Jude 16

IN this verse our Apostle excellently applyes the forementioned prophesie of the last judgment, unto these seducers, shewing 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 ungodlinesse these four wayes.

1. By being murmurers, complainers.

2. Their following their lusts.

3. Their boasting: speaking great swelling words.

4. Their admiration of mens persons.

1. They discover their ungodliness, by shewing themselves Murmurers, Complainers.

EXPLICATION.

I shall herein shew two things. 1. Who are here meant by murmurers, complainers. 2. Why Jude expresseth himself against them, or what is the greatnesse or hainousnesse of this their sin, in being murmurers, complainers.

1. For the first, who are here meant by murmerers, complainers.

The first word γόγγυσται, murmurers, imports an expressing of discontentednesse against another in our words; and that not aloud with an high voice, but with a voice somewhat low, muttering, and grumbling. The word γογγύζω, comes (say some) from γρύζω, grunnio, Suum more grunnire murmure, leuis aquae strepitus denotatur, et a graeco verbo μορμύρειν 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; ἐγόγγυζον, murmured against the good man of the house; and the Scribes and Pharisees ἐγόγγυζον, murmurred against Christ and his disciples for eating with publicans and sinners. And John 6.14. the Jewes murmurred (ἐγόγγυζον) 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, μηδὲ γογγύζετε, as some of them also murmured (ἐγόγγυσαν) 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 Jude, by its own force, signifies not one more then 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 spake evil of dignities; and yet because the Apostle had accused them for that sin before, ver. 8. and also threatned destruction against them for it, ver. 11. Because also the next word Complainers, wherein the Apostle shewes 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 Jude 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 Jude here intends to prove) and contrary to that quiet and silent submissiveness of the godly who (with Davd) are dumb and open not their mouth because the Lord doth it, Psal. 39.9, who wil be pleased with God, and with whatever he doth, when he is most angry with them who wil justifie 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 shewed themselves displeased with God, the Apostle tels us, that God was not well pleased with them, for they were overthrown in the wildernesse; their displeasure was wicked and sinful, but yet weak and impotent; Gods was holy and righteous, and withal potent and irresistible: Man hath no abilitie 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 Jude sets forth their sin, is here μεμψίμοιροι, 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 μέμψις, which signifies blaming or complaining; the other μοῖρα, a lot portion, or division. The Apostle then by this word μεμψίμοιροι, complainers of their lot and portion, explaines the former, γογγυσταὶ, murmurers; by it shewing 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 righteousnesse 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 joynd with contentment, or self-sufficiency, 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 faln to me in pleasant places, yea, I have a goodly heritage? Psal. 16.5, 6. Discontentednesse with our times and estates is that which the holy Ghost deservedly chargeth with sinfull folly: Eccles. 7.10. Say not thou, what is the cause that the former dayes were better then these? for thou dost not enquire wisely concerning this. q.d. do not by considering of the goodness of former times, complain discontentedly of Gods providence in ordering thee to live in those which he hath alloted for thee.

For the second, Why Jude expresseth himselfe against their murmuring and complaining, or what is the heinousnesse 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 utterd had speeches against God.

Now how much ungodlinesse layes open it self by this sin of murmuring discontentednesse against Gods administrations, appears, by considering what those sins are whereof this sin is made up and consists, and wherewith its 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 faln 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 Gods alsufficiency, and that which God oft punisht in Israel, and which was the Companion, or rather the cause of all their murmurings 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 then God; which because it cannot obtain in so large a measure as it desires, (like a child that cries because its pincht in a strait coat much too little for it) a man becomes unquiet and complaining. Now how great an impiety is it, to lament and complaine 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 her self with babies, or puppets made of clouts. How deservedly great is that complaint of God, they have forsaken me the fountaine of living waters, and have hewed them out Cisterns, broken Cisterns that can hold no waters! How inexcusable a wickednesse was it for the King of Israel, in stead of seeking of God, to goe 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 obtaine its servant (the Creature) to satisfie its uncleane desires, and to despise the chast and truly comfortable imbracements of her Lord, to whom its marryed, and tyed by dearest and strictest bonds.

3. This murmuring discontentednesse discovers the great sinne of unthankfulnesse 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 then 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 forgat what they had. Discontednesse makes heavy mercies to sink to the bottome, 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 Gods dispensations are severe and afflictive. He who complains of Gods dealing, secretly applauds his own deservings; he who murmurs against Gods hand, shewes that he is not angry with his own heart; he alwaies 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 wickednesse is it to condemn God, and acquit our selves! A discontented camplainer saith not with David, I and my fathers house have sinned: these sheep, what have they don? Nor with the humble soul, The Lord is righteous, and I wil bear the indignation of the Lord, because I have sinned against him; but flyes 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 complaines of Gods 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 wisdome, care, justice, and therefore fitness to dispose of men and to alot them their portions, than God himselfe? Interpretatively, he sayes like Absolom, there is none that takes care to order mens affaires: 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 Phaetons 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 fingars? And how can he whose wil 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 then 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 discontentednesse with our own private alotments, takes men off from minding the more publick and weighty concernments of Gods Church; making them to disregard and forget it in all her sufferings and hazards; what doth more then 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 Cabbins, though the ship be sinking? and so as it may be wel with themselves to be carelesse how it fares with the whole Church of Christ? We should rejoyce that God would set up a building of glory to himselfe, though upon our ruins, and that Christ ariseth, though we fal; that his kingdome comes, though ours goes, that he may be seene 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, shew that God appoints to every one his dimensum or proportion that he thinks fittest for them. God is the great housholder of the world, and Master of that great family; and as it was the custome 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 soveraign disposer of us, and of all our concernments, and he best knowes what is best for us; and to his people, he ever gives them that alotment, which best sutes 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 contentednesse 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 then ours; let us consider that it is better to wear a fit garment, then one much too big, though golden.

2. Obs. 2. No estate of outward fulness can quiet the heart, and stil 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, cryes out, What shall I doe? 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 dyed in him, and he became like a stone, 1 Sam. 25.27. Nabals heart was like the kidney of a beast, which though inclosed in fat, is it self 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 wordly objects, for they being but momentany and vanishing, dead and inefficacious, earthy and drossie, are unsutable to the souls excellency and exigencies. Tis not the work of wordly abundance, to take away covetousnesse, but of grace in the heart: the lesson of contentment must be learned in a higher Schoole than outward plenty.

3. Obs. 3. They who deserve worst, complaine and murmur most; And are most ready to thinke that they are most hardly dealt with. None are so unthankful as the unworthy: Israelites murmure. Absalom is discontented. Haman cries out, what doth all this availe me? &c. whereas Jacob tells God, that he was not worthy of the least of all the mercies and truth which God had shewd him, Gen. 32.10. Job praised and submitted to God, taking from him as well as giving to him. None see their unworthinesse so little, as they who are fullest of unworthinesse: and til a man see himselfe deserving nothing, he wil ever complain of God when he abridgeth him of any thing. Besides, the wicked mortifie no lusts, and therefore they are angry when their lusts are not fulfiled, 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 spirituall blessings to blesse him for? How readily then (in stead of being angry with Gods dispensations) should we chide our own corruptions, and oft blush, that so many Saints have been so patient under mountaines, and that such sinners as we should so complaine under feathers?

4. Obs. 4. Its our duty to take heed of this sinfull 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 fewel. Wonder more at what good thou hast, then what thou wantest; and at the evill 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 mourne for thy incorrigiblenesse under, than the unpleasantnesse of any providence; that thou hast been so long in the fire, and lost no more of thy drosse; 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 childe which stayes 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 looke 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 thy selfe. Wait the winding up of providence, prejudg not Gods proceedings; 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 possesse thy selfe of true riches. Gratia Dei portio locuples. If God be thy portion, thou wilt never complaine, its small, or smart. 3. 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 loath it. 4. Endeavour after submissivenesse 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 it self, in Gods. 5. Compare thy lot with theirs who have less then thou hast, and yet deserve more then thou dost. If thy drink be small, others drink water; if thine be water, others drinke gall; if thine be gal, 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 streame, but sweet in the fountaine. Observe the hand of a soveraigne Lord, a wise Governour, 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 grones of his own spirit, hears the grumblings of thine. Exod. 16.7, 8 9, The Lord (saith Moses) teareth our murmurings. If his ear be open, let thy mouth be stopt; 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 sinfull complaining (as Christ of sinful Care) which of you by complaining, can add one cubit to his stature? Never did any find ease or obtaine 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 coolnesse, but till his distemper be removed, he gets no ease. God must have his will; theres no escaping from him but by submiting to him. Its a vaine thing for a man in a boat, by pulling with a cable at the rock, to thinke to draw the rock to him. 2. Its 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 doe halfe so much against him, as he doth against his own soule. All his trouble is from his own pride, through which comes all Contention with God and man. Tis fulnesse of the stomack 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 strugling the more, hamper himselfe. 3. This sin of discontentednesse deprives a man of all that spirituall benefit which he may reap by the troublesomnesse of his wordly alotments. Were not men peevish and unsubmissive, they might take honey out of the carcass of every Lion-like and tearing trouble. They might learn those lessons of heavenly mindednesse, meeknesse, faith, mortification, which would countervaile 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 righteousnesse: whereas murmuring discontentednesse makes us spend that time in beating of our selves, and wrangling with God, which we might profitably improve in labouring for a sanctifyed use of every dispensation.

This for the first proofe, that this seducers were those ungodly ones who should be judg’d at the last day. viz. because they were murmurers, Complainers. The second followes 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 its 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 hurtfulnesse stands. 1. The word ἐπιθυμία, 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 onely lawfull 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 ὄρεξις, the sensible and rationall is ἐπιθυμία. Phil. 1.23. Psal. 119 127. as meat, drink, rest &c.) but also holy and spirituall; 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 endeavor to put off the old man, and to put on the new. But here (as elswhere very frequently, the word ἐπιθυμία intends Carnall, sinfull, and Corrupt lust. And this is twofold.

1. Originall; that inordinate disposednesse, that inbred and primitive pravity of nature, standing in an aversation from all good, and propension to all evill; the root not only of all wicked desires, in the will, but also of all the evill thoughts in the understanding; and its cald lust, because it principally discovers it selfe by sinfull lustings, and by them manifests its vigor and strength. And of this speaks the Apostle Jam. 1.14, 15. when lust hath conceived, &c.

2. Actuall: 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 past in the lusts of our flesh, &c. and also Eph. 4.22. that ye put off, concerning the former Conversation, the old man, which is corrupt according to the deceitfull lusts. Rom. 6.12. Let not sin reign in your mortall bodies that ye should obey it in the lusts thereof; our naturall 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, heresie, uncleannesse, lasciviousness, idolatry, &c. Now these lusts are of two sorts. 1. The vitious inclinations of our mindes, or of the upper or rationall soul. We must not restraine lusts to the sensitive or lower part of the soul only, (which they cal the unreasonable) exempting the mind and reason from these blemishes; these lusts of the flesh into which the radical pollution of nature hath diffused it self, belonging to the understanding and reason also, as wel as to the other inferior faculties; the very wisdome of the flesh, being (as the Apostle speaks, Rom. 8.7.) enmity against God, and such as cannot be subject to his law and wil; for from hence is all impiety, idolatry, superstitution, heresie, rejecting of the truth; and indeed all those sins which directly are committed against the first table, and the Apostle expresly mentions the wils of the mind, Eph. 2.3. whereby he understands that superior part called διανοητικὴ, 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 puft up by his fleshly mind (〈Greek〉.

2. The lower and more brutish appetites, in the sensitive part of the soul, the motions to uncleanness, drunkennesse, 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 θελήματα σαρκὸς, Rom. 13.14. 1 Pet. 1.14. 1 Pet. 2.11. the wils of the flesh, joyned also with pleasures, Tit. 3.3. serving divers lusts and pleasures; And Tit. 2.12. called worldly lusts.

The Original contagion of mans nature having poysoned and corrupted all the cogitations of the mind and conceptions of the heart, from them diffuseth it self 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 gace of God into wantonnesse: 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, &c. And from these ungodly lusts (as he after cals them) the Apostle may well prove them ungodly men.

2. For the second. The sinfulnesse 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 concupisence unlimited; when in eating, men so gluttonize, that their souls in their bodies are like a candle in a stinking, greazy lanthorn; when we grasp the world, til we make our sinnews crack. Oh how unsutable 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 our selves; when we seek great things for our selves; 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 our selves. It is the part of an Epicure, not of a Christian, to make his enjoyments center in himselfe, and to sing with that sensualist, in the midst of abundance, Soul, thou hast much goods &c. take thine ease, eat, drink and be merry.

4. Of their effects: and so they are sinfull in being, 1. Entangling and incumbring; 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 loines of our mindes. Hence by some, they are not unfitly cald the birdlime of our spirituall wings; Viscus spiritualium pennarum. and by others compar’d to a string tyed to a birds leg, with which she flying unto the trees, is hamperd in the boughs. Inordinate lusts stop Christians progresse 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 doe the things that you would, Gal. 5.17. women are led into error with divers lusts, 2 Tim. 3.6.

2. These lusts are deceitfull: so they are cald expressely by the Apostle. ἐπιθυμίαι τῆς ἀπάτης. Cupiditates deceptionis, ut vir sanguinis homo peccati. Vir desideriorum. Heb•. Psal. 7.15. James 1.14. 〈Greek〉. Ephes. 4.22. and that in severall 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 reall, and proper. But secondly, and especially, they are termed lusts of deception or error, because they doe not what they promise; they are deluding and disappointing of that expectation which they raise up in any one. They promise honour, pleasure, riches, &c. but they performe nothing lesse, and make a man more miserable after all his endeavouring to satisfie them, then he was before; by their imbraces 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 faire without, black within. They promise a Rachel, they give a Leah. They give not what, but contrary to what they promise. What was Achans wedge of gold, The brests of lust give winde and wormwood. but an instrument to rive his body and soule a sunder? and what did his Babylonish garment cloath him with, but confusion? Hence they who will be rich are said to fall into many foolish lusts, that is, such as make them fooles who fall into them. 1 Tim. 6.9. Solomon speaks of a lustfull foole, who went as an ox to the slaughter, and a foole 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 deceitfull 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 shewn before, much more the soul, making it an unclean cage of unclean birds: they defile all we are, ye all we doe, prayers, hearings, Sacraments. We lift up impure hands if in wrath.

4. disquieting lusts: 1 Tim. 6.9. 〈Greek〉 dammosas cupiditates. they are called noysome or hurtfull. Every man set upon lust troubles his own flesh. How many more are made Martyrs to their lusts than to God himselfe? Oh the diseases, losses, torments, disgraces that uncleannesse, drunkennesse, ambition, wrath, covetousnesse, &c. have brought upon their vassals, who indeed are no other than very hackneys, whipt and driven through thick and thin, in obedience to their lusts! But most of all doe they fight against the soul. 1 Pet. 2.11. by reason of their contrariety they tear and pull it severall wayes. They disquiet the Conscience: the very worst and foulest dayes of a saint, are better than the dayes of a sinners sunshine. How many wracks and silent scourges doe sinners carry in their bosomes for satisfying their lusts? In a word, they drown the soul in perdition, and produce an eternity of paine for a moment of pleasure. To all this I might add, the unquietnesse of mens 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. Jude 18. OWN: and so they were in severall 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 winde of Tentation. Lusts are more truly ours then any thing left us by our parents.

2. In respect of seat and habitation. Lusts are our own, because they are in us, in our hearts; they lie liegers 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, &c. Men lodge not strangers, but their own: my children are with me in bed, Luke 11.7. Lusts are our owne then, because we harbour them, lodg 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 fulfill 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, &c. is to prog, project for, and provide fewel 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 spake 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 denyal, 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 gainfull good were taken from them; as Micah cryed for his gods, and as the Harlots bowels yearned over her own child. 5. Lastly, their own in point of peculiarity of delight and dearnesse. Some lusts are peculiarly a mans own: such as to which he is given by constitution: so some men are addicted to gluttony, drunkennesse, some to Uncleanness, some to Covetousnesse, others to Ambition, &c. 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 shew themselves.

Thus of the first Branch of Explication, the Guides: The second follows, viz. the following of these Guides, in these words, Walking after, &c.

Πορευόμενοι, walking: An usuall Metaphor in Scripture to set forth the course of a mans life, whether good or bad. Luke 1.6. Zechary and Elizabeth were righteous, πορευόμενοι, walking in all the commandments, &c. False Teachers (2 Pet. 2.10.) the Apostle calls πορευομένους, 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 unquietnesse in the prosecution of them; a man who walks, sits not stil, but is laborious and restless: none are such true drudges, as they who serve their lusts, as Paul speaks, Tit. 3.3. 2. Its called walking, in respect of skilfulnesse. They who walk in a path, are versed in it, and skil’d 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 Gods wrath, and their own wickednesse. 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 hel be not the end of the worker, yet is it of the work; every lust is hel in the bud, and it hath fire and brimstone in the belly of it; damnation is its center. 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 goe a whoring, Numb. 15.39. They are taken captives of the divel at his wil. 2 Tim. 2.26. taken alive by his baits without any resistance. 〈Greek〉. What ever lust (the divels 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 drunkennesse, gluttony, adultery murders; these things come from within, the heart; from the lusts that war in our members, come warrs and fightings. These Seducers fel into all profaneness and licentiousness, by following their lusts: A lustful heart makes a leud life; that is the Trojan horse, from whence issue all hurtful practises; we see then the folly of only external mortification; whats 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. &c. part 2. The lusts must be destroyed inwardly, before ever practises 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 wil say, they are no sectaries, why, heresie is not their lust: others say, they are not drunkards, when drunkennesse is not their lust. The prodigal pleaseth himself that he is no covetons griper, &c. but this is a token of sincerity to forsake our own evil waies; and like those who sighting with an enemy, marre every good piece of ground, to strike at those sins, which by custome, 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 Baalams running greedily.

4. Obs. 4. Its the duty of faithful instructers (with holy Jude here) to tel 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 hypocrisie, the sins of his time: otherwife Ministers do but like unfaithful souldiers who in war, discharge not against the enemy, but shoot up into the air; though striking at mens lusts makes Ministers hateful, yet it speaks them faithful.

5. Obs. 5. Miserable is the condition of the poor mis-led followers of seducing teachers. The seducer followes 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 Gods 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 shal 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 loade!

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 feaver 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 mans wo and wickedness ariseth from himself, Obs. 8. his own lusts. The root of all is in our selves. Every man forgeth his own confusion, and coyneth 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 Divel 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. Poyson would never hurt unlesse taken in. The strongest enemy cannot hurt us, nor the falsest delude us, if we will be true to our selves. Were there not a complying principle, outward objects of sin would draw out nothing but detestations, as in Christ; in whom, because the Divel 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 holyer for living in times of greatest coldnesse and prophaneness. The best men have oft lived in worst places; as Lot, Elijah, Obadiah, &c. and shined as lights in the midst of a crooked Nation; and redeem’d the time although, nay, because the dayes were evil. ‘Tis not outward power and opportunity to sin, but inward poyson 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 drudg is hee that is a lacquey to his lusts, and who hath lusts for his Leaders and Commanders! 1. A servant is hindred from doing any thing but what his Master pleaseth. A servant to his lusts, is in the bond of iniquity; hindred not onely from doing, but even from willing to doe 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 custodie, 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 then his lusts allow, never spiritually; hee is Satans captive, Gaol-bird. The Romans cut off the thumbs of their slaves, that so they might be able to handle the Oar, but not the Sword; so the Divel hinders his slaves from holy services, but leaves them in a posture of activity for sin: Satan gives some of his slaves longer line then hee gives to others; but he ever keeps them in his power. 2. A servant is servilely imployed: 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 Asse. A wicked man takes pains to go to hell: his imployments are most painful and vile: the workie-dayes of a Saint are better then the holidayes of a Sinner: Christs yoak is easie, and his burden light. 3. A servant is beaten, bellybeaten, 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 brests, 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? Sum’d 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 drudg’d for lusts all the day of their lives, Satan lodgeth them in flaming sheets at night. Hee who hath now been their Tempter, wil then be their Tormenter. And yet how unlike is a servant to lusts, to a servant unto men!

1. The work of a mans servant is at length at an end; A sinners work is never done; peccator nunquam feriatur, sinners have no holidayes: they drudg without intermission: on the Sabbath they sin, in prayer, hearing, Sacraments, in eating, drinking, recreations, on earth, in hel.

2. A mans servant is weary of his servitude, groans like the Israelites under his bondage, and desires delivery. A slave to lust loves to be so stil, he is a boared slave that wil not be free, but accounts every one his enemie that would deliver him, hee 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: Covetousnesse 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 then the servant; but a servant to lusts serves masters that are infinitely below, and baser then himself; a man never goes below himself, but when he serves them. Every lust is the divels brat, and Satans excrement; how unworthy is that servitude, when a heaven-born soul hath such a master! Only sin disennobles intellectual nature, making men sinners, Angels divels. Concerning the means of opposing and overcoming of lusts, see at large before.

The third proof which our Apostle brings to shew that these seducers were ungodly men, Vulg. Superba. Bez Tumida. Tigur. vehementer fastuosa. Alii praetumida; supra modum turgida immensa. 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 ὑπέρογκα, which signifieth not only big, bulkie, 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 spake words of a vastly rising, swelling, H 〈Greek〉. De educ. lib. mountanous bignesse. Thus Plutarch useth the word ὑπέρογκος, when he saith that λέξις ὑπέρογκος, turgid or swelling speech is very unfit to be used about civil affaires. And a very apt and true accusation is this brought against these false teachers by Jude; it having been the constant course of hereticks, 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 applyeth this expression of swelling words to Jovinian, whom (saith he) the Apostle describes speaking with swoln cheeks, and puft 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 spake: 2. Of their manner of speaking them.

1. In respect of the things they spake, 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 its 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, &c. 2. They might speak great swelling words in respect of others. 1. Magistrates, of whom they spake 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 threatning curses against them who would not embrace their errors; Threatning words are swelling words. Thus Goliah, Rabshakeh, Jezabel, Benhadad uttered their swelling threats. 2. By great and swelling defamations, making their throats open sepulchres, to bury the names of those who opposed them, they being valiant in calumniation, but weak in consutation; they spake evil of what they knew not. 3. By promising great and admirable priviledges of peace, pleasure, liberty to those who would embrace their errors. Thus we read 2 Pet. 2.18. while they spake 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 vertue 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, til he had destroyed them. Thus the divel that great Seducer, promised to Christ all the kingdomes 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 ful mouths, for their knowledge and piety: hence they arrogated to themselves the title of Gnosticks, or knowing men, and perfect ones, they commended themselves, as if they alone had the monopoly of wisdome, and had only insight into deep and profound mysteries; as if all others in comparison of them were poor short-sighted people, and as far short of them, for quick-sightednesse, as the owl is short of the Eagle. Thus Tertullian describes them, when he saith, They all swel, they all promise wisdom, they are perfect catechumens before they are taught; how mallapert are the very women, who are so bold as to teach, contend, &c. Iraeneus likewise describing the pride of the Gnosticks, 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, &c. Iren. l. 1. c. 9. Matrem habent iniquitatis suae superbiam, dum semper se scire altiora jactitant Hier. in Hos. 5 〈Greek〉. 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 equalize them for the greatnesse of their knowledg; as if Peter, or Paul, or any of the Apostles were inferior to them for knowledge; the greatnesse whereof they make as if they had drunk up and devoured, boasting of such an height as if they were above all vertue. Pride (saith Jerom) is the mother of their iniquity. while they boast of their knowledg in the highest mysteries. They thinke higher of themselves (saith Clemens Alexandrinus) then ever did the Apostle.

Arius that pestilent heretique (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 heretiques I have spoken before part 1. pag. 270. as also p. 322, &c. of this part.

2. They might be said to speak swelling words, in respect of the manner of speaking those things which they utterd: and that both in respect 1. Of their voice, and 2. Stile.

1. In respect of their voice, it might be with that hight and loudnesse which savoured of a proud boysterousness. Peter (2 Ep. 2.18.) mentioning their speaking great swelling words, useth the word φθεγγόμενοι, 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 hight, when they cride 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 utterd what they spake. It hath been the course of seducers to speak bubbles of words, sublime straines, 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 novell doctrines were clothed with new and formerly unheard of expressions. They layd aside the forme of wholsome words, 1 Tim. 1.13. 1 Tim. 6.3.4. Or as Chrysosteme καινοφωνίας. new coynd expressions διὰ τῆς χρηστολογίας καὶ εὐλογίας. Disputationes instituunt de rebus obscurioribus, eas etiam sermonis inumbrando novâ 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 call’d vaine-bablings. Gr. κενοφωνίας, meere empty cracks of words, windy expressions without any substance. Thus Paul Rom. 16.18. tells us of some, that by good words and faire speeches, by a winning, meretricious wording of what they delivered, deceived the hearts of the simple: and Peter, 2 Pet. 2.3. with fained 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 Apothecaries shops, or some forry book that the Stationer hath a minde to put off, shall have goodly titles affixed to them. And commonly (especially at the first broching of an error) seducers are wont to shadow and cloud what they utter in obscure and doubtfull expressions, and to swath their heresie while it is yet in its infancy, in the clouts of obscurity.

2. The sinfulnesse of using these great swelling words is considerable,

1. In the hypocrisie of it. Seducers put beautifull colours upon that which within is blacknesse and rottennesse, gay titles upon empty books and boxes; they speak lyes in hypocrisie. 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 holinesse 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 godlinesse 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 judg of persons by their faith, yet commonly we do judg of faith by persons: If men like the cook, they wil eat of the meat whether it be wholsome, and wel drest or not: the having of the gifts and persons of men in admiration, hath drawn many to follow their pernicious waies. 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, unlesse 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 wil 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 happinesse; others may, he must miscarry. And how hard is it for one who hath spoken highly of his own person or opinion, ever to vail 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 swel most with pride. Wicked men advance, Saints debase themselves; Goliah, Rabshakeh, Senacherib, Benhadad, Jezabel, Nebuchadnezzar, &c. were all egregious boasters. And among other titles which the Apostle gives those wicked men, 2 Tim. 3.2. he cals them boasters; but mark the language of Saints, Abraham calls himself dust and ashes. Jacob speaks himself not worthy of the least of all Gods mercies. David saith (and that as a type of Christ) that he was a worm and no man. Agur, that he was more bruitish than any man, and had not the understanding of man. When Paul had said that he laboured more then 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 blamelesse, 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 hide it; a child of God like Moses, when God appeared in the bush, hides his face, and pulls off his shoos; covers what is comely, and confesseth what is deformed and uncomly. 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 mans 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 Olympick games, did never (when victors) put the crown upon their own heads, but that honour was done them by another. 〈Greek〉 It is our duty to do things worthy of praise, our sin and folly to praise our selves for doing them. Our works should praise us, not our words. Humilitas lau. dum fugitiva. Its said of Greg. Nazianzen, that he was high in his performances, but low in his opinion. It is our duty to carry our selves so, as our very enemies may be forced to speak wel of us; The sheep only speaks how much it feeds by its wooll, milk, fatness, fruitfulness. (and some have noted, that the word stranger, Let a stranger praise &c. Pro. 27.2. (Nochri) sometime signifies an enemy in Scripture.) But we our selves are of all men, the unfittest for that employment; praise is comly in thy enemies mouth, not comely in thy friends, uncomly in thine own. The performances which (another reporting them) appear glorious, being related by thy self, lose all their luster, 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 witnesse of thy self, (said the Pharisees) thy witnesse is not true. When Paul mentioned his own necessarie praise, 2 Cor. 12.16, 17.21. he saith, he speaks foolishly, and that he was become a fool in glorying, 2 Cor. 12.11. Though he were compelled thereto. A man should not therefore doe any good, that he may have a good report, but therefore and only therefore desire a good report, that he may be in the greater capacity of doing good. If a man commend himself, he should do it modestly and constrainedly, for the advantage of the Gospel. Paul speaks his commendation as belonging to a third person; I knew a man &c. 2 Cor. 12.2. and ver. 11. ye have compelled me, &c. But ordinarily we should neither praise nor dispraise our selves; even the latter of these being the giving of others an occasion to praise us, and oft a putting of praise (as one saith aptly) to usury, Robinsons observations. that we may receive it with the greater advantage. To conclude, if it be a sin to praise our selves when we have done good, how great an impiety is it to glory in evil! the former discovers the corruption of a man, the latter of a divel. Lastly, Though it be a sin for a man to commend himself, yet 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 Kingdome of God is not in word, but power. 1 Cor. 4.20. We must not mislike truth, because the bearers words are low and contemptible; nor imbrace error because the words of him who brings it, are lofty and swelling. A Christian should be a man in understanding, not like a little child, ready to swallow what ever the nurse puts to the mouth. We should ever be more forward to examine by Scripture with the noble Bereans, the truth of what is taught us, than to be bewitched like the foolish Galatians with the words of any teacher; suspect the cause that needs them, and the men that use them: as a rotten house, so a rotten cause needs most props. Truth like a beautiful face, needs no painting: Though he were one that speaks big, nay with the tongue of an Angel, nay were an Angel; yet if he preached another Gospel, we should hold him accursed: Christians should labour for knowledg to discern between great words and good words, or rather between good words and good matter.

This for the third proof, that these seducers were those ungodly men who should be judged at the last day. viz. because they spake great swelling words. The fourth and last followes, in these words, having mens person in admiration, because of advantage.

In which words our Apostle 1. describes what they did, they had mens persons in admiration. 2. Discovers why they did it; for advantage.

For the first: their having mens persons in admiration.

EXPLICATION.

That we may understand the sin wherewith these Seducers are here charged, in admiring of persons, We must first open these two expressions.

1. Persons. 2. Admiring, or having in admiration.

2. Shew what admiring of persons is here by the Apostle condemned, and why.

1. For the former. The word persons in the Original is πρόσωπα: now though πρόσωπον signifieth the face, and properly answers to an Hebrew word of the same signification, yet in Scripture its taken several waies; not to speak of the divers acceptations of the word in Scripture, when attributed to God; as being too remote from our present purpose; when it is used concerning the creature, 1. its given to things without life; as Matth. 16.3. and Luke 12.56. ye can discern the face of the skie; that is, the outward shew, or appearance. Luke 21.35. and Acts 17.20. we read of the face of the earth; in which places its taken for the superficies or outside. 2. Most frequently to man; and so, 1. properly, it signifies his face and countenance. Thus Matth. 6.16. they disfigure their faces, and ver. 17. wash thy face. So Matth. 26.67. then did they spit in his face. 2. His person; as 2 Cor. 1.11. the gift bestowed upon us by the meanes of many persons, ἐκ πολλῶν προσώπων. 3. His bodily presence, 1 Thes. 2.17, we being taken from you προσώπῳ, in presence. 4. A man, as accomplished with his gifts, excellencies or indowments, real or appearing; which are outwardly beheld, or looked upon to belong to him; (for which he is (oft unduly) respected) either in regard of his body, mind, or outward condition; and thus its taken Matth. 22.16. Mark 12.14, where the Herodians tel Christ that he regarded not πρόσωπον, the person of men, and Acts 10.34. God is no respecter of persons. So Rom. 2.11. And thus I take it in this place, where Jude accuseth these servile seducers for their excessive sinful flattering of men in eminency, advanced in respect of their outward state of wealth, honour, &c for their own private gain and advantage.

2. The other expression is admiring, or as we render it, having in admiration. Gr. θαυμάζοντες. A θεάομαι video, unde θαύματα, quasi θεάματα. 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 its taken, Matth 8.27. where it is said, that Christ rebuking the winds, and the sea, the men marvelled, ἐθαύμασαν. So Matth. 21.20. when the fig-tree withered, its said, the disciples marvelled; Matth. 27.14. Luk. 1.21 63. Luk. 4.22. Euk. 11.38. John 7.21. when Christ had with such admirable wisdom answered the ensnaring question of the Herodians, it is said they marvailed. Matth. 22.22. &c.

2. It signifieth highly to honour, fear, or reverence the person or thing which we look upon as strange; and thus some take it, Matth. 8.10. when Christ heard of the centurions faith, it is said, ἐθαύμασε, he marvelled; that is (say some) he respected and honoured his faith. Thus its taken in this place of Jude. Vid. Ravanel in Tit. admiratio. These seducers honoured highly, advanced, cried up the endowments and qualifications of great men, for advantage; and probable it is, that the Apostle expresseth their honouring of mens persons by the admiring them, because the Septuagint so translate those places, where honour and respect to persons is mentioned. When Naaman the Syrian is said to be honourable; they render the place τεθαυμασμένος προσώπῳ, 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 unlawfull. Certainly all kind of admiring of persons is not unlawfull 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 furnisht 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 naturall and politicall; and the elders who rule well, are to be counted worthy of double honour. And some are deservedly preferr’d before others, for their age, calling, gifts, graces, relation to us. But severall wayes admiring of persous is unlawfull. I shall reduce them all to these two heads.

1. As this admiration of man doth more particularly concerne 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 eying Gods 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 injoynes it. An Earthly master must not be honoured and served with an eye onely to his Command, but out of Conscience of duty to Gods Command. Herein must we resemble that noble Roman who disdaining to bow before a forreigne 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 Crowne, said, Non tibi sed Petro, not to thee but to Peter. The Apostle makes the application, when he injoynes 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 obey’d, but our heavenly Lord must be preferred. When these two come in Competition, we are disobedient unlesse we be disobedient. Against my heavenly fathers will, I neither owe buriall to my dead, nor obedience to my living Father. Whether it be right to obey God or man (saith the Apostle) judg you. Ephraim was oppressed and broken in judgment, because he willingly walked after the Commandement. Hos. 5.11.

3. When we so admire men for any excellency as not to give the glory thereof to God, the sweetnesse 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 wormes, 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 fearfull have holy men been in their highest performances, lest any of Gods glory should cleave to their fingers! When Peter had wrought that great Miracle of healing the creeple, and the people greatly wondered, fearing the sinfull admiring of his person, he takes all from himselfe, and casts all upon Christ. Yee men of Israel: (saith he) why look ye stedfastly upon us, as though by our own power or holinesse, We had made this man to walk? The God of Abraham &c. hath glorified his Son Jesus, &c. Barnabas and Paul rent their clothes when the people were about to sacrifice to them. I laboured (saith Paul) more abundantly then 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 beleeved? I have planted, Apollo watered, but God gave the increase. So then neither is he that planteth any thing, &c. 1 Cor. 3.5, 6, 7. the Corinthians faith was not to stand in the wisdome of men, but power of God, 1 Cor. 2.5, 39. People are commonly in extreames; either they deifie men, or nullifie them. Either they make them dwarfs or Gyants; but for people so to admire any men as to ascribe their conversion, or edification to them; as if men were not onely Gods instruments and Christs servants, but Gods and Christs themselves; and as if their grace were from the abilities of the teacher, and not from the power of Christ, is a very plainly sinfull admiring of mens 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 soules, and a substituting another in his roome. In a word, It is all one, as to thanke the ax 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 owe 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 us’d as a wand in our hand, not lean’d upon as our staffe or support; in subordination to, not sin stead of God; onely as one that can help us, if God will help him; as one that of himselfe cannot move, or undertake, much less accomplish any good for us. Oh how oft hath God snapt 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 idolized 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 Gyants in Canaan, in respect of ther strength and stature! How sinfully did David admire Saul, when against Gods 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 tooke them away to dye in the wildernesse. Exod. 14.11. Who art thou, that thou shouldst be afraid of a man that shall dye &c? and forgettest the Lord thy maker. Isa. 51.12. The fearing of man is the forgetting of God.

6. When we admire mens 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 judg 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 sinfull.

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 braines will be turn’d with a small quantity of wine; others more strong will indure more. Herod was intoxicated with applause, when the people cryde 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 stomack cannot concoct fat morsells, he is a man of strong grace, who can hear his own commendations without hurt. Nothing more discovers a man then the praising him. Its 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 soules. 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 intangle and destroy him, by bringing him on to answer to a captious question. Thus afterward Christ was betrayd with a kisse; and not seldome have we known that men have laine in ambush behinde the thickets of commendation and admiration, and so unsuspectedly, faln upon the unwary and credulous hearer. Jael gives her nail soon after her milk, and poyson is oftnest drunke in gold. Thus after the death of Jehoiadah, the Princes of Judah, came and made obeysance to King Joash, whereby they prevaild 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 cry’d up Nere above the clouds, and accounted and cald 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, hide and excuse their sin because of their greatnesse. A sin the greater, in regard that greatnesse ought to be so far from being a cloke for, that it is an aggravation of sin and makes it the more hainous. 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 Gods 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 greatnesse is most likely to be pernitious, and therefore should be most reprehened.

2. Admiration of persons is sinfull as it concernes the admirer, and so

1. When we so admire persons, as thereby onely to advance and advantage our selves, and that 1. either in profit and gaine: or 2. in honour or reputation. 1. In profit: and thus these seducers here admired great ones, and honoured their greatnesse 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 covetousnesse, did they with feined words make merchandise of people, hereby shewing that they neither served Christ, nor indeed those whom they flatterd, 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 Tyger 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, onely to be lookt 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 practises. Thus Saul desired the presence of Samuel, to be honoured before the people. Thus the Scribes and Pharises admired the dead Prophets, onely to be accounted (as they were) holy.

2. When we so admire persons as withall 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. Its very hard to admire the person of another, and not to imitate his imperfections.

3. Admiration of persons is sinfull as it concernes 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 judg his own condition very good, and to blesse and flatter himselfe in his sin, as thinking that he deserves Commendation as well as, or better then the other. This I have ever thought to be one stratagem whereby the hands of the wicked have been strengthned 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 funerall Sermons, a prophane drunkard, a swearer, an adulterer, or one perhaps at the most but civilly honest, hath for some few good deeds, been cryed 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 halfe 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 unsutable is it, that by funerall Sermons men should be made more unfit for death! to paint those in the pulpit who are punisht in hell, and that a Minister should be strewing that dead body with flowers, whose soule is bathing in flames! For my part, though I should not deny due commendation, even at a funerall, to some eminently exemplary saint, or publiquely usefull instrument; yet mostly, I thinke 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 then 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 onely worth the hearing, and none else to be regarded. Some accounted Paul the only teacher, some delighted onely 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, cloquence, holinesse, or the like qualifications. A great sin doubtlesse, and (I fear) the common sin of this City. How unthankfull for the bounty of Christ, doe men make themselves hereby, who gave all the Ministers of the Gospell to be theirs for their good! (all things saith the Apostle are yours, whether Paul, or Apollo, or Cephas, 1 Cor. 3.21, 22.) Its unthankfulnesse to a bountifull Prince, when he bestowes many Lordships on his favourite, if he should regard one of them onely, 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 fulnesse and freenesse of Gods spirit, who divideth to every man severally as he will, and worketh all these, 1 Cor. 12.11. Besides, this sin is oft the maine cause of schismes 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 schisme (in it selfe very great (as afterwards shall be shewn, God willing, on the 19. ver.) is made much the greater by being occasion’d by those very gifts of men, which God bestowed upon them to this end, that there might be no scisme 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, then this kinde of admiring of persons; for hereby severall Companies of Christians are made like the severall schools of Philosophers, some whereof followed Plato, some Aristotle, some Epicurus; and the doctrines of faith are but accounted as the proper opinions of severall teachers, and all zeal for them is conceived to arise not from a certaine 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 greived and discouraged, that he is infeebled and disabled in his work, and also he who is admired, is not onely puffed up with pride, and thereby occasion’d to adulterate the word, invent and broach errors, that stil he may be advanced above all others by going in a different way from them; but also put upon the pleasing of men by sinfull flatteries, in stead of profiting them by faithfull reprehensions: To conclude this consideration, nothing begets so great an aptness in men to receive errors, as this sinfull admiration; nor hath any seed of heresies and superstitions proved so fruitfull 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 erre, for tryal of the people, and the punishing of their vanity in making Gods 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 faithfull than the admired.

3. When we so admire mens persons as to give all respect to men in outward greatnesse, (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 holinesse in raggs contemned. Oh how unworthy is it that the gold ring, and costly apparell should be prefer’d before the robe of Christs righteousnesse, 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 freindship, favour, money, kinred, a sin by much agravated, when men have taken oaths to a Corporation to the contrary, and its ost 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 judgment, whether Civil or Ecclesiastical; which is when our affection doth so blind our judgment by some outward respect or appearance, that we will not determine righteously, the cause being over ballanced with such forreign considerations as have no affinity with it. Thus men are in judicature sometime swayed with foolish pitty, 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 emiuency and dignity is oft very miserable. None have so many flatterers, and therefore none so few freinds 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 oftnest poyson given them. Hushai humoured Absalom, Ziba flattered David the people admired Herod, &c. Jezabel foothed Ahab out of sadness into sin. Ahab had four hundred false Prophets who flatter’d him in to wickedness, and and but one faithfull Michaiah to tel 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 carryed fast enough into sin by the tide of their own nature, Canis Aulicus. Melius est in κόρακας quam in κόλακας incidere. unless they be driven also by the wind of flatterers breath. The running water hath no certain colour of his own, but its coloured like the soyl which is under it; so flatterers fit themselves to every humor. Aristippus for his flattering of Dionysins, was cal’d the Court-spaniel. Flatterers are crows that hover about the carcass of greatness, friends in prosperity onely, summer freinds, 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 carefull 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, &c. And Psal. 141.5. Let the righteous smite me, it shall be a kindnesse, &c. Faithfull are the words of a freind, but the kisses of an enemy are deceitfull. 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 stayning 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, fear’d 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, our selves, 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 vain-glory, is as a theif in Gods 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 prayses. Siomnes me odissent, baberem quod est meum, si propter me amarent, usurparem quod est tuum. Nier. dead. 414.

Its as unsafe for a proud person to have prayses flye about him, as for a disarm’d 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 sinfull is it to hunt after our own bane, and Gods dishonour, popular applause!

5. Obs. 5. The proudest spirits are oft the basest; These arrogant seducers, who spake 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 brag’d that the dust of Samaria should not suffice for handfulls for his army, yet being overcome, he sends his servants to Ahab with sackcloath on their loyns, 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 Bir 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 noblenesse of Saints! who with Elihu, cannot accept any mans 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 adamante. 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 it self in the poorest Saint; a rich, honourable sinner, is a begger in robes; a poor, disgrac’d, imprison’d Saint, is a King in raggs. Paul at the bar discovers more true nobleness and magnanimity, than Felix upon the Bench. The former reproved sin, and speaks of judgment 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. Its our duty to preserve our selves from this note of ungodlinesse, 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 skilfull eye discerns the excellency of a picture curiously drawn, though it be not adorn’d with gold, yea though it be set in a rotten frame; and contemns the gaudry of that workmanship which is onely 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 truely admirable is within; the Kings daughter is all glorious within; Psal. 45.10. grace is vayled, 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 onely the wealth and outward grandeur of a person, neglecting his grace, is as ridiculous as he who reverenceth a Princes 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 glisterings, at the best but wel 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 stuffes, such as alter not the nature of him who hath them, who is still but a swine under all his robes, an asse though crown’d, or though carrying the rites of Isis. All the honor, 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) heartily chid her for saying, that she wondred how such a (formerly poor) man (of whom they were speaking) came to be so exceeding rich; Oh! (saith he) are these toyes fit for such an one as thou art to wonder at? besides, there’s no robe of worldly excellency but must be layd off. The greatest potentate must stand naked of them at the day of Judgment; nay before; their honour descends not with them to the grave: when they crow’d 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 Gods dispensations: in them we shall see that he is no respecter of persons; 〈Greek〉 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 reveal’d to Babes; God chose not the Eagle, or Lyon, 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 wormes upon a dunghill; that thou art cal’d out of the world, and crucified to it, and that they who are spirituall 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, Satans slaves. Oh! what a dishonor 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 selfe interest and carnall designs out of all the respects thou givest to others: the aiming at honor 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 greatnesse; 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 sinfull 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. &c. 210. concerning the running, &c. for reward.