Exposition of Jude, Verse 11
Vers. 11. W…e vntounto them, for they hauehave followed the way of Caine, and are cast away by the deceit of Balams wages, and perish in the gainsaying of Core.
IN the former words of the verse, [W…e vntounto them] is laid downe the conclusion of the principall argument of the Epistle, namely, that these seducers shall be destroyed: hauing taken vntounto themselues libertie of sinning; which he hath alreadie prooued by a particular enumeration of the sinnes, vntounto which they were addicted: and further amplifieth that second part of the reason, by the reckoning vp of diuers other sinnes, both in this verse, and in the rest vntounto the twentith. First of the conclusion; W…e vntounto them.] Here first it may bee demaunded, why or how the Apostle dare pronounce such a peremptorie sentence against them, and that of euerlasting condemnation; seeing the Archangell durst not passe iudgement, no not against the Diuell himselfe? Ans. There be two grounds of this practise: first, God giueth to all Prophets, Apostles and Ministers the power of the keyes; whereby they retaine and binde vp some mens sinnes to destruction, as also to remit and loose the sins of some others: in both which they pronounce iudgement generally. Secondly, God gaue yet a further power vntounto Prophets and Apostles (which is denied now to ordinarie Ministers) whereby reuealing vntounto them his speciall iudgements against particular persons, hee made them his instruments to pronounce these his iudgements against men, euen in particular. Thus Dauid, Psal. 109. cursed particular persons. Paul curseth Alexander the Coppersmith, 2. Tim. 4. and Gal. 5.12. Would to God they were euen cut off that trouble you: and by the same spirit of reuelation the Apostle discerned this woe most certainly to befall these seducers. Vse. Hence the Papists conclude, that Prophets, and Apostles, and cōsequently the Popes, may make laws to binde the conscience, because they hauehave power ouer it; it being lawfull for them to curse bodie and soule. Answ. A creature may bee cursed two waies: first, by imposing a curse and inflicting it vponupon the bodie, soule, or conscience: this is the peculiar curse of God, resting in his power alone, and is not committed to Prophets, Apostles, or Ministers; for it argueth such a power ouer the soule as may saue or destroy it. Secondly, by foretelling and pronouncing a curse to come, which God will inflict; and this is that which belongeth to Prophets, Apostles, and Ministers: but this argueth no power at al ouer the conscience. Secondly, some hence may conceiue that they hauehave warrant to curse other creatures, man or beast, seeing the Apostle vseth it. Ans. This practise of the Apostle (hauing an extraordinary spirit of reuelation) is no rule for any man, no not for the Minister ordinarily called. Our rule left vsus by Christ is to blesse, and not curse, Mat. 5.44. Rom. 12.14. which must be vnderstood of particular persons, for otherwise the Minister hath authoritie to accurse impenitent sinners in generall; but not this or that particular person; no not in Gods cause: for he knowes not what shall be the future estate of this or that man in particular: much lesse may priuate men in priuate causes vse cursings or imprecations against others: which condemneth their wicked practise, who in their anger and impatience breake out into cursing of their childrē, seruants, friends, yea or enemies; our contrary duty must be to blesse, as we are called vntounto blessing. Thirdly,Christian meeknes must bee tempered with Christian zeale▪ marke the Apostles disposition; they were themselues most meek in dealing with men, who called others vntounto meeknes; their own patient minds were knowne vntounto all men in all the matters of men: but when Gods glorie was called into question, and the saluation of men likely to be hindred, they lay aside their meekenes, and put on seueritie, and roughnes, their zeale in Gods matters would not admit such lenitie and patience, as towards men in mens matters they were willing to exercise. They had an Apostolicall r…d, which in such cases they vsed against offenders. Moses the meekest man vponupon the earth, when he saw the Israelites worship the golden Calfe, was so incensed with wrath, that hee brake the Tables which were in his hands, and tooke his sword, and together with the Leuites slew three thousand of them the same day, Exod. 32.27. Christ himselfe though hee would not breake a brused reede; yet dealing with the Scribes and Pharisies, who had corrupted the whole lawe, laded them with woes and curses, Matth. 23. Paul, who otherwise was all things to all men; yet when Gods glory was impared by Elymas his withstanding of him, he strook him blinde: and cursed Alexander out of a rightly ordered and holie zeale: all which examples teach vsus the like religious affection, that when Gods honor is in hazard, our zeale should be inflamed; when mans saluation is likely to be hindred, our meeknes must be for the time set aside, that the zeale of Gods house may euen consume vsus, Psalm. 69.9. as it did Christ himselfe when he saw his Fathers house dishonoured, and of a house of prayer made a denne of theeues, vntounto whom we are daily to be conformed.
They hauehave followed the way of Caine.] In these words the Apostle returneth to the former part of the reason, whereby he hath alreadie by three forenamed sinnes proued, that these seducers are they which take libertie to sinne; and vntounto them addeth this fourth: That they hauehave followed the way of Caine. In which, first we will shew the meaning of the words; and then obserue the doctrines. In the former consider two things: first, what is the way of Caine: secondly, why they are said to walke in this way of Caine. The way of Caine is that course of life which Caine took vp to himself, in following the lusts of his owne heart against the will of God. It is described in Gen. 4. of which way there be seuen steps or degrees, but eueryevery one out of the right way. The first step was his hypocrisie: he worshipped God by offring sacrifice as Abel did, but his heart was not a beleeuing heart as Abel… was; his worship was outward & ceremonious, but not in spirit and truth, for his heart was an euill heart of vnbeleefe. The second, his hatred of his owne, onelyonly, and naturall brother, prosecuting him with wrath and indignation, testified by the casting downe of his countenance vponupon him: the reason of all which was, because his own works were euill, and his brothers good, 1. Ioh. 3.12. so as (his brothers offering being accepted, and his reiected) he feared that Abel might get the birthright, and become the Priest, Prophet, and King in the familie, and eueryevery way (as he deserued) be preferred before him; for thus much is signified in these words, Genes. 4.7. that if he did well, Abels affection should bee subiect vntounto him, and he should hold his rule ouer him. The third, his murther, whereby hee slew his righteous brother. The fourth, his lying vntounto God, saying, he knew not where his brother was, hauing slaine him, and extenuating his sinne, denied himselfe to be his brothers keeper. The fifth, his desperation, after that God had conuicted him and pronounced sentence against him: for being cursed for his sinne, he cutteth himselfe off from the merciemercy of God, in saying: My punishment is greater than I am able to beare. The sixth, his securitie and carelesnes, hee regardeth not his sinne, nor the conscience of it, but busieth himselfe in building a Citie, and calleth it after the name of his child: that seeing his name was not written in heauen, he might yet preserue his name and memorie in the earth. The seuenth and last, which was the highest step of his way, was his prophanenes; for from thencefoorth he cast off, and contemned all the care and practise of Gods worship: which appeareth Gen. 4.26. Then men began to call vponupon the name of the Lord. Which wordes hauehave relation to the whole chapter going before concerning Caine and his posteritie, who had vtterly reiected the seruice of God, and betaken themselues to other affaires: Caine himselfe to his building; Lamech to his lust, being the first founder of Polygamie; for hee tooke vntounto him two wiues: Iabal to the framing and pitching of Tents: Iubal to Musicke: Tubal Caine to other curious works. But when Enoch was borne, then men began to affect better things, to call vponupon the name of the Lord; then the true worship of God (formerly neglected) began to bee restored. This is the path wherein Caine walked.
The second point is, in what regard these seducers are said to follow Cain… way, and that is in regard of all these seuen sinnes: but especially in the hatred and crueltie which he practised against his brother: for as he was bloodily, and maliciously minded towards his brother, though he gaue him good words, till he saw his time conuenient to execute his conceiued malice: so is it with these seducers, they may seeme for the season otherwise affected, yet indeed they carrie a hatefull affection to the Church of God, and against those also that endeuour in the building vp of the same.
Doct. Hence first note that the way of Caine is the high and broad way of the world. The Turks and Iews follow Caines footsteps in the profession and practise of all prophanenes, in that they denie and despise the Messias the Sonne of God, yea and persecute with a deadly hatred all Christians, and are neuer satisfied with the spilling of their blood.The way of Caine beaten in Poperie, as is seene in infinite causelesse massacres and cruell …urthers of Protestants. The way of the Papists also is the way of Caine, carrying within them the same heart towards Protestants, which Caine did towards Abel; without any conuiction of them either of heresie, or of wickednes; and (no otherwise than Caine) they now carrie themselues quietly and silently till opportunitie may serue them: which if it were offered, we should feele and hauehave fearefull experience of the fruits of a Cainish heart in them, as Abel did. Besides, the doctrine of the Romish Church teacheth the way of Caine, for it stādeth wholy in outward Ceremonies, borrowed partly from the Iewes, partly from the Heathen; yea it traineth vp men to bee hypocrites, because it is onelyonly a dumbe and dead shew, without any power or life of godlines. Againe, it teacheth desperation, in that by it no man ought to be assured of his saluation (for that were presumption) as also that a man must satisfie the iustice of God for his sinnes, and can neuer obtaine pardon without confession of all his sinnes in the eare of the Priest. And to come neerer home euen among our selues, this way of Cain is not vnbeaten; our hypocrisie, lying, malice, but aboue all, our prophanenes will conuince vsus hereof. Doe not men goe backward in religion, as those that shake off the waies of God? Is not the Gospell of farre lesse reckoning among vsus, than it hath been heretofore? Is that wholsome doctrine not lesse respected now, than it was twentie yeeres agoe? and much lesse therfore obeyed? which is a manifest argument that Caines way is generally the beaten way of this age.
2. Doct. Secondly, wee must be warned to turne out of the way of Caine, into the waies of God. Qu. Which is the way of God that wee may walke in it? Ans. It is altogether contrarie to the way of Caine: for first in Gods way is sinceritie. God is worshipped in the spirit, and not in hypocrisie. Secondly, louelove of God and men, testified in word, and deede; opposed to Cains hatred. Thirdly, in Gods way is faith, which resteth vponupon Gods merciemercy and prouidence, euen against feeling, both in life and death; opposed to Caines desperation. Fourthly, wisedome, whereby the heart is stirred vp to seeke Gods kingdome, peace of conscience, inward ioy, and in the second place for the things of this life. Fifthly, in Gods way is faithfulnes and constancie, men that begin in the spirit end not in the flesh, but are faithfull to the death: whereas the way of Caine is to begin with sacrifice, but end in profanenes. This is the way of God in which we must walke: vsing all good meanes whereby wee may be both set and contained therein; especially the word preached and the Sacraments; which meanes the very Pharisie himselfe could acknowledge when he said to Christ, Master thou teachest the way of God truly. So the Prophet Esay saith: Ye shall heare a voyce behind you, saying, This is the way, walk in it: this voice is nothing but the voice of the spirit in the ministrie of the word.
3. Doct. Thirdly, note what these seducers are blamed for, namely for two things: first, for making choise of Cains way: secondly, for walking and going on forward in it; which is a propertie of the wicked. It is true that the childe of God by the frailtie of the flesh may slip into Caines way, as Dauid did in slaying Vriah; but hee doth not stand, goe on, and keepe a course in that way, as the wicked doe, being branded to be such, as stand in the way of sinners, Psal. 1. We on the contrarie must preserue a care to recouer our selues out of the way of Caine, if at any time we shall be misled into it: that if we cannot keepe from al sinne, yet we may be kept from a course and trade in sinning. Let this Christian care preserue our paths in the waies of God, and returne vsus vntounto the obedience of his will, when through many weaknesses and slips we often are turned aside: and the rather because Caines and attendeth Caines whole course; who was haunted with an euill and accusing conscience, whose sinne lay at the doore as a wilde beast readie to teare him, and pull out the throte of his soule: besides that he was accursedly cast from the presence and face of God; that howsoeuer hee was a Prince and mightie amongst men, yet he was a vagabond and runnagate on the face of the earth: which curses let them not looke to auoide whosoeuer will follow his way, no more than Caine himselfe could.
And are cast away by the deceit of Balaams wages.] In these wordes is set downe the fifth sinne of these seducers: the meaning of which is first to bee knowne.foreign. Cast away. The word signifieth they are powred out, or powred away: which forme of speech is taken from water, the which distilleth not out of a vessell drop by drop; but is powred out in abundance, till so all is quickly spent. Whereby the Apostle would giuegive vsus to vnderstand, that in the affection of their hearts they were violent, and euen carried headlong to commit their wickednesse. By the deceit of Balaams wages: that is, they are thus forcibly carried to doe euill vponupon hope of wages; of which hope notwithstanding they are disappointed and defeated as Balaam was. So as this fifth sinne is couetousnes, propounded in a similitude or comparison, of which there are two branches: first, as Balaam was carried headlong to curse the people of God in hope of wages; so these wicked men vponupon hope of reward are set to falsifie and corrupt the doctrine of the Prophets and Apostles. Secondly, as Balaam was deceiued and frustrated of the reward hoped for, as Numb. 31.8. hee lost his reward, yea and after his life (for returning home hee was slaine by the Midianites) so shall these lose their reward which they expect, for falsifying that doctrine which they teach: And so much for the meaning. That which was the sinne of these seducers, is the sinne of these times of ours, wherein that prophesie of Peter is accomplished;2. Pet. 2.3. where is foretold that false teachers should come in the latter times, who through couetousnes, with fained words should make merchandise of mens soules. Quest. But where shall we finde these couetous teachers? Ans. They are too easily found eueryevery where, but especially within the precincts of the church of Rome. The Bishop of Rome and the guides of that Church are the Archseducers, who through couetousnes make merchandise of mens soules, teaching first that a man must confesse all his sinnes, or else hee cannot be forgiuen; and when he hath reckoned vp all, hee must satisfie for them in that manner as they will prescribe: who commonlie enioyne men to bestow so much land, or such a summe or pension of money vponupon this or that Church, or Abbey,The craftie conueyances of Poperie detected. that so they may buy out a pardon. By which wicked doctrine through couetousnes they hauehave (by encroching vponupon Countries and kingdomes) enriched themselues, and purchased, or rather craftily conueyed to themselues the greatest part of the reuenewes of all Europe. Secondly, they through couetousnes maintaine the distinction betweene mortall and veniall sinnes; betweene the fact and the punishment, and hold that the sinne may be remitted, but not the punishment: for which purpose the fire of hell is changed by them into a milder fire of Purgatorie, to bee suffered after this life; of which the Pope is Lord and King, indulgent to whom he please: especially to those that can pay well for the merits of others, or masses of their own. This painted fire hath a long time kept the fire of the Popes kitchin so bright burning, which if it should goe out, his state were shaken. Thirdly, through couetousnes they forbid many degrees of men from marriage, which God forbiddeth not, that so they may the oftner dispense with those degrees which themselues hauehave forbidden: for the more dispensations, the more wealth hauehave they comming in. And thus is their whole religion contriued and plotted for gaine, compacted of falsehood and couetousnes. So as Peters prediction is most fully accomplished in these Balaamites of Rome: but especially herein the Pope is become a second Balaam, The Pope a second Balaam.in that as Balaam cursed Gods people for gaine; so to maintaine his owne pompe and state, by his Buls and thunderbolts hath he assaied to curse euen Kings and Princes, and some whole kingdomes, yea all such as hauehave shaken off his intolerable Antichristian yoke. The same accusation may be lustly intended against verie many that professe godlinesse and true religion; for these be the last daies and perilous times, wherein men shall be louers of themselues, couetous, &c. 2. Tim. 3.2. Such as Ieremy complained of, Iere. 6.13. From the least to the greatest eueryevery one is giuen to couetousnes; from the Prophet vntounto the Priest they deale all falsely. The vsuries, oppressions, iniustice, the common craft and customable deceit in all trades, crie out of this sinne of couetousnes in all estates. But some will perhaps here say; Yea but you wrong Christians to charge them thus deeply with Balaams sinne, for they hauehave better things in them. Ans. But it is no iniustice, for Balaam had some as good things in him as many Christians: for when he was first solicited of Balaak to curse the people of God, he would not till he asked leaue of God; and when God had denied him leaue, he answered him that he would not go with him if hee would giuegive him his house full of gold and siluer. Further, he desired earnestly to die the death of the righteous, and that his end might be like his. Iudas also had many good things in him, he left all to follow Christ; he became a preacher of the truth, none of the Disciples could accuse him, or could espie any thing in him, and yet was carried away with couetousnes: so let no man obiect the good things in many Christians, which I grant they may hauehave, and yet too eagerly hunt after the world, yea and be powred out also after filthie lucre no otherwise than Balaam was.
Now for the auoiding of this sinne, let vsus obserue three things, which the Apostle admonisheth in the words. First, in that he saith they are powred out, we are giuen to vnderstand that the affection of couetousnes is a most violent headstrong affection,Couetousnes a violent and …ead…e sin. carrying a man headlong to sinne euen against conscience, as it did Balaam: and causing him to powre out his heart vntounto wickednes. Achans couetousnes could not be curbed, no not by Gods speciall commandement,Iosh. 7. the wedge of gold and the Babylonish garmēt did so sway with him. Ahab was sicke of couetousnes, no physicke could recouer him, but Naboths vineyard and life. Iudas for thirtie peeces of siluer was carried against al sense to the betraying of his Master, and that after diuers admonitions. Ananias and Saphira to saue but a little money, make no bones of lying vntounto the holy Ghost. What is the cause of all treacheries, and those most cruell murthers, of fathers, of mothers, of seruants, and strangers, but the couetous heart set vponupon the bootie, saying to it selfe; by this fact, this house, that land, such a summe of money shall be mine? which obiect in the eye putteth out all the light of religion, reason, and sometimes of nature it selfe. Thus the heart is easily powred out vntounto euill, when as first it is possessed with couetousnes, which Paul calleth the roote of all euill.
Secondly, the Apostle would hauehave vsus consider how hard a thing it is to be recouered from this sinne, seeing such a sinner is powred out and cast away by the deceit of it: and indeede little hope is there of the repentance of a couetous man, of whom Christ was bold to say, that as easie it is for a Camell to goe thorough the eye of a needle, as a rich man to enter into heauen: the reason is, because his couetous cares choke and hinder the word from taking place in his hart, and so hee frustrateth all meanes of his saluation. Againe, he hath renounced the true God, and set vp another god in his heart. The Idols in our Church are defaced and destroyed by the Magistrate; but the Diuell setteth vp Idols still in the hearts of men, which ought to bee Gods temples, euen Riches the god of greedie men.
Thirdly, obserue that in Gods iust iudgement the couetous man is disappointed of his hope, his wages are the wages of deceitfulnes: for either he atchieueth not,Gods iustice against mās iniustice. or retaineth not the things expected, as in the former examples: of Achan, who for the wedge lost his life with it; so neither Ahab himselfe, nor his posteritie euer enioyed Naboths vineyard. Iudas brought backe the thirtie peeces of siluer, and hanged himselfe. Ananias and Saphira desirous to keepe a part of their possession, lost with the possession both their liues: or else if hee retaine the bootie, and get and keepe also wealth fraudulently gotten and heaped vp by oppression; yet hauing the thing, he hath not the vse of it; his couetous heart keepeth the key of it, and locketh it from his comfortable vse: yea, and be it that he hauehave some vse of it, yet his gaine is small for which he loseth his soule: Thou foole this night shal they fetch away thy soule.
Vse. We are all hence admonished, especially aged and rich persons, to beware of this dangerous sinne. It becommeth Saints not to hauehave couetousnes once named among them, Ephes. 6. Our practise is to varnish it ouer with termes of thriftines and good husbandrie, and the worst it heareth of vsus is scarse a smal dislike: so as when wee speake of a wreched worldling, we say he is an honest man, but somewhat hard or worldly: so as this sinne is in no disgrace among the most, as it deserueth, being both so odious vntounto God, and hurtfull vntounto the sinner himselfe. But let vsus consider first that it easily draweth a man vntounto perdition, and enwrappeth him in the Diuels snare. 1. Tim. 6.9. Those that will be rich fall into many temptations and snares. Wheresoeuer it ruleth, that man respecteth not commandement, reason, conscience, no nor common honestie it selfe. Secondly, wee professe our selues to be members of Christ, the sons and daughters of God; now such a base sinne beseemeth not such an high profession: for a Noble man or a Prince apparent to spend and trifle away his time in buying and selling pinnes and points were a madnes; what a base follie were it for vsus that hope to bee heires of the kingdome of glorie to bee still po…ing on earth and earthly things? whose hearts and affections should be raised vp higher, and taken vp with heauenly meditations, vsing weanedly this world as though we vsed it not. Thirdly, Nature is contented with a little, and is surfetted with abundance: and yet grace is pleased with lesse: and therefore if we hauehave food and raiment for vsus and ours, let vsus bee there with contented, 1. Tim. 6.8. Qu. But what shall we doe then? doe not all men thus, and may not wee seeke wealth as others doe? Ans. The rule of the word must bee our direction herein, and not the manner of the world: and that aduiseth vsus to make God our portion: which lesson God himselfe taught Abraham, Gen. 15.1. I am thy buckler, and thy exceeding great reward. Dauid had learned this lesson, Psal. 16. The Lord is my portion. This is done by setting our louelove, our ioy, our principall care, yea our hearts and affections vponupon the Lord, as men doe vponupon their treasures. By which meanes if riches increase, our hearts shall not be set vponupon them, for they are not our portion; and if we be pinched and pressed with aduersitie, want, or losses, yet shall we not be oppressed; for we want nothing but that we may well be without, and hauehave not as yet lost any part of our portion.
Further, in the phrase which the Apostle vseth; They are powred away,] note a difference between the child of God, and a wicked man; when both of them are found in the same sinne, but the one powreth out himselfe to wickednes, giueth himselfe leaue to sin with full consent, without restraint, yea with greedines: the other sinneth with consent, but not full consent; for being regenerate hee is not all flesh as the wicked man, but partly, flesh, partly spirit: and therefore partly willeth and consenteth to sin, partly nilleth & consenteth not, he is not powred out without restraint, as the other is, but at length recouereth himselfe by repentance, and obtaineth reconciliation with God. Secondly, we must beware of powring out our selues to wickednes, but rather with Annah powre out our soules before the Lord in humble confession of sinne, and petition for pardon, that so the Lord may powre foorth his merciemercy vponupon vsus, and shed his louelove abroad in our hearts. Thirdly, we may not content our selues with a few or some good things; for the hart may notwithstanding be powred foorth to sinne, as Balaam and Iudas; but seeke carefully to hauehave our hearts truly seasoned with grace, with the louelove and feare of God, which for the present will cause vsus to decline euerie euill way; yea to detest and hate eueryevery sinne, and for time to come with a resolute and constant purpose, and endeuour neuer to offend God againe: for otherwise a shew of some good things may often deceiue and delude vsus, and wee may perish for all them, as Balaam did. Lastly, we are hence taught neuer to giuegive reines to our affections and desires, but curbe, crucifie and mortifie them carefully: for if once they get head, and bee yeelded vntounto, they will not easily be subdued, nor suffer a mā quiet til he hauehave powred forth himself vntounto all wickednes, and so brought him into the high way of perdition.
And are perished in the gainsaying of Core. In these words the Apostle laieth downe the sixth sinne of these seducers: to vnderstand the meaning whereof, consider two things: first the historie it selfe: secondly, the application of it. The historie is recorded in Numb. 16. wherin Moses mentioneth three things concerning Corah: first, the cause of his sinne, which was ambition and pride; for Core (being a Leuite) affected the Priesthood of Aaron: and Dathan and Abiram (being heads of the tribe of Ruben) stroue to take the gouernment of the people out of Moses his hand, who was appointed by God as King ouer the Israelites, Deut. 33.5. Secondly, the sinne it selfe, namely in this their discontentment, they enterprised an insurrection against Moses and Aaron: they stood vp against them, contradicted and gainsaid them in their offices; and charged them first that they vsurped authoritie, and tooke too much vponupon them, and lifted vp themselues aboue the congregation without the Lord, vers. 3. and therefore they would not obey Moses commaundement, vers. 12. and secondly, that Moses had dealt deceitfully with the people; and (onelyonly in policie to make himselfe a King) had promised them a land flowing with milk and honey, whereas they saw no such matter: nay rather hee had brought them out of Egypt to destroy them in the wildernes, ver. 13.14. Thirdly, their punishment for their sin, which was an horrible destruction vponupon them, and their companie, being all of them partly swallowed vp of the earth; partly deuoured by fire from heauen, verse 32.35.
Secondly, the historie of Corah, Dathan, and Abiram, is applied to these false teachers by way of comparison, and they are compared in two things. First, as Core and his companie most ambitiously and proudly gainsaid Moses and Aaron; so doe these false teachers the doctrine of the Prophets and Apostles. Secondly, as they were destroyed for their such resistance; euen so shall these perish in their gainsaying of the truth. Thus the meaning of the words is made plaine. This Epistle was writtē for a warning vntounto the last times, euen vntounto vsus vponupon whom the ends of the world are come: and therfore that which is affirmed of these men, is verified in sundrie sorts of men in this age. For example: first,The Pope the foremā of Cores companie. the Bishop of Rome is the next follower of Core: for looke as Core gainsaid Moses and Aaron, in regard of their lawfull authoritie▪ so doth the Pope gainsay Christian Kings and Princes, in striuing to take out of their hands all their power and authoritie in causes Ecclesiastical within their owne dominions: nay herein he goeth beyond Core, in that hee vsurpeth that power ouer them which the Lord hath put into their owne hands, and so (being inuested in their own persons) most rightfully belongeth vntounto themselues. Secondly, his shauelings, and Masse-priests, not onelyonly gainsay and contradict Christ in his doctrine; but also attempt to vsurpe his office in offring a real and proper sacrifice of attonement for the sinnes of the quicke and dead: yea, and (wherein they strip Core) they take vponupon them to become mediatours betweene Christ and the Father, in praying the Father that he would accept the sacrifice of his Sonne, as hee did the sacrifice of Abel. Thirdly, of this sort are all Traytors and Rebels, either Priests or Iesuits, or other traiterously minded men at home or abroad, who (no otherwise than Core) gainsay the ordinance of God, and stand out in deniall or resistance of their lawfull and naturall Prince, whom he same punishment shall assuredly finde out, which consumed Corah and his companie in the end of their conspiracie. Fourthly, many amongst vsus who professe the Gospel, yet walke in the gainsaying of Core, of whō some wil openly say they … not what the Ministers speake; whatsoeuer it is they will withstand it: yea many wretched creatures who come to the Lords Table, will not sticke to say, that they hope to see the day when they shall bee hanged; which argueth them to bee abetter… in the wicked conspiracie of Gore. Lastly it were to bee wished that some of our students euen of Diuinitie, had not a spice of this sinne of Core: for within this sixe or seuen yeeres, diuers hauehave addicted themselues to studie Popish writers, and Monkish discourses, despising in the meane time the writing… of …hose famous instruments and cleere lights, whom the Lord raised vp for the raising and restoring of true religion; such as Luther, Caluin, Bucer, Be…a, Martyr, &c. which argueth that their mindes are alienated from the sinceritie of the truth; because the writings of these (the soundest expositors of the Scriptures raised since the Apostles) are not sauourie vntounto them; yea some can reuile these worthie lights themselues, which is a spice of Cor… his sinne.
2. Doctr. Secondly, hence wee are taught to beware of ambition, and studie to bee contented with that condition of life wherein God hath placed vsus, not seeking things beyond our estate. Dauid would not meddle with things beyond his reach, Psal. 131.1. Paul had learned in eueryevery estate to bee conted,Philip. 4. to be abased as well as to be exalted. Our first parents in the ambitious conceit of further highnes, fell from a most happie condition, and brought ruine vponupon themselues, and vsus their posteritie. The vertue of contentation is indeed necessarie for al men, but especially let students seeke it at the hands of God; and the rather, because that within these few yeeres diuers of them (not possessing the benefit of this vertue) being frustrated here of their expected preferments, which they thought were due to their gifts, hauehave departed away discontented, and hauehave growne to resolution in heresie, Papistrie, treason…, and most desperate attempts. Now that eueryevery man may learne to bee contented with his conditiō, be it better or worse, let him think well vponupon these two considerations: first, that the present estate and condition of life, wherin eueryevery man is set by God, is the best estate for him: health is best in time of health, and sicknes in time of sicknes: riches when they are enioyed, pouertie and want when the Lord changeth his hand: life whilest he liueth, yea and death it self is the best when as that change befalleth: and all this is because the Lord so ordereth and disposeth vntounto eueryevery man out of his wise prouidence, which wee for our parts must in all our thoughts be submitted vntounto. Secondly, that in regard of our sinnes we are lesse than the least of Gods mercies; vnworthie to draw breath in the common ayre or to tread vponupon the earth: and therefore (being so vnworthie) if we hauehave but small & few blessings, wee may well content our selues: for by our deserts wee cannot challenge so much as wee hauehave. Iacob herein staied himselfe in his want that he was vnworthie of the least merciemercy of God: the basest calling is too good for the best man, if hee looke at his desert. Ob. But eueryevery man is preferred before me, and yet I deserue as well as they, or some of them. Ans. Herein content thy self, God hath called them to such condition; stay till he call thee: distract not thy thoughts herewith, but rest in his reuealed will.
3. Doct. Thirdly, it may seeme strange that Core & his companie should gainsay Moses and Aaron, and their authoritie, especially beholding all the miracles whereby their calling was confirmed, the one to be Prince, the other the high Priest; and yet we see it to be so: for his affection had blinded his conscience;Vnrectified affections ouercast rectified iudgement and vnderstanding. hee knew very well that they were called by God: he saw their whole religious course, the great miracles in their hands: but yet the disordred affections of his hart were they which blinded the vnderstanding of his minde. In like manner, men may marueile that so many learned Papists, otherwise so wise and prudent, should maintaine so many grosse errors, and heresies, and those against the foundation of religion: but the case is with them as it was with Core; for let them bee neuer so learned, graue, and wise, yet their wicked heart… and ambitious affections ouercast their iudgement and knowledge, and ouercarrie them against conscience: yea and often reason it selfe they reade the Bible the word of truth, but see not the truth therein contained, because the clowd of corrupt affections hath ouerspread and darkned their vnderstandings. Whence wee may learne, that if at any time wee would with fruite heare, reade, studie of learne the word of God, we must bring with vsus not only quick vnderstandings, sharpe conceits, and firme memories, but honest hearts, calme and tempered affections: without which it shall bee with vsus as wish the Iewes, who saw indeed and yet perceiued not.
Fourthly, here Magistrates and Ministers must learne, not to be discouraged if they be gainsaid and contradicted by such as Core, Datha…, and Abiram, who were great men in their Tribes; it was Moses and Aarons lot. Christ himselfe was a rocke of offence, and … stumbled at him; he was made a wonder of men, and few of the great beleeued his doctrine: yea few there were that did not gainsay it: it is not well with men when all men speake well of them; meeke Moses shall hauehave his patience tried by very many such in the world.
The worst kinde of discontentment is in things concerning mans saluation.Fifthly, Students especially of Diuinitie, must take heede of this spirit of contradiction and gainesaying, whereby no wholesome doctrine can easily please them; which was Cores sinne: and content themselues with that truth of doctrine, and those sound grounds of Diuinitie, which are propounded in the writings of those famous and excellent instruments aforenamed, who were the restorers of pure religion; preferring them before all Popish writers and corrupt postillers (in whom a man shall meete with nothing sooner than error and vnsoundnes) and reading seriously their workes and writings, as the soundest and best grounds of Diuinitie, and expositions of the Scriptures, which hauehave been set out since the daies of the Apostles.
Sixthly, let inferiours hence learne obedience, and silent subiection vntounto superiours; the seruant or subiect must not be a gainsaier, nay not an answerer againe, Tit. 3. This cutteth off all disputation betweene the Master and seruant, father and childe, prince and subiect: for the very appearance of Cores sinne must be auoided.
Seuenthly, Core gainsaieth both Moses and Aaron; the one in regard of his Magistracie, the other of his Priesthood.Whosoeuer resisteth Moses despiseth Aaron also. These two sinnes goe hand in hand: he that opposeth himself to Moses, despiseth Aaron also; he that honoreth not the King, feareth not God; he that careth not for the word, is not loyall to his Prince: a rebell to God, is a rebell to his Prince. Seeing then loyaltie towards God and the King are so linkt together in themselues, let vsus not sunder them, but rather conioyne them in our practise, as the Apostle hath coupled them in one precept, commanding vsus to feare God, and honour the King.
Eightly, it may be here demaunded, whether hauehave we done well in gainsaying and contradicting the Church of Rome, seeing our Church before the time of K. Henry the 8. was a member of that Church? Ans. When two are at strife both are not be blamed, but the partie in whom the cause is conuinced to be: we hauehave indeede departed from them; but the cause of our departure was not in vsus, but in themselues: we hauehave departed from them, as the Israelites by Gods commandement from the Tents of Core… they hauehave first a long time gainsaid Christ,We hauehave departed from the Papists as the Israelites from the tents of Core by Gods commandemēt. Numb. 16.22. and therefore we hauehave well done to gainsay them: we are not therefore the schismatikes, neither blame worthie; but they in whom the cause of schisme is: no more than Moses was here to be blamed, the cause resting in Core.
Lastly, it will be asked, what did Moses all this while that he was gainsaid? Ans. He fell on his face, and prayed vntounto the Lord. Wherein he became a fit president for vsus in this land, who hauehave been aboue fourtie yeeres assaulted by Popish Cores, enemies and rebels, without and within vsus: from whom we hauehave bin defended not so much by the sword, as by Gods protection, obtained by the prayers of his seruants: which teacheth vsus for time to come to turne vsus to this most ready course, of subduing al gainsaiers and enemies of our peace: for the direct way to discouer conspiracies, to subdue treasons, and rebels, and to purchase tranquillitie to a Church and land, is to commend the safetie thereof vntounto the Lords fauourable protection, whose eyes are euer watchfull ouer his people. And thus much of Core his sinne.
The last point is their punishment: in which it may be asked how they perished? Ans. It is commonly thought that Core, Dathan and Abiram were swallowed vp of the earth: but I take it, that all the men of Core, al his substance and his Tents; Dathan also and Abiram were swallowed vp of the earth: but that Core himselfe was burned with fire from heauen, with the 250▪ men that offered incense, vers. 35. for in the historie, Numb. 16.27.32. it is said that Dathan and Abiram and the men of Core were swallowed vp; but Core himselfe is not mentioned: so Deut. 11.6. and Psal. 106.17. In both which places Dathan and Abiram are said to be swallowed vp with their households; but in neither place is Core mentioned. Secondly, Dathan and Abiram were in their Tents, and so were the men of Core also, when the earth opened and swallowed them, vers. 17. But Corah and the two hundred and fiftie men were at the doore of the Tabernacle with their Censors, fire and incense, and were deuoured with fire from heauen, vers. 19. Ob. Num. 26.10. The earth opened her mouth and swallowed them (that is, Dathan and Abiram) with Core. Ans. The learned expound that place not of Cores person, but his substance & retinue.
Marke here the iust iudgement of God: Corah had abused himselfe (being a Leuite) his office, and those sacrifices which he offered by fire; and the Lord destroied him by fire. The same was the dealing of God with Nadab and Abihu, Note.Leuit. 10.2. Looke in what things men sin and dishonour God, by those for the most part the Lord reuengeth himselfe vponupon them: so men glorie in abusing the creatures of God, as meats, wine, and strong drink, the Lord in the meane time secretly turneth the same to their owne destruction; that those which are his good gifts and ordained for the preseruation of nature, being by… men abused, through Gods iust iudgement are turned to the choking and ouerturning of nature.
Secondly, hence learne the wise counsell of Salomon, Prou. 24.22. Feere God, honour the King, and meddle not with the seditions; or with them that make alterations. For although it be lawfull for a subiect (being called) to shew his minde,Priuate men may not attēpt to controle publike cō stitutions. what he thinketh meete for the Church or Common-wealth; yet for a priuate man to attempt vponupon his owne head to alter any thing, standing by Gods and the Princes law, is no better than sedition, and is a branch of Corah his sinne.
Thirdly, although Corah, Dathan and Abiram are destroyed for this sinne, yet Cores children are not destroyed, but spared, Numb. 26.11. God in iustice remembring his merciemercy, his care for the Ministerie was such as could not suffer the Leuites race to bee rooted out, but preserued for the vse of the Tabernacle. Let Gods care teach vsus our dutie in this behalf, namely to applie our best endeuours for the maintaining and preseruing the Schooles of learning, for the vse and seruice of the Church. Commendable hath been the care of many Kings and Princes in this behalf, whom wee should imitate in preseruing these seed-plots of the Ministerie: for herein they imitate the great King euen God himselfe.