a Liberty to do as one list. By it in this place Judas (I conceive) intends that supreme sovereignty and authority which Christ hath over all things, in governing and commanding them. He is an absolute Lord. Of this I have largely discoursed, part 1. pag. 344, 345. etc. on those words, The only Lord.  
2. All these are amplified from their duration. Now, and ever. Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now that is in this life, and in all the ages of the world. The original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly signify that which is for ever, and because an age is the usual and longest distinction of time, this same word is put for age. And when there is no end of that which is spoken of, the plural number ages, or all ages, is used to set out the everlastingness of it. And this Eternity properly taken, is proper to God. For though other things are said sometimes to be for ever, and may have sempiternity or everlastingness (which looks forward to that which is to come;) yet they have not Eternity, which looketh backward and forward, and cannot (as here the properties of God) be said to be without beginning and ending. Besides, the very continuance of every creature is alterable and dependent. All the glory, majesty, power, 
Acts 17.28. Rom. 11.36.  Dominion of the Creature is as the flower of the field, fading, indeed every thing in this world, like flowers, the sweeter they are, the shorter lived they are, and the sooner withering; the more beautiful (as they say of glass) the more brittle.  
3. Lastly, In this divine doxology, 
Amen signaculum orationis Dominicae. Hier. in Mat. 6.  is considerable after what manner, or with what affection this praise is given; this is set down in the word Amen. Which imports a Confirmation of all that was said before, as is clear from 1 Kings 1.36. The Greek Translators turn it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be it done. And the root from whence the word cometh signifieth as much; but it was held fit by the primitive Church, 
Non est interpretatum, non ut esset negatum, sed ne vilesceres nudatum. Aug. Trac. in Joh. 41. Judai non solum ad omnes preces, sed ad omnes Conciones & Expositiones Allegoricas, dicere debent Amen, ut per hoc significent, quod credant id omne quod Rabbini l●quuntur. Buxtorf, de Synagog. Judaic. c. 1. p. 64.  for the greater dignity of the word, (saith Augustin) not to translate it. Some have noted, that it cannot be translated without losing much of its weight; for when 'tis added to a speech, it is 1. A note of assent, and therefore it was not used only by the Jews at prayer, but at the Sermons and Expositions delivered by the Rabbins, to testify that the people assented, and agreed to all that they taught. Hence Amen may not unfitly be called (as it were) a kind of audible subscription. Thus the Apostle 
* 1 Cor. 14.16.  directs the Christians to speak in a known tongue, that the unlearned understanding what he heareth, may give his assent to it by saying, Amen. 2. It importeth earnest desire. Hence 
* Jer. 28.6.  Jeremiah said Amen to the (though false) prophesy of Hananiah concerning the return of the Captives to their Land, to show how earnestly he desired that it might be so. 3. Steadfast faith, or a trusting that the thing to which we say Amen shall so be as was spoken, either when petitioned by us, or promised by God. And hence it is that Christ having made a promise of his second Coming, the Church saith, Amen. Rev. 22.20.  
Having thus briefly explained this concluding Doxology, I might draw from its several parts very many large and fruitful Observations. But because I have noted many of them in the forenamed places where I have met with the same subjects contained in these verses, as also because I only intended a touch upon this Doxology, I shall conclude with these general notes.  
1. 
Obs. 1.  Praising of God is a work very suitable to Saints.  
2. After all exhortations for the obtaining any good, 
Obs. 2.  God must be acknowledged the Author of that good.  
3. It's our duty to praise God for future blessings, 
Obs. 3.  for what we have in hope, as well as for what we have in hand.  
4. Spiritual blessings principally deserve our praises. 
Obs. 4.   
5. In our addresses to God, 
Obs. 5.  we should have such apprehensions, and use such expressions concerning him as may most strengthen our faith.  
6. Our speeches concerning Christ, must be with highest honour and reverence. 
Obs. 6.   
7. Praise should conclude that work which Prayer began. 
Obs. 7.   
8. The concluding thanksgivings which are affixed to writings, are only to be given to God. Rom. 16.27. 
Obs. 8. Claus●la doxologicae Deo propriae. Estius. in 2 Pet.  2 Tim. 4.18. Heb. 13.21. etc. I have ever with the deepest abhorrency of my soul looked upon the end of many Popish books, especially of those made by Jesuits, who share their concluding praises, between God and Saints. Thus Tannerus concludes his first Tome of School-divinity, Pineda his Comment on Ecclesiastes, with returns of praise to God and the Virgin. 
Quos mihi ad hoc opus patronos & tutelares advocavi. pag. 1659. Virgini Dei genetrici Mariae & divini numinis conciliatrici. Baron: ad fin. Tom. 1. Annal. Tua ope et intertersessione da, ut quod hic exterius scripsi, interius spiritus sanctus suggera● Cornel. à Lapide in Heb. 13. add fin.  Sanctius ends his on the Kings and Chronicles, with ascribing the glory to God, the Virgin Mary, Ignatius, and Francis Xaverius; all which (saith he blasphemonsly) I have called upon as my Patrons and Defenders in the performing this work. Thus Baronius ends the First Tome of his Annals with ascribing the praise thereof to God the Father, Son and holy Ghost, and (to use his own words) to the most holy Virgin Mary, the mother of God and our reconciler. But Cornelius à Lapide exceeds all, in blasphemy and idolatry, who divides all the praises between Saint Paul and the Virgin Mary, at the end of his Comment on Paul's Epistles. He tells Paul, that by his strength and intercession, he had performed that work, and he desires him to grant that the holy Ghost may make his writings beneficial to others, yet he tells the Virgin Mary, that he owes himself, 
Cui me, meaque omuia debeo, utpote quae me in hoc opere direxit, invit, instruxit, ●ss●itque, ut tarda, & impolita mens & manus mea fiereut calamus scribae velociter scribentis. Id, Ibid.  and all his works to her, and that she hath made his dull mind and hand, as the pen of a ready writer, pag. 1035, 1036.  
For myself, All of good that I have, can do, or have in this or any other service ever done, I humbly desire may be returned only to the honour and praise of my most dear and blessed Lord and Saviour Jesus Christ, whose grace was the principle of all that is rightly done in this performance, whose spirit was my guide in doing it, whose word was my rule, whose glory was my end, whose merit can alone procure acceptance for me and all my services, and the everlasting enjoyment of whose presence is my souls desire and longing. Amen.   
FINIS.   

ERRATA.  
PAge 5 line 8 deal despising, pag 5 l 35 read evil of, pag 7 l 22 r it, p 8 r highest, p 24 l 9 r sinner, pag 44 marg r Isag. p 53 l 12 r make, p 73 l 13 r in that, p 80 l 20 r full of, p 102 marg r detractatores, p 112 l 22 r moderator, p 200 l 22 r prosecutions, p 205 marg r finis, p 253 l 21 r ever, p 257 l 3 r curam, p 288 marg r adipibus p 300 l 17 r Cocumenius, p 335 l 152 defects, p 381 marg del 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p 512 l 13 r peaceable, p 544 l 25 26 deal so much, p 560 marg r lucifugae, p 583 marg r Hieron, p 612 marg r aliquo, p 637 l 32 r as they look, p 672 l 27 r seen. p 678 marg r silentiam appetitus, p 644 l 28 r By propounding.