Jude 4 (part 1 of 3)

HEre our Apostle enters upon the third main part considerable in the Exhortation, viz. the propounding sundry Arguments or reasons to inforce the embracing of the forementioned Exhortation of Contending for the faith against Seducers.

The Arguments or reasons used by him are reducible to these two Heads.

1. The first is the dangerousness of the company of these Seducers to the Christians to whom he wrote. This is set down in this 4th verse.

2. The second is the downfall and overthrow of these Seducers; amplified and proved from the 4th verse to the 17th verse.

1. The dangerousness of the company of these Seducers to the Christians, expressed in this 4th verse.

In this the Apostle describes 1. The entrance of these Seducers into the company of the Christians. 2. The impiety of these Seducers who had thus gotten entrance. 1. He describeth their entrance into the society of the faithful, and that four wayes. 1. From their nature; they were men. 2. From their indefinite number; certain men. 3. From their subtilty and slyness in getting in; they crept in unawares. 4. By cleering and vindicating their entrance from the exceptions or objections, which the Christians might have raised against Gods suffering them to enter among them; he saith, They were before ordained to this condemnation: he thereby teaching, that God was neither regardless and unmindfull of the Church, nor indulgent to the false teachers, or their false teachings. 2. In setting down the impiety of these Seducers, 1. He expresseth it more generally, saying, They were ungodly. 2. More particularly he shews wherein that ungodlinesse appeared: 1. In their abusing the grace of God, Turning the grace, &c. 2. In their opposing the God of grace, Denying the onely Lord, &c.

1 The Apostle describes the entrance of the seducers among the Christians. Explicat. And

1. He describes it from the nature of the parties entring. They are men, ἄνθρωποι.

The Apostle seems for two reasons to note the nature of these seducers, calling them men. Riv. in loc. Me. lius sentiunt qui per hominis funes intelligunt omnem humanam & amabilem tractationem, qualis solet esse hominum erga homines. Homines hominum causâ generati sunt, ut ipsi inter se alii aliis prodesse possint. Cic. l. 5. Offic.

1. To aggravate the sin of the seducers. One man should be helpfull, not hurtfull to another. Man is a word used to denote goodness. I drew them with the cords of a man, saith God, Hos. 11.4. to express his gentleness toward the people. And in our ordinary expression, humanity is used for kind and helpfull carriage. Cruelty to the body is more beseeming beasts, but cruelty to the soul is fitter to be used by Divels than by men. The nearer any one is to us, the more heinous is the hurt which he offers us, or we him. Natura nos cognatos edidit, Senec. Nature hath made us near of kin. To be cruel and hurtfull to others, is to put off the man, as well as the Christian.

2. To amplifie the danger of these Christians. Men like our selves, may most probably prevail over us by their seducements. Non lupi silvestres, sed urbani, specie humanâ lupinam vitiositatem tegunt. Were they Divels or beasts they might affright, but being men they allure. As it’s the wisdome of God to send us holy men to instruct us, and win us to himself; so its the subtilty of Satan to send wicked men to seduce and draw us from God. None hurt so unexpectedly and unavoydably as those who are near and sutable to our nature. Seducers are Satans dequoyes to fetch men in to him by multiiudes.

1. Observ. 1. Sin hath made even man a hurtfull creature. Not onely man hurtfull to beasts, and beasts to man; but man to man. Even man, who should be in stead of God, a keeper, a defender, is by sin made a wolf, a destroyer of man. Man, till sinfull, was never harmfull. Before he sin’d he (naked) neither fear’d nor offer’d wrong. His sinless state will ever be known by the name of a state of innocency, or hurtlesness: Ἀκέραιοι, sine cornibus, non feriens cornibus. Phil. 2.15. and when the lost image of God is again restored, he is made a Lamb, a Dove, a harmless, (or as the word in the Originall signifies) a hornless creature. But how much more than brutishly cruel hath sin made man become! witness not only the vast multitude of men destroyed in all ages by men, and the incredibly exquisite tortures, as wrackings, sawings, burnings, &c. against man, invented by man, as if sin had set up an hellish inquisition in mans nature; but even the murders committed by Seducers and Hereticks upon the souls of men; it being now as much against corrupt nature to go towards hell alone, as to walk in the wayes of heaven at all. Oh that we could contemplate the odiousnesse of sin in this glass of it’s harmfulness!

2. Observ. 2. We should not content our selves in being meer men. He who is, and continues no more but a man, had better never to have been so much as a man. A man altogether without grace (though otherwise never so exquisitely accomplished) is but a tame divell, and often most hurtfull. How restlesse should we be till the divine nature be bestowed upon us! 2 Per. 14. The naturall man, or the man who hath no more than a rationall soul, naturall abilities and perfections, as he cannot receive, so he can and will oppose the things of the Spirit of God. Satan can as easily enter, as assault a man meerly naturall. And many who have had religious education, and made hopefull beginnings, yet having never been by a saving change of heart, more then men, have soon shewn themselves as bad almost as divels. Nature elevated to the highest pitch by its most exquisite improvements, is still but nature; it may thereby be coloured over; but grace can only change it.

3. Observ. 3. We should beware of those who are but meer naturall men, and have nothing more, or more excellent then humane nature. It’s the Command of Christ to beware of men. Mat. 10.17. Beware of them, 1. lest they betray your liberties, lives, or externall welfare. Naturae bonitas nisi pietate confirmetur, facilè illabescit. Cartw. Harm. Christ committed not himselfe to man, because he knew what was in man; and let not us commit our selves to them, because we know not what is in them. Nature is a slippery thing, and unlesse back’d by grace, will prove but unsteady. How oft have I seen, found, I had almost said, that the love of acquaintance meerly naturall, ends (upon change of times) either in persecution, or at the best, in cruell compassion, in perswading to self-preservation by wracking conscience, and offending God! 2. Especially, let us beware lest they betray our souls, by seducing them from God, and truth. Follow no man further than he follows God. Look upon every man as a rule ruled, not as a rule ruling. Captivate thy understanding to none, but God. Take equall heed of receiving the word of God as the word of man, and of receiving the word of man as the word of God. The errour of the Master is the tentation of the scholer. Love no man so much as to follow that of his which is not lovely; in that sense call no man Master. We must never beleeve errour when he speaks it, nor truth because he speaks it.

4. Satan is wont to make use of such instruments as Observ. 4. may most probably do his work. He loves to put upon himself the most taking and insinuating shape, when he comes to tempt us. He imployed the most subtill creature to convey his tentations to our first parents. Ordinarily he makes use of men, and most commonly of the fittest, either for parts, or seeming piety, to work upon men. He also hath his Apostles and Ministers to pervert the world, 2 Cor. 11.13.15 transforming themselves into the Apostles of Christ, and the Ministers of righteousnesse. But how unworthy is it for men to suffer Satan to use their parts and wits against their Maker! Quaenam foeditas carmen occinere quo Satanas oblectetur! And never should we more suspect Satans poyson, then when he offers us to drink in a golden cup. Never more fear his seducements, then when he useth men, and men whose plausibilities are most taking.

2. The Apostle describes the entrance of these Seducers, by the indefinite and uncertain expressing of their number, that had entred among them. He neither names who they were, nor determines thereby how many they were, but only saith, they were τινὲς ἄνθρωποι, certain men.

‘Tis here demanded, Why the Apostle mentions not their names; or who they were?

1. Explicat. It was possible (though not likely) their names might be altogether unknown to him.

2. It is by sundry conceived, that the Apostle did know them by name. Thus Oecumenius, Aretius, and others; the former whereof tels us himselfe some of their names, Homines nullius nominis. as Nicholas, Valentinus, Simon, and Marcion. But it’s conceived that the Apostle did forbear to name them, though he knew them.

1. To shew how much he disdained them; as if he apprehended them to be such vile persons as were not fit and worthy to be named among Christians, or by him distinctly, but confusedly to be bound up in this bundle, τινὲς ἄνθρωποι, certain men. And this some (who conjecture that the discourse of Christ concerning the rich glutton, is an history) conceive to be the reason why our Saviour gives us the poor mans name Lazarus, not so much as vouchsafing to name the rich epicure, calling him only a certain rich man, 〈Greek〉, Luk. 16.19. as if it were unfit his name should be left to posterity. And this conjecture concerning these Seducers in the text seems to be strengthned, not only by the consideration of their detestable practices and opinions, which deserved that their founders should be buryed in forgetfulness; but also by the Apostles expressing their base and contemptible manner of entrance in the very next word, by creeping in unawares, as if he had set himself to slight them.

2. It’s thought the Apostle forbears to express the names, and thereby to determine the numbers of these Seducers, to make these Christians more wary and vigilant in their carriage and conversing, they living among Seducers, and yet not knowing who they were. That there were sundry, many of them, he intimates; who, or how many, he conceals, that so they might be the more circumspect in taking heed of all who might any way seduce them. And thus the Apostle exhorts the Christians 1 John 4.1. to try the spirits, because there are many false prophets gone out into the world. If a man be to converse among persons infected by the plague, when he is uncertain which of them, or how many have that disease, he will be the more wary of every one. Our not knowing of all those who are erroneous, should make us try what we hear even from those who are soundest.

1. How much are hereticks and Seducers deceived, Observ. 1. who expect to grow famous, and honoured by being patrons of ungodly and erroneous opinions! Heresie never was a foundation of honour to the contriver, though the hopes of gaining of honor be a furtherance to become heresiarchs. While the pure lights of the Church have burnt sweetly, and shined bright even to after ages, there is nothing remaining of old Hereticks, notwithstanding all their new and pretended light, but stink, and smoke, and snuff. Howsoever they may be for a time respected in the world, yet as even at first the Scripture proclaimes their infamy, and discovers their impostures to some, so shall posterity by the advantages of time, and Scripture-study, reckon their sometimes adored names among the notes of greatest disgrace. So that even those, who through the love of errour, imbrace their opinions, shall through the love of honour be ashamed of their names. Seducers love to call their books and companies by their own name, but their names are not up in Gods Book.

2. False teachers are wont to be many and numerous in the Church of God. Observ. 2. In Saint John’s time many (though as here, 1 John 4.1. 2 John 2 7. Tit. 1.10. he names not how many) false Prophets were gone out into the world. And he saith also, Many deceivers are entred into the world. And Paul tels Titus, that there were many deceivers. The Prophets of Jezebel were four hundred. Satans Emissaries are sent out by troops, what they want of weight, they make up in number. The goodnesse of any cause cannot be judged by the number of its patrons. There may be an hundred false prophets to one; and if there were an hundred true ones to one false, that false one may possibly have an hundred friends, for one that truly loves the hundred who are true. Should religion be carried only by vote, heresie would oft prevail. Argumentum pessimum turba. The most are usually the worst. Numbers are but a slight argument to a heart that resolves to follow Scripture. It’s better to go to heaven with, and after a few, than to hell with, and after the throng. Multitudes neither warrant in the way, nor comfort in the end.

3. Observ. 3. Mat. 7.15. 2 Pet. 2.1, 2. Ephes. 4. Christian vigilancy is most needfull in dayes of herefie. Beware of false prophets, saith Christ. Beware, (saith Peter) left ye be led away with the errour of the wicked. The cunning craftinesse of false prophets in deceiving, our readinesse to be deceived, and our hurt in being so, call aloud for the duty of circumspection. Seducers are crafty, errour is catching; and it being imbraced, hurt to the soul is certain. How sad is it to see so many wary men in trading for the world, and so many childish and simple in negotiating for heaven! Most men invert the Apostles advice; for in malice they are men, in knowledge children. Should all be reckon’d children (as indeed they may) who know not their right hand from their left in religion, where should we find an man. The wisdome of the prudent is to understand his way. Prov. 14.8. old Scripture preservatives should much be used in times of hereticall infection; in ways wherein there are many turnings, it’s safe often to enquire. The Word is the way, the Spirit is the guide; humility, prayer, vigilancy, excellent helps to walk in the one, and to follow the other.

Thirdly, The Apostle describes the entrance of these Seducers into the company of these Christians, from the subtilty and slynesse of their entrance, and that thus, They crept in unawares, παρεισέδυσαν. Explicat.

Two things offer themselves in the Explication.

The first, The sense and force of the word.

Secondly, The agreement of it to these Seducers in their entrance among these Christians. Exod. 15.10. 〈Greek〉. Deut. 23.11. δεδυκότος τοῦ ἡλίου. Isai. 60.20. οὐ γὰρ δύσεται ὁ ἥλιός σοι. Δύτης, urinator, Herodot. Luke 4.40. 〈Greek〉. Mat. 8.11. 〈Greek〉.

1. First, the meaning of the word: The word comprehends two things. 1. It implies a fact brought about & accomplished, which is an obtaining of a through entrance, and getting into some place or company, noted in the preposition, 〈Greek〉, in, or into. 2. It mainly intends the manner of accomplishing it, or the course taken and used to effect, and bring that entrance about, which is by slynesse, and subtilty, close and cunning carriage, and entrance unawares; the single and simple verb δύω, or δύνω, signifieth, subeo, mergo, ingredior, to dive, sink, to go in, to go under; and it’s used concerning the setting of the Sun, as Mark 1.32. and Luke 4.40. &c. because it seems then to sink, or dive into the sea. And the Apostle speaks of some, 2 Tim. 3.6. who crept into houses, 〈Greek〉, Vulg. qui penetrant, i. e. qui penitus intrant. Scire volunt secreta domus, atque inde timeri. Subrepserunt, Bez. subintroierunt, Vulg. Furtive se insinuare. Latenter & furtive ingredi. Obiter subrepere. Obliquè se ingerere, & tanquam aliud agentes ingredi. (adding only the preposition ἐν, in, to this verb δύνω,) which Beza translates qui irrepunt, others, qui immergunt, who subtilly, silently slip in, and dive (as it were) to the bottom, to search and understand the affaires of houses, (as Jesuites use to do in States and Kingdoms.) But the principall Emphasis lieth in the preposition παρὰ, which added to the former verb, signifieth a more secret and subtle, close and deceitfull manner of Seducers entrance, than the simple word will bear; and it imports their entrance in a by-way, at a back-door, theevishly, by little and little, clancularly, unawares, creepingly, a winding in by stealth, obliquely; beside the way of any reall worth, and fit qualifications of integrity and piety to further the spirituall welfare of the Church; and beside the intentions of the faithfull, who not knowing what manner of men these Seducers were, but conceiving them, by reason of their painted and specious appearances of godlinesse, to be worthy of admission, gave them entrance before they were aware. And this is the force of the preposition, 2 Pet. 2.1. παρεισάξουσι, they shall privily bring in heresies; that is, subtilly, deceitfully, and so as the Church should not be aware of them, they bringing in their errours under the notion and appearance of truth. The same force hath the word παρὰ, Gal. 2.4. in two words in that one verse, where the Apostle speaks of false brethren, παρεισάκτους, unawares brought in, who παρεισῆλθον, came in privily, Irreptitios subintroductos, obiter ingressos subintroductitios. &c. They crept into the company of the faithfull by fraud, and such cunning artifices, specious and plausible pretences, that the faithfull never went about to keep them out; for though in both these places of Jude, and Galatians, their coming in, might not be unawares, so, as that the faithfull knew not at all of their coming in; yet it was unawares, so as that they knew not what manner of persons, how unworthy and hereticall, &c. they were, when they did come in among them.

2. The second thing to be explained, is the agreement of the word thus opened, to the Seducers in their entrance among these Christians.

1. It agrees to them, in regard they had already gotten in, they were fully entred by their artifices, they had obtained footing in the Church. And the Apostle urgeth these Christians by this motive, of the nearnesse of these seducers to them, and their presence among them, that they should be the more strenuous in contending against them. God had suffered them to obtain entrance, that those Christians, who were approved might be made manifest. The sincerity of the faithfull was discovered by the apostacy of hypocrites. When a City is altogether in peace, all the Inhabitants are accounted faithfull and loyall; but when seditions and commotions arise, they who are faithfull to the Prince, are then discovered from the rest. And when heresies and persecutions for the truth arise, the sincerity of the faithfull is manifested by the defection of those, who in times of peace seem’d (haply) as good as the best. Thou shalt not (saith God to his people) hearken to the words of that prophet, or dreamer of dreams, for the Lord your God proveth you, to know whether you love the Lord your God, &c. And by the entrance of these seducers, the faithfull were more excited to search after, and to defend the truth. Both the sincerity of believers, and the truths to be believed, were made more evident. Nothing is so certain, as that which out of doubtfulnesse is made certain. The Sun of truth breaks most clearly out of a cloud of errours. Pet. Molin. in Epist. dedic. ad Enodation. Languesceret fides no irritata, & ex judiciorum conflictu, quasi ex collisione silicum, emicant veritatis scintillae, quae tandem victrix perrumpit obstantia. Debemus Pelagio & coelestio, Aureolos tractatus Augustini, de praedestinatione, de natura & gratia, & perseverantia. Pravum haereticorum acumen viri sancti acuebat industriam. Aug. de ver. rel. c. 8. Haeretici plurimum prosunt, non verum docendo quod nesciunt, sed ad verum quaerendum carnales, & ad verum aperiendum spirituales catholicos excitando. The clashing of the faithfull and erroneous (like the striking of flint and steel) sends forth the brightly shining sparks of truth. Yea further, God by the entrance of these hereticks, made both them, and their hypocriticall followers manifest to the world, that so they might at once both patefacere, and pudefacere, (as Pareus speaks on 1 Cor. 11.19.) discover and disgrace themselves before all men, who hereby might know and shun them. By the entrance also of these seducers, the faithfull saw that this world was not a place of locall separation from all wicked ones, and were incited to long for that place, where good and bad shall be perfectly parted.

2. The word here used of creeping in unawares, agrees to these seducers, in regard of the manner of their entrance, which was close, subtle, hypocriticall and unawares; without any fitness in themselves to enter, or any intention in the faithful to admit them; they only using many slie and sinfull artifices, to bring both their persons and pinions into reputation among the faithfull, by reason of which, both were suffered unawares to enter; although indeed both deserved to be kept out before, and thrown out after their entrance.

This practise (in the generall) of insinuating, creeping, and winding unawares into the society and estimations of the faithfull, hath been used both by these, and all other seducers; and therefore 2 Cor. 11.13. Paul cals these false Apostles deceitfull workers; Satan using them for his instruments to beguile, as sometime he did the Serpent, which beguiled Eve. Likewise, Rom. 16.18. Paul saith, that they deceive the hearts of the simple. And Acts 20.30. that they draw many disciples after them. 〈Greek〉. By these Gal. 3.1. the Galatians were bewitched. These would have beguiled the Colossians, Col. 2.18. They have their slight and cunning craftinesse, whereby they lie in wait to deceive, Ephes. 4.14. They creep into houses, and lead captive silly women, 2 Tim. 3.6. They are seducers, and deceiving, ver. 13. False teachers, privily bringing in damnable heresies, 2 Pet. 2.1. And they make merchandise of people, 〈Greek〉. ver. 3. And they allure, (ver. 18.) those who were clean, &c.

But more particularly, the by-wayes in which they go, the subtle artifices and insinuations by whith they creep into the company, and good opinions of the Church, and deceitfully enter unawares, are such as these,

1. They conceal their opinions, Vid. Aug. contr. Pelag. l. 1. Pelagius dixit, liberum sic confitemur arbitrium, ut dicamus nos semper indigere Dei auxilio; ita homi nis laudamus naturam, ut Dei semper gratiam addamus auxilium. Anathema qui docet gratiam Dei per singulos actus nostros, non esse necessariam. Diligenter est interrogandus Pelagius quam dicat gratiam quâ fateatur homines adjuvari, &c. Mihi paenè persuaserat hanc illam gratiam, de qua quaestio est confiteri, Aug. de gra. Christ. c. 37. In fraudem nomen Christi circumferunt. Hos. 7.8. especially at their first entrance. Either they totally forbear the delivering of errours, or else they deliver them so darkly, cloudily and ambiguously, as that they may finde subterfuges, and places for retreating, whensoever they are charged with them. They love to know, but are wary in being known; like Moles, they labour to spoil the ground, by keeping under ground. It’s often harder to finde them, than to overcome them. Their words and phrases have divers senses; the same sentence shall speak both truth and falshood, so that their disciples shall understand them one way, and the ingenuous hearer shall hope that they meant another; by reason of which deceit, they resemble some light-fingerd-dealers, who can steal even from those who look upon them. Augustine was sometime almost well perswaded concerning Pelagius; so seemingly orthodoxe were his expressions about grace.

2. They utter some reall and wholsome truths. Their custome is to mix something true with much that is false, that thereby they may put off one with another. The false Apostles taught Christ, joyning some other thing with him in the cause of salvation; and so the Papists at this day. Their doctrines like that cake which Hosea saith was not turned, are neither raw nor baked, i. e. neither altogether true, nor altogether false; or like a picture which seems beautifull on the one side, and deformed on the other; or like the commodities of some deceitfull chapmen, the top, the uppermost of the bag is good and vendible, but the wares which are under are corrupt and unsound; or as that image, the head is of gold, but the feet of iron and clay. Errour would never be honour’d before the people, unlesse it were seen in the company of truth. As a man who is often taken in a lie, is not believed when he speaks the truth; so he who is often observ’d to speak truth, is not mistrusted, though he somtimes utters what is false.

3. They preach doctrines pleasing to corrupt nature; 2 Pet. 2.18. such as are most delightfull to flesh and bloud. They know that naturally people cannot endure sound doctrine, Isai. 30.10. 2 Tim. 4.3. 2 Cor. 2.17. καπηλεύοντες desire not to have right things prophesied to them, but smooth things, and deceits; and therefore they corrupt, and deal deceitfully with the word, like deceitfull Vintners, who for gain, mix water with their wine; meer truth they know would be bitter truth, veritas mera veritas amara. and therefore they are more desirous to be sweet and unsound, than harsh and wholsome; suting their doctrines (as some fable of the taste of the Manna in the wildernesse) to the pleasure of every pallate. Hence it was that the false Apostles preach’d up circumcision, and other abrogated observations, because they knew such doctrines only would be savoury to Jewish pallates. And hence it was that these seducers preached doctrines of liberty, and licentiousnesse, 2 Pet. 2.19. Jude 4. and such as turned the grace of God into lasciviousnesse, making the narrow way to heaven seem broader then God ever intended it; holding before peoples eyes the spectacles of carnall liberty, wherby, in their passage over the narrow bridge of Christianity, they adventuring upon a supposed bredth, tumble down into the waters of perdition.

4. They deliver such doctrines as savour of novelty. The subjects of which they treat, must be represented as rare, and unusuall: to accomplish which, either they put upon them a new dresse, a new shape, and fashion of words and expressions: or they deliver either that which is false, and against Scripture, (they chusing rather to be erroneous, than not to be rare, and often venting for new truths, old errours new drest;) or that which is nice, and very uncertainly grounded upon Scripture, they preferring a doubtfull before a common way; well knowing that usuall truths will not sute with itching eares. If the doctrines which they deliver be old, and ordinary truths, they often (as men use to do by old stuffes) water them over with new expressions, strange and new-minted phrases, not savouring of Scripture-simplicity, or agreeable to the pattern of wholsome words.

5. They labour to work the godly and orthodox Ministers out of the affections of their hearers. They erect a building of honour for themselves upon the ruins of the reputation of such who deserve to stand when they are ruin’d. Well they know, 2 Cor. 10.10. as long as the messenger is loved, the message is not like to be loathed. They had much rather stand in the peoples light, than that a godly Minister should stand in theirs. Omnis apostata est osor sui Ordinis. The greatest enemies to true have ever been false teachers. Thus it was of old; Michaiah and Jeremiah had the one a Zedekiah, the other a Pashur, to smite them. And as the practice of smiting (with the tongue at least) still continues, Amos 7.10. so doth the pretence of that practice. Hence ‘tis that faithfull Ministers must be represented as the disturbers and troublers of Church and State; though the true reason why turbulent practices against the peace of both, are by false prophets condemned (a good work) is that they may get all the practice to themselves, while the peaceable servants of Christ are only suspected. Non accuso verba tanquam vasa pretiosa, fed vinum quod in illis propinatur ab ebriosis doctoribus. Aug. I mislike not the vessels, good words, but il wine offer’d in them by drunken teachers. Nor did any so subtilly undermine blessed Paul, as the false Apostles; his great labour in some Epistles, being the vindication of his Apostolical reputation. If the eminency of a godly Minister for piety and parts be so evident, as that they dare not bring any downright accusation against him, then these creeping seducers will ordinarily either doubt of, or deny his calling; or else will mention his commendations with a But of their own framing, or else so slightly and lukewarmly commend him (as thus perhaps, a good honest man, a well meaning man, a pretty man,) as that it shall almost amount to a discommendation.

6. They affix the highest commendations imaginable to their own opinions and persons. 1. Their opinions they represent as the wayes of God, the glorious beamings out of light, the only pathes of peace and sweetnesse, the liberty of the Gospel, and other such like good words and fair speeches, Rom. 16.18. they use to deceive the hearts of the simple. Like Mountebanks, who despairing that any will buy their oyles and medicines, for any good they find by them, are wont themselves to commend their vertue to the ignorant throng. 2. Their own persons they represent as the most eminently qualified, for grace and learning, of any the (meer) sons of men. They trumpet out their own godlinesse and humility, meeknesse; Mat. 7.15. though Christ tels us, they are wolves in sheeps clothing. And experience proves them, with Montanus, Arius, Novatus, Pelagius, Arminius, to be but Satans Ministers, transformed as the Ministers of righteousnesse, 2 Cor. 11.14. They pretend themselves to be the only Ministers, though herein they do but imitate their Predecessours, who said they were Apostles, but were not: Rev. 2.2. 1 Cor. 11.13. transforming themselves into the Apostles of Christ. Their rare and raised parts, their unparalell’d abilities, and deep in-sight into Gospel truths they proclaim to all the world, using great swelling words of vanity, in imitation of him who gave out that himself was some great one, that so he might be said to be the great power of God; Acts 8.9, 10. and all because they know the fond multitude is ever more ready to judge of faith by the person, than of the person by his faith.

1. The presence of wicked mon in the Church, Observ. 1. is no sufficient ground of being offended at the Church. Mixtures of good and bad men have ever been in the best societies; nor is it to be expected, till the harvest, that tares and wheat can be parted perfectly: neither the godly, Mat. 13.30. nor Gods ordinances are therefore to be forsaken, because the wicked are mixed. Needlesse society with the wicked, much more society with them in their wickednesse is to be avoided; but not such as from which we have no warrant from God to separate, or wherein we joyn not in sin, but in that which is in it self holy, saving, & commanded. As God doth not, so neither must man punish the innocent (whether himselfe or another) for the nocent. I flie from the chaffe, lest I should be also such, (saith Aug.) Fugio paleam ne hoc fim; non fugio aream, ne nihil sim. I forsake not the floor lest I should be nothing. And though God doth not account evill to be good, yet he accounts it good that there should be evill. And that good we shall find, could we (as we ought) be more watchfull, zealous, humble, fervent in prayer, longing for heaven by the necessitated company of wicked men.

2. Observ. 2. Satan useth sundry sorts of attempts to hurt the Church. Somtimes he creeps and croucheth, at other times he roars and rageth. He hath severall shapes, and often changeth his habit, though he never layeth aside his hatred. Non deponit odium, sed mutat ingenium. One while he openly acknowledged that Christ was the Son of God; afterwards he stirr’d up his instruments to destroy Christ, because he made himselfe the Son of God. Luke 4.41. John 19.7. Satan (like an high-way robber) frequently changeth his apparell, that so the unwary passenger may not discern him; he seldome appears in the same habit twice together. In some ages of the Church he is a red dragon, in other, an old Serpent; somtimes he useth his sword, at other times his pen. He commonly proceeds from one extreme to another, from endeavouring to overthrow the Church by persecution under heathens, to the hurting it more by promotions, and seducings under Papacy. In one age, he advanceth superstition, in another, prophanenesse; in one nothing shall be lawfull, in another, every thing. None shall preach at one time, every one at another. We cannot therfore judge, that a way is none of Satans, because it differs from that which was somtimes his, but because it agrees with that which is always Gods.

3. Satan is most hurtfull to the Church, Observ. 3. when he opposeth it by subtilty and creeping; when he comes not as an open enemy, but an appearing friend. He is never so much a divell, Serpit putrida tabes hypocrisis per omne corpus ecclesiae, omnes sunt amici & omnes inimici, omnes necessarii & omnes adversarii, omnes domestici & nulli pacifici. Ecce in pace amaritudo mea; amara prius in nece martyrum, amarior post in conflictu haereticorum. Bern. ser. 33. in Cant. as when he appears in white, & transforms himself into an Angel of light. He doth more hurt by creeping into, than breaking into the Church. False apostles & seducers in the Church have been more hurtful to it by fraud, than bloudy & paganish persecuters by force. Satan hath gained more victories by using the one as sunshine to dazle the eyes, than by raising the other as winde to blow in the faces of the faithfull. For his subtilty rather coloureth vice, than openly contendeth against vertue. Under the resemblance of those graces, for which Saints are most eminent, he drawes to those neighbour-vices, which seem to have most affinity with their Christian perfections. He colours over superstition with religion, carnall policy with Christian prudence, cruelty with justice, toleration with mercy, indiscreet fervour with zeal, pertinacy with constancy. And never doth sin so much prevail against us, as when it lies in ambush behind appearances of piety. Nor is Satans subtilty lesse hurtfull in using the ablest and most refined wits to devise and defend impious novelties against the orthodox faith, as Arius, Sabellius, Pelagius, &c. of old; and of late Servetus, Socinus, Arminius, &c. Satan fits every actor with a part agreeable to him, and carves his Mercury on the most promising pieces. Those whom God hath furnished with the best weapons of parts and arts, have commonly given his cause the deepest wounds. It’s our duty with prudence to countermine subtilty, to steer our course by the card of Scripture, to mislike no good way of God, because Satan makes it seemingly deformed; to love no way of sin, though he makes it seemingly amiable; to build our faith upon no eminency of man, and ever to be more forward to examine, than to admire what he saith, or is.

4. Observ. 4. Mat. 7.15. The best Christians may somtimes be mistaken in Seducers. The advice of Christ to beware of false prophets, shews how possible it is to be over-seen. The shape into which they transform themselves, namely, the Apostles of Christ, and the Ministers of righteousnesse, shews the difficulty of discerning them. The very Apostles were deceived in him whom some conceive to be the Heresiarch, Acts 8.13. and one from whom these Seducers suck’d their poyson. 1 Thes. 5.21. God will alone have the prerogative of trying the heart; the doctrines we must, their hearts God only can search. And the difficulty of understanding who are Seducers, should cause in the faithful diligence in trying what their best of teachers deliver. The seduced most call for our pity, who with good meanings though alas with bad success follow their blind leader; whose misery that we may avoid, we must examine all we hear by the word, taking nothing upon trust, not loving doctrines for men, but men for their doctrine, and it for its Consonacy to Scripture, which should (like a sword of Paradise) keep errours from entring into our hearts. Be not like little children, to gape at, & be ready to swallow whatsoever the Nurse puts to the mouth. If Seducers appeal to Scripture, 1 John 4.1. to Scripture let them go; and if they cannot endure the light of that Sun, reject them as spurious, and their meeting places as infected houses, and schools of impiety. Psal. 26.4. Sit not among vain persons. Let not Satan take thee among his own, lest he make thee one of his own.

5. Sin loves not to be seen in its own colours. Observ. 5. These Seducers having in them no reall goodness and worth, or fit qualifications of piety and integrity, but intentions by their entrance to seduce others, appeared not to be what indeed they were, but cunningly they seemed to be what they were not, that so the faithfull might admit them (as they did) unawares, not knowing who they were. Sin is a deed of darknesse, not only because the sinners portion will be utter darknesse but because his practices he loves to conceal in the dark. Sins deformity makes not a sinner desire that it should not be, but only that it should not be seen. Aaron cover’d over his sin with the wickednesse of the people. Exod. 32.22. 1 Sam. 15.21. Saul colour’d over his sin of sparing Agag, and the cattell, with pretended resolutions to sacrifice to the Lord. Carnall will ever hath carnall wit attending upon it. Love to sin refines the invention for concealing it. No sin hath beauty enough in its own complexion to win the affection of the fondest spectator, unlesse its wrinkles be fill’d up with the paint of religious pretences. Sinners have a false conceipt of God, they think he cannot see through their coverts, like little children, because they shut their own eyes. they think they are in the dark to all others. How much is holinesse honoured by its enemies, who even when they hate the having of it, love to appear to have it! How unable is an hypocrite to shun the dint of this Dilemma, If holinesse be bad, why doth he so much as appear; if good, why doth he no more than appear holy? In a word, how slight and childish will all hypocriticall varnishings prove at the last day! Paint will not endure the fire of wrath, nor can hidden wickednesse be concealed in the day of divine disquisition.

6. Observ. 6. Seducers with other sinners are modest in the beginning of sin. When these Seducers first entred, the faithfull thought them not such as afterward they found them. They were like a deceitfull gamester, or diceplayer, who playing with one who is ignorant and wealthy, seems in the beginning of the game to be altogether unskilfull, till (at length) by degrees, he puts forth his craft, and cheats him of all he hath. And never hath Satan been so dangerous an enemy either to Churches, or persons, as when he hath been hurtfull insensibly, gradually, and creepingly. He can hardly tempt men at one leap to get up to the top of impiety, but by severall steps. As 1. By an evill motion. 2. By some kind of approbation. 3. By determination to embrace it. 4. By a vitious action. 5. By an evill habit. 6. By defence, and justification of sin. Till 7. there be a glorying, and boasting in it. Satan dyeth not a man a purple, or a scarlet sinner at the first; but after divers tinctures, that so at the last he may take the deepest dye. He windeth not up his treble to the highest pitch hastily, but strains it up by little and little to the desired height; at the first he makes men adventure upon actions questionable, whether sinfull or not; then he presseth them forward to sins undoubted, yet small; and then he easily draws men from making little account of small sins, to make small account of great sins. How dangerously, because gradually, did Satan bring idolatry into the Church! First, images and pictures of Saints were used in private for memory, history, or ornamennt only; afterward in Gregories dayes, they were brought into the Church, but with an expresse prohibition of worshipping them; in the next age, the worshipping of them was enjoyned, yet not for themselves, but in respect only of what they did represent; but since the Councell of Trent, it is the Tenent of the Roman Church, that images are to be worshipped for themselves; Ut in se considerantur, non tantum ut vicem gerunt exemplaris. Bel. De imag. Sanc. l. 2. c. 21. Plat. in Bonif. 3. and further the heathen go not in their idolalatry. The great Seducer of the Nations, the Pope, was he not creeping and modest in his beginnings to get into his present height of tyranny! First, he contends for a bare primacy of order; after he pretends to a little more, the receiving the last appeal from the other Patriarchs. In Boniface the thirds time, he puts in for the title of universall Bishop; and in his next Successours time, to give spirituall lawes to the whole Church; and after him in Pope Hildebrands time to give temporall lawes to Kings and Princes. Satan is like a deceitfull tradesman, who first by fair-dealing gains Customers, that so afterwards by foul-dealing he may gull them. Teachers must not speedily be admitted. It’s good to know before we take or trust them. And people should take heed that they forsake not their old approved Ministers, who have been throughly made manifest to them in all things, (2 Cor. 11.6.) to embrace such strange Doctors, whose designe is in time to bring in strange doctrines. The mothers milk is most wholsome for the child. The Ministry that begat thee spiritually is fittest to nourish thee. They who oft change their Masters, are seldome good scholars. Please not thy selfe in the parts or abilities of thy Minister, but labour to find the experimentall working of his Ministry upon thine heart, that thou mayst be able to answer Seducers, when they suggest that thy Minister is Anti-christan, thus; He hath not been Anti-christian to me; for sure I am, he was the instrument of forming Christ in my heart.

This of the third particular, in the description of the entrance of these Seducers, viz. their subtilty and slynesse in getting into the society of the faithfull.

4. The fourth and last thing by which he describes their entrance, is by clearing and vindicating it from the objections which the Christians might possibly raise against God, (as if he were regardlesse of the welfare of his Church, and indulgent toward the wickednesse of the Seducers in suffering them to enter,) and against godlinesse, when they observed that they who pretended to be the most eminent in the Church for religion, did turn Apostates. And this he doth in these words, Who were before of old ordained to this condemnation. q. d. Although they have entred so cunningly, as that the Church was not aware of them, yet was not their entrance unawares to God, but he did fore-see it, and therefore will see that they do his Church no harm; and though now God seems to spare them, yet are they in a state of condemnation; and though they formerly seemed such eminent professors of religion, yet God fore-saw they would prove as they are; nay, for their sins ordained them to this condition into which they are now fallen.

In which vindication of Gods care of his Church, and justice against the Seducers: their punishment is two wayes considerable.

1. In its severity, it was this condemnation.

2. In its certainty, they were before of old ordained to it.

1. The punishment of the Seducers considered in the severity of it, this condemnation. Explicat.

But 1. What was this Condemnation of which the Apostle here speaks?

2. Why called Condemnation?

The word here importing Condemnation, κρῖμα, judicium, damnatio, condemnatio, is taken sundry wayes in Scripture.

1. And most properly; for the Sentence pronounced by the judge, or rather a judiciary sentencing, or condemning; and so it’s taken Rom. 2.2. where the Apostle saith, We are sure the judgement (τὸ κρῖμα) of God is according to truth; and Mat. 7.2. With what judgement (ἐν ᾧ κρίματι) ye judge, ye shall be judged.

2. For Administration of Government toward those that are under it, whether by judgement or mercy; and it’s spoken of Gods providence ruling and ordering the affaires of the world, as Rom. 11.33. How unsearchable are his (κρίματα judgements! also of Christs Government of that Kingdom which his Father gave him, in the salvation of humble, and condemnation of proud sinners, John 9.39. εἰς κρίμα, For judgement am I come into this world, &c. that is, for the discharging the office of a King, or a Judge, in adjudging to every one his due recompence. In which respect judgement is taken for the whole judiciary proceeding of Christ in the great day of judgement toward the good and bad, in regard of his discovering, and sentencing of, and executing sentence upon all at that day, Acts 24.25. He reason’d, 〈Greek〉, of judgement to come. Heb. 6.2.

3. For a Cause or Controversie discussed, judg’d, and determined by judges. So 1 Cor. 6.7. 〈Greek〉, Ye go to law one with another, ye have causes and controversies among your selves.

4. Mark 12.40. Luke 20.47.23.40. Rom. 2.3. Cor. 11.34. Judicium vocat vel damnationem, vel reprobrum sensum, quo feruntur, ut pietatis doctrinam pervertant; ne que enim id quisquam facere potest nisi suo exitio. Calv. in loc. Potest hoc judicium intelligi justa derelictio, quâ propter peccata praecedentia permissi fuerunt pati naufragium fidei, & variis errorum fluctibus abripi, ita ut etiam fierent errorum magistri, tandem judicium illud gravissimum aeternae damnationis subituri. Estius in loc. For the wrath, vengeance, damnation, and punishment executed upon men for wickednesse, as Rom. 3.8. ὧν τὸ κρῖμα, whose damnation is just. And 1 Cor. 11.29. He that eateth and drinketh unworthily, eateth and drinketh κρῖμα, damnation to himselfe. So Mat. 23.14. Ye shall receive the greater κρῖμα, damnation. And Rom. 13.2. They that resist, shall receive to themselves κρῖμα, damnation. And 1 Tim. 3.6. Lest he fall, εἰς κρῖμα, into the condemnation of the devil. So 2 Pet. 2.3. Whose κρῖμα, judgment now of a long time lingreth not. And thus I take it in this place. The Apostle Jude here by τοῦτο τὸ κρῖμα, This condemnation, intends that punishment by God inflicted upon Seducers in this life for their abusing the grace of God, whereby they did not only themselves turn back-sliders and apostates, but become opposers of the truth, and perverters of others; hereby making way for their own eternall condemnation. A punishment made up of many poysonfull ingredients, and that hath in it a complication of many spirituall woes, which (as the Scripture testifieth) belonged to these Seducers, and to others who were in the same condemnation with them, as,

1. A voidnesse of spirituall judgement and understanding, an inability to judge between good and bad, things that differ; an insufficiency to approve of any thing which is excellent, whereby they put bitter for sweet, and sweet for bitter; spake evil of the ways of grace which they understood not, and of the Gospel in which they saw no beauty, it being hid to these lost ones, who contemned and slighted it; were delivered up to a reprobate sense, Phil. 1.10. 2 Pet. 2.12. 2 Cor. 4.3. Rom. 1.28. Rom. 11.7. Rom. 9.18. and because they loved not what they knew, were not able to know what to love.

2. Another woe in this condemnation is, a spirit of benummednesse, insensiblenesse, cauterizednesse, under all the most awakening administrations of Gods word, or rod; a judgement which the Scripture puts for all the misery and condemnation of the reprobate, and that which differenceth them from the elect, Rom. 9.18. He hath mercy on whom he will have mercy, and whom he will he hardeneth. And Rom. 11.7. having spoken of the elect, he saith, the rest were hardened. Of Seducers doth Paul speak, 1 Tim. 4.2. where he tels us of some who had consciences seared with an hot iron, whom nothing awakeneth, but eternall burnings, (though too late) to a serious sensiblenesse of their estate. These seducers, fed themselves without fear, Jude 12.

3. A third woe in this condemnation is inccorrigiblenesse, and unreformednesse under the means of salvation. All the dews of salvation fall upon them as showers upon the barren wildernesse; and they are by God compared to drossie silver, Jer. 6.28. which all the art and pains of the Silver-smith cannot refine; and therefore called reprobate silver. These seducers in Gods Ort-yard were trees without fruit, twice dead, pluck’d up by the roots, Jude 12.

4. A fourth woe in this condemnation is Gods giving them up to strong delusion; a delighting in errour and false doctrine, with a believing it; and thus seducers are said not only to deceive, but to be deceived; 2 Tim. 3.13. 2 Thes. 2.10, 11. and those who received not the love of the truth, had strong delusion sent them from God, and upon them the deceivablenesse of unrighteousnesse takes hold; and thus God suffered a lying spirit to deceive Ahab, and his prophets.

5. A fifth woe in this condemnation is a stumbling at, and a quarrelling with the word of life, 1 Pet. 2.8. and Christ the rock of salvation. Thus Paul speaks of some who were contentious, and obeyed not the truth; Rom. 2.8. and of seducers who resist the truth, 2 Tim. 3.8. Like these in Jude, who contended so muth against the faith, that all which Christians could do, was little enough to contend for it, against those who made the Gospel a plea for licenciousnesse.

6. A sixth woe in this condemnation is progressiveness in sin; 2 Tim. 3.13. and as the Apostle speaks of seducers, a waxing worse and worse, a walking so far into the sea of sin, as at length to be over head and eares; a descending to the bottom of the hill, a daily treasuring up wrath; a proficiency in Satans school, a growing artificially wicked, and even doctors of impiety.

7. Which lastly, will prove the great and heavy woe, not to be contented to be wicked, and to go to hell alone, but to be leaders to sin, 2 Tim. 3.13. and to leaven others with impiety; and thus Paul saith, that seducers were deceiving, as well as deceived. 2 Pet. 2.2. And Peter, that many shall follow their pernicious wayes. And certainly, impiety propagated shall be condemnation heightned.

2. Why is this punishment of seducers called Condemnation? κρῖμα, for κατάκριμα, the cause for the effect. I grant Condemnation is properly the sentence, or censure condemning one to some punishment; and though in this place it be taken for the very punishment it selfe, yet fitly doth the Spirit of God set out this punishment of wicked men, by a word that notes a sentencing them thereunto; And that 1. Because a sentence of condemnation is even already denounced against them. 2. Because it is such a punishment, as by judiciary sentence is wont to be inflicted upon guilty offenders.

1. It is really and truly denounced, &c. For besides Gods fore-appointing the wicked to this condemnation, as it is the punishment of sin, & the execution of his justice, wicked men are in this life sentenced to punishment. 1. By the word of God, which tels them, that God will render to every man according to his deeds; to them who do not obey the truth, but obey unrighteousnesse, indignation and wrath, Rom. 2.8. &c. And that he who believeth not, is condemned already, John 3.18. 2. By their own conscience, which accuseth, and condemneth, as Gods Deputy, and here tels them what they deserve both here and hereafter. If our hearts condemne us, &c. 1 John 3.20. &c. 3. By the judgements of God manifested against those who have lived in the same sins, the wrath of God being revealed against all unrighteousnesse, Rom. 1.18. 4. By the contrary courses of the godly: The practices of Saints really proclaiming, that because the wayes of the wicked are sinfull and destructive, therefore they avoid them; Mat. 12.41, 42. and thus Noah sentenced the old world, by being a practicall Preacher of righteousnesse. 2 Pet. 2.5 And all these sentencings of wicked men, do but make way for that last and great sentence to be pronounced at the day of judgment, Mat. 7.23. Mat. 25.41. to the punishment both of eternall losse and pain.

2. It is such a punishment as by judiciary sentence is wont to be executed upon guilty offenders; and so it is in two respects, 1. Because it is Righteous. 2. Severe.

1. Righteous. These Seducers were not spiritually punished without precedent provocations; Rom. 1.28. as they did not like to retaine God in their knowledge; God gave them over to a reprobate mind; 2 Thes. 2.10. and God sends them justly strong delusions, that they should beleeve, and teach a lie, because they received not the love of the truth: and because they would not be Scholers of truth, they justly become Masters of error.

2. The punishment of wicked men is such as is wont to be inflicted upon offenders by a sentence, because of its weight and severity. It is not παιδεία, or ἔλεγχος, not a paternall chastisement, or a rebuke barely to convince of a fault; but it’s κρῖμα, the Judges sentence, condemning to a punishment, the guilty Malefactor. It is not medicinall but penall; not the cutting of a Chirurgian, but of a Destroyer; the happinesse of correction stands in teaching us, but this punishment is the giving of sinners up to unteachablenesse; and what is it indeed but a hell on this side hell, for God to withdraw his grace, and to suffer men to be as wicked as they will, to be daily damning themselves without controle, to bee carried down to the gulf of perdition, both by the wind of Satans tentation, and (which is worse) the tide of sinfull inclination. For God to say, Be, and do as bad as you will, be filthy still, Rev. 22.11. sleep on now, and take your rest, Ile never jog nor disturb you in your sins. How sore a judgment is it to be past feeling, so as that nothing cooler than hel fire, and lighter then the loyns of an infinite God can make us sensible, though too late!

OBSERVATIONS.

1. Observ. 1. The condemnation of the wicked is begun in this life. As heaven, so hell is in the seed, before it is in the fruit. The wicked on this side hell are tunning and treasuring up that wrath, Rom. 2.5. which hereafter shall be broached and revealed. The wicked have even here hell in its causes. The old bruises which their souls by sin have received in this life, will be painfull when the change of weather comes, when God alters their condition by death. When thy lust asks, How canst thou want the pleasure? let thy faith answer by asking another question, How can I bear the pain of such a sin? Observ. 2. Tristitia nostra quasi habet, quia in somnis tranfit. Qui somnium indicat, addit quasi, quasi sedebam, quasi loquebar, quasi equitabā; quia cum evigelaverit, non invenit quod videbat. Quasi thesaurum inveneram dicit mendicus, si quasi non esset, mendicus non esset, &c. In adversis um braest, vel similitudo, non ipsares. Ansel. 2 Cor. 6.9. Put sin into its best dresse, and its but gilded condemnation.

2 Spirituall judgements are ever the sorest. In Gods withdrawing his grace, and delivering up to a reprobate sense, there is something of Condemnation. The soul of a judgement is its seizing upon the soul. The greatest misery which can befall the body, is but for the soul to leave it: and what proportion bears this to the misery of Gods leaving the soul! The death in death is the miscarriage of the soul. If a man be not heart-sick, though otherwise distempered, he is not feared; and if not soulsick, and the union between God and him weakned, there is no danger. Bodily miseries are but appearing and opinionative, and there is a vanity in outward troubles as well as enjoyments. The Apostle makes the greatest suffering of the body to be but as such, rather a dream then a reality of suffering. The poorest Saint never had a drop of condemnation in a sea of calamity. His affliction is not laniena, but medicina; not Butchery, but Chirurgery; nay the end of Gods chastning is, that he may not be judged. 1 Cor. 11.32. How different is the condemning of a Malefactour, from the reprehension of a Son, the Fathers rod, from the Executioners axe! Heb. 12.7. Ne timeas flagellari, sed exhaeredari. If we endure chastning, the Lord deals with us as with sons. Strive not so much to get the rod taken off thy back, as to get it into a Fathers hand. How madly merry is every obstinate sinner in all his worldly enjoyments! How unsutable is thy musick when thou art sacrificing that which should be dearer to thee then thy dearest child, & celebrating the Funerals of thy precious soul! Si doles condoleo, si non doles doleo magis. Who would not commiserate his mirth, who goeth dancing to his own execution, whose only strife is to double his misery by shunning the thoughts of that which he cannot shun. Be not taken with what thou hast in gift, but what thou hast in love. In receiving of every mercy imitate Isaaks jealousie, and say, Art thou that very mercy, that mercy indeed, which comes in the blood of Christ? Art thou sent from a Father, or a Judge? Satius est, ut vim qualemcunque mihi inferas, Domine, quam parcens mihi, me in meo torpore securum derelinquere. Observ. 3. What do I receiving, if I shall never be received? It’s infinitely better that God should correct thee so, as to awaken thee, then by prospering to let thee sleep in sin, till it be too late to arise. It was better for the Prodigall to be famish’d home, then furnish’d out.

3. These condemned ones should warn us that we incur not the like condemnation with them. Saints should be examples of imitation, and sinners of caution. A good heart will get good even by bad men, and take honey out of the carcasse of a Lion. These Seducers were mentioned and stigmatized by Jude with this black mark, not only to shew that God was righteous in punishing, but that we might not be unrighteous and wretched in imitating them. And that we may not, 1. Neglect not, undervalue not the truths of the Gospel. Rom. 1.26. Shut not thy eyes, lest God suffer Satan to blind them. How severely did God punish the Heathens for opposing the light of nature; and will not Christ, when clearly discovered, and unkindly neglected, 2 Thes. 2.9.10 much more heighten thy condemnation? If Christ be not a rock of foundation, hee will be a stone of stumbling. Fruits which grow against a wall, are soon ripened by the Suns heat, and so are sins which are committed under the Sun-shine of the Gospel. The contempt of the Gospel is the condemnation of the world, John 3.12. 2 Pet. 2.1. it brings swift destruction. 2. Preserve a tender conscience. Tremble at the first solicitations of sin, which make way for eternall, by taking away spirituall feeling. This deluge of impiety in which these Seducers were drowned, began with a drop. Many knots tyed one upon another, will hardly be loosed; every spot falling upon the cloathes, makes a man the more regardlesse of them; and every sin defiling the conscience, makes a man the more carelesse of it. He who dares not wade to the ancles, is in no danger of being swallowed up in the depths. Modest beginnings make way for immodest proceedings in sin. The thickest ice that will bear a cart, begins with a thin trembling cover that will not bear a pibble. As these Seducers crept in by degrees into the Church, so did Satan by degrees creep into them; 2 Tim. 2.16. They increased to more ungodlinesse; They went down to this condemnation by steps, and after they had begun, they knew not where or whether they should stop. 3. Take heed of turning the grace of God into wantonnesse, of abusing his goodnesse either to soul or body, to impiety. Take not occasion to be sinfull, because God is mercifull; to be long-sinning, because God is long-suffering; to sin because grace abounds; to make work for the blood of Christ, to turn Christian liberty into unchristian libertinisme. This must needs incense even mercy it self to leave, and plead against thee; and what then will justice do? They who never enjoyed this grace of God, go to hell; they who have it, and use it not, run on foot to hell; but they who abuse and turn it into wantonnesse, gallop, or go to hell on hors-back.

This for the first way in which the punishment of these Seducers was considerable, viz. Its severity, This condemnation.

The second followes, namely, its certainty, they were before of old ordained to it.

EXPLICATION.

In this two things require Explication. 1. What this ordination is of which the Apostle here speaks. 2. In what respect it is said to be before of old.

For the first, Metaphora sumpta ab tis qui in codicillis scribunt, memoriae causâ, qua statuunt agere. Haec Metaphora inde sumpta est, quòd aeternum Dei consilium quo ordinati sunt fideles ad salutem, Liber vocatur. Calv. De quibus olim praenuntiatum est in Scripturis quòd deventuri sunt in judicium. Est. in loc. The word [προγεγραμμένοι] here translated Ordained, properly signifying, forewritten, enrolled, bill’d, book’d, or registred. It seems (say some) to be a Metaphor taken from Records in Courts, wherein things are set down for an after remembrance of them: Or (according to others) from books of remembrance, wherein for the greater surenesse of doing any thing, men write down what they purpose to do, and desire not to forget. Calvin draws the allusion from Scrip ture, in which the eternall counsell of God, wherein the faithfull are elected to salvation, is called a Book. Sure we are, ‘tis a Metaphoricall speech; and by none of our Protestant Divines (as I remember) is that interpretation imbraced, which is given by some Papists, who (haply) to wave the Doctrin of reprobation, expound this forewriting here mentioned, to be the predictions by writing which went before in the Scriptures concerning these Seducers. Nor can this writing here mention’d, so be attributed to God, as if either he could properly be said to have a memory, or to remember any thing, or had any defect or weaknesse of memory, or had any materiall books, wherein he wrote any thing at all: but this writing or booking is spoken concerning him ἀνθρωποπαθῶς, by way of resembling him to man, who, what he purposeth exactly to remember, or certainly to do, he books and writes down before hand. And the Scripture speaks of four Meta phoricall books, or writings which God hath 1. The Book of his providence, or Gods knowledge and decree of all the particular persons, things, and events that ever vvere or shall be in the world; and in this book were written all the members of David, Rom. 5.1. Summa judicii aequitas ex humano foro significatur. Pareus in Apoc. •0. Psal. 132.16. And all the tears of David, Psal. 56.8. 2. The Book of the last and universall judgement, which is the perfect knowledge that God hath of the actions of all men good and bad, according to which at the last day he will give judgement: thus Dan. 7.13. its said, The thrones shere set up, &c. and the books were opened. And Revel. 20.12. I saw the dead, small and great, stand before God, and the books were opened. It’s a term taken from publick judgements here among men, wherein are produced all the writings of informations, depositions of witnesses, &c. to shew that Gods Omniscience shall discover and rehearse all actions, and his justice proceed accordingly. 3. The Book of life, Rev. 20.12. and 22 19. called also the Lambs book of life, Revel. 13.8. and 21.27. which is Gods eternall decree to bestow grace and glory upon some: Phil. 4.3. and in this are set downe the names of the elect; of these it is said often, Their names are written in the book of life; Luk. 10.20. and at the last day this book is said to be opened, because it shall then be manifested to all who are elected. 4. This writing here mentioned by Jude, namely, that black bill, or the Catalogue of those whom God hath appointed unto wrath, 1 Thes 5.9. ordinarily considered as the Positive or Affirmative part of Reprobation, wherein God decreed justly to damn some for sin. For, Reprobation is considerable in a double act. First, Negative; which is that of preterition, or passing by of some; and Gods will not to elect them. Secondly, Positive; which is Gods ordaining them to punishment for sin. And in both these acts there is a double degree.

In the first, the Negative act, Gods denying his grace, in this life. And 2. his denying them glory and salvation in the next life.

In the Positive or affirmative act. 1. Gods ordaining the wicked to blindnesse, and obduration here. And 2. eternall condemnation hereafter. And upon holy Scripture are both these acts, and both the degrees of each of them evidently grounded. 1. Concerning the Negative act speaks the Spirit of God, John 10.36. Yee are not of my sheep. And Matth. 7.23. I never knew you: Mat. 13.11. To them it is not given to know the mysteries of the Kingdome. And Mat. 11.25. Thou hast hid these things from the wise and prudent, &c. for so it seemed good in thy sight: And Rev. 13.8. & 20.15. There are some mentioned whose names are not written in the Book of Life. 2. Concerning the Positive, or Affirmative act, speaks the Spirit of God in 1 Pet. 2.8. where the Apostle mentioning those that stumbled at the word, and were disobedient; saith, they were appointed thereunto. And Rom. 9.18. Whom he will be hardneth. And ver. 21. he speaks of Vessels made to dishonour. And ver. 22. 1 Thes 5.9. Of Vessels of wrath fitted to destruction. And John 17.12. Judas is said to be a son of perdition. And here Jude saith, that these Seducers were written down, and appointed to this condemnation, which was their abode among the faithfull, with an obstinate opposing of the truth and faith of Christ, making way to their own eternall condemnation. A doctrine (I confesse) not more distastfull to the bad, then hard to be understood by the best. It is no where (as Pareus notes, treating upon it, Rom. 9.) perfectly apprehended, but in that eternall School. I profess my greater desire to study then discuss it. I did not seek it, nor dare I altogether shun it; ever remembring, that though we must not rifle the cabinet of the secret decree, yet neither bushel the candle of Scripture-discovery; the former being unwarrantable curiosity, the later sinfull ingratitude. Briefly therefore,

2 For the second, in what respect this ordination is said to be before of old. The word πάλαι, of old, is sometime applyed to a thing done a little time before: Pilate asks of Joseph, who came unto him to ask the body of Jesus, whether he had been πάλαι, any while dead. The word (as Doctor Twiss observes) doth not signifie any definite time: It is applicable even to eternity. And though (as he notes) the signification of the word be not extended to eternity by any force in it selfe; yet from the matter whereof the Apostle treats, viz. the ordination or decree of God (which is eternall) it ought to be so extended. The denyall of the eternity of Gods decree was one of the prodigious doctrines of Vorstius. As the ancient of dayes was before there was a day, so this (of old) was before there was an age. Which as it refers to the forementioned ordination, comprehends, in the judgment of many Learned and Godly Divines, as well,

1. The independency and absolutenesse, of this ordination.

As 2. The immutability and unchangeableness of this ordination.

1. For the first: This ordination (according to some) was absolute, from all causes in the creature; of old, before these Seducers were, before their sins were, in respect not only of their actuall existence, but even of their prevision also and foresight of their futurition or coming to passe hereafter. And in delivering their judgement herein, 1. q. 23. Art. 5. they consider Reprobation, with Aquinas and other Shoolmen, either in respect of the act of God reprobating, Gods willing and decreeing; or in respect of the effect thereof, the things willed or decreed, as God wills that one thing should be for another.

1. As to Reprobation in respect of the act or decree of Gods reprobating, or Gods willing or decreeing; they say, the sins of the creature cannot be assigned as the cause of reprobation; Non est assignare causam divinae voluntatis ex parte actus volendi. Aquin ubi supr. and herein they agree with Aquinas and the sounder Schoolmen. They conceive that the decree of reprobation was not without the fore-sight of sin; Yet that the sight of sin was neither in order of nature or time, before Reprobation, nor after it; but purely, evenly, and equally accompanying it. That Gods decree to permit sin (from whence comes prevision of sin) and to condemn for sin, were not the one subordinate to the other, or of a diverse order; as if the one were the end, and the other the mean; but co-ordinate, and of one and the same order and means, both accommodated to one and the same end: God neither condemning that sin may be permitted, nor permitting sin, that he might condemn; but permitting sin, and condemning for sin, that the glory of his justice might be manifested; the glorious manifestation of his justice being not advanced only by permission of, or only by condemning for sin, but by both joyntly, or together; according to which apprehension, sinne fore-seen could not bee the cause of Reprobation. They conceive, that God not depending upon any condition in the creature, no other way fore-knew the futurition of sin, than by his own decree to permit it. And they further urge, if consideration of sinne, were before Gods decree of Reprobation, then the decree of permission of sin should have been before the decree of Reprobation; and so God should intend the permission of sin, before he intended the damnation of man for it; and then it would follow, (in regard that what is first in intention, is last in execution) that damnaton for sin should be in execution, before the permission of sin, for which men are damned; And this is the Argument oft urged by D. Twiss; to which he sometimes adds, that whatsoever is first in intention, hath the nature of an end, in respect of that which followes it; but the permission of sin cannot be considered as an end in respect of the damnation of men, it being impossible that men should be damned to this end, that sin should be permitted. And they of this opinion assert, that if because God decreed, that condemnation shall onely be for sin, it followes that sin is a cause of that decree; it will also unavoidably follow, because God hath decreed, that salvation shall onely be in a way of good works, that good works are a cause of that decree; they conceiving that though good works do not go before salvation with the same efficacity, wherein sin goeth before damnation (good works being only dispositive causes of the one, and sins meritorious causes of the other) yet that they go before it, Non eadem dispositionis efficacitate, sed tamen eodem necessitatis ordine. with the same order of necessity. And they adde, that the Apostle removes both from the election of Jacob, and the reprobation of Esau, the consideration of all works either good or evill, as well in respect of their prevision, as actuall existence; to the end that he might shew that the purpose of God, according to election, was not according to works, but of him that calleth: and so by the same reason, that the decree of the reprobation of Esau, was not of evill works, but of him that cals and leaves whom he will.

2. As to Reprobation in regard of the effect (or rather consequent thereof) the things decreed and willed, or as God wills that one thing should be for another, It is not doubted, albeit Gods eternall volitions or decrees, depend not upon any temporall object or causes, as the prime motives therunto, but that God by his eternall decree ordained, that this or that event in the temporall execution, shall not follow but upon this, or that going before; as, that in those of years, the actuall bestowing of eternall life, shall depend upon beleeving; repenting and persevering, and that the actuall punishing with eternall death shall depend upon finall unbelief and impenitency. This is not to make the eternall decrees of Election and Reprobation dependent upon the fore-seen contingent Acts of mans freewill, but to make temporall events, Acts, or Things, one to depend conditionally upon another, for their being or not being in time.

And yet 1. The cause of Reprobation, in respect of denying of grace, external, whether in regard of the outward means; or internall, either common or saving, is the will and pleasure of God. As it is the meer will and pleasure of God whereby in time men are reprobated from grace, was from eternity; for as God doth, or doth not in time so it he purposeth to do or not to do from all eternity. Now, that in time the denyall of grace is from the will and pleasure of God, is most evident from Scripture, which teacheth that God calls to grace, and gives the very means of salvation to whomsoever he will. Act. 16.7. Mat. 11.24, 25 Deut. 29.4. Nulla sunt tam detestanda facinora quae possunt gratiae arceredonum. Prosp. The Spirit suffered not Paul to preach at Bithynia: To you it is given (saith Christ) to know the mysteries of the Kingdome of heaven, and to them it is not given. And because it seemed good in his Fathers sight, he hid these things from the wise and prudent. Tyre and Sidon would have made better use of the means of grace than the Jews, yet God bestowed those means not upon the former, but up on the later.

But 2. The cause, of Reprobation, in regard of Gods denyall of glory, is not meerly from Gods will and pleasure, but from the pravity and sin of men. God in time denyes glory in regard of mens impiety; and therefore he purposed to deny it for that. Depart from me will Christ say only to the workers of iniquity, Mat. 7.23. There shall enter into the new Jerusalem, nothing that defileth, The unrighteous shall not inherit the Kingdome of God.

And 3. The cause of Reprobation, in regard of blindnesse, and obduration in sin in this life, and eternal damnation in the life to come, is from mans impiety. God decreed that Condemnation should not be, but for sin; nor hardning but for preceding rebellion, nor that the wages of death should be paid without the work of sin. No man is ordained to a just punishment but for some sin; but the with-drawing of grace, the blindnesse and obduration of sinners, are the punishments of preceding sin, as appears. Rom. 1.27 God gave them up; &c, that they might receive the recompence (ἀντιμισθίαν) of their error which was meet. To crown or to damn, is an act of judiciary power, and proceedeth according to the tenour of the revealed Gospel. The eternall dedecree of the damnation of the very Devils, was never determined to be executed otherwise than for their own misdeeds.

2. This expression [of old] notes the immutability, and unchangeableness of this Ordination; the 〈Greek〉, De ratione aeternitatis est immutabilitas. Aug. Cons. l. 12. c. 15. the immutability of his counsell; that which is eternall, is unalterable. This Ordination is like such a booking, and writing down of a thing as shall unfailingly be performed. Nor can this book or writing of God (as a mans book may) be lost or burnt, but it continues irreversibly and inviolably to be performed; he who wrote it wants not skill, nor will, nor power to bring to pass whatever he hath written in it. What God hath written, he hath written; and though sometimes he changeth his denunciations, yet never his decrees; I am the Lord, I change not, Mal. 3.6. The strength of Israel is not as man, that he should repent, 1 Sam. 15.29. His counsell shall stand, Prov. 19.22. The Lord hath purposed it, who shall disannul it? Isai. 14.27. The number of those appointed to wrath, 1 Thes. 5.9. is determined as well materialiter, who, as formaliter, how many they are. Gods appointments are peremptory, not depending upon the variable will of man, as if God had determined certainly concerning none, but only as he sees they will beleeve or not beleeve; for how sutes it with the wisdome of God, so to work, as to determine nothing of the end of his work! To make man, and not to appoint what shall become of him! How with the love he bears to his own glory, to have creatures more beholding to themselves, than their Maker! To hear them using this language, That we may escape hell, if we will, we thank God; but that wee do, wee thank our selves, who by the use of our free-will, made that possibility beneficiall to our selves!

OBSERVATIONS.

1. Obser. 1. Groundless are the exceptions which corrupt mindes raise against the delivering this Doctrine of Reprobation; and weak are the calumnies with which they load it. Exceptions prevented. 1. For the first, God cannot be charged with cruelty in any mans Reprobation. It is no cruelty in God to deny him grace to whom it is not at all due, but an act of just liberty, and free power, Rom. 9.21. nor can it be cruelty, but vindicative justice for God to appoint men to punishment for sinne, Rom. 9.22. This will be more clear, if we consider, Ea gratia quae per communis providentiae administrationem sive sub lege naturae, sive sub gratiâ Evangelicâ hominibus vario dimenso dispensatur, per hunc praeteritionis actum non adimitur, sed potius praesupponitur. Synops. pur. theol. p. 290. Deus nunquam indurat, nisi habito respectu ad praecedentia peccata. Riv. disp. that by Reprobation all grace is not denied, but onely that grace which is peculiar to the Elect. That which is afforded by the administration of common providence, either under the Law of Nature, or the dispensation of the Gospell, being not taken away; God leaves the reprobate to their own free-will under his common providence, and in it affords to them those benefits which in the state of innocency were sufficient to salvation, and which in this state of corruption, especially under the Gospell, make men altogether without excuse before God. And God never decreed to leave and harden any in sinne, but such who by their own free-will leave God, harden themselves against his wayes, and abuse his abundant mercy extended towards them. God never appointed that any should stumble at the word, but for their contempt of it. From falling into which impiety, that the Elect are prevented, is to be attributed to the free will or mercy of God, extended indeed to them, but due to none. 2. Nor secondly, by decreeing the reprobation of sinners, can any conclude that God is the cause of the sins for which the reprobate are damned. Deo reprobante non irrogatur a liquid quo homo fit deterior, sed tantum non erogatur quo fiat melior. Aug. Inter antecedens & consequens non intercedit Causalitas. Although by reprobation God puts forth no act, whereby man is made holy, yet neither is any thing done by it, whereby a man is made wicked. ‘Tis true, sin is a consequent of Gods decree, or that which followes upon it, as its antecedent: but no effect flowing from the decree as its cause. It followes not, because God gives not, that therefore he takes away repentance from sinners; and that he throws down, because he raises not up. The Sun cannot be said to be the cause of darknesse, although darknesse necessarily followes the withdrawing of it: nor is reprobation the cause of sin, Liberalitas Dei quâ conservamur ne cadamus Labilitas nostra quâ cadimus nisi conservamur. although sin infallibly follow reprobation. Its Gods bounty whereby we are preserved from falling, our own unstablenesse whereby we fall unlesse we be preserved. Predestination is an effectuall cause in the producing of all salutiferous actions, but reprobation is no effectuall cause in the producing of wicked actions; and neither the one, nor the other implyeth any compulsion or forcing unto actions, whether good or evill. True it is, that God decreed not only privatively and permissively, but also with an energeticall working will to be conversant about sinfull actions; As, 1. That he would give to the sinner at the very time when sinfull actions are committed, the power and use of understanding, and free will, without which hee could not sin: And, 2. That he would concur ad materialem actionem peccati, to the matter of the action it self, which otherwise could not come into act, or being. 3. That he would deny all such means as would have prevented the sinners sinning. 4. That he would lay before sinners those occasions, and (possibly stir up in them those cogitations) which he knew they would abuse to the committing of sin. 5. That he would so limit and order their sins, that they should break forth in no other measure, at no other time, upon no other persons than hmiself hath fore-appointed. 6. That all their sins should turn to his own glory, and the good of his Elect: but any energeticall operative will of God which so hath a working in sinfull actions, as that it is the cause quod talis actio fit cum tali defectu, or that it should work the contrariety and repugnancy of the sinners will to the Law of God, or that there should be any influence sent into the wils of men, from the decree, to cause this, we utterly deny and disclaim. The liberty of the will is not at all extinguished by the decree of God; but freely and upon deliberate choice, wicked men doe as they doe, having not only potentiam in se liberam, but liberum usum potentiae, and the dominion of free-agents over their actions, which ever are the productions of their own frail and defiled free-will. The decree of Reprobation never shews it self by any such influx or impression as instills any malicious quality into mans will, or forces it unto any malicious action. 3. Neither can this Doctrine of Reprobation justly bee charged to be a meanes of driving men to Despair, rather granting the truth of this Arminian conceit, that all were reprobated, who were not foreseen beleeving and persevering, with much more dreadful advantage may Satan fasten temptations on poor wretches to despaip; the tempted person knowing there’s not one of many, who either beleeves or perseveres; that he for his part hath hitherto resisted the motions of the Spirit, and started aside from all inclinations to good: and finding also by his own experience, and now by Satans arguing (who at last in part turns orthodox) that by his own power he can no more beleeve, then carry a Mountain. But the opinion which makes Gods decree absolute, arms a man against temptation to despair, and gives him cause to blesse God (as it hath made thousands to do) that their salvation depends not upon fore-seeing what good courses out of their own free-will, Incerta est mibide meipso voluntas Dei. Quid ergo tuane tibi voluntas de teipso certa est, nec times? Aug. de praed. Sanc. c. 11. they would take and continue in, that the bending of mens hearts to beleeve and persevere, are the supernaturall fruits of Gods eternall decree, and not the naturall fruits of mans depraved and frail free-will; And though he be uncertain of the eternall will of God, yet is he more uncertaine (as Augustine saith) of the strength and stability of his own. Nor do I at all understand, but that by the same reason whereby Arminians argue, that the absolute decree tends to drive men to despair; they must also grant, that the decree doth the like, as founded upon the prevision of mans impenitency; for the Divine eternall prescience of future actions and events, as much inferreth their absolute certainty and necessity, as the decree of absolute Reprobation: And therefore (as ‘tis commonly observed) the Schoolmen are as much troubled (and In ignorantia sola quietem invenio. p. 1. q. 22. a 4. Cajetan, though a learned man, confesseth himselfe to be at a loss) in resolving whether the prescience of God, as whether Predestination imposeth a necessity on future events. 4. Nor is this Doctrine of Reprobation injurious to a godly life. It hinders not the use of the holy indeavors which God requireth of those who expect happiness, and would shun wretchedness. Mans industry must not cease, about things or ends determined by Gods absolute unrevealed decree. Though our endeavours doe not make the end otherwise quoad eventum, then God did fore-determine it, yet it was so determined by God, as that it should never bee acquired without the use of our indeavours. God doth not by the absolute decree of Election absolutely determine to save us, whether we beleeve or not beleeve, repent, or not repent. And therefore Faith and Repentance are not to be rejected; nor doth he by the absolute decree of Reprobation determine to damne any whether they believe, Bishop Davenant. Gen. 4.7. Rom. 2.10 Cum praedestinatio ad finem includit media, non potest hunc sperare, qui ista negligit. Prid. lec. 1. or not believe, repent, or not repent. Such absolute decrees (saith a learned man) are the absolute mistakings of the Arminians. We may truly say to every man in the world, elected, or not elected, as God to Cain, If thou do well, shalt thou not be accepted? And to every one that worketh good, shall be glory, &c. Never did God make any decree to damn any man, though he should beleeve and live righteously; yea, God hath published a quite contrary decree, Whosoever beleeveth shall have everlalasting life, John 3.16. And there is no condemnation to them that are in Christ Jesus, who walk not after the flesh, Rom. 8.1. From a godly life we may conclude, we are no reprobates, and may make our calling and election sure, 2 Pet. 1.10. So that this doctrine is so far from quenching, that it quickens holy endeavours, seeing none but the unholy are ordained to condemnation; and that we are as well ordained to the works of grace, as the reward of glory. Wilt thou not fear reprobation, (as Paul spake of fearing the civill Magistrate) dothat which is good, fear to do evil; but if thou wilt upon hearing the doctrine of Gods absolute decree, conclude, that holinesse is vain and fruitlesse; by the same reason resolve, because the length of thy life is certainly decreed by God, therefore thou wilt never either eat or drink to lengthen out thy life. If but one man in the world were elected, thou shouldest use the means appointed to life. If but one man in the world were reprobated, thou shouldest shun the wayes which lead to death.