Jude 17–19

THe body and substance of this divine Epistle continued from the Preface in the two first verses, to the Conclusion in the two last verses, contains (as I have said part 1. pag. 179.) An exhortation to the Christians earnestly to contend for the faith: in the managing whereof

1. The Apostle sets down the reasons of his sending them this exhortation.

2. The exhortation it self; both contain’d in ver. 3d.

3. Severall arguments to move the Christians to imbrace that exhortation from the 3d. to the 17. ver.

4. And fourthly sundry directions to guide and teach the Christians how to observe that exhortation, from 17th. to the 24th. verse.

Of the three former, we have largely by Gods assistance spoken: now we come to speak of the fourth and last, the directions: And these directions are of two sorts.

1. Such as concerne 1. Christians themselves. 2. Others.

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

1. The improving and recollecting of the words of the Apostles who foretold the carriage of these seducers, containd in these three, the 17, 18, 19. verses.

2. Edification on their holy faith. ver 20.

3. Supplication in the holy Ghost. Ibid.

4. Conservation of themselves in the love of God. p. 21.

5. Expectation of the coming of Christ. Ibid.

2. Such directions as concern their Carriage toward others are laid down ver. 22, 23. whereof afterward, Deo volente.

The first is the improving of the testimony of the Apostles. In which testimony I note five particulars.

1. To whom ‘tis commended: to his beloved.

2. How it was to be improved: by remembring it.

3. From whom it proceeded: the Apostles of our Lord Jesus Christ.

4. Wherein it consisted: in a prediction that there should be mockers, walking after their ungodly lusts.

5. To whom it is applyed, viz. to these seducers. These are they who separate themselves. ver. 19.

1. Concerning the first. The persons to whom this testimony is commended: such as he calls beloved, I have at large spoken before, part. 1. pag. 180. &c.

2. As also concerning the second, viz. their recalling it to remembrance, part. 1. pag. 376. &c.

3. For the third, from whom this testimony proceeded, viz. the Apostles of our Lord Jesus Christ.

EXPLICATION.

I might in the explication hereof be large in setting down the nature of the apostolicall function; and in shewing what Jude meanes by this terme Apostles, and wherein stands the difference between them and ordinary Ministers of Christ, (as namely, in respect of immediate calling, their authenticall authority in writing, and speaking; their work and office to plant Churches, to worke miracles, to give the holy Ghost by imposition of hands, to use the Apostolicall rod against obstinate offenders.) But to passe by these as not concerning our purpose, and as being spoken to by others.

Two things in relation to this testimony here alledged by Jude may be touched by way of explication.

1. What Apostles these were of whom Jude speaks, and where this testimony is to be found.

2. Why Jude makes use of that testimony which came from them, and tells that it did come from them.

1. Sermo videtur esse tum de verbis scriptis, tum de praedicatis. Lor. in 2. Pet. 3.2. Non id in propbanis autoribus observavi. Id. For the first, who these Apostles were that gave this prediction which Jude here alledgeth, and where they gave it. Although possibly sundry of the Apostles might by word of mouth, testifie what Jude here mentions, yet I doubt not but he principally relates to their writings. And in them doe they frequently foretell and forewarne of these seducers. Matthew (chap. 24.11.) tells us from Christs mouth, that many false Prophets shall arise and deceive many. John (ep. 2. cap. 2. ver. 18.) tells the Christians, that there are many Antichrists, whereby they knew that it was the last time. Possibly Jude might intend these proofs among others; but I conceive (with Oecumenius) that he principally aims at that which Paul and Peter before him had foretold concerning these seducers. Paul warned of these seducers in sundry of his Epistles. Peter particularly in his second Paul especially foretells of them, 1 Tim. 4.1. The spirit speaketh expressely, that in the latter times some shall depart from the faith, giving heed to seducing spirits, &c. and 2 Tim. 3.1, 2. This know, that in the last dayes perilous times shall come; (and the description of those who shall make the times so perilous, exactly agrees to these seducers, as I have shewn throughout this Epistle of Jude) for men shall be lovers of themselves, covetous, boasters, proud, blasphemers, &c. incontinent, fierce, despisers of those who are good, traitors, heady, high-minded, lovers of pleasures more then lovers of God. And 2 Tim. 4.3. The time will come when they will not indure sound doctrine, but after their own lusts, they shall heap to themselves teachers. Plainly likewise doth Paul foretel the Coming of seducers, Act. 20.29. I know this, that after my departure, shall grievous wolves enter in among you, not sparing the flock: also of your own selves shall men arise, speaking perverse things, to draw away Disciples after them. But especially Jude seemes to intend the remembring of that prediction concerning seducers which Peter gives us, 2 Pet. 3.3. There shall come in the last dayes, scoffers, walking after their own lusts. And our Apostle in exhorting the Christians to remember the words of the Apostles, wherein they foretold the coming of these mockers, seemes to some, to imitate Peter, who in the forementioned place, ver. 2. exhorted the Christians to remember the command of the Apostles (namely to avoid the doctrines of seducers) knowing that there shall come in the last dayes mockers, &c.

For the second. It was not without weighty reason that Jude makes use of the Apostles testimony, and mentions the coming thereof from the Apostles, and that in respect of Those Apostles, Jude himselfe, these Christians.

1. In respect of those Apostles; by the mentioning of their foretelling of these Mockers, Jude shews the great care which those faithfull servants of Christ had of the Churches welfare, their desires being, that the Church should get good by them, and live holily and peaceably, when they had done living; and that they might by their writings, live even when they were dead, to be serviceable to the Church of Christ.

2. In respect of Jude himselfe, he mentions the words of the Apostles, as to shew his humility in acknowledging the grace and gifts of God bestowed upon others, so to shew the sweet accord and agreement beween them and him in the doctrines which he delivered to them in this Epistle, concerning these seducers, that hereby he might gaine the more credit to himselfe and present service, there being a joint concurrence between him and the other Apostles: as to this end he had before told the Christians, that James was his brother in respect of parentage, so here he tells them that he and the other Apostles were brethren in respect of judgement and opinion; all the Apostles were stars enlightned by the same sun, they drew the waters of life out of the same fountain, pluckt the fruits of wholesome doctrines off from the same tree; and by the producing of the testimony of so many others who witnessed the same thing with him, he more clearly evidenced that he had spoken nothing but the truth against these seducers, whom he had so sharply reproved.

3. In respect of the Christians to whom he wrote: he mentions the Apostles, 1. To shew how zealous they ought to be against these seducers and their doctrines, in regard the Apostles, who were so holy and unerring, had given the Christians warning of them, and with such vehemency spoken against them, as if they were desirous to leave hatred of error as their legacy, to their spiritual children.

2. To preserve these Christians against discouragements, by seeing such ungodly soul-subverting seducers, rage, and prevail in the Church; it being no other than what was foretold by those who could not be deceived; and therefore they were not to look upon it as if some strange thing had hapned to them. Joh. 16 14.

3. To direct the Christians to the right means, to discover, and so toavoid all those seducers and seductions, wherewith the Church of God was then infested. The words of the Apostles being observed, these Characters of seducers which they had delivered, might be so plainly seen to agree to these who had crept into the Church, that the one being known, the other could not be hid, and they being seen, they (surely) ought to be shun’d.

OBSERVATIONS.

1. Obs. 1. Great should be the care of the ministers of Christ to warn the Church of approaching evils, especially of seducers. The Apostles of Christ foretold of the coming of these seducers among the Christians, (see the forecited places in the explication) Paul warned every one night and day with tears. Act. 20.31.

They are Watchmen, and its their duty to give warning of every enemy. They should be unfaithfull to your souls, if they should be friends to your adversaries. Their loving and faithfull freeness herein creats them many enemies: but they can much more easily endure the wrath of man here for discharging, than the wrath of God hereafter for neglecting their duty. Its better that the lusts of seducers should curse them a while, then the souls of their people to all eternity. Ministers must defend as well as feed their flock, and keep away poyson as well as give them meat; drive away the Wolfe, as well as provide pasture. Cursed be that patience which can see the Wolfe, and yet say nothing. If the heresies of seducers be damnable, the silence of Ministers must needs be so too.

2. Obs. 2, Its our duty to acknowledge and commend the gifts and graces of God bestowed upon others, with respect. Jude honourably mentions these Apostles, both for the dignity of their Function, and also for the faithfulnesse of their discharge thereof, by forewarning the Christians. The prudent commending of the gifts and graces of another, is the praysing of the giver, and the incouragement of the receiver. The good we see in any one is not to be dampt, but cherisht; nor should the eminency of our own, make us despise anothers endowments. Peter, though he had oft heard Christ himselfe preach, and long been conversant with Christ upon earth, though at Pentecost the spirit was poured upon him, yet he thought it no derogation from his worth to make an honourable mention of Paul, to read his Epistles, and to alledge the authority of his writings. 2. Pet. 3.15. Peter doth not say, why is not my word as credible as Pauls, but without any selferespect he appeals to Paul, honours Paul, and fetcheth in Paul for the warrant of his writings. Oh, how unworthy is it either to deny or deminish the worth of others!

How unsutable is it to the spirit of Christianity, when meer shame compels a man to speak something in commendation of another, to come with a But in the conclusion of our commendation! But in such or such a thing he is faulty and defective. This kind of commendation is like an unskilful farriers shooing of an horse, who never shoes but he pricks him.

3. Obs. 3. The consent between the pen-men of scripture is sweet and harmonious: they were all breath’d upon by the same spirit, and breath’d forth the same truth and holinesse. Jude and the rest of the Apostles agree unanimously against these seducers. Moses and all the Prophets accord with the Apostles in their testimony of Christ. Luke 24. Peter and Paul agree harmoniously. 2. Pet. 3.15. All holy writers teach one and the same faith. They were severall men, but not of sevrall minds. The consideration whereof, affords us a notable argument to prove the divine authority of Scripture, all the penmen whereof, though of several conditions, living in several ages, places and countreys, yet teach the same truth, and confirm one anothers doctrine. 2. It teacheth in the exposition of Scripture to endeavor the making of them all to agree. Weemes. When other writers oppose the Scripture, we should kill the Egyptian, and save the Israelite: but when the holy writers seem, (for they never more than seem) to jar one with another, wee should study to make them agree, because they are brethren. But 3. and especially, the consideration hereof should put all Christians upon agreeing in believing and imbracing the truth: if the writers agreed, Mauns dextra non taniopere indiget ministerio sinistrae, quam necessaria est Ecclesiae doctoribus Concordia. Gerhard. 2 Pet. 3.15. the readers should do so too, but cheifly the preachers of the word should take heed of difference among themselves in interpreting the Scripture. Concord among teachers is as necessary as is the help of the left hand needful to the right. When the children fall out in interpreting their fathers Testament, the Lawyer only gains; and when Ministers are at variance among themselves, hereticks onely rejoyce, and get advantage to extoll and promote errour. In a word, (as the Apostle holily exhorts, Phil. 3.16.) we should walk by the same rule, and mind the same thing, and 1. Cor. 1.10. Speak the same thing, labouring that there may be no division among us, but that we be perfectly joyned together in the same mind and in the same judgment. All Contention among Ministers should be who shall be foremost in giving of honour, and gaining of souls.

4. Obs. 4. Scripture is the best preservative against seduction. The Apostle directs the Christians to make use of the words of the Apostles to that end. The Scripture is the best armory to afford weapons against seducers. Its onely the Sword of the Spirit the word of God, that slayes error. Mat. 4. Jesus Christ made use of it when he conflicted with that arch-seducer the devill. The reason why people are children tossed about with every wind of seduction, is because they are Children in Scripture-knowledge. They are children which commonly are stoln in the streets, not grown men. Ye erre (saith Christ to the Sadducees) not knowing the Scripture. The Scripture is the light which shines in a darke place, an antidote against all hereticall poyson. A touchstone to try counterfeit opinions; that Sun, the lustre whereof if any doctrines cannot endure, they are to be thrown down as spurious. And this discovers the true reason of Satans rage against the word in all ages: never did any theefe love the light, nor any seducer delight in the word. Luci fugae. Hereticks fly the Scripture as the owle doth the Sun: when that ariseth, they flye to their holes, when that sets they fly abroad and lift up their voice. Its Satans constant design that there may not be a sword found in Israel. Our care should be to arraigne every errour at the bar of Scripture, and to try whether it can speake the scripture shibboleth, whether it hath given them letters of commendation or no, or a passe to travell up and down the Church or no, If to Scripture they appeal, to Scripture let them goe: and let us with those noble Bereans, with pure, humble, praying, unprejudiced hearts, search the Scriptures whether those things are so.

5. Obs. 5. They who are forewarn’d should be forearm’d. Its a shame for them who have oft heard and known the doctrines of the Apostles, to be surprized by seducers. Jude expects that these Christians who knew what the Apostles had delivered, should strenously oppose all seduction. To stumble in the light, is inexcusable. To see a young beginner seduced, is not so strange; but for an old disciple, a grey-headed gospeller to be mislead into error, how shamefull is it! and yet how many such childish old ones as these are, doth England, London afford; who justly, because they are ever learning and never coming to the knowledge of the truth, but remaine unprofitable hearers of truth are left by God to be easily followers of error?

The fourth particular which I considered in Judes producing of this testimony of the Apostles, was wherein this testimony consisted, or the testimony it selfe laid down in the 18. ver. in these words, That there should be mockers in the last time, who should walk after their own ungodlylusts. In which words these seducers are described, 1. From the time wherein they appeared. 2. From their qualities or conditions wherewith they appear’d, according to which the Apostle saith, they were, 1. Mockers. 2. Such as walked after their lusts.

1. For the first, their appearance was in the last time.

EXPLICATION.

Two things here briefly for explication.

1. What the last time is?

2. Why these seducers shewd themselves in the last time?

1. For the understanding of the first; the last time (in the Greek * ἔσχατον, in quo necesse est ut consistamus. Ultimum dicitur, ultra quod pergere non licet. ἔσχατος χρόνος) we must know, that by speeches of last time, the Scripture meanes sometime a Continuation or length of time, sometime an end of time. When by the last time it meanes a Continuation of time, it intends a space, which in respect of that compasse of time whereof it is the last part, may fitly be called the last time. Thus the life of man being made up of severall ages, the last space thereof, old age, may be called its last time.

Thus within the compasse of a year, there being foure seasons, the last season thereof, winter, may be cald the last time of a yeare; or, 1. Uitimum tempus. 2. Ultimum temporis. sometime by the last time, is meant terminus temporis, the very end or expiring of time, as the moment wherein a man dyes is his last time, or the last day of December, is the end or last time of the year.

Now thus the last time is the end of the world, and it is ever exprest in the singular number, and usually called the last day, as foure times Joh. 6th and once in the 11th 1. Pet. 1.5. And thus 1. Pet. 1.5. the last time is taken, where the Apostle mentions that salvation ready to be revealed in the last time.

The last time in this place must needs be taken in the former sense, viz. for a space which is the last age of the world, or the last part of its time: and thus those places are ever to be taken where we read of the last times or dayes (in the plurall number) as 1 Pet. 1.20. Its said that Christ was manifested in the last times, which times have continued many hundreds of yeares. So Heb. 1.2. God hath spoken in these last dayes by his Son. So 2 Tim. 3. In the last dayes perilous times shall come. And Act. 2.17. In the last dayes, I will powre out of my spirit. So 2 Pet. 3.3. And thus its taken in this place. Nor doth the holy Ghost intend these last times, (by a word of the singular number in any place, as I remember) save onely in this place of Jude. Now by these last times in generall, are meant all those times from the revelation of Christ to the end of the world, Vid. Mead. in his learned discourse of the Apostasie of the last times. in which space the Kingdom of Christ was founded and advanced in the world: which times, because saith (learned Mead) they are under the last Monarchy (viz. the Roman) are cald the last times: and because under the times of that last Monarchy the Kingdome of Christ appeard in the world: hence its said, that in these last dayes God hath spoken by his Son, Heb. 1.2. and 1 Pet. 1.20. Christ was manifested in these last times. and Gal. 4.4. When the fulnesse of time was come, God sent forth his Son &c. Others thinke that these times after the coming of Christ to the end of the world are call’d the last times, in respect of those which went before, wherein the state of the Church was oft changed, and the Covenant frequently renewed; but now by the death of Christ the Covenant of grace being so establisht, that its never againe to be renewed, or changed; but the condition of the Church is to be in a sixt state to the end of the world, and no other to succeed it, these are cald the last times.

For the second why these prophane seducers arose in these last times.

1. The last times are times of presumption and security, and therefore of dissolutenesse and impiety. In former times, judgments were threatned, the dissolution and destruction of all things foretold; but because the execution hereof is not beheld, therefore they who live in these times are encouraged to sin. Because sentence against their evill works is not speedily executed, therefore are their hearts set to do evill. This security Christ foretells should be in the last of the last dayes, namely, at his coming to judgment, as in the dayes before the flood, they were eating and drinking, marrying and giving in marriage, &c. so shall also the coming of the Son of man &c. and this continuance of all things as they were from the beginning, occasion’d these seducers, to scoff at the promise of his coming. 2. Pet. 3.4. The neerer they came to the feeling, the further they were from the fearing of punishment.

2. They who live in the last dayes, are more skilfull practitioners in sin, wittily wicked, understand more how to contrive sin, and work iniquity, by the improved experiences of their own and former times. Thus as ‘tis in every other art, so likewise in that of sinning, by length of time, custome, and experience, tis improved to a greater degree of finenesse and exactnesse; The sinners of the last times are men, they of former times were but children in wickednesse. That old Serpent, the older he growes the more of the serpent he hath, and so it is with the seed of the Serpent.

3. In the last times, the Kingdome of Jesus Christ is more to be enlarged, and advanced, and therefore the malice of Satan is the more increased. As Christ riseth in glory, so will Satan and sinners more swell with rage and envy. Its said, that those people that live in places where the sun is hottest and most scorching, every morning curse the rising sun; and thus in times where the Gospel reacheth men with its holy heat and light, they curse and malign it. Hatred is the genius of the Gospel, and as wicked men the more raged at Christ the older he grew, so the more his Gospell spreads the more the Devill despights it.

4. Lastly. In the last times, the Devils time growes short, and therefore his wrath growes great. Satan labours to supply the shortnesse of his time, with the sharpnesse of his assaults. Besiegers make their last onset upon town or Castle, the most resolute and terrible of all others. Satan now sets upon soules by seduction the more furiously because when these times are at an end, he shall never be suffered to doe so any more. Like a malicious tenant, who perceiving that his terme is almost expired, doth what he can to ruine the house; or like a bloody tyrant, who suspecting the loss of his usurped Soveraignty, makes havock among his subjects.

OBSERVATIONS.

1. Obs. 1. The wicked are worst in the best times; In the last dayes, wherein the light of the Gospel, the knowledge of Christ, and the meanes of grace are most abundant, the wicked are most wicked. In the land of uprightnesse they live unholily. As the meanes of grace can make no man good, of themselves; so by reason of our oppositenesse to holinesse, they occasion us to be far worse. A Judas in the fellowship of Christ. A Doeg detained before the Lord. An unreformed person under the meanes of reformation, is most pertinaciously such. The meanes of grace without the grace of the the meanes, doth but draw forth our rage against them. Let not men therefore please themselvs, because either the times or places wherein they live are holy, unless these finde themselvs betterd by them. The higher we are lifted up, the sorer will be our fall; we cannot sin at so cheap a rate in these last times, as formerly. Sins in the last times finde out the lowest places in hell. Let this likewise be an apology for the Gospell. Lay not the sins of Gospel-times to the Gospels charge, since men are not wicked because the Gospel is so much preacht; but because ‘tis no more than preacht, not liv’d and practised also.

2. Obser. 2. The dispensation of the Covenant of grace is now unalterable. In former times, it hath appeard under severall dresses and formes; but now in the last times we must look for no renovation or change thereof. The present administration of the Covenant goeth next to the end of the world, Vid part, 1. p 231, 232, &• and shall be closed up of the last day.

3. Obser. 3. Vide Part 1. p. 337 God is abundant in the discovery and dispensing his grace even in times wherein men prophanely abuse it; the Gospel is in the last times most liberally afforded, though most ungratefully neglected, and abused.

4. Of all times, Obser. 4. the last require most care in our carriage: They who live in them, injoy the helps and advantages of the former. Jesus Christ is most clearly discovered. We should doe our work better by sun light, than others have by twylight, else ‘twill be our inexcusable, shame. We should imitate God, as his last works, his works in the last times, are his best, so should ours be, the best of our lives should be in the bottome of time; nay herein our very adversary should teach us; if his rage against God increaseth because his time of doing hurt is short; should not our zeal increase, because the time of our doing good is short? Besides, in the last times we have greatest tentations, most examples of sin; when the times are worst, we should be best; and if we cannot make the times good, they should not make us bad. In dirty wayes we should tuck up our garments, we should keep our selves from this untoward generation, and shine as lights in a crooked and perverse nation, and give Gods glory reparations, for all it suffers from the wicked

5. The people of God should bear, and forbear. Obs. 5.

1. Bear their crosses: these are the last times, the end of time is approaching, and with time all their troubles shall end. Be patient (saith James;) for the coming of the Lord draweth nigh, and the Judg standeth at the doore. And Heb. 10.37. Yet a little while, and he that shall come will come, and will not tarry. And 1 Pet. 1.6. Now for a season ye are in heavinesse. The elect which cry day and night to him, shall be averged speedily, Luke 18.7, 8. And our light affliction is but for a moment, 2 Cor. 4.17. We count a moment a thousand yeares, but in Scripture-Computation a thousand yeares are but a moment. Nothing should be great to him, to whom is known the greatnesse of eternity. He who keeps a City for his Prince, though it be straitly besieged wil hold out, if reliefe be approaching. Our reliefe, redemption, from all troubles, drawes nigh; oh how great a shame and vexation will it afterward be, to deliver up our selves, 1 Cor. 7.29, 30 by impatience to apostasie, since our reliefe is within the sight of the besieged, we being in the last times.

2. Forbear, use comforts moderately: Let your moderation be known, the Lord is at hand. Phil. 4.4. A tenant being in the last year of his house, builds not, plants not. He is a mad man who sets up a stately fabrick upon that ground which is troubled with earth-quakes, and sure shortly to sink; lay up treasures in heaven; labour for everlasting habitations, a City that hath foundations. Because the time is short, they that marry should be as if the married not, &c. they that buy as if they possessed not, &c. for the fashion of this world passeth away; love not the world, 1 John 2.16. It passeth way, v. 17. Use perishing comforts with perishing affections: love them, as alwaies about to leave them.

Thus of the first part considerable in the testimony it self, viz. the time when these seducers were to appear: the last time. The second follows, their qualities, which are here said to be these two. First mocking. Secondly Walking after their lusts.

The first is set forth in this word Mockers.

EXPLICATION.

Two things I shall here briefly shew by way of explication.

1. What we are to understand by mockers.

2. How great the sin is to be mockers. From 〈Greek〉 est proprie, instar pucri aliquem tractare, iudificare, et irridere. Gerh H•rm. de passione pag mihi 106.

1. For the first. The word in the Greek ἐμπαῖκται, properly signifies such who deride and mock at others, as if they were but foolish, and silly children; or such who scorn or scoffe at any thing, as if it were but foolish and childish. And to this signification of the word agree those expressions whereby mocking, is shewn; as sometime by 1. Scornful and contemptuous speeches; thus Josophs brethren call’d him the Dreamer; Elijah was call’d Bald-pate; Gal. 6.7. 〈Greek〉, nasum significat. Naso suspendit adu••o Horat. Serm. 1. Christ the King of the Jewes &c. 2. Deriding and scornful gestures, as fliering with the nose, making of mouths, nodding of the head, Psal. 22.7. Making a wide mouth, putting out of the tongue, Isa. 57.4. and shooting out the lip, Prov 16.30. Psal. 22 7. Putting out of the finger, Isa 58.9. Clapping of the hands; Lam. 2.15 3. Scornful and abusive dealings; thus Christ was crown’d with thorns, clad in purple, a reed was put into his hand, he was spit upon, &c.

But that we may understand what the Apostle here means by mockers, we must consider this malicious and contemptuous derision or mocking, in his objects, against which it is committed. It is expressed either against man, or God himself.

1. Against man, and that for several causes. As

1. For his Country: so some interpret that place. Ezek. 36.6. where God tels the Israelites, that they have born the shame of the heathen. And ver. 15. that they should not bear the reproach of the people any more. It seems that the heathen objected to the Jewes, the frequent sterilities and famines of their land, (which we read of in Scripture) or the destructions and captivities which for their sins they had endured. Julian the Apostate call’d Christ (by way of contempt) the Galilean; and (to some) it seems a contemptuous proverb, Can there any good come out of Nazareth? Joh. 1.46.

2. For his poverty and meanness; Christ in and for his sufferings was mocked, Mat. 20.19. and 27.29, 31 Thus Tobiah mocked the poor Jews, when building, saying If afox go up, he shal even break down their stone wal, Ne. 4.3. And thus Solomon tels us, that he who mocketh the poor, reproacheth his Maker, Prov. 17.5. The contempts of this nature, reflect upon God himself; who, when the rich and the poor meet together, is the maker of them both. Prov. 22 2.

3. For his deformity, or any infirmitie of bodie; and so they mocked Elias, when they said (2 Kin. 2.23.) Come up thou bald-pate: thus men are mock’d for their low stature, their black and unbeautiful complexion, their weaknesse &c.

4. For his religion, or godlinesse, Heb. 11.36. the godly suffered cruel mockings; thus Micol mocked David for dancing before the Ark. 2 Sam. 7. Thus Festus tels Paul, that too much learning had made him mad, Acts 26.23. This sort of mocking was that which the Babylonians expressed against the Jews in their captivity: Let us hear your Hebrew songs, Psal. 137. such (some conceive) was Ishmael’s mocking of Isaak, Gen. 21.9. and this was that derision expressed against those who had received the gifts of the holy Ghost, Acts 2. profane scoffers saying, that they were drunk with new wine. Psal. 69.12. David was the song of the drunkards; I and the children which thou hast given, are for signs and wonders, Isa. 8. ver. 18.

5. For his office and employment: and thus they ask’d Jehu, wherefore that mad fellow (meaning the Prophet) came to him? 2 King. 9.11.

2. Mocking (with highest impiety) is expressed against God himself; and that sometimes as in respect of his works of judgment, so oftnest of his word; as either commanding, reprehending, or threatning; thus when Christ had preached against covetousnesse, the Pharisees, who were covetous, derided him. Thus Isa. 22.12. when the Lord called the secure scorners to weeping and mourning, to baldnesse and girding with sackcloth; there was joy, and gladnesse, slaying of oxen, and killing of sheep, eating flesh and drinking wine, &c. When Hezekiahs Posts went with letters to stir up Israel to celebrate the passeover at Jerusalem, they were mocked. 2 Chron. 30.10. Sad is the complaint of Jeremy, chap. 20.7, 8. I am in derision daily, every one mocketh me &c. The word of the Lord is made a reproach unto me, and a derision daily; and that in 2 Chron. 36.16. They mocked the messengers of the Lord, and despised his words &c. When Paul discoursed of the resurrection, Act. 17.32. some mocked; and of this mocking at Gods word, our Apostle accuseth these seducers (I conceive) in this place. I Doubt not but they mocked at dominions and dignities, at the holinesse likewise and godly strictness of these Christians, as at a needlesse and vain severly; 2 Pet. 3 4. but here Jude seems to run parallell with Peter, who tells us, 2 Pet. 3. that the mockers of the last times shewed themselves such, by deriding at the promise of Christs coming, they asking, where is the promise of his coming? for since the fathers fell asleep, all things continue as they were &c. These sensual Atheists, then turning the grace of God into wantoness, and giving over themselves to the following of their lusts, securely derided and scoft at any directions of holinesse, or denunciations of judgements, which opposed them in their ungodly courses, as vain and contemptible fables.

2. For the second, viz. the great sinfulnesse of mocking.

1. Its a sin of unspeakable profaneness, very hainous in respect of the glorious excellency of that God whom we mock. It is a great offence to mock man, a weak worme, a King, our parents; but to mock the great God, is a surpassing wickednesse. What doth the profane mocker, but (according to the meaning of his name) carry himself toward God, as if all his power, justice, threatnings, commands, ordinances, were childish toyes?

2. In respect of that grosse unbelief which is in it; men are therefore mockers, becanse they are unbelievers: threatnings, commands, promises are therefore derided, because they are distrusted. Where is the promise (said these mockers) of his coming? all which the God of truth saith, 2 Pet. 3.4. is accounted but a notion, a fable.

3. It argues the greatest contempt of Gods long-suffering and forbearance. That goodness of God which should lead to repentance, is to scorners a pillow of security; and what greater uningenuousness, then to make God a sufferer because he makes not us to suffer, and to strike him because he strikes not us, to fight against him with his own weapons?

4. It makes all the means of grace ineffectuall; scorners will not be better’d: Prov. 9.7, 8. Rebuke a scorner, and he will hate thee; the strength of this sin makes all the helps of holinesse to be but weak; they all slide off, as water from an oyld post. A scorner, is (as it were) a brazen wall, which beats back all the arrows of reprehension. Mocking argues obduratenesse in sin; It extinguisheth light naturall, and opposeth light spirituall. Pertinacem monere, est speculum caeco objicere. The admonishing of a scorner is the holding of a looking-glasse before a blind man, who indeed by his breath may blemish the glasse, but cannot behold himselfe.

5. It notes progressiveness in sin, and the ariving even to the top of impiety: the beginnings of sin are modest. Its bad to sin (as at the first sinners doe) though with blushing and concealment; but afterward by continuing in sin, not only to grow insensible of it, to proclaim it, to maintain it, but to scorne all reproofs and threatnings against it; this shewes a sinner is higher by the head and shoulders in sin, than other men; and one who is gone so far in ungodlinesse, that he seldom turnes. The LXX. express the Hebrew word which signifies a Scorner by the word ἀκόλαστος, Prov. 20.1. which signifies incorrigible, that which cannot be tamed because a Scorner is such: there is no hope of him. Commonly Mockers are either Idolatrous or profane. The little children who mockt Elisha, and called him Bald pate, came out of that Idolatrous City where Jeroboam had set up his Calf: and Idolatrous Jeroboam and his Courtyers were great Scorners, Hos. 7.5. probably they scoft at those who would not yield to that Idolatrous way of Worship that Jeroboam had set up. Oft also Profaneness and Sensuality causeth mocking: When the King was sick with wine, he stretched out his hand with Scorners, Hos. 7.5. When wicked men are most pampered, they scoff most at piety. Religion makes them sport at their Feasts, Psalme 35.16. Mockers in Feasts.

6. Scorners are the gratest instruments of Satan; the main promoters of his cause, and advancers of his Kingdome. The Hebrew word, Scorners (according to the LXX) is exprest by the word λοιμῶν, Psal. 1.1. which signifieth Plagues, in the Chair of Plagues, because Scorners are plagues to the place where they live, and do infect many. Scorners are they who sit in the chair, Psal. 1.1. Prov. 29.8. and are the Doctors of impiety, and the Antesignani and ringleaders to all mischief. They are the spokesmen and proctors of Satan. Nor do any bring such instruments of Cruelty to wound Religion and Religious ones, as do Scoffers. Mocking is called a Persecution, Gal 4.29. and mockings are called cruel mockings. Heb. 11. By no devices doth the Divel so much dishearten from Religion, and afflict for Religion, as by this. By no means hath hee more instructed those who would be bad, and discouraged others from being good.

OBSERVATIONS.

1. Great is the patience and forbearance of God. Observ. 1. None but a God, would spare those impudent and bitter Scoffers, which he is so able to punish. Men are under nothing so impatient, as under scoffs and derisions. How sull of vexation are they, when either they have not wit enough to return scoff for scoff, or strength enough to return stripes and blowes for scoffs? But God is as full of patience to endure Scoffers, as of power to confound them. Surely, God as truly shewes himself a God by sparing, as by punishing these his enemies. Of this before Part 2. pag. 561. To whom is reserved, &c.

2. Observ. 2. How just will the confusion of Scorners be! Nothing is more sutable and deserved, then for the impudent in sin to be dashed out of countenance, to be beaten with their own weapon: The Lord scorneth the Scorners, Pro. 3.34. He will mock at the calamities of those when they come, who mocked at God before they came. None was a more bitter Scoffer at the Godly, than that cruel Doctor Story, who when the meek and Lamb-like Martyr, Fox Martyrolog. Missed Mr. Denly, was singing a Psalm at the Stake, wounded his face by throwing a faggot at it, adding this bitter and profane Scoff, That be had spoiled a good old Song; but never was Mocker so handsomely mock’d, for in Queen Elizabeths times, hee being beyond Sea, Authorized to go on Ship board, to search out the Heretical Books (as they called them) which he hoped to find in the Ship of an English Merchant, and going down into lower parts thereof, to ransack it for that purpose, the hatches were presently clapt downe upon him, the Sailes hoised up, he brought into England, and deservedly for Treason, executed at Tyburn.

3. Its our duty patiently to carry our selves under mockings. Observ. 3. It hath been the lot of the Saints in all ages to meet with them: Psal. 44.14. Thou makest us a by-word among the Heathen, Psal. 109.25.79.4. Psal. 79.4. We are become a reproach and derision to them who are round about us. And Psal. 109.25. I became a reproach (saith David) to them; Psal. 31.1. when they looked upon me, they shaked their heads. Tertullian tells us, That the Christians in his time, were mocked for ignorance. The Heathens painted the God of the Christians with an Asses head, and a Book in his hand, to signifie, that though they pretended Learning, yet they were silly and unlearned people. Such who kept the Sabbath, were said to have a Disease upon them, in regard whereof, they were fain to rest once in the week. Athanasius was called Sathanasius, for being an Adversary to the Arians. Cyprian was abused by the name of Coprian, one that gathers up dung. But why speak I of the mockings which befel Christians; they were the portion of Christ himself (as I have before shewed.) Our head was crowned with these thornes; they spit in his face, gave him a reed for a Scepter, bowed before him: Though he despised, yet he indured the shame, Hebr. 12.2. If mocking were the Dyet-drink of Christ should not wee patiently taste now and then a drop thereof? yea, none can bear so much contempt as God doth daily. Besides, by impatience under scoffs we hurt our selves more then Scoffers can do. If we would not vex and disturb our own souls by impatience, our enemies could not hurt us by reproaches; and indeed, this self-disquieting is the only way to gratifie our enemies, whose alone aim by mocking is to trouble and disturb us. And by fretfulness and rage we are liable to discover as much evil, as our enemies can discover by all their scoffs; and though wee are unjustly reproached, yet we may discover so much folly and passion, as to be a just cause of Reproach. We live among Reproachers, and Scoffers, and without patience we shall never have comfortable lives, but the comfort and quiet of our lives will ever lye at the mercy of others. The greatest evil of reproach is from him that receives it. As it is with meat, so it is with mockings: It is not the goodness and sweetness of meat in it self, that makes it to be good and sweet to me; but so it is to me, as my stomack and body is affected; and scoffs and reproaches are not evils as they come from him that casts them upon us, but the greatest part of the evil of reproaches comes from the affection of the receiver. Further remember, there is more honour in bearing scoffs patiently, then there is disgrace in having them cast upon us wrongfully. Every fool can cast a reproach, but onely the wise man can bear it well. Chrysostome tels us, That the Reproacher is below a man, but the Patient under reproach, is equal to an Angel. Consider likewise, that God takes the care of our names, as well as of our souls. When Davids enemies spake mischievous things against him, hee tells us, Psal. 38.12, 13. that he heard not; but vers. 15. he saith, that God hears. The less we hear, the more God will hear. They who mock here, shall bee mocked hereafter; and they who are here mocked, shall then be honoured. And how countervailing a mercy is it to be delivered from eternal Reproach! Meditate also how much contempt and mocking, many do justly suffer for their sins. Many care not how much shame they endure in the service of a base Lust. Who are so basely looked upon as the Drunkards, Covetous? and yet they go on, and blesse themselves, notwithstanding their reproach. What cause have we then to go on in the wayes of God, though all the world mock us! Consider also what honour God hath put upon thee for the present. He hath (if thou art Godly) brought thee to the honourable estate of Sonship, and hath put his glory upon thy soul, and hath honoured thee by that neer relation thou hast to Christ. How base was Hamans spirit, who being so honoured by the King, was so vexed because Mordecai would not bow to him! And truly it is a sinful baseness in Saints, that when God hath raised them to such glory, as to be members of, and coheirs with his Son, and hath provided for them the glory of Heaven: yet for all this, when they have but a mock from men, to be so discouraged and cast down, as if all the honour that God had put upon them were nothing. Think likewise how much religion hath been scoft at for your sake: and is it so great a matter for you to be mocked for religion? Chrysostome saith, that when for us our Lord is blasphemed, ‘tis worse then if we perished. Consider also the goodnesse of God in keeping in those many secret wickednesses of thy heart from appearing, which had they been suffered by God to break forth, would have been matter enough of scorn and reproach, whereas now the enemies are fain to watch, and pry, and pump for some occasion, & yet can hardly find any. Remember also that there is more danger in being honored, then contemned by men. Luther said, his greatest fear was the praise of men, & that reproach was his joy, and that he would not have the glory & fame of Erasmus. Lastly, The bearing of scoffs patiently is a great help to our progress in godlinesse: As they who have overcome the evil of shame in a way of sin, grow hardned in sin; so they who regard no reproach cast upon them for holinesse, will much proceed therein. And that we may beare the cruellest mockings patiently, 1. Labour to get good by them; If thou seest another so vigilant to find thee out, to reproach thee; how vigilant shouldst thou be over thy selfe, to find out what is in thee to humble thee! Psal. 119. Herein (as David speaks) be wiser then thine enemies; and the lesse credit thou hast in the world, labour for the more in heaven. 2. Perswade thy soul of the reality of the honour, that is in the waies of God: Prov. 18.7. consider thy honour here is real, true, and hereafter it shall be visible to all. 3. Pity your reproachers; be troubled for their sin, in stead of thine own disgrace. 4. Spread thy condition before the Lord when thou art mocked. Psal. 109.12. prayer was Davids best medicine against mocks. 5 Labour for holy magnanimity and greatnesse of spirit: Psal. 57.2.3 Great men think themselves above reproaches; exercise thy soul with the great things of eternity. Its a weak spirited man, who cannot endure contempt. St Johns spirit was so holily high, that he calls all the malicious words of Diatrophes but triflings. 6. Return not scoffe for scoffe, for hereby as you will harden scoffers in their sin, 3 John 10. φλυαρῶν. for hereby as you will harden scoffers in their sin, who will think they do not worse then you, and shew that you think there is a greater evil in suffering then sinning; so you are put to base shifts, as if you thought that you had no other remedy for an ill name but an ill tongue; and you deprive your selves of relief from God: and ever remember that he who is willingly overcome in the fight of scoffing, is ever the better man. 7. Keep conscience quiet; let not thy heart reproach thee, Job. 27.6. Winds move not the earth, unlesse they get within it; be carefull of what you do, and then you need not care what men say.

4. Obser. 4. Its our duty to shun the sin of scoffing, especially at the people, word, and waies of God. To this end,

1. See the beauty and excellency of them. Men deride that which they account base and contemptible; let not worldly bravery dazle your eyes. Study the glory of holinesse, the comlinesse and rationality of every way of God: Learning and religion meet with no other mockers but the ignorant.

2. Consider Satans end in stirring up mockers against the waies and people of God; the divel knowes there is no such likely way to darken religion, and to damp the hearts of people from embracing it, as by these; and therefore it is observable, that Julian one of the subtilest enemies that ever the cause of God had, would not oppose religion by open persecution, but sought all means to cast contempt upon it by jeers and scoffs, and hereby he drew off multitudes from it.

3. Labour for faith in threatnings; faith fears a threatned evil as much as sense mourns under an inflicted evil; faith takes into its vast comprehension the threatnings of judgments, as wel as the promises of mercies; and causeth holy fear in respect of the former, as it quells unholy fear in respect of the latter.

4. Study the end of Gods forbearance. 2 Chron. 36.16. It is not that thou shouldst mock at God, but repent of sin. Scoffers turne the motive to repentance, 25.16. into an incouragement of rebellion. God is not long-suffering, that the wicked should be securely sinning. How unavoidable is his destruction, who is ruin’d by the meanes of recovery!

5. Study the vanity of all earthly refuges: Judgment will throw them down all, the overflowing scourge will easily break down these weak banks, nor will any fancyed defences appear any other then paper towers, when wrath approacheth. Ezech. 22.24. Can thy heart endure or thy hands be strong (saith God) in the day when I shall deal with thee. Tis not so easie to resist judgments when they come, as tis to scoff at them before they come. Scoffers, when vengeance meets them, will be found to be but like cowardly souldiers, who though they vaunt, and boast, and swagger before the enemy comes, will run away as soon as they see him come.

5. Its our duty to take heed that mockers at our holiness, Obs. Ult. hinder us not in the wayes of holinesse. Though the clouds darken the light of the Sun, yet the Sun ceaseth not its course; Was there ever such a fool, as to be scoft out of his inheritance? and yet its a greater folly to be scoft out of holiness; this will make us a reproach before God, Angels and Saints, yea and before our very enemies, who will, when they have got their will of us, the more vilifie and contemn us; whereas if we persist in holinesse, they inwardly admire us. They who sought by scoffing to hinder Nehemiahs work, would have mockt him much more, had they made him to have given it over. He that will not suffer scoffes for Gods name, shall deservedly suffer it for his own sin.

The second property of these seducers was their walking after their own ungodly lusts, of which I have spoken largely before ver. 16.

The fifth and last particular in this first direction, viz. the remembring the words of the Apostles, is the application of their testimony to these seducers, ver. 19. in these words. These are they who separate themselves, sensuall, having not the spirit. In which words the Apostle shewes that these who separate themselves from the Church, were scorners, and that these who were sensuall and void of the spirit, did follow their ungodly lusts. Or in the words Jude expresseth, 1. The sin of these seducers in Separating themselves. 2. The cause thereof, which was 1. Their being sensuall; and 2. their not having the spirit. For the first, their separation.

EXPLICATION.

Two things are here to be opened.

1. What the Apostle here intends by separating themselves.

2. Wherein the sinfulnesse thereof consists.

1. segregantes. separantes. Disterminantes. Exterminantes. For the first: The words in the Originall are ἀποδιορίζοντες ἑαυτοὺς. This word 〈Greek〉 (severall wayes rendred by severall interpreters) may signifie the unbounding of a thing, and the removing of a thing from those bounds and limits wherein it was set and placed (for the words ὁρίζω and διορίζω signifie to terminate or circumscribe a thing within limits and bounds, and the preposition ἀπὸ added to it, may import Thus the Preposition ἀπὸ is frequently taken in Scripture. the taking away or exempting a thing from those bounds and limits wherein it was contained) and this interpretation of making themselves boundlesse, as being a generation of Libertines that would be kept within no bounds or compasse of restraint by Scripture, Magistrates, Church-discipline, &c. doth both agree to the word ἀποδιορίζοντες, and also the whole series of the Epistle, and context, in which the Apostle (immediately before) saith, they walked after their own lusts and immediately after, saith, they were sensuall, given over to sensuall pleasures. These seducers were sons of Belial, without a yoke, like yokelesse heifers. Scope and Liberty were their study. They would needs make the way to heaven (as he who went over a narrow bridge with spectacles before his eyes, desired to make the bridg) seeme broader then it was. This interpreation I dare not reject, I desire to present it to the learned: but though upon my maturest thoughts I much incline to it, yet seeing the streame of interpreters going another way, I shall not refuse the second, according to which the word ἀποδιορίζοντες imports the parting and separating of one thing from another by bounds and limits put between them, and the putting of bounds and limits for distinction and separation between severall things, it being (thus) a resemblance taken from fields, or Countries, which are distinguisht and parted from each other by certain boundaryes and Land-marks set up to that end: and thus its commonly taken by interpreters in this place, wherein these seducers may be said to separate themselves, divide, or bound themselves from others, either first, doctrinally, or secondly, practically.

1. Doctrinally, by false and hereticall doctrines, whereby they divided themselves from the truth, and faithfull, who were guided by the truth of the Scripture, and walked according to the rule of the word; hence these seducers were deceiving and deceved, and its said that they brought in damnable heresies, and many followed their pernitious wayes; and that they spake perverse things to draw away Disciples after them. 2 Pet. 2. And thus they separated themselves from the Church; 1. By holding that the grace of God, gave men liberty to live as they pleased, and by maintaining of unchristian libertinisme, because Christ had purchased Christian liberty for us. Whereas the word teacheth the contrary, namely, because the grace of God hath appeared, therefore that we should deny ungodlinesse and worldly lust.

2. By teaching that among the people of God there ought to be no Civil Magistrate, no superiority, nor any to restraine and hinder people from their going on in what wayes they pleased; whereas the word commands every soule to be subject.

3. By denying the day of judgment, at which they scoft as at a vaine scar-crow, because it was deferred; whereas the faithfull were, 1 Pet. 4.4. to account the long suffering of the Lord salvation, to labour to be made meet for the approach of Christ, and to look for the mercy of the Lord to eternall life.

2. Practically, they might separate themselves as by bounds and limits. 1. By prophaneness, and living in a different way from the Saints, namely in all loosenesse and uncleannesse; for as the faithfull separate and difference themselves from the wicked by their holy and heavenly Conversation, so the wicked divide themselves from the faithfull, by prophaneness and falling from the profession of godlinesse into all manner of loosenesse and irregularity; and thus the ungodly make such bounds between themselves and saints, as saints dare not break over, ungodlinesse being too high a wall for a godly man to scale, or rather too deep a mote for him to swim over and wade through.

2. Calv. in loc. discessionem faciunt ab ecclefiâ quia disciplinae jugum ferre nequeunt. By Shismaticalness and making of Separation from, and divisions in the Church. Because they proudly despised the doctrines or persons of the Christians, as contemptible and unworthy; or because they would not endure the holy severity of the Churches discipline, they (saith Calvin) departed from it. They might make rents and divisions in the Church by schismaticall withdrawing themselves from fellowship and Communion with it. Their heresies, were perverse and damnable opinions, their schism was a perverse Separation from Church-Communion; the former was in doctrinalls, the latter in practicals. Schismaticos facit non diversa fides, sed communionis disrupta societas. Aug. Co•tr. Faust. l. 20. c. 3. The former was opposite to faith; this latter to charity. By faith all the members are united to the head; by charity, one to another; and as the breaking of the former is heresie, so their breaking of the latter was schism. And this schisme stands in the dissolving the spirituall band of love and union among Christans, and appears in the withdrawing from the performance of those duties which are both the signes of, and helps to Christian unity; as prayer, hearing, receiving of Sacraments &c. for because the dissolving of Christian union, chiefly appears in the undue separation from church communion, therfore this rending is rightly call’d schisme. It is usually said to be twofold, 1. Negative, Camero de schismate 2. Positive. The first, the Negative is when there is onely simplex secessio, when there is onely a bare secession, a peaceable and quiet withdrawing from Communion with a Church, without making an head against that church from which the departure is. 2. The other, the positive is when persons so withdrawing doe so consociate and draw themselves into a distinct and opposite body, setting up a church against a church, or as divines expresse it, from Augustine, an altar against an altar, and this it is which in a peculiar manner, and by way of eminency is called by the name of schisme, and becomes sinful either in respect 1. of the groundlesnesse, or 2. the manner thereof; 1. The groundlesnesse, when there is no casting of persons out of the church, by an unjust censure of excommunication, no departure, by unsufferable persecution, no heresie nor idolatry in the church maintained, no necessity (if Communion be held with a Church) of communicating in its sins and corruptions. 2. The manner of separation makes it unlawfull; when ‘tis made without due endeavour and waiting for reformation of the church, from which the departure is: and such a rash departure is against charity, which suffers both much and long, 1 Cor. 13.4. all tolerable things; It is not presently distasted, when the justest occasion is given, it first useth all possible meanes of remedy. The Surgeon reserves dismembring, as the last remedy. It looks upon a sudden breaking off from communion with a church (which is a dismembring) not as surgery, Non medicina sed Laniena, non Chirurgia, sed Carnificina. but but chery, not as medicinal, but cruel.

2. For the second, the sinfulnesse of this separation, appears several wayes. Not to the speak of the sinfulnesse of separation by heresies and prophanness, I having in this and the former part of this Commentary shewn it at large before; Error of Balaam. ver. 11. Sunt qui peccatum schismatis adaequent peccato heresis; sunt qui illud adhuc prae isto exaggerent. Musc. loc. Com. de schism Aug. Cont. Donat. lib. 2. cap. 6. but briefly to manifest the sinfulnesse of schismatical separation. I shall not spend time to compare it with heresie, though some have said that Schism is the greater sin of the two. Augustin tels the Donatists, that Schisme was a greater sin than that of the Traditores, who in time of persecution, through fear delivered up their bibles to the persecutors to be burnt (A sin at which the Donatists took so much offence, that it was the ground of their separation.) But to passe by these things: by these three considerations especially, the sinfulnesse of Schism shews it selfe.

In respect of 1. Christ. 2. The parties separating. 3. Those from whom they separate.

1. In respect of Christ, it is first an horrible indignity offered to his body, it dividing Christ (as the Apostle speaks 1 Cor. 1.15.) and makes him to appear the head of two bodyes: how monstrous and dishonourable is the very conceit hereof!

2. It is rebellion against his Command, his great command of love, the grace of love is by some call’d the queen of graces, and it’s greater then faith in respect of it’s object, not God only but man; its duration, which is eternal; its manner of working, not in a way of receiving Christ (as faith) but of giving out the soul to him; Eph. 4.3. Phil. 2.2. Joh. 13.34. and the command of love is the greatest command in respect of it Comprehensivenesse, it taking in all the commandements, the end of them all being love, and it being the fulfilling of them all.

3. Joh. 12.52. Its opposite to one great end of Christs greatest undertaking (his death) which was that all his Saints should be one.

4. It tends to frustrate his prayer for unity among Saints, Joh. 17. and endeavours that Christ may not be heard by his father.

5. It opposeth his example; By this shall all men (saith he) know that ye are my disciples, if ye love one another. Love is the Livery and Cognizance which Christ gives to every Christian. If there be no fellowship among Christians, there’s no following of Christ. Let this mind be in you that was in Christ Jesus, Phil 2 5.

6. Its injurious to his service and worship. How can men pray, if in wrath and division? how can Christians fight with heaven and prevail, when they are in so many divided troops? Nullum schisma non sibi aliquam confingit haeresim, ut recte ab Ecclesiâ recessisse videatur. Hierom, in Tit. Schisma viam facit ad haeresim et separationem à Christo. What worthinesse can be in those Communicants who celebrate a feast of love, with hearts full of rancour and malice?

2. In respect of the parties separating. For,

1. It causeth a decay of all grace. By divisions among our selves, we endeavour to divide our selves from him, in and from whom is all our fulnesse. All wickednesse follows contention. Upon the stock of schism, commonly heresie is grafted; there is no schism (saith Jerome) but ordinarily it inventeth and produceth some heresie, that so the separation may seem the more justifiable. The Nonatians and Donatists from schism fell to heresies: our own times sadly comment upon this truth, they equally arising to both. The farther lines are distanced one from another, the greater is their distance from the Center; and the more divided Christians are among themselves, the more they divide themselves from Christ. Branches divided from the tree, Anima vivisicat membra cohaerentia, non divuls• Peccatum schismatis non martyrii sanguine deletur. Quo pacto qui animum pro Christo exponis, Ecclesiam oppugnes, pro quâ animum suam Christus tradidit? receive no sap from the root. The soul gives life to members which are joyn’d together not pluckt asunder.

2. Schism is the greatest disgrace to the schismaticks. A schismatick is a name much disowned, because very dishonourable. All posterity loads the name of sinfull Separatists with disgrace and abhorrency. He spake truly, who said, the sin and misery of schism cannot be bloted out with the blood of martyrdom. Hee cannot honorably give his life for Christ, who makes divisions in his Church, for which Christ gave his life.

3. In respect of the Church from which this separation is made; For, 1. Its injurious to the honor of the Church, whose greatest glory is union. 3. Cant. 6.9. How can a body be rent and torn without the impairing of its beauty? Besides, how disgracefull an imputation is cast upon any Church, when we professe it unworthy for any to abide in it, that Christ will not, and therefore that we cannot have communion with it?

2 Its injurious to the peace and quietnesse of the Church. Schismaticks more oppose the peace of the Church, then do heathens. If the natural body be divided and torn, pain and smart must needs follow. The tearing and rending of the mystical bodie goes to the heart of all sensible members. They often cause the feaverish distempers of hatred, wrath, seditions, envyings, murders. Schism in the Church puts the members out of joynt, and disjointed bones are painful. All my bones (saith David) are out of joint. Church divisions cause sad thoughts of heart; true members are sensible of these schisms, though artificiall ones feel nothing. None rejoyce but our enemies. Oh impiety to make Satan musick, and to make mourning for the Saints!

3. Its opposite to the edification of the Church. Division of tongues hindred the building of Babel, and doubtlesse division in hearts, tongues, hands, heads, must needs hinder the building of Jerusalem; while parties are contending, Churches and Common-wealths suffer. In troublous times the walls and temple of Jerusalem went but slowly on. Though Jesus Christ the head be the only fountaine of spiritual life; yet the usual way of Christs strengthning it and perfecting thereof, is the fellowship of the body, that by what every joynt supplies, the whole may be encreased; when Church-members are put out of joint, they are made unserviceable, and unfit to perform their several offices. They who were wont to join in prayer, sacraments, fasting, and were ready to all mutuall offices of love, are now fallen off from all.

4. Its opposite to the future estate of the Church in glory. In heaven the faithful shall be of one mind; wee shall all meet (saith the Apostle) in the unity of the faith, Eph. 4.13. when we are come to our manly age. Wrangling is the work of child-hood and folly, and a great peice of the folly of our child-hood. Luthe• and Calvin are of one mind in heaven, though their disciples wrangle here on earth.

OBSERVATIONS.

1. Naturally men love to be boundlesse, Obs. 1. they will not be kept within any spiritual compasse, nor endure to bee held in any bounds. This (according to one signification of the word ἀποδιορίζοντες) the Apostle Jude aimes at in this place. Wicked men are sons of Belial; they cannot endure the yoke of Christ, though it be sweet and easie. They break his bonds asunder, and cast away his cords from them. Men love to have liberty to damn their own souls. Psal. 2, 3. Hos. 4▪ 16. They back-slide like a back-sliding heifer. Though men account it no unwelcome streightning to them to have a fence between them and their bodily enemyes, yet they cannot endure those limits and bounds of Gods law or corrections, which stop them from sin; their fear of hurt makes them love preservation, their love of pleasure makes them desirous of sinful liberty. How good a sign of a gracious heart is it, rather to desire to be in Christs inclosure, then in Satans champain! to account Christs service our liberty, and Satans liberty our bondage! How just also is God in suffering sinners, to take their course and swinge in the wayes of sin and destruction! They who wil not be kept within Gods compass, are deservedly left to Satans disposall. They who are back sliding heifers, who will not endure the yoke, are justly threatned to be suffered to be as a lamb in a large place, without a keeper or preserver. They shall have their fill of liberty; but their liberty is like that of the Deer; which though it were gotten out of the park-pale, yet it was at the cruel curtesie of the hounds. On the contrary, God is very gracious in stopping up his churches way, though with a thorny hedge. Oh happy thorns, that stop us in our waies to hell! Such thorns are better then roses. The setting up of the thorny hedge, Hos. 2.6. is a promise, a branch of the Covenant.

Our separation from Rome cannot be charged with schism. Obs. 2.

This will evidently appear, if we consider either the ground or the manner of our separation.

1. For the ground and cause thereof; our separation from Rome was not for some slight and tolerable errours, but damnable heresies and grosse idolatries. The heresies fundamental, and idolatries such, as those who hold communion with her, cannot but partake of. In respect of both which, the church of Rome was first Apostatiz’d before ever we separated; nor was there any separation from it, as it had any thing of Christ, or as it was Christian, but as it was Romane and Popish. The Apostacy of the Roman church, which was the ground of our separation, appeared sundry ways. 1. In that she did thrust the Lord Jesus the great and onely teacher of the church out of the chair, and in it, placed the Pope as the infallible Doctor of the church, to whom she ties her beliefe; and subjects her faith, though he alwayes may, and oft doth rise up against Christ himself. 2. The Scriptures (the alone rule of faith) the Romanists slight and impiously despise, and make them an insufficient rule of faith, by joyning their over-fond and false traditions to it, by preferring a vitious and barbarous interpretation before the sacred originals, by making the holy Scriptures to have neither life, nor soul, nor voice, till the interpretation of the church (or rather the Pope) be added. 3. They have depraved the great and main article of faith, concerning the justification of a sinner, the nature whereof though the Scripture makes to stand in the remission of sinnes, and the application of Christs righteousnesse by faith, yet they ascribe it partly to Christs, and partly to our own merits and righteousnesse, in which respect that of the Apostle sutes with them. Christ is become of no effect to you who are justified by the law. 4. Though the worshipping of the immortal and invisible God under any visible image or representation, or the likenesse of a mortal creature, be frequently and expresly forbidden in Scripture, Ecclesia Romanaeusus admittit basce trinitatis imagines, caeque pinguntur non solum ut ostendantur, sed ut adoren• tur. In 3 Aq. 9.29. art. 3. yet they set forth, and teach the worshiping of the Father, under the image of an old man, the Son under the image of a Lamb; and the holy Ghost of a Dove. And Cajetan confesseth, that they draw these images of the Trinity, not only to shew, but to adore and worship them. To these I might add their maiming, or rather marring the Sacrament of the Lords Supper, their denying the cup to the laity. Their ascribing of remission and expiation of sin to the sacrifice of the Mass, their seven Sacraments, their praying to Saints, Auge pi•s justitiam. Reisque dona veniam. Solve vinela reis. Profer lumen Coecis. Psalt. Rom. and ascribing to the Virgin Mary, the bestowing grace and glory, pardon of sin, &c. Their dispensations with the most hideous and bellish abominations, as murders, incest, Sodomy, &c. for mony, &c.

2. For the second, the manner of our separation, it was not uncharitable, rash, heady, and unadvised, nor before all means were used for the cure and reformation of the Romanists, by the discovery of their errors, that possibly could be thought of; notwithstanding all which (though some have been enforced to an acknowledgment of them) they still obstinately persist in them. Our famous, godly, and learned reformers would have healed Babylon, but she is not healed; many skilful Physicians have had her in hand, (but like the woman in the Gospel) she grew so much the worse. By praier, preaching, writing, yea, by sealing their doctrine with their bloods, have sundry eminent instruments of Christ endeavoured to reclaim the Popish from their errors; but in stead of being reclaimed, they anathematized them with the dreadfullest curses; excommunicated, yea murdered and destroyed multitudes of those who endeavoured their reducement, not permitting any to trade, buy or sell, to have either religious or civil communion with them, except they received the beasts mark in their hands and forheads. All which considered, we might safely forsake her, nay could not safely do otherwise. Since, instead of our healing of Babylon, we could not be preserved from her destroying of us, we did deservedly depart from her, and every one go into his own Country: and unlesse we had so done, Jer. 51.9. we could not have obeyed the cleare precept of the word. Apoc. 18. Come out of her my people &c. Apoc. 18.4. Timothy is commanded to withdraw himself from perverse and unsound teachers. Though Paul went into the Synagogue, 1 Tim. 6.3.5. disputing and perswading the things concerning the Kingdome of God; yet when divers were hardned and beleeved not, Acts 19.9. but spake evill of that way, 1 Cor. 10.14. he departed from them, and separated the disciples. And expressely is Communion with idolaters forbidden, 2 Cor. 6.14.17. what fellowship hath righteousnesse with unrighteousnesse? what Communion hath light with darknesse? what concord hath Christ with Belial? what agreement hath the temple of God with idols? Come out from among them, and be ye separate. And Hos. 4.11. Though thou Israel play the harlot, yet let not Judah offend: and Come ye not unto Gilgal, neither goe ye up to Bethaven. Though in name that place was Bethel, the house of God; yet because Jeroboams calf was set up there, it was indeed Bethaven, the house of vanity. If Rome be a Bethaven for idolatry and corrupting of Gods worship, our departure from it may be safely acknowledged and justified. In vaine therefore do the Romanists, Stapleton, Nic. Sanderus de visib. monar. eccles praefat. ad lect. Staplet. demonstrat. Princ. fid. l. 4. c. 10. Sanders & others brand our separation from them with the odious imputation of Donatisme, and schisme; it being evident out of Augustine, that the Donatists never objected any thing against, nor could blame any thing in the Church (from which they separated) either for faith or worship: whereas we have unanswerably proved the pseado-Catholick Romane-Church to be notoriously guilty both of heresie and idolatry; and our adversaries themselves grant, in what ever Church either of those depravations are found, Communion with it, Schisma aliud malum, aliud bonum. Malum quo bona bonum quo mala scinditur unitas. Musc. de schism. is to be broken off. I shall conclude this discourse with that passage out of Musculus, concerning schisme. There is (saith he) a double schisme, the one bad, the other good; the bad is that whereby a good union, the good that whereby a bad union is broken asunder. If ours be a schisme, it is of the later sort.

3. Obs. 3. The voluntary and unnecessary dividing and separation from a true Church is schismaticall. When we put bounds and partitions between it and our selves, we sin (say some) as did these seducers, here taxed by Jude. If the Church be not hereticall or Idolatrous, or do not by excommunication, persecution, &c. thrust us out of its Communion; If it be such an one, as Christ the head hath communion with, we the members ought not by separation to rend and divide the body. To separate from Congregations, where the word of truth and Gospel of salvation are held forth in an ordinary way, 1 Tim. 3.15. as the Proclamations of Princes are held forth upon pillars to which they are affixed; where the light of the truth is set up as upon a candlestick, to guide passengers to heaven. To separate from them to whom belong the Covenants, and where the Sacraments, the seals of the Covenant, Rev. 1.13. and for substance rightly dispensed, where Christ walketh in the midst of his golden Candlesticks, and discovers his presence in his ordinances, whereby they are made effectuall to the Conversion and edification of soules, in an ordinary way; where the members are saints by a professed subjection to Christ and his Gospell, and haply have promised this explicitely and openly; where there are sundry who in the judgement of charity may be conceived to have the work of grace really wrought in their hearts, by walking in some measure answerable to their profession, I say to separate from these, as those with whom Church Communion is not to be held and maintaind, is vnwarrantable and schismaticall. Pretences for separation (I am not ignorant) are alledged. Frequently and most plausibly that of mixt Communion, and of admitting into Church-fellowship the vile with the pretious, and those who are chaff, and therefore ought not to lodge with the wheat. Answ. 1. Not to insist upon what some have urged, viz. that this hath been the stone at which most Shismaticks have stumbled, and the pretence which they have of old alledged, as having ever had a spiritum excommunicatorium, a spirit rather putting them upon dividing from those who they say are unholy, then putting them upon any godly indeavours of making themselvs holy, as is evident in the examples of the Audaeans, Novatians, Donatists, Anabaptists, Brownists &c. 2. Let them consider, whither the want of the exact purging and reforming of these abuses proceed not rather from some unhappy obstructions and politicall restrictions (whether or no caused by those who make this objection, God knowes) in the exercise of discipline, then from the allowance or neglect of the Church it selfe. Nay 3. Let them consider whether when they separate for sinfull mixtures, the Church be not at that very time purging out those sinfull mixtures: and is that a time to make a separation from a Church by departing from it, when the servants of Christ are making a separation in that Church by reforming of it? But 4. Let it be seriously weighed, that some sinfull mixtures are not a sufficient cause of separation from a Church. Hath not God his Church even where corruption of manners hath crept into a Church, if purity of doctrine be maintained? and is separation from that Church lawful, from which God doth not separate? did the Apostle, because of the sinful mixturess in the Church of Corinth, direct the fuithful to separate? Must not he who will forbeare communion with a Church, till it be altogether freed from mixtures, tarry till the day of judgment? til when, we have no promise that Christ will gather out of his Church whatsoever doth offend. 5. Let them consider, whether God hath made private Christians stewards in his house, to determine whether those with whom they communicate, are fit members of the Church or not; or rather, whether it be not their duty when they discover tares in the Church, in stead of separating from it, to labour that they may be found good corne, that so when God shall come to gather his corn into his garner, they may not be thrown out? Church-officers are ministerially betrusted with the ordering of the Church, and for the opening and shutting of the doors of the Churches Communion, by the Keyes of doctrine and discipline; and herein if they shall either be hindred or negligent, private Christians shall not be intangled in the guilt of their sin, if they be humbled, and use all lawful means for remedy, though they do communicate. 6. Let them search whether there be any Scripture warrant, to break off communion with the Church in the ordinances, when there is no defect in the ordinances themselves, only upon this ground, because some are admitted to them, who because of their personal miscarriages, ought to be debarred. The Jewes of old, though they separated when the worship it self was corrupted, 2 Chron. 11.14, 16. yet not because wicked men were suffered to be in outward communion with them, Jerem. 7.9, 10. nor do the precepts or patterns of the Christian Churches for casting out of offenders, give any liberty to separation in case of failing to cast them out; and though the suffering of scandalous persons be blamed, yet not the communicating with them. 1 Cor. 5.11. Rev. 2.14.15.20.24. The command not to eat with a brother who is a fornicator or covetous &c. concerns not religious, but civil communion, by a voluntary, familiar, intimate Conversation, either in being invited or in inviting, as is clear by these two Arguments. 1. That eating which is here forbidden with a brother, is allowed to be with an heathen; but its the civil eating which is onely allowed to be with a heathen; therefore its the civil eating which is forbidden to be with a brother. 2. The eating here forbidden, is for the punishment of the nocent, not for a punishment to the innocent; but if religious eating at the Sacrament were forbidden, the greatest punishment would fall upon the innocent, the godly. Now though such civil eating was to be forborne; yet it follows not at all, much lesse much more, that religious eating is forbidden, 1. Because civil eating is arbitrary and unnecessary, not so religious, which is enjoyned, and a commanded duty. 2. There is danger of being infected by the wicked in civil, familiar, and arbitrary eatings; not so injoyning with them in an holy and commanded service and ordinance. 3. Civill eating is done out of love either to the party inviting, or invited, but religious is done out of love to Jesus Christ, were it not for whom, we would neither eat at Sacrament with wicked men, nor at all.

To conclude this, separation from Churches, from which Christ doth not separate, is schismatical; now its clear in the Scripture, that Christ owneth churches where faith is sound for the substance, and their worship, Gospel-worship, though there be many defects and sinfull mixtures among them And what I have said concerning the schismaticalnesse of separation because of the sinfull mixtures of those who are wicked in practise, is as true concerning separation from them who are erroneous in judgement; if the errours of those from whom the separation is made, be not fundamental, and hinder Communion with Christ the head. And much more clear, (if clearer can be) is the schismaticalnesse of those who separate from and renounce all Communion with those churches, which are not of their own manner of Constitution, and modeld according to the platform of their own particular church-order. To refrain fellowship, and communion with such Churches who professe Christ their Lord, whose faith is sound, whose worship is Gospel-worship, whose lives are holy, because they come not into that particular way of church-order which we have pitcht upon, is a schismaticall rending of the church of Christ to pieces. Of this the church of Rome are most guilty, who do most plainly ἀποδιορίζειν ἑαυτοὺς, and circumscribe and bound the church of Christ within the limits and boundaries of the Romane jurisdiction, even so as that they cast off all churches in the world, yea and cut them off from all hope of salvation, who subject not themselves to their way. Herein likewise those separatists among our selves are heniously faulty who censure and condemn all other churches, though their faith, worship, and conversation be never so scriptural, meerly because they are not gathered into church order, according to their own patterns. In scripture, churches are commended and dignified, according as their fundamental faith was sound, and their lives holy; not according to the regularity of their first manner of gathering. And notwithstanding the exactest regularity of their first gathering, when churches have once apostatiz’d from faith and manners, Christ hath withdrawn communion from them, and most severely censured them. And this making of the first gathering of people into church-fellowship, to be the rule to direct us with whom we may hold communion, wil make us refuse some churches, upon whom are seen the Scripture characters of true churches, and joyn with others onely upon an humane testimony, because men onely tell us they were orderly gathered.

It should be our care to shun separation. Obs. ult. To this end,

1. Labour to bee progressive in the work of mortification; the lesse carnal we are, the lesse contention and dividing will be among us. Are ye not carnal (saith the Apostle?) and he proves it from their divisions; separation is usually, but very absurdly, accounted a sign of an high grown christian: we wrangle because we are children, Jam. 4.1. and are men in malice because children in holinesse; wars among our selves proceed from the lusts that war in our members.

2. Admire no mans person: the excessive regarding of some, makes us despise others in respect of them; when one man seems a gyant, another will seem a dwarfe in comparison of him. This caused the Corinthian schism. Take heed of man-worship, as well as image-worship; let not idolatry be changed, but abolish’t. Of this largely, before, upon Having mens persons in admiration.

3. Labour for experimental benefit by the ordinances. Men separate to those churches which they account better, because they never found those where they were before (to them) good. Call not Ministers good (as the young man in the Gospel did Christ) complementally only; for if so, you wil soon cal them bad. Find the setting up of Christ in your hearts by the Ministry, and then you will not dare to account it Antichristian. If with Jacob, we could say of our Bethels, God is here; wee would set up pillars, nay bee such, for our constancy in abiding in them.

4. Neither give nor receive scandals; give them not to occasion others to separate, nor receive them to occasion thine own separation; watch exactly, construe doubtfull matters charitably. Look not upon blemishes with multiplying glasses, or old mens spectacles. Hide them, though not imitate them; sport not your selves with others nakednesse. Turn separation from, into lamentation for the scandalous.

5. Be not much taken with novelties. New lights have set this church on fire; for the most part they are taken out of the dark-lanthorns of old Hereticks. They are false and fools fires to lead men into the precipice of separation. Love truth in an old dresse; let not antiquity be a prejudice against, nor novelty an inducement to the entertainment of truth.

6. Give not way to lesser differences; A little division will soon rise up to greater, small wedges make way for bigger. Our hearts are like to tindar, a little spark will enflame them. Be jealous of your hearts when contentions begin, stifle them in the cradle. Act. 3•.38. Paul and Barnabas separated about a smal matter, the taking of an associate.

7. Beware of pride, the mother of contention and separation. Love not the preheminence; rather be fit for, then desirous of rule; despise not the meanest; say not, I have no need of thee. All schismes and heresies are mostly grafted upon the stock of pride. The first rent that was ever made in Gods family, was by the pride of Angels, ver. 14. and that pride was nothing else but the desire of independency.

8. Avoid self-seeking: he who seeks his own things and profit, will not mind the good and peace of the church. Oh take heed lest thy secular interest draw thee to a new communion, and thou colour over thy departure with religion and conscience.

1. Thus we have spoken of the First, viz. what these seducers did; separate themselves.

2. The cause of their separation, or what they were, in these words, sensual, not having the spirit. Wherein,

1. Their estate is propounded, They were sensual:

2. Explained, having not the spirit.

EXPLICATION.

But 1. In what respect were they Sensual. In what respect were they 2. Not having the spirit.

2. Why doth the Apostle here represent them to be such.

1. For the first.

1. The word here translated sensual, in the Gr. ψυχικοὶ, cometh from ψυχὴ anima, the soule; so that ψυχικὸς signifieth primarily one who hath a soule: Animalis ab anima, non ab ab animo. And in Scripture the word is used three wayes. 1. Sometimes its joyned with the word body, in opposition to a glorified body; and then the body is called a naturall body, that is, such a body as is informed, governed, moved by the soule; or is subject to animall affections and operations, as generation, nutrition, augmentation, &c. or such a body as is sustained and upheld by the actions of the soule, as it receives from it life and vegetation; that is, by the action of the vegetative power, Vid. Aquin. Cajet. Estium, Pareum. in 1 Cor. 15.44. Homo in puris naturalibus confideratus qui nihil eximium habet praeter animam rationalem, Piscat. Homo non alia quam naturalis animi luce praeditus. Bez. the chiefe whereof is nutrition, which cannot be without nourishment; so that this naturall body wants the constant help of nourishment for its preservation, in which respects it is distinguisht from a glorified body. 2. This word ψυχικὸς, is in Scripture opposed to regenerate, and so imports one who hath in him nothing excellent but a rationall soule, who is governed onely by the naturall light of reason, who hath in him onely naturall abilities and perfections. And when thus its taken, our learned translators, translate ψυχικὸς by the word naturall, 1 Cor. 2.14. intending one who is guided by naturall reason, he being there opposed to πνευματικὸς, the spirituall man, who is indued with, and guided by a divine and supernaturall illumination. 3. Its taken for one who being guided by no better light than that of his own naturall reason, or rather who, Anima significat animalitatem, cum ab animo, i. e. parte superiori distinguitur Lapide in Jude Sapim•• animo, fruimur anima; fine animo anima est debilis. being altogether addicted to the service of that part which 1 Thes. 5.23. is call’d ψυχὴ, the soule, (whereby is meant the sensitive and inferiour part of the soule, the sensuall appetite, common to man with the beasts, as distinct from πνεῦμα, the spirit, or intellectuall and rationall part) followes the dictates of that his sensuall appetite, and the inclinations of his sensitive soule, and his onely bent and intent is upon satisfaction by worldly delights; his study and care is for the sensitive and vegetative part, and for those things which belong to the animall and present life: and hence it is, that some learned Vid. Lorin. in loc. men conceive that ψυχικοὶ, sensuall, comes from ψυχὴ, as ψυχὴ is (in scripture) used to denote life, and the functions of life common to us with beasts. Vox Arabica exponitur per sibi viventes. 〈Greek〉Oecum. Haeretici vocantur animales ab animâ sensitivâ & vegetativâ, cui toti serviunt. quia ut animalia non rationem sed sensum sequuntur, vi•un•que in concupisce•tiis carnis non spiritus, sed sensus puta gulae, avaritiae libidinis &c. Lapide. Thus Christ, Mat. 6.25. saith, Take no thought for your life, τῇ ψυχῇ, what you shall eat, or what you shall drinke, &c. is not the life (ἡ ψυχὴ) more then meat &c. And in this notion of sensuality Tertullian, after he began to favour Montanisme, took the word ψυχικοὶ when he fastned that odious name of Physici upon the orthodox, because they refused to condemn second marriages. And in this place likewise (with submisson to more mature judgements) I conceive that ψυχικοὶ is intended to denote their brutish and unruly sensuality. Thus the Arabick interpreter, and Oecumenius, with sundry others likewise understand it. Thus likewise our learned translators thought, who interpreted the word sensual, as conceiving that Jude intended that they altogether served their sensitive and vegetative soul, and (as beasts) followed their senses, and lived in the lusts of the flesh, not according to the spirit, prosecuting those carnall objects with all industry, which tend to preserve their present life, Ii dicantur animales, qui animae indulgent, et ea quae ad vitam tuendam valent, curiosius sectantur. Gnostici animales sunt, mortalia bona avidè concupiscunt, us que adeo ut ecclesiam potius sibi deserēdam putent, quā corporeis voluptatibus careant. Justinian in loc. Praesenti loco congruit ea significatio quâ animales dicuntur qui sectantur eas cupiditates quae sunt secundum animam sensitivam i.e. qui senfibus acsensuum voluptatibus obsequuntur. Estius in loc. and chusing rather to leave the church, then to abridge themselves of any bodily pleasures. And the Apostle by this word, seems to me to make their bruitish sensuality, and propensions, to be the cause of their separation: as if he said, they will not live under the strict discipline where they must be curb’d and restrain’d from following their lusts; no, these sensualists will be alone by themselves in companies, where they may have their fill of all sensual pleasures, and where they may gratifie their genius to the utmost. And this exposition of ψυχικοὶ most aptly agrees also to that first interpretation of ἀποδιορίζοντες, viz. such who will bee boundlesse, and kept within no limits, or compasse but like a company of beasts shut up in a field, who seeing better pasture in that on the other side of the hedge, and desirous also of more scope, break the fence and leap over the barrs that they may both run and raven. The more I think of ἀποδιορίζοντες, the more I incline to think the Apostle intends thereby to represent them boundless, extravagant libertines.

Of this their sensuality I have before spoken atla rge on verse 10. and 12.

2. The Apostle represents them, not having the spirit.

The word spirit (not to speak of the many acceptations of the word, when attributed to creatures, to angels, the soul, &c.) when attributed to God, is taken either, 1. Οὐσιωδῶς, essentially, and so God is call’d a spirit, a spiritual essence, Joh. 4.24. and the divine nature of Christ is set forth by the word spirit. 1 Tim. 3.16. 1 Pet. 3.18. Heb. 9.14. Or 2. hypostaticῶs, personally, in which respect it notes the third person in the blessed Trinity: and thus its taken, either, 1. properly for the third person, Matth. 28.19 Joh. 1.32. and 14.26. Eph. 1.13. 1 Thes. 1.6. &c. or 2. improperly and metonymically, for the effects and gifts of the holy spirit, ordinary or extraordinary; in which respect some are said to be anointed with the spirit, to have the spirit on and in them, to be fill’d with the spirit, 1 Cor. 1.4. 2 Cor. 6.6. Gal. 3.2. Gal. 5.17. Luc. 2.25. 4 18. Act. 2.17, 18. Tit. 3.6. Act. 8.16 10.44. Luc. 1.41. Act. 4.8.31.6.3.5.7.55.13.9.52. Rom. 8.1.9. and in this respect these seducers are said not to have the spirit, viz. the saving, working, gifts, graces of the spirit, to teach, act and rule them, to sanctifie and purifie them, &c. which they wanting, it was no wonder that they were sensuall and given over to the sinfull prosecution of all carnall delights and pleasures: not having the spirit, they could not walke in the spirit. Gal. 5.21. not having the spirit to lust in them against the flesh, they must needs be carried away with the lusts of the flesh, as acting them without contradiction.

For the second, the Apostle seemes to adde this their sensuality and want of the spirit to their separating themselves, not onely to shew that sensuality was the cause of their separation, and the want of the spirit the cause of both; but as if he intended directly to thwart and crosse them in their pretences of having an high and an extraordinary measure of spiritualnesse above others, by their dividing themselves from others, who as these seducers might pretend, were in so low a forme of Christianity, and had so little spiritualnesse that they were not worthy to keep them company; whereas Jude tells these Christians, that these seducers were so far from being more spirituall then others, that they were meere sensualists, and had nothing in them of the spirit at all. For by their boundlesse separation and sensuality, they shewed, that 1. They had not the spirit of wisdome, discerning, and illumination, to discover to them the beauty of that holinesse and truth which was in the wayes of the Saints which they hated and forsook, and to guide and lead them to that happinesse which they should look after for themselves. The spirit is a spirit of truth, of knowledge, Joh. 14.17.15.26. of judgement, Isa. 11.2. Isa. 26.8. The spirit guides into all truth, and is a voice which saith, This is the way: whereas these seducers were led by a fooles-fire into the bogs and precipices of delusion and damnation by a lying spirit, a spirit of errour. 1 Joh. 4.16.

2. They had not the spirit of renovation to change their natures, of sanctification and holinesse to mortifie their lusts: Rom. 1.4. the spirit of God is an holy spirit, a spirit of grace, Zech. 12.10. through the spirit we mortifie the deeds of the flesh, Rom. 8.13. whereas these impure monsters wallowed in all manner of sensuality and uncleannesse, and shewed that they were acted by an uncleane, impure spirit; that they walkt not after the spirit, but the flesh.

3. Rom. 15.30. Gal. 6.1. They had not the spirit of meeknesse, Love peace: these are the fruits of the spirit, Gal. 5.7. the spirit makes us enjoy peace in our selves, and study peace with others, whereas these boutifeus and incendiaries, made rents and schismes in the Church of Christ; by their divisions, they shewed themselves carnall.

4. 2 Cor. 3.17. They had not the spirit of Liberty and activity in the wayes of God; they were without any quickning of the spirit, they were not able to doe any good worke, nor enlivened in any way of holinesse; but slaves and prisoners (even in arctâ custodiâ) to Satan, and their own lusts; the servants of corruption, though they boasted of liberty.

OBSERVATIONS Obs. 1.

1. Commonly sensuality lies at the bottome of sinfull separation and making of Sects. Separate themselves, sensual, &c. ‘Tis oft seen that they who divide themselves from the faithfull, either in opinion or practise, aime at loosnesse and libertinisme. Such were the Nicolaitans and the Disciples of Jezabel. Apoc. 2.6.20 who seduced the people of God to commit fornication. Hereticks are seldome without their harlots, Simon Magus had his Helena, Montanus his Maximilla, Donatus his Lucilia, Priscillian his Galla, Pope Sergius his Marozia. Gregory the seventh his Matildis. Alexander the sixth his Lucretia. Leo the tenth his Magdalena. Paul the third his Constantia. Rome, which condemns all the Churches in the world, tolerates stewes, and sets an easie rate upon all the impure practises of luxury, naturall and unnaturall. Non est adulterium apud nos, cum enim unum eundemqspiritum habeamus, unum Corpus sumus. Gastius de exord. Anab. The Anabaptists allow plurality of wives, and some of them have said, that none of their sect can commit adultery with anothers wife (according to the Ad alterum part 1. p. 615.616. &c. etymology of adulterium) for all of their sect (say they) are so knit the one to the other, that they are all one body. John of Leiden had 13. wives, and gave a liberty to every one to marry as many as they pleas’d. Its reported that after the taking of Munster there was not found a maid of 14. yeares that had not been viciated by his followers. Of this before.

2. Its possible for those who are sensuall and without, Obs. 2. Part 1. pag. 309. part 2. p. 130. the spirit, to boast of spiritualnesse. Of this before.

3. Sanctity and sensuality cannot agree together. If a man be sensuall, he hath not the spirit; if he have the spirit, he will not be sensuall. Sowing to the spirit, Obs. 3. and to the flesh, are opposed. Gal. 6.4. The opposition also is remarkable, be not drunk with wine, &c. but be fill’d with the spirit, Eph. 5.18. when sense is gratified, the spirit is opposed Marke the like opposition also, Rom. 8.13. If ye live after the flesh, ye shall dye; but if ye through the spirit doe mortifie the deeds of the body, ye shall live. Rom. 13.14. But put ye on the Lord Jesus, and make no provision for the flesh, to fulfill it in the lusts thereof: and Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh: these have contrary originalls, the one is from earth, the other from heaven. The motions of sensuall lusts, and the spirit are contrary, one downward, another upward (a man cannot look those contrary wayes at once) Lust, like the womans disease in the Gospel, bowes us down to the earth, the spirit moves to the things above. Like two ballances, if one goe up, the other goes down, they put upon contrary practises. Gal. 5.17. walk in the spirit and ye shall not fulfill the deeds of the flesh, Gal. 5.16. They both endeavour to take up, and each to ingrosse and monopolize the whole man, soul and body: they will neither endure to have their dominion over man parted. They can admit of no accommodation; what ever means or helps advance the one, suppresse and expell the other. The fuel of lust, (worldly excesse) extinguisheth the spirit; the preservatives of the spirit▪ prayer, word, fasting, meditation, are the poysons of lusts. Oh the madnesse then of those who think to serve these contrary masters! Matth. 6.4. If one be loved, the other must be forsaken. The allowance of any inordinate lust is inconsistent with the spirit. How great should our care be (hence) to take the spirits part against the flesh! 1. by a through hearty inward work of mortification & the plucking up of lust by the roots, not only by snibbing the blade of it. 2. By a holy and watchful moderation in worldly enjoyments (behind which Satan like the Philistines ever lies in ambush when the lust like Delilah is tempting) 3. By diverting thy joyes and pleasure upon heavenly objects: and 4. By labouring for a sanctified improvement of all the stoppages in the way of lust, and Gods breaking down thy bridges in thy march.

They who want the spirit are easily brought over to sensuality. Obs. ult. Vide Part. 2. ver. 10. They had not the spirit, and no wonder if sensual. Natural light is not enough to overcome natural lusts. He who is but a meer man, may soon become a prey to sensuality. Vae soli, woe to him that hath not this spirit to renew him, nay constantly to reside in him, and to act him. Even Saints themselves, when the spirit withdraws and leaves them to themselvs, how sensual have they proved! David, Lot, Samson are proofs. Let thy great care be then to keep the spirit from departing. Psal. 51. ‘Twas Davids prayer, take not thy holy spirit from me, Take heed of giving way to sinnes of pleasure, or to sins of deliberation, or to repeated sinnes, or to sins against conscience, or to the sin of pride and presumption of thine own strength; delight not in sinful company. Beware of worldly mindedness, follow the dictates of the spirit, and listen to its first motions. Fruitfully improve the ordinances wherein the spiritdelights to breath.