William Jenkyn
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 carryed with wind and tide, our own inclinations, and Satans impulsions: the Jewes cryed out against Christ, they not so much as whispering against Barabbas. 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. Its 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 then either Christ or his Apostles, if we have got the skil 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 Divel roars (saith Luther) its 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 cryed 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 dry-shod, and seeing it run with a fierce stream, hoped that within a little space it would run it self quite dry; Expect at dum defluat amnis at ille,—Labitur & labetur. but after all his waiting and expecting, the River ran with as full a stream as ever: And so though men think that their Lusts will at last grow dry, and that they shall easily step over them unto God, yet the sinful desires of the heart, wil grow stronger and stronger. They are like to be safest, who kill Lust in the cradle. He who gives way to it now, may justly be given over to it hereafter. He who will, against Gods command, step up to the ankles, justly may, beyond his own expectation, wade till he be over head and ears, and so swallowed up. And hence (to conclude) we may gather the desireable safety of those wayes, wherein there can be no immoderateness, and which cannot be loved excessively, though never so earnestly.
11. Observ. 11. 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 curst the people, had not God stopt him. Its an arm of Omnipotency that pulls the wicked baek from those courses which their heart stands to. Its no thank to them that their worst undertakings are not successful. Whence is it that the world is not over-run with evil, but from this, That men cannot do so ill as they would? When we consider the impure propensions of nature, we ought to be thankful that every man is not a Divel to his neighbor. Psal. 76.10. 〈Greek〉 It is God that puts a stop to the sinner, as well as to the sea. Whatever rage of his enemies it is that breaks not forth, is bridled, in by God. It is not for want of poyson in the hearts, but power in the hands of the wicked, that the people of God are not both curst and crusht at once. How should we both admire the power, and praise the goodness of that God, who hinders the sell and fierce nature of wicked men from venting it self upon the poor unarmed Church? who bridles up, and sets bounds to that proud sea of sinners rage, which is so much higher then the poor humble earth, the Church in her low estate? and to sing after all our deliverances, in the tune of the thankful Psalmist, If it had not been the Lord who was on our side, when men rose up against us, Psal. 124.2, 3. then they had swallowed us up quick? &c. Then the waters had overwhelmed us, the stream had gone over our soul; then the proud waves had gone over our soul. The floods lifted up their voice, the floods lifted up their waves; Psal. 93.3, 4 the Lord on high is Mightier then the noise of many waters, yea then the mighty waves of the sea.
12. God is never more offended with men, Observ. 12. then when he gives them most scope and liberty in sin, that they may run greedily. Balaam and these Seducers were appointed to destruction, and God lets them run greedily in the way that leads to it. The after permission which God gave Balaam to go to Balac, was worse then the former denyal. God suffers some things with an indignation, not for that he gives allowance to the Act, but that he gives a man over to his sin in the act. Its one thing to like, another thing to suffer. God never liked Balaams journey, yet he displeasedly gives way to it: as if he had said, Well, since thou art so hot on thy journey, be gone; and thus Balaam took it: else, when God after professed his displeasure for the journey, it had been a ready answer, Thou commandest me: But herein his silence argues his guilt. Balaams suit and Israels Quails had one fashion of Grant, in anger. How much better is it to have gracious denyals, then angry yeildings! to have our way in sin stop’d up with thorns, then strewed with Roses! God is never more angry, then when he is not angry. Never are men in such likelihood of snaring, and strangling themselves as when God gives the greatest length of line. Seldom doth God suffer men to be their own Carvers, but they cut their own fingers. God in granting sinful desires, hates; and in denying them, loves the Petitioners. I had rather (said Augustin) have that mercy whereby I am whipped into the right way, then suffered to wander out of it.
13. Observ. 13. How shameful is it to be sluggish in our race toward the eternal reward! Balaam runs greedily toward a false, we remissly toward a sure reward; he rose up early, Illi •crius ad pernicicm, quàm nos ad salutem. and sadled his Ass: The night seemed long to his forwardness: he needed neither Clock nor Bell to awake him, his desires made him restless. Where is the Christian that deserves not to be condemned even by the very Damned! Who presseth toward the mark for the prize of the high calling, Phil. 3.14. &c? Who offereth that holy violence to the Kingdom of Heaven? knocks, seeks, asks, with half that industry for Spiritual Blessings, for Heaven, for Life, which wicked men put forth in labouring for their own destruction? I have heard of a Philosopher, who living near a Black-Smith, and hearing him up every morning at his Hammer and his Anvil, before he could get out of his bed to his Book, profest himself ashamed, that such an ignoble Employment as that Smith followed, should be more diligently attended then his more serious and excellent studies. Blush (O Christian) when thou seest wicked men to sweat in their worldly, and thy self to grow cold in Heavenly Employments. Surely, were the Sweetness, the honourableness, the vastness, the profitableness of Gods service seriously considered, holy Duties would find hotter affections in us. What a shame is it, that worldlings should be more laboriously busied about rattles and triffles, then we about the Kingdom of Heaven and Eternity!
This for the amplification of the sin and wo of these Seducers from the second Example; viz. of Balaam.
3. The third followes; viz. that of Core, in these words, And perished in the gainsaying of Core.
Two things here are principally considerable, and to be explained.
1 Whom they followed, Corah.
2 Wherein they followed him. 1 In his gain-saying, 2 In perishing therein.
1 Whom they followed. Corah. Here it may be inquired, Who this Corah was?
Besides his sin and punishment (whereof anon) the Scripture mentions 1. his Pedigree, 2. Employment, and 3 Posterity. Exod. 6 18. 1 Chron. 6.1
1 For his Pedigree: He was of the Tribe of Levi; his fathers name was Izhar, the brother of Amram, who was father to Moses; so that Corah, and Moses whom he opposed, were brothers children, or Cozens Germane: the nearness of this relation, could not hinder him from attempting the downfal of those who better deserved to keep, then 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, then the other Tribes, though not so near as the Priests. Numb. 18.3. 1 Chron 6.46, 49 Aarons 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 moveable, 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 Gods 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 tryed 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 judg 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 fixt 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 first-born, because the first-born are mine; for on the day that I smote all the first-born of the Land of Egypt, Exod. 12 23 I hallowed unto me all the first-born in Israel. The first-born 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 then 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 then 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, Lev. 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 neer to himself, Numb. 16.9. to do the work of the Tabernacle? &c. 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 door-keeper in the house of the Lord, and in putting on a linnen 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 fathers rebellion, and were spared by the Prerogative of free mercy, or for Gods care of his Ministry; or whether they consented not to the sin of their father (as it is most likely;) or whether they repented 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 Jewes, 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 write, 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 Judgment; although our sins sometimes stir him up to remember Judgment in the midst of Mercy.
2. Its 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 hoste of the Lord; namely, 1 Chron 9.19 Num. 1.50.2.17. those Levites, who encamped about the Tabernacle, the hoste 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, fewel, oil, Wine, Tythes, first fruits, &c. Some were (possibly) Teachers in the Law, and Judges in Causes Ecclesiastical and Civil; for the Israelites being governed by the Judicial Lawes, 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 ministred with singing. And Heman a Corahite, who is said, 1 Chron. 25.5. to be the Kings 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 fellowes) to be instructed in the Songs of the Lord, and to be cunning, Many Psalmes (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 fathers destruction: the Title saying, Of, or for ths sons of Corah, to which mention of the Sons of Corah, the Chaldee Paraphrast addeth, By their hand was it spoken in Prophesie, 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, &c. I rather conceive, that the Psalme might be indited by David, and that it was appointed for them to set a tune to it; and its 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, Gods favorite, and Israels Judg and happy Preserver, was one of Corahs off-spring.
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: Jude saith, 1. In Gainsaying. 2. In perishing therein.
1. In this gain-saying: 1. I shall shew wherein it stood. 2. How Great the sin of it was?
1. For the first, The word in the Greek, ἀντιλογία, Contradiction, or Gain-saying, signifieth these, either verbal or real.
Verbal, Heb. 7.7. Without all contradiction, χωρὶς πάσης ἀντιλογίας, the less is blessed, &c. and the Sadduces are called οἱ ἀντιλέγοντες, 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 (ἀντιλογίαν) of sinners; and I understand it in this place, to be a contradiction, as by words so (chiefly) 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 enterprized 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 Priest-hood, 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 them. 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 smal thing to you that the God of Israel hath separated you from the congregation of Israel, to bring you near to himsel? &c. And seek you the Priest-hood 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 joyn 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 joyning 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 Korah opposed both Civil and Ecclesiastical Order: (its plainly exprest, 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 shew, 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 its most probable that Jude 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 shewed 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 preheminency, and be look’d 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 fibi praeripuerunt. Oecum. Hoe est negotium baereticorum, non Ethnicos convertendi, sed nostra evertendi nostra suffodiunt ut sua aedificent. Tert. de praescrip. Haereticus est qui alicujus temporalis commodi, & maxime gloriae principatusque gratiâ, falsas & novas opiniones gignit vel sequitur. Cont. Ep. Parm. 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 Hereticks) 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 Heretick to be one who for any worldly benefit, especially for glory and preheminence, either frames or followes new opinions. Of this more pag. 269 Part 1.
2 The great sinfulness of this gainsaying, appears sundry wayes. It was made up of
1 Contempt of Gods Ordination. Moses and Aaron were both placed in their Governments by Gods appointment, both immediate and express. Prov. 8.15. Rom 13.1. God was more opposed then 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 Preheminence 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 Publick. 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 Israels Shelters, and Shields; their Saviours, Shepherds, and Pillars; yea, and at one blow to behead Six hundred thousand men; to turne Gods Garden, into a Wilderness; Gods well govern’d Family, into a Den of Thieves; and to hasten the death of their Political Parents, though thousands of children would have celebrated their Funerals with tears.
3. Hypocrisie and falshoood. The Rebels pretend that all the Congregation was holy, and that Moses and Aaron lifted up themselves: Every word was a falshood. 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 wip’d 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 look’d upon the few 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 fellowes 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 down-right 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 Gods way, was wicked. If they who are fittest to govern should not accept of rule unless they be drawn, then 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 disperst to others. Corah draws in Two hundred and fifty into the Conspiracy, famous in the Congregation, and men of renowne. The Plague-sore in this one Corah, infects a great part of Israel. The contagion was worse then the Act; his wickedness was diffusive. He would neither be alone in wo nor wickedness. His abode was so near to the Reubenites, that he soon infuseth his poyson 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 its the constant guise of sinners, as to forbear the laboring 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 merryer, every sinner being but a bundle of fewel 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 despight? Who but Moses, would not have wisht himself rather with the Sheep of Jethro, then 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 Gods fear, their hands would have shaken, and the Censers would have fallen out of them. Though Corah had lately seen the judgment of God upon Nadab and Abihu, yet his Contumacy would not be check’d. The mentioning of the holy Censers and Incense, Si qua fuisset residua in illis, gutta timoris Dei, repente 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 intermedling 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 smoak.
The second thing, wherein they followed Corah; was in Perdition; noted in these words, and perish, or perished (Greek ἀπώλοντο) in the gainsaying, &c. The time both past and present, is oft put for the future; to import and signifie the great and undoubted certainty that a thing shall come to pass; that its 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 [ἀπώλοντο] 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 Divel 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 ὄλλυμι, signifies to destroy; but the Compound (and such is this here used by Jude) 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, &c.) 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 dyed; 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 spake concerning Dathan and Abiram only, and those which belonged to them, when he said, Hereby ye shall know that the Lord hath sent me, &c. if the earth open her mouth and swallow them up, &c.
2 When Dathan and Abiram, are expresly 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 brasen 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 joyned 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 punisht by fire, and joyning 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 joyned in the same punishment. 2. When Moses speaks here of the offenders, he joynes 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. Gods 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, burnt as they were. And whereas its said, Numb. 26.12. that the earth opened her mouth and swallowed them up, together with Corah, &c. Some understand that place not of Corahs person, but his Substance, Goods, and Retinue; and therefore Tremellius 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 joyned here with the other who were swallowed up, Because he was a Confederate in the same wickedness, and was punish’d by a miraculous death at the same time. But to leave the further discussion hereof; sure we are, that Corah was also destroyed: Jude 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 Death-bed; several instances have I set down in my former Part, pag. 631. God makes them marks of vengeance, who remove the ancient Land-marks, set for Order and Propriety in a Nation; In Psal. 3. and (as Chrysostom notes) they who durst open their mouthes against Moses and Aaron, making their threats an open Sepulcher to bury their Diguities, were justly punished, when the earth opened her mouth, and swallowed up such Rebels.
1 The great misery and disgrace to be a ringleader in sin. Corah is here only mentioned by Jude; 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 it self, is called the matter of Corah, Numb. 16.49. He who was higher then 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 shew that the foundation of all Gods love, is in his own bosome, and that the priviledges of nature commend us not to him. God also wil hereby shew the excellency of Graces 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 proclaimes, 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 thornes, and figs of thistles, and can bring pure water thorow a filthy and polluted channel; and that the power and poyson of natural and sinful example cannot hinder the irresistible strength of his own spirit. How wisely (lastly) doth God hereby beat Satan, and batter his kingdom with his own weapons, and strike him thorow, with arrowes 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 Satans Nursery into his own Orchard; who made white paper of dunghil rags! If Thomas said, Lord, why wilt thou manifest thy self to us, and not to the world? well may a Godly child say, Lord, why wilt thou manifest thy self 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 proceedings in holiness. To pity likewise, and to labour to do good by a Spiritual στοργὴ (or natural affection Spiritualized) 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 truely, no way but this can that Maxime 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, Observ. 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 knowes no bounds. Observ. 5. An high condition seems but low to an high spirit. Corah was a Levite, and his priviledge and Dignity thereby was not smal; (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. Absalom, though a Kings son, and his fathers beloved son, and newly taken into favour, yet because he had not the Kingdome, could not be contented. Haman, though the greatest Favourite of the greatest Monarch in the world, yet because he had not the obeysance of poor Mordecai, accounted all his Preferments worth nothing. The greatest Honors do but widen and enlarge the Ambitious mans 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 Raign of William the First, and that famous example of the great Stanly, Vid. Daniels History of William the I. p. 40 And Sr. Fran. Bacons of H. 7 No rewards can clear accounts with them that over value their 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 Kings Eldest Son. Though Peleon be layed 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 satisfie the thirst of one in a Feaver, 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. Lets not think to satisfie 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, then 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, then one which is gaudy and three or four handfuls too big. God best knowes 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 selvs with our inseriors. Observ. 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 meer man is firm and steady in no relation. Natural relations, unless back’d by grace, are very slippery and unstable foundations of friendship. Corah, a wicked man, though a neer kinsman to Moses, proves his greatest Adversary. Abels brother, Josephs brethren, Davids 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 conscienciously be a good husband, son, brother. Grace doth not slay, but sanctifie; 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 Gods 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 then Moses, none better beloved then Aaron, none more beneficial to Israel then both; no cause more Righteous, then 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. Its 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 drawes it forth: Let other qualifications of Learning, sweet nature, Birth, &c. never so much abound, yet Grace marrs the taste of all these in a carnal palat. 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 our selves that we do, or at least cautelous that we may not sinfully correspond with them.
8. Instruments of publick good, Observ. 8. often meet with unkind requitals. Moses and Aaron, Israels deliverers and defenders, were gainsayd 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 remembred, 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 Israels 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. Its a Kingly honour, to meet with unthankful returnes from those to whom we do much good. The mothers brest, gives milk to the froward Infant that strikes it. God would have all, especially Publick 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. Observ. 9. Invidemus inferiori, ne nobis aequetur; pari, quia nobis aequatu•; superiori quia ei nou ae quamur. Though Moses and Aaron cannot be opposed for their sin, yet they may be envyed for their Power. As Equals are envyed because they are such, and Inferiors lest they should be our Equals; so principally Superiors, because we are not equal to them. Joseph was envyed, because he was higher then his brethren, in his fathers favour, Nullae necessitudinis jura tam sancta et inviolata 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. Ser 4. Senior dicitur eò quòd cito aliquis per invidiam consenescit. Ambr. in Luc. Haec est invidentium natura, ut malint 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 dreamed that he should be higher then they, in his worldly condition; the Israelites likewise were envied, because they increased more then 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, alway the Excellency of others, either real or seeming, of body, mind, estate, fame, &c. the cause thereof being pride, or an inordinate self-love; the Envious ever deeming his own Excellency by anothers happiness, to be diminish’d and obscured. Thus the elder brother, Luke 25. deemed himself wronged by the love which his father shewed to the younger, and by reason of Envy against his brothers, he forgets his fathers bounty to himself; and he who had received all his fathers inheritance, denyes 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. its 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, &c. Cypr. de zel & liv. to turn anothers good into our own hurt; to make anothers 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. Its 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, recompence for all that obscurity which seems to debase it! How oft have I known those who have lived in envyed honour, to envy those who have lived in safe obscurity!
10 Heretical Seducers, Observ. 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 Gods Dominion, will never regard mans. 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 demus 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 Heretick the Pope lives, Corah and these Seducers will never dye. 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 toucht upon this sad Subject before) to relate the many bloody machinations, and murtherous enterprises of the Popes cut-throats and Emissaries against the persons of Christian Princes. Under the wing of this whore of Babylon, in the nest of the Popes chair, Pag. 179, 180, 181. having been hacht those stabbings, poysonings, powder plots, and which is worse, the defence of all these, by his Janizaries, (the Jesuits) in their writings (in blood) which have fill’d the ears and hearts of true Christians, with horror and amazement. Nor would it be unsutable to the present Subject, to mention the seditious turbulency of the Heretical crew of Anabaptists of late years, who to all their other erroneous Tenets, adde this, that before the day of Judgment, Christ should have a worldly kingdome erected, where the Saints onely, 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 our selves become an History to the age which shall come after us. I say no more. Of this more, page 638. Part 1.
11. Its 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 alledgeth. 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 distinguisht 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 Priests 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. Ly fords judicious Discourse. some) as plain, because there is no other office which these Seducers could invade, answering to that of the Legall 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, onely 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, &c. and so communicate their gifts for their mutual edification, ‘tis not denied or envied, but granted, yea earnestly desired; Its yeelded also, that in some cases of urgent necessity befalling the Church, when tis as yet not fully planted, formed, or when ‘tis scattered and disperst by persecution, and so hindred from that ordinary and orderly course of ministration, which it enjoys in times of peace and setledness, private Christians may publikely instruct others: yet this cannot be alledged against the course, which the Scripture hath establisht 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 ordaind 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 hindred 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 tryall 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 onely 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, setled 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 Embassadour or Judg, before he be made such, by those, who only can confer that power, so its 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, Observ. 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 cryed 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, Plerun que 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 then bread from heaven, Angels 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 prophanely abuse it! How willingly should we justifie God in all his deferrings, and denyals 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 lawfull authority. They are enemies more to themselves, then to those to whom they are enemies; Quid si princeps jubeat quod non debes facere? Contemne potestatem, timendo potestatem Si aliquid jusserit curator, nonne faciendum est, ita quidem; tamen si contra Proconsulem jusscrit, non utique contemnis potestatem, sed majori servire eligis: rursum si aliquid proconsul jubeat & aliud jubeat Imperator, nunquid dubitatur illo contempto, isti serviendum; Ergo si aliud Imperator, aliud Deus quid judicat? &c. Aug. de verb. Dom. Serm. 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 onely rebellion, therefore a cruel messenger shall be sent against him. Prov. 24.22. 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 ruine of them both? Some interpret this place of Solomon to be a command, that fear and obedience should be yeelded 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 onely 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 injoyned by God; and would perswade thee to obey the King in the first place, and God after him. A very pious, but I question whether a proper Interpretation. Others therefore better understand this rule of Solomon, of obedience to Kings for God, q. d. shew thy fearing of God, by fearing the King; thy fearing of God, 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 ruine 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 ruine of them both, understand, the ruine which shall befal both the party given to change, and him who shall meddle with him; that is, shall be (though) but a partaker, or accessory, or drawn in to joyn with him. A Scripture, the Explication whereof, I have the more willingly toucht 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, Absalom, Shebah, Joah, Adonijah, Zimri, Baasha, Athaliah. And its observable, that of these Seducers, Jude here saith, that they perish’d, to note the speediness, certainty, and irrecoverableness of their destruction. I need not mention the numerous examples of Gods severity against Seditious persons, recorded in our own Histories. They who have read of Becket, Montford, Mortimer, the Piercies, Tyler, Warbeck, Wyat, the Gun-powder-Traytors, Squire, Lopez, Campian, &c. will easily acknowledg the severity of God against the Tribe of Traytors. 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 worlds 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 Land-marks, set by God for Order and Propriety in Nations! How the consideration hereof should make us thankful to God our Supreme Protector, and shew 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 (lastly) 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, &c.
14. How merciful is God even in judgment! 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 off-spring 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 downe the tree. God layes up Mannah with the rod: He ever shewes that mercy pleaseth him, though sometimes he be put upon judgement. How should this goodnesse 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 then our forefathers did. If the fire of his displeasure burn against us, who knowes 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, then we had to deserve Gods toward us.
