Exposition of Jude, Exegesis of Jude · Verse 8
VER. 8.
Likewiſe alſo theſe filthy dreamers, defile the fleſh, deſpiſe dominions, and ſpeak evil of dignities.
HEre Jude ſets down the ſecond part of the Second Argument, which he brought to incite theſe Chriſtians earneſtly to Contend for the faith oppoſed by the Seducers; The Argument was taken from their certain deſtruction: In the managing whereof having firſt mentioned ſundry Examples of Gods Judgement upon the Offenders of former times; He now in the ſecond place adds, that theſe Seducers lived in thoſe ſins which God had puniſhed in others; and this he proſecutes in the eighth, ninth, and tenth verſes.
In the eighth verſe two parts are conſiderable.
1. The faults with which theſe Seducers are charged.
2. The Fountaine from which theſe faults iſſued.
1. For the firſt, the Faults, &c. We may conſider, 1. Their Specification. 2. Their Amplification.
1. Their Specification; 1. Defiling of the fleſh. 2. Oppoſing of authority, ſet down by the Apoſtle here in two branches: 1. Their deſpiſing of Dominion, inwardly. 2. Their ſpeaking evill of dignities, outwardly.
2. Their Amplification, in theſe two words, Likewiſe alſo. They ſinn'd both as the former ſinners had offended, and although they knew they were puniſhed.
2. The Fountain from which theſe their faults iſſued, viz their ſpirituall ſecurity, and deluſion; both contained in the word [Dreamers.]
EXPLICATION.
Concerning the Explication of the firſt fault ſpecifyed in theſe Seducers, their defiling the fleſh, which was the abuſe of their bodies by Fornication, and carnall unchaſtity, even as Sodom had done before them, I have at large ſpoken in the fore-going verſe; and therefore I ſhall here (that I may forbear needleſſe repetitions) paſſe it over, only three Obſervations I note, and then ſhall proceed to their next fault.
OBSERVATIONS.
1. Sins of carnall uncleanneſſe are peculiarly againſt the body or fleſh of men. In many (if not all other heinous ſins, the thing abuſed is without the body, as in murder, theft, &c. but in this, the body it ſelfe is abuſed. More doth the body, as concur to, 1 Cor. 6.18.ſo ſuffer by this ſin, then any other, both by diſhonour and diſeaſes: Diſhonour, in the ſtayning and defiling that noble piece of workmanſhip, curiouſly wrought by the finger of God himſelfe: By Diſeaſes; this luſt being not only a conſcience-waſting, but a carcaſſe-waſting enemy. Senſuall men kill that which they pretend moſt to cocker. Wherein are the inſlaved to this luſt wiſer then Samſon, in his diſcovering to Delilah where his ſtrength lay? though that impudent Harlot plainly told him, ſhee deſired to know it, to afflict him. I have heard of a drunkard that ſaid, (having almoſt loſt his ſight by immoderate drinking) He had rather loſe his eyes then his drunkenneſſe, And of an old Adulterer, who was ſo wedded to, and yet ſo weakned by his luſt, that he could neither live with, or without his unclean companion. Were not theſe boared ſlaves? Truly ſuch ſinners are no better then the Divels hackneys, meeting with nothing but ſtripes and drudgery, and when they can no more, the filthieſt ditch, even hell it ſelfe, is their receptacle. Our bodies did never coſt the Divel any thing; and he like the harlot (who was not the mother of the child) pleads indeed vehemently to have them for his own, but yet withall cares not though they be cut in pieces. The worſhippers of Baal ſlaſh'd their poor carcaſſes for a God that was not able to hear them. Idolaters have not thought their own dear childreen (themſelves repeated) Sacrifices too dear for Moloch. How do Papiſts tear and marcerate their bodies in their wil worſhip! among them the Fratres flagellantes, who once (as Hoſpinian reports) for thirty three days together went up and down ſlaſhing their carcaſſes with whips, till they had almoſt whip'd themſelves to death, expreſſed more madneſſe then mortification. Superſtition neglects and puniſheth the body, Col. 2. ult. How different from theſe, how gentle and indulgent even to the poor body are the ſervices of God! he calls for honourable ſervices, Laxus et liber modus abſtinen di ponitur cunctis. Prud. Hymn. poſt jejun.and mercifull ſacrifices; nay, mercy and not ſacrifice. Chaſtity, Temperance, &c. are ſevere only to thoſe luſts that are cruel to us; even faſting it ſelfe, which ſeems one of the ſoreſt ſervices, furthers the health of the body. God might (and yet mercifully too (have appointed, ſince the body is ſuch an enemy to the ſoul, that (like medicines given to thoſe that are troubled with contrary diſeaſes) the ſervices which are beneficiall to the one, ſhould have been hurtfull to the other: But ſo meek and indulgent a maſter is the Lord, that his commands are profitable to both.
3. Sins of unchaſtity are peculiarly defiling. Beſides that ſpirituall uncleanneſſe, wherewith every ſin defiles, carnall chaſtity defiles with that which is bodily. All ſin in generall is called uncleanneſſe, but fornication is the ſin which is ſingled out particularly to be branded with that name. Some think that Adulterers are eſpecially compared to Dogs [unclean creatures] The hire of a whore and the price of a dog are put together; and both forbidden to be brought into the houſe of the Lord, Deuter. 23.18. And when Abner was by Iſhboſheth reproved for defiling Rizpah, he anſwers, Am I a dog? Weems on the ſeventh Commandment.The childe begotten in adultery is (Deut. 23.2.) called Mamzer, which ſome learned men derive from two words, ſignifying another mans ſpot or defilement, how fooliſh are they who deſire to have their dead bodies imbalmed, and their living bodies defiled! There's a peculiar oppoſition between fornication and ſanctification, 1 Theſ. 4.3. This is the will of God, even your ſanctification, that ye ſhould abſtain from fornication. The Saints of God ſhould have a peculiar abhorrence of this ſin; fornication and uncleanneſs, &c. let it not be once named among you, as becometh Saints, Eph. 5.3. they ſhould cleanſe themſelves from all filthineſs of fleſh and Spirit, 2 Cor. 7.1. A man who is of a cleanly diſpoſition, loves to wear clean garments. The body is the garment of the ſoule, and a clean heart will preſerve a pure body. Remember (Chriſtians) by what hand your bodies were made, by what gueſt they are inhabited, to what head they are united, by what price they are purchaſed, in what laver they have been waſhed, and to whoſe eye they ſhall hereafter be preſented. Conſider laſtly, whether Delilah's lap be a fit place for thoſe who expect a room in Abrahams boſome.
3.Obſerv. 3. The love of luſt makes men erroneous and ſeducers. They who make no conſcience of ordering their converſation, will ſoon be hereticall. Theſe Seducers who oppos'd the Faith were unclean, and Fleſh-defilers. The fool ſaid in his heart, that there was no God, Pſal. 14.1.and the true ground thereof immediately follows, they are corrupt, and have done abominable works.
They who put away a good conſcience, concerning faith, will ſoon make ſhipwrack, 1 Tim. 1.19. The luſt of ambition and deſire to be teachers of the Law, makes men turn aſide to vain jangling, 1 Tim. 1.7. Diotrephes his love of preheminence, puts him upon oppoſing the truth, 3 Joh. ver. 10. The luſt of covetouſneſs did the like. They who ſuppoſed that gain was godlineſs quickly grew deſtitute of the truth, 1 Tim. 6.5. while ſome covered money, they erred from the faith, Mich. 3 5.1 Tim. 6.10. They who ſubverted whole houſes, and taught things which they ought not, did it for filthy lucres ſake, Tit. 1.11. The blinde Watchmen and the Shepherds which underſtood not, were ſuch as could never have enough, and lookt every one for his gain, and they were dumb, becauſe greedy dogs, Eſa. 56.10, 11. The luſt of voluptuouſneſs produced the ſame effect; they who cauſed diviſions contrary to the Doctrine which the Romans had learned, were ſuch as ſerved their own belly, Rom. 16.17. They who lead captive ſilly women laden with divers luſts, reſiſted the truth, were men of corrupt minds, and reprobate concerning the faith, 2 Tim. 3. Wine and ſtrong drink made the Prophets erre and go out of the way. The Hereticks of old, the Gnosticks, Baſilidians, Epiph. adv. haer. c. 24, 25, 26. Aug. de haer. c. 5, 6. Perit judicium cum res tranſit in affectum.Nicolaitans, &c. were ſo infamous for carnall uncleanneſs, as Epiphanius, Auguſtine, and others report, that a modeſt ear would even ſuffer by the relation thereof. Nor have the Papiſts and Anabaptiſts of late come far ſhort of them. The luſts make the affections to be judges; and where affection ſwayes, judgement decayes. Hence Alphonſus adviſed, that affections ſhould be left at the threſhold, when any went to Councell. We are prone to believe that to be right and lawful, which we would have to be ſo. Luſts oppoſe all entrance of light which oppoſeth them. Repentance alone makes men acknowledge the truth, 2 Tim. 2.25. How can yee believe (ſaith Chriſt) who receive honour one from another? Senſuall men taught that the Reſurrection was paſt, 2 Tim. 2.18.becauſe it troubled them to think of it. The conſideration of a Reſurrection, an Hell, an Heaven, diſturbs them, and therefore they deny theſe: If the light be too much in mens eyes, they will either ſhut their eyes, or draw the curtains. Luſts will pervert the light which is brought in, making men inſtead of bringing their crooked lives to the ſtrait rule, to bring the ſtrait rule to their crooked lives; and in ſtead of bringing their hearts to the Scripture, to bring the Scripture to their hearts. Hence it is, that wicked men ſtudy the Scripture for diſtinctions, to maintain their luſts: and truly a carnall will is often helpt by the Devill to a carnall wit. Laſtly, God in judgement gives up ſuch who will not ſee, to an inability, and utter impotency to diſcern what they ought, and to a reprobate minde; they who will not be Scholars of Truth, are by God juſtly delivered up to be Maſters of Error: And becauſe men will not indure ſound Doctrine, God ſuffers them to heap unto themſelves teachers after their own luſts, to turn away their ears from the truth, and to be turned unto fables; becauſe that when the very Heathen extinſtuiſh'd the light of Nature, and knowing God, did not glorifie him as God, profeſſing themſelves wiſe, they became fools, and God gave them up to uncleanneſs and vile affections; much more may God ſend thoſe who live under the Goſpell, and receive not the love of the truth, ſtrong deluſions, that they ſhould believe lies, 2 Theſ. 2.10, 11. Wonder not therefore at that apoſtacy from the truth, which abounds in theſe dayes, and the oppoſing of thoſe old precious Doctrines which heretofore men have imbraced in appearance; ſome unmortified luſt or other there was in them; ſome worm or other there was of pride▪ licenciouſneſs, &c. in theſe beautifull Apples, which made them fall from the tree of truth to the dirt of error; in ſtead therefore of being ſcandalized at them, let us bee carefull of our ſelves: if wee would hold the myſtery of faith, let us put it into a pure conſcience. Let us keep no luſt in delitiis; love we no ſin, if we would leave no truth: Let us love what we know, and then we ſhall know what to love; let us ſincerely do the will of Chriſt, and then we ſhall ſurely know the Doctrine of Chriſt; I underſtand more than the Antients (ſaith David, Pſal 119.100.) becauſe I keep thy precepts. The Lord will teach ſuch his way, and guide them in judgment. Evill men (ſaith Solomon) underſtand not judgement, but they that ſeek the Lord underſtand all things, Prov. 28.5. If we will turn from our iniquities, we ſhall underſtand the truth, Dan. 9.13. Who is wiſe, and he ſhall underſtand theſe things.
This for the firſt ſpecifyed fault wherewith theſe Seducers were charged, viz. Their defiling the fleſh: The ſecond followes; their contempt of Magiſtracy; and in that, firſt of the firſt branch thereof, viz. They deſpiſe Dominion, inwardly.
EXPLICATION.
Three things I here propound by way of Explication.
1. What we are here to underſtand by Dominion.
2. What by deſpiſing that Dominion.
3. Ʋpon what ground doth Jude here condemn them for that deſpiſing thereof.
In the firſt, we may conſider two things: 1. To whom this Dominion is attributed. 2. What it is, and wherein it conſiſts.
1. The word in the Originall foreign, Dominion, is the ſame with that mentioned in Peter, foreign 2 Pet. 2.10.2 Pet. 2.10, and tranflated Government. And though it properly ſignifie Lordſhip, Domination, or Government in the abſtract, the Power and office of Magiſtracy, or any ruling over others, yet muſt it neceſſarily comprehend the perſons themſelves governing, or in the place of Authority; Government without Governours is but a notion; and were it not for Governors, there would be no hating of Government. Paul, Rom. 13.1. by Higher powers, underſtands both the Power or Authority it ſelf; as alſo the Perſons veſted with that Power and Authority: And when Peter (1 Pet. 2.17.) commands the Chriſtians to love, foreign, the Brother-hood, he intends the whole company of the brethren, as we underſtand by the Nobility of the Land, the Nobles themſelves; and yet here Jude names in the abſtract, rather Dominion and Authority it ſelfe, then thoſe who were placed therein, to ſhew what it was which theſe Seducers oppoſed and ſtruck at, namely not at officers, ſo much as at their office; not at Magiſtrates, but at Magiſtracy; they loved not this ſame ruling over others, and ſuch a difference among men. They aimed at Anarchy (as Calvin notes upon the place;) being proud, they could not endure ſuperiors; and being licencious, they were impatient of reſtraint. So me by this Dominion of which Jude ſpeaks, underſtand the Dominion and Authority of the Lord Chriſt, received from his Father; and ſo refer this deſpiſing of Dominion, to that ſin of ungodlineſſe mentioned ver. 4. Domina…i…nem contemunat, i. e. Chriſt…m, qui non ſolum dicitur Dominus in Concreto, ſed etiam Deminati… in Abſtract…, propter excellentians Domi…ii. Lyran.where theſe Seducers are ſaid to be ungodly, and to deny the only Lord God, and our Lord Jeſus Chriſt. Lyranus thus, they deſpiſe Dominion, that is, (ſaith he) Chriſt himſelfe, who is not only called Lord in the concrete, but even Dominion in the abſtract, becauſe of the excellency of his Dominion. But though it be true, that Satan hath ever endeavoured to overthrow the Domination of Chriſt by Hereticks, who have denyed his natures ſometimes, his offices at other times, and have indeed ſhewed themſelves Anti-chriſts, 1 Joh. 2.4. Yet under correction, I conceive, that the Dominion and dignities whereof Jude here ſpeaks, are to be referred to the civill Magiſtrate. The word foreign, or Dominion, is never attributed to Christ in the New Teſtament, but alwayes either to Angels, Eph. 1.21. Col. 1.16. or Magiſtrates; and it is only agreeable to the ſcope of this place to interpret it of the Magiſtrate. Even they who by theſe words underſtand the Dominion of Chriſt, yeeld, that the next words, deſpiſe Dignities, are to be underſtood of Magiſtrates. And the Apoſtle in this verſe (as is conceived) compares theſe Seducers, as for uncleanneſſe, to Sodomites; ſo for contempt of Government, to the Iſrael…s, who rebelled againſt Moſes; he moſt ſutably alſo ſubjoining this ſin, to the former of uncleanneſſe, in regard the love of their luſts, and diſſoluteneſſe of life, made them hate that Government which was appointed to reſtrain them.
2. For the ſecond, What this Dominion and Power is that is attributed to the Magiſtrate, and wherein it conſiſts.
1. More generally, it ſtands in Superiority, Preheminency, Supereminency above others, as is evident, 1. By thoſe names by which it is ſet forth in Scripture, foreign Luk. 20.25. foreign. Mat. 20, 25. Rom. 13.3. Luk. 12.11. Tit. 3.1. 1 Cor. 15.24. foreign Act. 27.11. foreign. Xen.as Power, Authority, Rule, as Rom. 13.1. 1 Timoth. 2.2. Tit. 3.1. 2. By thoſe Titles which are given to Magiſtrates, as, Kings, and ſuch as exerciſe Authority, Luk. 22.25. They that are great, Mat. 20.25. Rulers, Rom. 13.3. Powers, in the Abſtract, Rom. 13.1. Magiſtrates, Luke 12.11. Governours, Luk. 20.20. And elſewhere Nobles, 2 Chro. 23.20. Jerem. 14.3. Dukes or Mighty ones, Exod. 15.15. Ezek. 31.5. Great men, 2 Sam. 3.38. Captaines, 1 Sam. 9.16. Princes, Pſal. 83.11. Ezek. 32.29. With ſundry Metaphoricall Names alſo; as, Gods, Exod. 22.28. Pſal 82.1. Pſal. 138.1. Chrildren of the Moſt High, Pſal. 82.6. The ſons of the Mighty, or of the Gods, Pſal. 89.7. Fathers, tender fathers (as the word may be, and according to Hierom, is to be rendred) Gen. 41.43. 1 Sam. 24.11. David calls Saul, Father; Deborah is called a Mother in Iſrael, Judg. 5.7. Heads, Number. 14.4 Judg. 11.7. Judg. 1▪ 15. Mountains, Mich. 6.7. Annointed. 1 Sam. 24 7. Shepherds, Numb. 27.17. Iſaiah 44.28. &c.
2. More particularly, this Dominion or Power conſiſts in three things. 1. In Ordinando, in ordaining lawes for the good of the ſubjects. This is called. Poteſtas foreign, the Legiſtative Power. Lawes are like the Line and Plummet of the Architect, without which there is no right working, and they are to a Commonwealth, what the Sun is to the earth; without them people would not ſee whither to go, what to do, and all places (as is uſuall in darkneſſe) would be filled with filthineſſe, and violence; they are the cords of the tent, which being cut, it fallls to the ground. Lawes are the beſt walls of a City; without them, even walled cities want defence; they are as Phyſick to the body, both for preventing and removing Diſeaſes; nay, they are as the ſoul to the body; without them the Common-wealth would neither have beauty nor being. Laws have been ever eſteemed ſo neceſſary, that no Common-wealth under any form, could ever be without them: Nor do theſe Poſitive lawes derogate at all from the perfection of the Law Morall, or of Nature, but only diſcover the depravation of mans nature; in whoſe heart, though that foreign, that work of the Law be written, which inclines all to ſome kind of naturall goodneſſe; yet by the fall, is the knowledge of the Law of nature ſo obſcured, and the force of inordinate affection ſo prevalent over reaſon, that there is need of Poſitive Lawes, for directing, reſtraining, encouraging. And indeed Poſitive Lawes are but rivulets derived and drawn from the Law of Nature, and particular concluſions formed out of the univerſall principles thereof. The Law of Nature only in generall, preſcribes what is to be done or avoided, not deſcending to particulars: now all being not able from thoſe generall principles, to deduce that which is to be practiſed in particular caſes, which admit of innumerable variations, according to circumſtances, Poſitive Lawes for the good of ſubjects, are neceſſarily to be ſuted to the condition of every Common-wealth. Nor can it juſtly be alledged by any, that Dominion may be committed as well to men alone, as to Lawes, for the Law is the voice of God, being a deduction from the Law of nature, whereas a man is a ſervant of affections, and apt to be byaſſ'd by hatred, anger, fear, friendſhip, fooliſh pity; by reaſon whereof It is (as a learned man once ſaid) eaſier for one wiſe man to make, then for many to pronounce law. It was a wiſe ſpeech of Solon, who ſaid, "[That only that Common wealth could bee ſafe, where the people obey'd the Magiſtrate, and the Magiſtrates the Lawes. L. 4. de leg.And of Plato, who ſaid, That City cannot be far from ruin, where the Lawes are not above the Magiſtrate, but the Magiſtrate above the Lawes. And if againſt this it ſhould be argued, that the Law muſt needs be defective, ſpeaks generally, and cannot come up to ſundry contingent and ſpeciall caſes and circumſtances, which it cannot fore-ſee and determine: I anſwer, Let conſciencious prudence ſupply the forefaid unavoidable defects; and that wee may not ſet the Magiſtrate and Law at variance, let the Law have power to hinder the Magiſtrate from tranſgreſſing by the force of affection, and let the Magiſtrate have power with rationall and religious regard of circumſtances, to explain and apply the Law: this power of the Magiſtrate ſerving to make an happy temperature of jus and aequum, ſtrict juſtice and Chriſtian equity, and being as neceſſary as it is for a Phyſician to have one eye to the rules of his Art, and another to the condition of his Patient; not ſuffering himſelf ſo to be bound up by the precepts of the former, as by laying aſide his own prudence, to indanger the life of the later. And that God hath given to the Magiſtrate this Legiſlative power, is moſt evident, in regard dominion without ſuch a power would be in vain, and never obtain its end, either in the advancing of godlineſs, or the publike peace; Good Laws made and executed, Num. 11.16. 1 Sam. 10.6.being the direct means to promote both: As alſo in regard God hath given the Magiſtrate the prudence and power requiſite to the making of Lawes; and all the Commands given by God to people, of being obedient, would be void, and to no purpoſe, unleſſe the Magiſtrate might impoſe Laws. And yet he muſt remember that the matter of his Laws muſt be poſsible, els they cannor obtain their end; profitable alſo to the Commonwealth, & juſt or righteous; for els they deſtroy their end; nor can that be ſaid to be a Law, but rather anomie, or a breach of the Law, which commands any thing againſt Gods Law.
2. The power and dominion here ſpoken of, conſiſts in adminiſtrando Juriſdictionem, by way of execution or adminiſtring of juſtice to the people, according to the forementioned good Laws. A Law without execution is neither of force nor fruit. Miſerable is that Common-wealth, Omnia judicia, aut diſtrabendarum controverſiarum aut puniendorum maleficiorum caus… reperta ſunt. Cic. pro Cecin.whoſe manners have brought their Laws under their power, and miſerably confin'd and nail'd them to the pillar: This Juriſdiction, or execution of the Laws is twofold.
The firſt is ſeen in judgements, or the determinations of Civill Controverſies between parties according to the rules of the Law; that this is part of the Magiſtrates power, is evident,
1. From Gods Ordination and Command, Prov. 8.15. By me Kings reign, and Princes decree juſtice. How long will ye judge unjuſtly, &c? doe juſtice to the afflicted and needy, &c. Pſal. 82.3. and Jer. 22.2. O King of Judah, that ſitteſt upon the throne, thou and thy ſervants, execute yet judgement and righteouſneſſe, deliver the ſpoiled, &c. and Chap. 21.12. Oh yee houſe of David, execute judgement in the morning.
2. From the direction which God gives to people to ſeek judgement at the hand of the Magiſtrate; Exod. 22.9. for all manner of treſpaſſe, whether it for Ox, for Aſſe, for Sheep, for Rayment, or for any manner of loſt thing which another challengeth, &c. the cauſe of both parties ſhall come before the Judges, and whom the Judges ſhall condemn, &c. And Deut. 19.17. Both the men between whom the controverſie is, ſhall ſtand before the Lord, before the Prieſts and the Judges.
3. From the uſe and neceſsity of Judgments: 1 Truth often lyeth in the bottome, and falſhood lurks in corners. A prudent Magiſtrate brings both to the light, the one becauſe it ſeeks it, the other becauſe it ſhuns it. 2. Good men by reaſon of their fewneſſe, weakneſſe and meekneſſe, are often great ſufferers, and the wicked are numerous, potent, and oppreſſive. The publike judgement of the Magiſtrate is in this caſe, to the former a hiding place from the winde, Iſa. 32.2. and as a winde to ſcatter the later, Prov. 20.8. And without theſe publike judgements, what would places be but as mountains of prey, dens of wilde beaſts, and habitations fitter for Cyclops, than Chriſtians! God hath not by grace given to any, a right in anothers eſtate, nor taken away from any an orderly and regular love of his own welfare; and nature in the beſt, dictates and deſires, and the God of Nature, by theſe publike judgements, hath granted helps for ſelf-preſervation from injury and oppreſſion. OnelyOnly it muſt be here heeded, that theſe ſuits and iudgments be not tranſacted unduely, either by the judged or the judges; 1. By the Judged, they muſt not deſire judgments out of envy, revenge, covetouſneſs, or a deſire of contending. 2. The matter about which judgement is deſired muſt not be ſlight and frivolous. 3. The remedy of the Law muſt not be deſired till after patient waiting and Chriſtian endeavours to compound differences, and to procure an amicable reconcilement. Sic certent cauſae, ut non certent pectora. Zec. 7.9.8, 16. Judex q. jus dicens. Var. foreign4. The parties who differ muſt not manage their conteſtation with bitter and unchriſtian animoſities, railings, briberies, falſe accuſations, &c. 5. The end of deſiring judgments muſt not be the undoing, or defaming of our adverſary, but the preſerving of our ſelves, and the adminiſtration of juſtice, the welfare of others.
2. The Judges muſt not wrongfully tranſact theſe judgments, they muſt give every one his due, Deut, 16.20. Juſtice, Juſtice, or that which is altogether juſt ſhalt thou do, and chap. 1.16. Moſes ſaith, he charged the Judges to hear the cauſes between their brethren, to judge righteouſly between every man and his brother: Jerem. 21.12. Execute judgement in the morning: Juſtice is the ſoul of Judgement: An unjuſt Judge is a Soleciſm, a contradiction. A Judge ſhould be the Law enlivened: To this end; Judges muſt be godly: Righteouſneſſe will not ſtand without Religion: Jethro's advice to Moſes, was, Chuſe men fearing God, Exod. 18.21. Let the fear of the Lord be upon you (ſaid Jehoſhaphat to the Judges) 2 Chr. 19.6, 7. The Aethiopians apprehended that the Angels attended on all Judicatories, and therefore (as I have read of them) they left twelve chairs empty in the judgment-place, which they ſaid were the Seats of the Angels; but Judges muſt believe that a greater than the Angels is there. 2. Impartiall: He muſt not reſpect the perſon of the poor, nor honour the perſon of the mighty, Lev. 19.15. and Deut. 1.17. He muſt hear the ſmall as well as the great. There muſt no mans condition be regarded in judgement, nor muſt the Judge behold the face of any ones perſon, but the face of his cauſe, Job 34.19. God accepts not the perſons of Princes; A Judge will be a ſun of righteouſneſs, it ſhining as well upon the beggar as the noble. 3. A Maſter of his affections: Anger, hatred, pity, fear, &c. the clouds of Affection will hinder the Sunſhine of juſtice. The Athenian Judges us'd to ſit in Mars-ſtreet, to ſhew that they had Martiall hearts: Conſtantine is termed a man-childe, Rev. 12.5. So Brightman.for his courage. He who wil go up to the mount of Juſtice, muſt leave his affections (as Abraham did his Aſſe and Servants) at the foot thereof. Love and wiſdom ſeldome dwell under one roof, and the fear of man is a ſnare; A Coward (we ſay) cannot be an honeſt man, nor will a fearfull and flexible Judge be able to ſay injuſtice, Nay.
4. Deliberate: In the caſe of information about falſe Worſhip, Deut. 17.3.Moſes directs to this deliberation before ſentence be given. If it be told thee, and thou haſt heard of it, and enquired diligently, and behold it be true, and the thing certain, &c. then ſhalt thou bring forth the man, &c. What plenty of words are here to prevent precipitancy in Judicature! It much commended the integrity of Job, who profeſſeth, Job 29.16. The cauſe which I knew not, I ſearched out. †See the example of the Heathen Feſtus, Act. 25.16Both ſides muſt be heard, the ſmall as well as the great. Though a Judges *Qui ſtatuit aliquid parte inaudita alerâ, aequum licit ſtatuerit, haud aequus fuit. Sen. in Med.ſentence be right, yet hee is not right in giving it, if he give it before either party be heard. 5. A lover of truth: A man of truth, Exod. 18.21. Hating lying, executing the judgement of truth. Zech. 8.16. His heart muſt love, his tongue ſpeak the truth; Exod. 18.21.23.8, Deut. 16.19.27.26. 2 Chron. 19.7.nor will the hand without go right, if the wheels within go wrong. 6. Incorrupt: Hating bribes, becauſe hating covetouſneſſe. A gift blindeth the wiſe, and perverteth the words of the righteous. Of whoſe hand (ſaith Samuel) have I received any gift, to blind mine eyes therewith? 1 Sam. 12.3. A Judge muſt neither take money to be unjuſt; nor to be juſt; Righteouſneſſe is its own reward. The Thebeans erected the Statues of their Judges without hands; the gaine of bribes is ſum'd up, Job 15.34. Fire ſhall conſume the Tabernacles of bribery. 7. Sober and Temperate: He that followes the pleaſures that attend on Majeſty, will ſoon neglect the paines which belong to Magiſtracy. It was a prudent inſtruction of Lemuel's mother, Prov. 31.4, 5. It is not for Kings, It is not for Kings, O Lemuel, to drink wine, nor for Princes to drink ſtrong drink, leſt they drink and forget the law, and pervert the judgement of any of the afflicted. Whoredom and wine, and new wine take away the heart, Hoſ. 4.11. Some underſtand thoſe words, Jer. 21.12. Execute judgement in the morning, properly, as if they ſhould performe acts of judgement early, before they were indangered by abundant eating or feaſting, to render themſelves leſs able to diſcerne of cauſes.
2. The ſecond branch of Juriſdiction which belongs to the Magiſtrate, conſiſteth in the Dſtribution of rewards and puniſhments. 1. Of Rewards to thoſe who keep; 2. Of Puniſhments to thoſe who break the Lawes.
1. Of Rewards: Of this the Apoſtle ſpeaks, Rom. 13. Do that which is good, and thou ſhalt have praiſe. Of this the Supreme Lord gives an example, who joynes ſhewing mercy to thouſands, with viſiting the iniquities of the fathers upon the children, Exod. 20. Nor muſt a Magiſtrate be a Sun only for luſtre of Majeſty, but alſo for warmth and benignity.
2. Of Puniſhments: Theſe are of ſundry kinds: Some concern the name, as degradations; ſome the eſtate, as pecuniary mulcts; ſome the body, and theſe are either Capitall, or not Capitall, as mutilation of ſome part, &c. Evident it is from Scripture-commands, that it is the Magiſtrates duty to puniſh, Deut. 19.21. the Judges ſhall make diligent inquiſition, &c. And thine eye ſhall not pity, but life ſhall go for life. 2. From his Function, Rom. 13.4. He beareth not the ſword in vaine: Governours are for the puniſhment of evill doers. 3. From the Benefit of theſe puniſhments. To the puniſhed, who may grieve for what they have done; to the Spectators, who may be warned from doing the like. Prov. 19.25. Deut. 19.19r Indulgentia flagitiorum illecebra. Exod. 21.12. L…v. 24.17. &c.Sinfull indulgence, ſilently, yet ſtrongly invites to a ſecond wickedneſſe. Even Capitall puniſhments are injoyned by Scripture, Gen. 9.6. Who ſo ſheddeth mans blood, by man ſhall his blood be ſhed. A Law, which being before the erection of the Moſaicall Polity, ſhews that the Lawes which afterward commanded Capitall puniſhments, did not ſimply and abſolutely, but only in reſpect of ſome circumſtances, concern the Iſraelites. The capitall puniſhment of Malefactors, by the Magiſtrate, was dictated by the Law of Nature. And as the force of the foreſaid command was before, ſo did it continue after Moſes; Chriſt himſelf, even from it, drawing an Argument to diſſwade Peter from ſhedding of blood, Mat. 26.52. Nor do I underſtand but that (if all puniſhments of Malefactors by the ſword be now unlawful, as Anabaptiſts dream) it muſt neceſſarily follow, that all defending of the ſubjects by the ſword againſt an invading enemy is unlawfull alſo; the publick peace being oppoſed by the one, as much as the other; nay, may we not argue. That if the power of the ſword belong not to the Magiſtrate to defend the Common-wealth, that it belongs not to any private man to defend himſelf againſt the violent aſſaults of a murderer?
In ſum, Capitall puniſhments may be inflicted, but ſparingly, ſlowly. It is obſerved by ſome, That God was longer in deſtroying Jericho, then in making the whole world. Satius eſt ut euret pharmacum, quam ſanet ferrum.As many Funerals diſgrace a Phyſician, ſo many executions diſhonour a Magiſtrate. The execution of Juſtice ſhould, like Thunder, fear many, and hurt few: Let all means be tryed, before the laſt be uſed. A Magiſtrate muſt not be bloody when he ſheds blood: the Maſter Bee alone is (they ſay) without a ſting. If a Butcher may not be of the Jury, much leſſe may he be a Judge. In a doubtfull caſe it is better to ſpare many nocent, then to puniſh one innocent; nor muſt vehement ſuſpicion, but clear evidence ſatisfie a Judge: Puniſhment delayed, Poteſt poena delata exigi, non poteſt exacta revocari.may afterward be executed; but being once executed, cannot be recalled; and even when the Malefactor is condemned, the man ſhould be comiſerated; though as an offender his blood be debaſed, yet as a man it is precious.
This for the Explication of the firſt thing conſiderable in this part, Dominion.
In the ſecond wee are to enquire, What is to be underſtood by Deſpiſing of Dominion.
The word foreign, ſaith Beza, properly ſignifies to remove ſomething out of the place as unworthy any longer to abide and remain therein, Propriè ſignicat aeliquid ſuo loco ut indignum amovere. Bez. in 6 Mar. 26,and it is in Scripture either ſpoken of Perſons or Things; when of Perſons, it is declared (ſaith he) moſt fitly by diſdain, or contemn, as Mar. 6.26. Luk. 10.16. 1 Theſ. 4 8. and it is ſpoken of Things, properly which being removed from their place, are accounted of no value, effect or force; and thus it is declared by rejecting, Luk. 7.30. Diſannulling, Gal. 3, 15. Caſting off, 1 Tim. 5.12. and here, becauſe we reject that which we deſpiſe, its rendred deſpiſe.
Now theſe Seducers did not reject, diſanull, caſt off governing, ſo as to make it ceaſe to be (that was not in their power) but in their judgement, deſires, inſinuations, and as much as in them was, they laboured to make it accounted void, abrogated, and of no value, or force. And their pretence for this practice was the liberty which was by Jeſus Chriſt purchaſed for them, with which, they taught that obedience to Magiſtrates was inconſiſtent. This ſeems to be plain by that more generall ſin which the Apoſtle layes to their charge (ver. 4.) Of turning the grace of our God into wantonneſſe, Of this more hath been ſaid upon that placei.e. the goodneſſe of God in beſtowing liberty by Chriſt, into Libertiniſm. And hence it was that theſe Seducers 2 Pet. 2.19. allured their poor ſeduced followers, under the pretence of liberty obtained by Chriſt, 2 Pet. 2.19.to all manner or wickedneſſe and licenciouſneſſe of life; bearing them in hand, that as they were not now bound to any holineſſe of life, ſo particularly that Chriſt having redeemed them, they were free from all ſubjection and obedience to others. A Doctrine which as its very taking with fleſh and blood▪ ſo is it frequently by the Apoſtles Paul and Peter oppoſed, who grant indeed a liberty wherewith Chriſt hath made a Chriſtian free, Gal. 5.13. 1 Pet. 2.16.but yet withall they add, that this liberty is ſpirituall, a liberty from the law, ſin, death, and hell, not an immunity from civill obedience; and therefore not to be uſed for an occaſion to the fleſh, or for a cloak of maliciouſneſſe▪ Nor indeed is any thing further from truth, then that becauſe of Spirituall liberty, Chriſtians ſhould be free from civill ſubjection. For as this liberty exempts us not from obedience to the commands of God (for as the Apoſtle ſaith, Rom. 6.18. Being made free from ſin, we became the ſervants of Righteouſneſſe; and ver. 22. ſervants to God) ſo neither doth it exempt from obedience to the Magiſtrate ordained by God. Yea ſo far are the godly commands of a Magiſtrate from oppoſing ſpirituall liberty, that they rather advance it; for true liberty ſtands in the chuſing of good, and the rejecting of evill, and this is furthered by the righteous commands of ſuperiors. Licenciouſneſſe is not liberty, but ſlavery, and makes inners to affect their owne inſenſible bondage.
3.Quamvis in acquiſitione & uſu poteſtatis poteſt eſſe deordinatio, tamen in ipſo ordine ſuperioritatis in quo conſiſtit Dominium, non poteſt eſſe deordinatio, ſicut ordo non poteſt eſſe deordinatus. Vid. Durandum de Origine juriſdictionum. Aug. de C. D. l. 5. c. 21. Et. qu. ex vet. Teſt c. 35. Aug. Tr. 116. in Joh. Gerh. in 2 Pe. 2 Pareum in Rom. 1 King. 15.27 1 Kin. 16.2.7. 1 Kin. 14.14 Dan. 4.17, 25. Pro. 8.15. Laſtly, by way of Explication, we ſhall enquire upon what ground the Apoſtle condemns them for this Deſpiſing of Dominion. Of this briefly.
1 This was a ſin againſt an Ordinance of God: By me Kings reign, Prov. 8.15. There is no power (ſaith the Apoſtle) but of God: The Powers that be, are ordained of God. And though Magiſtracy be an Ordinance of man in regard of the ſubject, it being born by man; the object, it being imployed about men; the end alſo, the good of men; the kinde or ſort thereof, left unto the choice of ſeverall Nations: yet not in regard of the Invention or Inſtitution thereof, which is onelyonly from God.
In it are conſiderable alſo, The Power it ſelf, The Acquiſition thereof, and the Execution of it. The acquiſition may be from the Divell, by bribery, fraud, cruelty, intruſion, invaſion: The execution, or manner of uſing this power may be from him likewiſe, as when Superſtition is ſet up in ſtead of Religion, and cruelty for equity, by thoſe who govern. But Authority it ſelfe, Dominion, Principality, are from God, though not Tyranny. Riches gotten by Uſury, Extortion, &c. ceaſe not to be good in themſelves, yea, and the gifts of God: And as the owner of theſe unjuſtly procured riches, may be ſaid to be a rich man; and he who hath Learning, though procured by unlawfull means, may be ſaid to be a learned man; ſo the poſſeſſor of a moſt unjuſtly obtained Authority may be ſaid to be a Magiſtrate, and in Authority.
2. This ſin of the Seducers was a ſin againſt the welfare and happineſſe of the Publick: They being weary of Magiſtracy, were weary of all the comforts and bleſſings of Peace; and in being deſirous to throw down the pillars, they endeavoured to pull down the building upon their own and others heads. What would Nations be without Government, but the dens of wild beaſts! Judah and Iſrael dwelt ſafely every one under his vine and fig-tree, all the dayes of Solomon. 1 Kin. 4.25.Even Nebuchadnezzar was a tree under which beaſts of the field had ſhadow, in whoſe boughs the fowls of the heaven dwelt, and of which all fleſh was fed, Dan. 4.12. The funerals of a Political Parent millions of Children wil celebrate with tears. Over Saul, who was wicked and tyrannical, doth David bid the daughters of Iſrael to weep, who clothed them in ſcarlet, 2 Sam. 1.24. Nor was it (according to ſome) any of the beſt of Kings, who is called the breath of our noſtrils, Lam. 4 22. And it's obſervable, when God threatens the taking away of the ſtaff of bread, and the ſtay of water, he adds (as no leſſe a judgment) the taking away the Judg and the Prophet, Iſa 3.2.the Prudent and the Ancient, &c.
3 By this Deſpiſing of Government, they were in an eſpeciall manner their own enemies, and ſinn'd againſt their own happineſs. The overturners of lawfull Magiſtracy, ſhall find their calamities to ariſe ſuddenly. Prov. 24.22, He who breaketh an hedg, a ſerpent ſhall bite him: Eccl. 10.8. An evill man ſeeketh onelyonly rebellion, therefore a cruel meſſenger ſhal be ſent againſt him. It hath been obſerved by ſome, that (moſt, if not) all thoſe whom the Scripture mentions as oppoſers of Magiſtracy, have been puniſh'd by violent death, God not vouchſafing them ſo much as reprieval to a death-bed. Corah and his Company, Athaliah, Abſalom, Zimri, Joab, Sheba, Adonijah, with many others will prove this, and beſides the vaſt ſupply which forraign hiſtories afford, how hath vengeance purſued all the rebellious mentioned in our Engliſh Chronicle? Who hath not heard of Becket, Montfort, Mortimer, The Piercies, Tyler, Worbeck, the Salt Peter-Saints, with ſundry others, whom God made marks of vengeance for removing the ancient Land-marks ſet for order and propriety in the Nation? Nor do I remember that ever God ſuffered any one Godly man, mentioned in Scripture, to put any lawfull Magiſtrate out of, or indirectly to put himſelf into Government. I ſay, I remember no inſtance of either.
OBSERVATIONS.
1.Obſer. 1. How provident is God for mans peace and welfare! Without Dominion we ſhould be worſe than Beaſts: It is the breath which ſo many thouſand creatures draw; take it away, and none can ſay, This is mine. If the Magiſtrate were not a God to man, man would ſoon prove a Wolf nay a Devill to man. There's no creature which ſo much wants a Ruler as man: We may ſay of all other creatures, Naſcuntur artifices, they are born crafts-Maſters, they were apparelled and armed by Nature, they are their own Cooks, Phyſicians, Builders, even at their firſt entrance; onelyonly man came in without ſtrength, weapon, clothes, or skill. How good is God to provide protectors for him! violent and bloody men fear not hell ſo much as the halter, like beaſts, they are more afraid of the flaſh of powder, than the bullet; and though their fear of the Magiſtrate ſaves not their ſoules, yet many a time hath it ſaved our lives: Without Magiſtracy Robbery would be a Law, and men (like dogs) try all right by their teeth; where there is no ruler, every one will be a ruler; he who hath no ruler over him, will be a tyrant over another. Judg. 17.8.18.1, 14.When there was no King in Iſrael, every Micha had an houſe of Gods, and the Levites went a begging It's juſt with God that they ſhould feel the curſe of Anarchy, who never were thankfull for regular Dominion.
2.Obſer. 2. God is highly provoked by ſin, when he ſuffers Magiſtrates to be burdenſome to a people, and Dominion to be abuſed; when their deliverers and ſaviors become their deſtroyers, and they (like Ephraim) oppreſſed and broken even in judgement. Secundum merita ſubditorum diſponit Corda praepoſitorum.It was threatned as a ſore judgement, I will give children to be their Princes, and babes to rule over them; For the ſins of a people, many and bad, are the Princes thereof, Prov. 28.2 And God often ſets up wicked Governours over people, not becauſe they are worthy to rule, but theſe worthy to be ſo ruled; God may give a King in his anger. He ſpeaks often of Princes who were Wolves ravening to the prey to ſhed blood, Ezek. 22.27, Mic. 3.1.2, 3. Zeph. 3.3.How righteous was God in making Abimilech a ſcourge to the Shechemites, who had made themſelves the ſtirrup to his ambition! And undoubtedly if God may ſuffer the Prophets of a people to be fools, and the ſpiritual… men to be mad, to delude and miſguide the people, Hoſ. 9.7.for th… multitude of iniquity, and the great hatred; he is not hindred from ſuffering the Princes of people, who refuſe… to be reformed, to be Jeroboams to their ſouls, and Rehoboams to their bodies, pernicious to both. O that people would ſpend more time in blaming of their ſins, and leſſe in complaining of men, and but ſadly and impartially examine their hearts, whether the parting with the Goſpell and Miniſtery would ever fetch a quarter ſo many complaints from them, as an inconſiderable Seſsment; or whether ſin ſtartle them ſo much as a Tax, and if they finde their Conſciences to give in verdict for God, let them adore his righteous ſeverity.
3.Obſer. 3. God is much ſeen in cauſing mens ſubjection to Magiſtrates. All naturally love to excell in worldly greatneſs, and like not ſuperiority in others. Every one (ſaith Calvin) hath in him the mind of a King; On 1 Pet. 5.5that one therefore ſhould keep millions of men in order, reſtrain, conſtrain, correct, command; how could it be but that God himſelf hath imprinted the characters of Divinity upon him? and but that there is a divine Conſtitution in an humane Perſon? It is thou, O Lord, that ſubdueſt my people under me, ſaith David. And Pſal. 65.7. Pſal. 144.2.The ſtilling the noiſe of the Seas, the noiſe of the waves, and the tumult of the people, are put deſervedly together, the later manifeſting the power of God as much as the former. How did David allay the fury of thoſe furious ſpirits, who ſo eagerly deſired to take away the life of Saul, but by this, He is the Lords Annointed? and hence Princes ſhould gather, when people caſt off ſubjection and deſpiſe their Dominion, that they themſelvs have deſpiſed God, provok'd him to pour contempt upon them; and to make them for cutting off their lock of loyalty to God, to become even as other men; and hence alſo people ſhould learn to whom to returne the praiſes of their peace and ſafety, not only to the power and policy of their Governors, but principally to the ordination of that God by whom Kings reign.
4.Obſerv. 4. The power given by God to Magiſtrates ſhould be improved for the Giver. Their Dominion ſhould advance that of the chief Lord; The greateſt Kings are his Vaſſals: The Higheſt Earthly Powers ſhall give an account to an Higher hereafter, and muſt therefore be regulated by, and ſerve for the promoting of an Higher for the preſent. The King is commanded to write him a copy of the Law, and keep all the words thereof. Deut. 17.18.When the Crown was put upon the head, the Teſtimony was alſo put into the hand of Joaſh. 2 King. 11.12.The firſt Table ſhould be firſt in the Magiſtrates care: Even Kings and Rulers muſt kiſs the Son, Pſal. 2.12.and advance his Kingdome, and provide that their ſubjects may not only live under them in peace and honeſty, but alſo in Godlineſs: if this muſt be the end of the ſubjects prayers, it muſt be the end of the Magiſtrates Government. Theſe Shields of the earth ſhould protect Gods glory; Pſal. 47.10. Pſal. 22.29. Pſal. 72.11. Iſai. 49.23.the fat upon the earth, muſt worſhip Chriſt, and all Kings fall down before him. The Church (infant-like for weakneſſe) muſt be nouriſhed and nurſed, yea, and that by Kings and Queens. How unſutable is it for them who are called Gods, to caſt off all care of the honour of God! and for them who are call'd Shepheards to take no care that their ſubjects ſhould have the Paſtures of wholeſom Doctrins! Iſai. 43.28.to ſuffer them to wander in the ways of ſin & hel, without any care to reduce them; and to give leave to greivous wolves, Seducers to devour them! They who make all the care of the Magiſtrate to concern the worldly welfare, without any regard of the ſouls of people, make him like an Ox-herd, who thinks he doth enough in providing f… paſture for his cattle, ſuffering them willingly to be carryed by droves to the Shambles. And why politicall as well as naturall Parents ſhould not take care that their children bee brought up in the nurture and admonition of the Lord, Eph. 6.4.I underſtand not. Ample teſtimony is given to David, Solomon, Aſa, Jehoſhaphat, Hezekiah, Joſiah, of their Zeal for Religion: Nor ever is the contrary mentioned in any of the other Kings, but as their great ſin and infamy: Nor ever will the names of Conſtantine, Theodoſius, Juſtinian, ceaſe to be precious in, for their care of the Church of Chriſt. Even the Heathens, Ariſtotle and Plato, acknowledge that the chief care in a Commonwealth ſhould be about Religion; the beautifulleſt ſtructure of a Civill Government, is erected upon the ſand, unleſſe Religion be the foundation.
In ſum, Though the power of the Magiſtrate (as ſuch) in the holy things of God, be not formall, intrinſecall, and Spirituall, ſo as that himſelfe ſhould adminiſter therein (as if Chriſt had committed the keyes to him) yet is it objective, 2 King. 15.14. 2 Cor. 15.17. 1 Cor. 9.14. 2 Chron. 31.3. 2 Chron. 29.4 2 King. 23.1, 2.to be imployed about Eccleſiaſticall cauſes (though politically) and to provide for the benefit of the Church, and that, as by removing the impediments of Religion, by preſerving its maintenance, by convening Aſſemblies for reformation, &c. ſo by taking care that matters-Eccleſiaſticall be duly managed by thoſe who adminiſter therein, as, though the Magiſtrate himſelf exerciſeth not the art of Phyſick, yet he taketh care that none ſhall abuſe that Art, or exerciſe it hurtfully.
5.Obſerv. 5. The enemies of godlineſſe ſoon become oppoſers of civil Dominion. The Apoſtle had told us, that theſe Seducers denyed the only Lord God; and here he ſaith, they deſpiſed Dominion. They who fear not God, will not be afraid to ſpeak evill of dignities. The deſpiſers of Saul, were the ſons of Belial. Good men will not be bad ſubjects; nor will bad men conſcienciouſly be good ſubjects. The fear of God is the beſt foundation of obedience to the Magiſtrate: Remarkable is the order of obedience preſcribed by the Apoſtle, 1 Pet. 2.17. Fear God, honour the King; and by Solomon, Prov. 24.21. M… ſon, fear thou the Lord and the King. Men may from a principle of policy, forbear the oppoſing of Magiſtracy, as a danger; but only from a principle of conſcience can they abhor it as a ſin. The fear of man is but a weak bond, and as eaſily broken as were the cords by Samſon. What a noiſe leave theſe words [Submit to every ordinance of man for the Lords ſake] in a religious ear! Whatſoever intereſt, reputation, &c. dictate, the declaration of Gods will is to a gracious heart, the end of all ſtrife. The diſcovery that ſuch or ſuch a courſe hath a ſin againſt God in it, is enough for a Saint; No more diſputes then; the threats of a thouſand hells ſhall not be ſo diſſwaſive. Humane Lawes may make men hide, only Gods lawes can make men hate diſobedience. A meer man is firm and ſteady in no relations. The greateſt intereſt of Magiſtracy is to advance religion. If they provide for the keeping of Gods lawes, the obſervation of their own will follow of courſe. David diſcovered himſelfe to be a good man both in ſparing of Saul in the cave, (Oh how well was is for Saul that he fell into the hands of a David! Pſal. 101.6.) and a wiſe man in ſetting his eyes upon the faithfull of the Land, and in taking the perfect in their way to ſerve him. The way for the Magiſtrate to bring men under his ſubjection, is to plant the Goſpel, and to make them ſubject to Chriſt. The power of the word in the conſciences of people, Chriſtianus inimicus nemini, multo minus Imperatori, Tert.binds more ſtrongly to obedience, then the power of the ſword over the bodies of the people. And, if God alwayes reſtrain people from rebelling againſt Governours, who ſhall tolerate in people all ſorts of rebellion againſt God, What meanes that of 1 Sam. 2.30? Them that honour me, &c. and they that deſpiſe me ſhall be lightly eſteemed?
6. Chriſtianity doth not deſtroy, Obſerv. 6.but ſtrengthen Magiſtracy. The Seducers and Libertines are here by Jude condemned for deſpiſing Dominion: One Ordinance of God doth not aboliſh another. The Lawes of Chriſt in his Church, bring not in lawleſneſſe into the Commonwealth; nor is God a God of order in the firſt, and the Author of confuſion in the later; yea contrarily, he maintains Government in the Commonwealth for the good of his Church, that it may finde an harbour therein; and keeps up the pole of Civil Dominion, that the weak Hop bine, the Church may be ſuſtained. The ſpiritual Authority of Chriſt divides not Civil inheritances; His Scepter ſwallows not up (as did Aarons rod the other) the Scepters of worldly Monarchs; nor doth he who came to give heavenly, take away earthly Crowns. The weapons of Chriſts kingdom are not carnall: He who, when he had a right, would not be made a King, gives no liberty to thoſe who have none, to put out thoſe who have, It's the labour of Satan to perſwade civil Governours, That Chriſt's Kingdom is the greateſt enemy to theirs: Eſt, 3.8.Thus Haman repreſented the Jews to Ahaſhueroſh, as a people that would not obey the Kings Laws: Thus the Courtiers of Chaldea accuſed the three Companions of Daniel, Dan. 3.12.of rebellion againſt the Kings Edict. By this fetch likewiſe the enemies of the Jewes hindred the building of the Temple. How often was Paul accuſed for ſedition among the Jews? Nay, Ezr. 4.13. Act. 17.18.19.16.Chriſt himſelf was accuſed and executed for an Enemy to Caeſar. Thus Papiſts ſeek to waſh themſelves, by throwing dirt upon the ſervants of Chriſt: Were ever accuſations more ſenſeleſſe, then for Harding to ſay, that Luther animated Munzer in his Rebellion, which was by that man of God ſo zealouſly oppoſed? But the Whore of Babylon loves to lay her own brats at her Neighbours doors. In ſhort, the weak ground of this imputation of Rebellion to the Godly, hath been their refuſing to obey ſuch commands of Magiſtrates as they apprehended ſinfull. And truly, in this caſe, Bene quod appoſuit, …t quae ſunt Det Deo; hoc eſt, imaginem Caeſaris Caeſari, quae in nummo eſt, & imaginem Dei Deo, quae in bomine eſt: ut Caeſari quidem pecuniam reddas, Deo temetipſum. Tert. lib. de idol. c. 15. Extra territorium jus dicenti impune non paretur. Obſerv. ult.when Chriſt calls another way, I neither owe buriall to my dead, nor obedience to my living (though Politicall) Father. And (as Tertullian holily deſcants upon thoſe words of Chriſt, Render to Caeſar the things which are Caeſars, and to God, &c. Its well added, [And to God the things that are Gods,] that is, give the image of Caeſar to Caeſar, which is on his Coin; and give the image of God to God, which is in man; ſo as Caeſar may have thy money, but God thy ſelf. And as (according to the Civillians) we muſt not give obedience to him that gives Law out of his own Territory, ſo neither obey man when he goes beyond his bounds in commanding againſt the word; and in this the Apoſtles Act. 5.29. and the three ſervants of God in Babylon, have been our examples
7. Luſt oppoſeth reſtraint, is an enemy to Dominion, loves not to be bridled. Libertines deſpiſe Dominion, and reject Magiſtracy, becauſe thereby their licencious humour is reſtrained. The mad upon luſt like the mad dog, are the more inraged by the chain which curbs: They who run to exceſs of riot in this their pouring forth, if they meet with oppoſition (like the ſtop'd ſtream) ſwell the higher and overflow the banks. Act. 19.28. 1 Sam. 2.22.25. Judg. 20.14.This oppoſing of reſtraint goeth along with every luſt; but eſpecially with that of carnall uncleanneſſe; they who defile the fleſh, reject Dominion. The ſons of Eli were luſtfull, and withall diſobedient to the command of the Magiſtrate. The Gibeonites were as refractory to the meſſage of Iſrael, as they were addicted to filthineſſe: The Sodomites were at the ſame time both ſet upon their uncleaneſſe, and enraged againſt Lots counſel. The Anabaptiſts of Munſter were grown to that heighth of uncleanneſſe, that they openly taught, men might marry as many wives as they pleaſed, and John of Leyden their King (upon a pretended revelation from Heaven) preſently marryed three; and they who were moſt bold in this kind, and took moſt wives, were accounted the beſt men, and moſt commendable. But the fruit of this Doctrine, was their teaching that before the day of Judgement, Chriſt had a worldly Kingdome, and in that the Saints only had Dominion, that this Kingdom was that of the Anabaptiſts newly begun, wherein Magiſtracy was to be rooted out; and although Chriſt and his Apoſtles had no civil government, yet that they had committed the ſame with the power of the ſword to thoſe who after them ſhould teach in the Church. Nor is it poſſible, but that luſt ſhould vehemently oppoſe reſtraint, conſidering its propenſions and motions are naturall, and therefore ſtrong, as alſo furthered by all the helps which a powerfull and impure ſpirit can invent and apply. Falſe then is the pretence of Libertines, who would be thought only ro oppoſe the irregularities of Magiſtracy or Miniſtry, when as it is clear that their luſts are moſt offended at the being of their ordinations, and the conſciencious diſcharge of them. And much ſhould this comfort thoſe who are thus conſciencious, in the midſt of all the rage and reproach with which they are followed for their faithfulneſſe. It is a ſign they have diſquieted mens luſts, and (as Luther once ſaid) that when Satan roars, they have given him a full blow. Nor yet ſhould the unquietneſſe and troubles of the world, be laid at the door of reſtraint and Dominion. If religious oppoſition, drawes out mens rage, it doth it by labouring to keep it in, or rather to take it away; From mens luſts are warres, in that they will not ſtoop to God, who will not lay aſide his dominion to gratifie licenciouſneſſe. In a word, We may hence gather the inſufficiency of humane laws, nay any externall means to change the heart from a love of ſin: they may poſſibly reſtrein and curb, and frequently they irritate and enrage ſinners, its only the power of grace at once to take away the diſobedience of the life, and the deſpiſing of the heart. To conclude, We may hence learn the direct way to avoid the ſin of theſe Seducers; oppoſe luſts, theſe put people upon oppoſing of Magiſtracy; Such are, 1. Covetouſneſs, when men deſire to ſet the Nations on fire, that they may ſteal away the goods, and to have States wrackt that the goods may be caſt upon their coſts. 2. Diſcontentedneſſe with our condition. The trees in Jothams Parable pleaſed themſelves in their own ſtation, of privacy and uſefulneſſe; and ſhe was a wiſe woman who contented her ſelfe with her abode among her own people. 3. Ambition, and affectation of ſuperiority; its better to be fit to rule, then to rule and not to be fit. He is only worthy of honour, of whom honour it ſelf is unworthy, and to whom it even ſues for acceptance. Abſolom aſpired to be high in his life, and he was in his death as high as the boughs of the tree, a fit reward for his ambitious climbing. 4. Envy at the height of others, whereby men look into the failings of Magiſtrates to blemiſh them, and will not ſee the gifts and graces of their Superiors, but only with repining; grieving not becauſe things go ill, but becauſe they go no worſe; A curſed temper! 5. Selfe conceitedneſſe, whereby (with Abſolom) men think themſelves fitter to ſit at the ſtern, then any placed there already. 6. Implacableneſſe, whereby private injuries are retain'd with a watching of all occaſions of revenge, though to the involving of multitudes in the co-partnerſhip of their own ſedition and deſtruction. In a word, So long as we love luſt, we cannot conſcienciouſly obey Magiſerates; and yet ſo long as we have luft, we cannot be without Magiſtrates; The Lord fit us for that condition, wherein we ſhall not be troubled with the former, nor ſtand in need of the later.
FINIS.
End of the text · William Jenkyn, Exposition of Jude (1652)