Exposition of Jude 2, Biblical exegesis · Verse 11 · Observations 2
OBSERVATIONS.
1. Priviledges of nature commend us not to God. We find not ſeldom in Scripture, that the eldeſt child, proves the unholieſt. Abel, the younger, was a Saint; Cain, the elder, was a Murderer: Cain excelled Abel in the dignity of Primogeniture, and further, in the expectation of his Parents. Cain, if he were not (as ſome think) deemed by them to be the promiſed ſeed of the woman, and their Saviour; is yet called a poſſeſſion obtained of God, as one by whom they expected to reap much good and comfort; Abel, according to his name, is deemed unprofitable and vai. And yet he who was ſo eminent, both for his Birth, and his Parents eſtimation, is rejected and he who was (ſaith Muſculus) accounted as vain, and nothing worth, and unprofitable, is accepted by God; who though he refuſeth not, yet neither receiveth any, for outward Prerogatives: he is no reſpecter of perſons. Jacob the younger was a godly man; and beloved; Eſau, the elder, a prophane perſon, and hated of God. David, the youngeſt of Jeſſes ſons, was he, who of them all, we find to be according to Gods own heart. Ruben, the eldeſt ſon of Jacob, was inceſtuous, Simeon and Levi cruel and bloody, Judah adulterous; Joſeph one of the youngeſt, onelyonly eminent for ſanctity among them all. If the priviledges of nature had been any thing worth, the firſt-born of the ſons of men, had not been a Reprobate; but God will have his grace known to be free: he neither ſees nor loves as man doth, becauſe he finds a lovely object; but he of his own free bounty makes a perſon lovely, and then loves him: with God, the firſt are often the laſt, and the laſt, firſt. When the Lots were given forth for the chuſing of an Apoſtle, though Joſeph called Barſabas, who was ſirnamed Juſtus, was the Brother or near Kinſman of Chriſt, Ut intelligamus cum qui humano judicio praefertur eſſe inferiorem apud Deum. Lorin. c. 1.yet the Lot fell upon Matthias. Not many wiſe men after the fleſh, not many mighty, not many Noble are called; but God hath choſen the fooliſh things of the world, to confound the wiſe; and weak things of the world, to confound the things that are mighty, &c. 1 Cor. 1.27. Thou haſt hid theſe things (ſaith Chriſt to his Father) from the wiſe and prudent, and haſt revealed them to babes; for ſo it ſeemed good in thy ſight. How groundleſly do any conclude that God loves them, from worldly preheminences!
Tis not any gift without us, but ſomething of peculiar grace wrought within us, that can evidence the favour of God toward us: not the firſt born, but the new born; not the eldeſt, but the holieſt, that may ſay, I know Lord that thou loveſt me. To conclude, Its the duty of thoſe, who have received more favour from God then others, as to acknowledge that God hath done more for them, then for others; ſo that it was only his meer love, that he did not more for others then them; and to cry up free grace with heart, tongue, pen, life.
2. Though grace may be repaired in our ſelves, Obſerv. 2yet is ſin propaga…ed to ours. The cleareſt grain being ſown, ſends forth that chaff from which it was fanned. Cain was too like his father in that, wherein both were unlike God. Adam might ſee his own ſinful nature in Cain, not that grace whereby he had laid hold upon the promiſed ſeed▪ nor the fruit of his care in training up his Children in Religion. Before Adam fell, holineſs was natural, and ſin would have been adventitious; but now ſince the fall, ſin was natural, and holineſs adventitious. The corruption of nature, is that Legacy which Adam leaves to every one of his ſons: grace is not native, but donative; not by generation, but Regeneration.
After ſin, corrupt, mortal Adam, begets a corrupt mortal Cain; for although Adam through the grace of God were renewed by …aith and repentance, yet his ſon naturally begotten of him, was ſuch as his father became by ſin. That which is born (ſaith Chriſt John 3.6.) of the fleſh, is fleſh: where the Begetter, and Bearer, Pſalm 14.3. Rom. 3.12 Eph. 2.2, 3.are a lump of corruption, the birth is no whit better. When God look'd down upon Adams ſons, they were all corrupt, not one who in himſelf was of a more pure refined condition, or free from a depravedneſs, and diſorder of the whole man. Who can bring a clean thing out of filthineſs? Adam begets a ſon in his own likeneſs, Gen. 5.3. That which is required to conveying Original ſin, is, that a man by true generation do deſcend from Adam. God at the firſt ſet Adam as a publick perſon, repreſenting the perſon of all mankind, with this condition, that if he retain'd his integrity, the bleſſing of multiplication once given, ſhould be ſanctified to him for the bringing forth of a Poſterity, righteous, and holy like himſelf; but if he fell away from his obedience, that the bleſſing ſhould be turned into a …rſe, and ſhould be a means of multiplying a corrupt and ſinful generation. He, who conveyed his nature to his Poſterity, conveyed alſo the pollution thereof. In the firſt man the p…rſon corrupted the nature; in every other man, nature corrupts the perſon: whoſoever is a man by the propagation of Adams nature, is alſo a ſinner by the derivation of Adams corruption. Before we can partake of renovation by grace, we muſt know our pollution by nature: pride cauſ'd, and humility ſhould ſollow our degenerate eſtate: the ancient Houſe, the many Deſcents, the Coat, the Creſt of a born Leaper, ſhould not make him proud: happy we, if the corruption derived from the firſt, drive us to the ſecond Adam: this latter alſo hath a poſterity who bear his Image. The Church comes out of Chriſts ſide, in the ſleep of his death: Let us labour to be ingrafted into him, to draw from him a Spiritual life, 1 Cor. 15.49. Rom. 5.12, 14to bear the image of the heavenly, as we have born that of the earthly. Whatſoever the firſt Adam brought into the world by ſin, the ſecond carries out by righteouſneſs. In a word, How due, and ſutable a recompence is it for every Parent, to labour to bring their Children into a ſtate of grace by education, whom they have made ſinners by propagation!
3. Our expectations in earthly bleſſings, Obſerv. 3.often diſappoint us. Eve names her eldeſt ſon, Cain, a poſſeſſion, Fallitur auguri… ſpes bona ſaept ſu….and her ſecond ſon, Abel, which ſignifieth vain or unprofitable: ſhe ſhew'd (as ſome think) hereby the prepoſterouſneſs of her affection, and that ſhe eſteemed moſt of the worſt: Her Cain (ſhe was not herein unlike carnal Parents among us) was her jewel; her Abel was vain and unprofitable in her thoughts: She who miſtook (ſaith one) the fruit of the Garden, miſtook alſo the fruit of her own Body; her hope deceived her in both. God often croſſeth us in thoſe comforts, from which we look for moſt contentment. He whom Eve called a poſſeſſion, deſtroyes the beſt part of her poſſeſſion. Abſolo…, call'd the fathers peace, proved his greateſt diſturber. If thou makeſt any earthly enjoyment thy poſſeſſion, God may make it thy murderer; and that thy trouble, which thou expecteſt, ſhould be thy reſt. If the Lord loves us, he will not ſuffer us to love any thing more then himſelf; and its our wiſdom, to ſet our hearts upon nothing, but that which is above the reach of danger and diſappointment; and to love nothing much, but what we cannot love exceſſively.
4. Its the duty of Parents, to be thankful (with Eve) for their children. Children are an heritage of the Lord, Obſerv. 4. Clavis coeli, ſepulch…i, cordis, & matricis in ma…u Dei.and the fruit of the womb is his reward, Pſalm 127.3. God will be known to have the Prerogative of opening the heavens, the grave, the heart, and the womb. Theſe are the children (ſaith Jacob) which God hath given me. Its vile ingratitude to murmur at the numerouſneſs of our offſpring; to rejoice when our Cattel multiply, and repine when our children increaſe: and to deſpiſe a Preſent of Gods preparing and ſending, ſo curious a piece of workmanſhip, Pſal. 139.15.wrought with that incomparable and ſtupendious Artifice in the lower parts of the earth. Its Heatheniſh diſtruſtfulneſs to fear that he who hath provided children for us, will not provide neceſſaries for them. He who hath given mouths, wil give bread, and often provides better for the poor children, then for the repining parents. The Iſraelites in the wilderneſs who with ſinful ſolicitouſneſs, cryed out, that their little ones ſhould be ſtarved for want of food, were themſelves deſtroyed in the wilderneſs for want of faith, their children mean while being reſerved for Canaan. Numb. 14.31Nor yet is it enough to take our children cheerfully at the hand of God, but to dedicate them to him thankfully, and to part with them contentedly. Men are not born into the world only that the world ſhould not be empty, but that the Church ſhould be increaſed, and God more ſerved. Prov. 3.9. Gen. 18.19.If we ought to honour God with our dead, much more with our living ſubſtance, and to take care that a generation may ſerve the Lord when we are gone; that as we live (as it were) after our deaths in the perſons, ſo Gods glory may live in the ſervices of our children. Adam inſtructed his ſons, both in the works of their Calling, and in the Worſhip of God. And for parting with our children; he who gave, or rather lent, or rather put them to nurſe to us, may peaceably be permitted to require them again when he pleaſeth; and he ſhould never loſe a friend of any of us, for calling for his own.
5.Obſerv. 5. Cains pleaſe not God in the performance of holy ſervices. Prov. 28.9. Iſai. 1.11, 12, 13, 14.To Cain and his Offering God had not reſpect. He was in his way of ſin, even when he was ſacrificing. The Prayer of the wicked is an abomination: God delights not in their ſervices; he demands, Amos 5.21. Iſai. 66.3.Who hath required them? he cannot away with them, his ſoul hates them; they are a trouble to him; he is weary of them, deſpiſeth them; he will not accept, nor ſmell their Offerings; He that killeth an Ox is as if he ſlew a man; he that ſacrificeth a Lamb, as if he cut off a dogs neck; he that offereth an Oblation, as if he offered ſwines blood; he that burneth Incenſe, as if he bleſſed an Idol. The wicked perform holy ſervices from an unholy heart. The Spicing and Embalming of a dead Carcaſs, can put no beauty or value upon it; They who are in the fleſh, cannot pleaſe God: Rom. 8.8. Matth. 7.18All the fruit of an evil tree, is evil fruit. The works of natural men, want an holy principle, the Spirit of Chriſt, the Law of the Spirit of Life. A beaſt cannot act the things of reaſon; nor can a man, unleſs ſanctified by the Spirit of God, do any good work. Till a man be ingrafted into Chriſt, and partake of his fatneſs, he is but a wild Olive. All the works of unregenerate men, are ſin as they come from them: Without the Holy Spirit there is no holineſs. Zacheus was too low of himſef to ſee Jeſus, he was fain to go up into a tree: We are too ſhort to reach to any good work; 'tis above our reach til the Spirit of God lift us up. All the ſervices of a natural man, are but the works of nature. He doth every Spiritual work carnally. John 15.4. Without me (ſaith Chriſt) ye can do nothing. All the works of a Chriſtleſs perſon, are like the children of a woman never marryed, ſpurious and illegitimate; they are not done through a power received from Chriſt.
Wicked men perform no duty to a right end. Phil. 1.11.Their fruits are not fruits to God, Rom. 7.4. As they are not from him, ſo neither for him. He is neither their principle, nor their end. Zech. 7.5.Vain-glory is the worm that breeds in the beſt fruit of the wicked. The flame of Jehu's Zeal was but Kitchin fire, and therefore his Reformation but Murder in the ſight of God, Hoſ. 1.4. The Godly (ſaith a Learned man) in doing good works, are like the Silk-worm, which hides her ſelf, and is all covered over while ſhe works, within the curious Silk which ſhe works. Her Motto, Operitur dum operatur.At the day of Judgment they know not the good works which they did.
The wickeds outward acts of obedience, are works of diſobedience: He doth not what he doth, becauſe God enjoynes it, Cum intuitu voluntatis Divinae. His Sanctification (ſuch as it is) is not endeavoured like that 1 Theſ. 4.3. This is the will of God (ſaith the Apoſtle) your Sanctification. He proves not what is the good and acceptable will of God, Rom. 12.2. One may do a good work in obedience to his Luſts, and that which God bids him do, becauſe his luſt bids him do it. Where there is no Law, there is no tranſgreſſion; and where no reſpect to the Law, no obedience.
The beſt performances of the wicked, are but the gifts of enemies, proceeding not from Love, which is the ſawce of every ſervice (making it delightful both to the ſervant and the Maſter) and the principle of the Saints obedience. Gal. 5.6. By nature we are enemies, doing our works, not with the affection of a child, but out of bondage. None have been greater enemies to Chriſt, and his Servants and Service, then many who have been moſt exact in outſide performances; as Paul, who in the midſt of his Zeal was a Perſecuter.
Laſtly, The wicked neither have the guilt of ſin taken away from their perſons, by the merit of Chriſt, nor the pollution of it, from their ſervices, by the Interceſſion of Chriſt. Epheſ. 2 8.Till faith have faſtned us to Chriſt, neither perſons nor performances can be acceptable. Good works go not before, but follow Juſtification. We are not juſtified by doing good works, but being juſtified we then do good. Abels perſon was accepted before his Sacrifice. Works are rather juſtified by the perſon of a man, then his perſon by the works. And its a vain thing to look for Juſtification from that which thou muſt firſt juſtifie. A man till juſtified, is a Leper, and every thing he toucheth he maketh unclean to himſelf. As a ſmal thing which the righteous hath, is better then the great poſſeſsions; ſo a ſmal thing that the righteous doth, is better then the greateſt performances of the wicked. Till a man takes Chriſt by faith, his Sacrifices have no golden Cenſer to perfume them, no Altar to ſanctifie them, nothing but his own evil heart to conſecrate them upon: Upon which conſiderations, though a wicked man may do what is good morally in the ſight of men, by way of example, or by way Edification to others, &c. yet not Divinely in relation to Religion, or in order to God, ſo as to pleaſe him. And though God ſometimes be pleaſed to reward the works of wicked men, yet do not thoſe works pleaſe him. The works of Nebuchadnezzar, Jehu, Ahab, &c. he did (I confeſs) reward temporally; but alas, it was but temporally. They give him ſervices which pleaſe not him, and he Benefits which profit not them. They give him ſervices, but not with their heart; and he them bleſſings, but not with his heart: and that little he beſtowes upon them is not to recompence hypocritical, but to encourage ſincere obedience. on Jer. 35.19.God often (as Calvin ſaith) rewarding the ſhadow, to ſhew how the ſubſtance of vertue would pleaſe him. Wicked men are hence, 1. Cautioned, not to leave holy duties undone. The certainty of their ſinning in performing them, muſt not, Simon Magus was commanded to pray, Acts 8.22cannot abrogate the Law of God, which enjoynes them. Nor is our duty impaired with our power to ſerve the Lord. When a thing done is evil, not in its ſubſtance, and becauſe it is done, but becauſe of our irregular manner of performing of it, we ought ſtill to do it, notwithſtanding the defects cleaving to it. 2 They ſhould likewiſe hereby be made willing to go out of themſelves to Jeſus Chriſt for his ſpirit and merit. Till Paul ſaw all that he could do to be but dung and dogs meat, he never could duly eſteem the excellency of the knowledg of Chriſt. Till we account our owne righteouſneſs to be but filthy rags, we ſhall never eſteeme Chriſts to be a beautiful robe.
6.Obſerv. 6. Envy is a pernicious, and yet a groundleſs and fooliſh wickedneſs. It was the entrance of Cains way, and the in-let of his murder. It's a ſin that breaks both Tables at once; the firſt by diſcontent with God, the latter by injuriouſneſs to man. Who is able to ſtand before Envy? Cant. 8 6. Calamitas ſine remedio eſt, odiſ ſe foelicem. Cypr. lib. de Zelo & Livore Adhuc divitem malicia non deſcrit, quem jam poſſidet poena, qui non ſe ad Lazarum duci poſtulat, ſed ad ſe Lazarum …ult deduci. Chryſel. Ser. 122.It's (as jealouſie) cruel as the grave: it's a Calamity without a Remedy. Some underſtand that requeſt of the rich Glutton, that Lazarus might be ſent to him with water to cool his tongue, to proceed from Envy, he deſiring rather that Lazarus ſhould be tormented with him, then himſelf eaſed by Lazarus; and he craving not that he ſhould be carryed to Lazarus, but that Lazarus ſhould be ſent to him. It was the cruelty of Envy that ſold innocent Joſeph, and that ſought the deſtruction of good David: From Envy it was that the Divel overthrew our firſt Parents; and by it he puts Cain upon killing his innocent Brother, and the Jewes upon murdering the holyeſt perſon in the world. Plainly alſo doth this Envy of Cain diſcover the groundleſneſs of this ſin. The fault of Abel was not that he had hurt Cain, Nuſquiam melius invidos torqucre poteritis, quàm virtutibus & gloriae ſerviendo. Aug. Ser. 18. ad frat. in Erem.but that God accepted Abel. Truly is Envy therefore ſaid to be worſe then Covetouſneſs: The Covetous is only unwilling to diſtribute his own goods, but he loves to ſee others communicate theirs; but the Envious neither will do good himſelf, nor is willing that others ſhould do ſo: he is angry that God is ſo bountiful. Its worſe then hatred and anger; for theſe in deſiring the hurt of another, have their riſe from the Offence which is offered by him; but Envy hath its riſe meerly from its own malignity. Riſus abeſt omnis niſi quem fecere dolores; Succeſſus hominum, carpítque et carpitur una. Supplic…úmque ſuum eſt.—And in ſome reſpect it's the worſt of all ſins; for when the Divel tempts to them, he draws men by the bait of ſome delight; but the Envious he catcheth without a bait; for Envy is made up of bitterneſs and vexation. Other mens welfare is the envious mans wound. To him the Vine brings forth Thorns, and the Fig-tree, Thiſtles. De melioratione deterioran…r, ſola miſeria invidiâ caret.Nothing but miſery pleaſeth him, nor is any thing but miſery ſpared by him. Every ſmile of another, fetcheth a ſigh from him. To him bitter things are ſweet, and ſweet bitter. And whereas the enjoyment of good is unpleaſant without a companion, Nuliius rei poſſeſſio jucunda ſine ſocio. Senec. One ſeeing an envious man very ſad, ſaid, I know not whether this man hath received ſome hurt, or another ſome good.the Envious had rather want any good then that another ſhould ſhare with him. A certain Prince (they ſay) promiſed an Envious and a Covetous man, that he would give them whatſoever they deſired of him, upon this condition, that he who ask'd laſt ſhould have twice ſo much as he who ask'd firſt: when both were unwilling therefore to ask firſt, the Prince commands the Envious man to ask in the firſt place, and his requeſt was, that one of his own eyes might be put out, that ſo both the other mans eyes might be put out alſo. Superbia mihi aufert-Deum; invidia pr…ximum, ira meipſum. Hug. de S. Vict. Auguſt. in loc. Non illos malos faciendo, ſed iſtis bona quibus mali facillimè peſſent invidere, largiendo, incitaſſe dicitur ad odium.How contrary is Envy to Charity! which without my labour makes all the happineſs of another mine own: Hence Envy is ſaid to take away from every man his Neighbour. Its ſaid, Pſal. 105.25 that God turned the heart of the Egyptians to hate his people: which God did (as Auguſtin interprets it) not by making the Egyptians evil, but by beſtowing upon the Iſraelites thoſe good things for which the wicked were ready to envy them.
To conclude, envy is its own puniſhment; a ſaw, a ſcourge, not ſo much to him upon whom it is ſet, as to him in whom it is. It's a moth which breeds in us, and corrupts us. 'Tis a natural ſin, The ſpirit that dwelleth in us luſteth to envy. Saints have been overtaken with it; Peter, Joh. 21.20, 21. Joſhuah, Numb. 11.29. Qui faucibus invidiae carere deſiderat, illam haereditatem appetat, quam numerus poſſidentium non anguſtat. Greg.Let us labour againſt it. To help us herein, let us love ſuch good things which one, yea many may have, without the detriment of others; which may be enjoyed by, & be diſtributed to every one without diminution: and withal, beat down the love of our ſelves, and the apprehenſion of our own Excellency. Could we underſtand our owne baſeneſs and unworthineſs, we ſhould not envy thoſe who are above us, but wonder that any ſhould be below us.
7 There is no meaſuring of Gods love by outward events. Obſerv. 7.Wicked Cain ſtands over bleeding Abel, whoſe Sacrifice was firſt accepted, and now himſelf ſacrificed. Death was denounced as a curſe for ſin, yet behold it firſt lights upon a Saint. No man knows love or hatred by any thing which befals the outward man We cannot read or underſtand Gods heart by any thing he diſpenſeth outwardly with his hand. Eccleſ. 9.1.He oft ſuffers an Abel to be killed, in love, and a Cain to ſurvive, in hatred. Proſperity and impunity often ſlay the ſinner, when ſlaying and death ſhall benefit the Saint. Worldly enjoyments are given us, that we by them ſhould teſtifie our love to God; not by them to got aſſurance of Gods love to us. Oh how ſlender an evidence of heaven, is that with which, ſo ordinarily men go to hel! Thou canſt only underſtand that the heart of God is ſet upon thee, by finding that thine is ſet upon him. The leaſt dram of Grace is an earneſt of heaven. The greateſt ſum of outward enjoyments amounts not to the leaſt part of payment, or pledg of happineſs.
8.Obſerv. 8. They who are corrupt in their judgment, go in the way of cruelty. Not to intimate what ſome have ſaid of cruel Cain, that he was the firſt Heretick; ſure I am, he was after the Divel, the firſt Murderer; and theſe Seducers were as full of hatred, as they were of Error; They went in the way of Cain. They were cruel to ſouls, which by their Errors they poiſoned and deſtroyed: cruel to the names and dignities of their Superiors, of whom they ſpeak evil. They were (as the Apoſtle ſpeaks afterward) foreign, fierce and raging waves, ver. 13 ſuch as uttered hard ſpeeches, ver. 15. againſt the Godly, eſpecially Miniſters, who oppoſed them in their way of ſin. Not to ſpeak of the cruelty of Idolaters recorded in the Old Teſtament, as of Pharaoh, H… man, Ahab, Jezabel, Manaſſeh (not yet converted,) Nebuchadnezzar, Antiochus; nor of the Heatheniſh Emperors, within the firſt 300 years after Chriſt (by which Tyrants the Apoſtles ſuffered violent death, and whoſoever made profeſſion of their Doctrine were cruelly murdered) of Nero, Domitian, Trajan, Antonius Verus, Hadrian, who crucified Ten thouſand Chriſtians in one Mount; of the laſt of the Ten Perſecutions, wherein, in the ſpace of one Month, were ſlain ſeventeen thouſand Martyrs. I ſay, to paſs by theſe, What lively Expoſitions upon this Text, and the cruelty of Cain, have the bloody actions of thoſe been, who would have been counted of the Church, nay, the only Church, and friends, and brethren to the members thereof, as Cain was brother to Abel!
I might here relate what Eccleſiaſtical Hiſtory mentions concerning the cruelty of the Arian Hereticks, Theod. l. 1. c. 29.their baniſhing and falſe accuſing of Meletius and Euſtatius Biſhops of Antioch, and Athanaſius of Alexandria: the latter of whom hardly eſcaped with his life; l. 5. c. 21. Socrat. l. 2. c. 7.16for the cruel Arians, finding that they could not deſtroy him by falſe witneſs, purpoſed by violence to tear him in pieces: the baniſhing and deſpoſing Paulus from Conſtantinople, by the Arrian Emperor Conſtantius: and at laſt, Socrat. l. 4. c. 22 Theod. l. 4. c. 21. Sozom. l 6. c. 19 Vid. Centur. Magd. p. 79. Cent 4. foreign Epiſt. ad Solit.the cruel murdering of him by the bloody Arians: not to mention with theſe, the vaſt number of examples of Arian cruelty, recorded in Eccleſiaſtical Hiſtory; Socrates, Theodoret, Sozomen, &c. conſent in this, that the Arians baniſh'd, impriſon'd, cruelly whip'd, mock'd, tore with nails, burnt, and exerciſed the cruelleſt puniſhments againſt the Orthodox; and that they were more cruel againſt them then the Heathens who Tyranniz'd in thoſe times. Athanaſius ſaith, The inhumanity of the Arians exceeded all expreſſion.
I might likewiſe mention what Auguſtin in ſundry Epiſtles relates of the Cain-like cruelty of the Donatiſts of his time, who pretended to ſo much Purity, as that they held, that the Church was no where in the world to be found, Epiſt 50. Quis non Dominus ſervum ſuum timere compulſus eſt: Quis quem libet poterat exigere debitorem! Quorundam oculi extincti ſunt. Cujuſdam Epiſcopi manus & lingua praeciſa eſt; taceo crudeliſſimas coedes. Epiſt. 68. Conclericos noſtros plagis immaniſſimis quaſſaverunt. Quendam immaniter coeſum, & gurgite coenoſo volutatum. &c. Nos fuſtibus quaſſant ferróque concidunt. In oculos extinguendos, calcem mixto accto incredibili excogitatione ſceſeris mittunt Epiſt. 166.159. Lacerati ſunt viri, tractae ſunt Matronae, Infantes necati, abacti ſunt partus, nulli licuit ſecurum eſſe in poſſeſſionibus ſuis. Optat. cont. Parl. l. 23.but in that corner of Affrick, wherein themſelves dwelt. In his fiftieth Epiſtle hee tells us, that the Maſters ſtood in fear of their ſervants that were gone over to the Donatiſts; that no man durſt demand the money which his Debtors owed him, for fear of clubs and fire; the houſes of any that offended them, were burnt or pulled down; and they pulled out the eyes of the Miniſters, and put them out with Chalk and Vinegar, cut off their hands, pulled out their tougues, cruelly whipt and ſlew them; and then tumbled them in the mud, and then carryed them about afterward in deriſion. And though theſe Sectaries pleaded frequently for toleration and liberty of conſcience, yet when under Julian the Apoſtate, they had gotten power, Who can declare (ſaith Auguſtin) what ſlaughter they made of the Orthodox▪ All Affrica was filled with blood and deſolation; men were rent, Matrons drag'd, Infants ſlaughtered, women with child miſcarryed, none were ſecure in their houſes.
But if ever the ſpirit of Cain breathed in any ſince his time, or if ever any wrote after Cains copy in letters of blood, certainly they have been thoſe of the Papacy: how deſervedly may their Head and Father the Pope be called a Cain in chief; and is he called the Son of Perdition! as being not only appointed to perdition, but the Author of Perdition and deſtruction. How evidently is his Antichriſtian cruelty ſet forth by being Drunk with the blood of the Saints, and with the blood of the Martyrs of Jeſus! Rev. 17.6. Its ſaid by ſome that There is no day in the year which might not be dedicated to an hundred ſeveral Martyrs, whoſe blood hath been ſhed by the Papal power. 1. Papal cruelty ſpareth not, pitieth not any degrees, ſex, order, age, condition of men oppoſing their Religion. Act. & Mon. p. 814. 751 874 710 766Alphonſus Diazius (another Cain) barbarouſly killed his own brother John Diazius becauſe he was a Proteſtant. With what inhumane cruelty have Proteſtants been compelled to diſcover for ſlaughter, their deareſt relations, parents, children, brethren, wives, to carry faggots to burn their godly and painful Paſtors! and (which might ſurpaſs belief among Heathens) children have been conſtrained to ſet fire to their own fathers. And Thuanus reports, That a certain woman, having fled to a ſecret place to ſhun the rage of her enemies, being drawn out of it by them, was in the ſight of her huſband ſhamefully defiled, and then was forced by ſome of them who ordered her hand, to give her huſband his deaths wound with a drawne ſword. Horrid was that ſpectacle, of the child which ſprang out of the womb of a woman, burnt at Gernſey, which being ſaved out of the fire, was by the bloody Executioner caſt in again, p. 1864. 1879becauſe it was a young Heretick. A child of eight years old, was by them ſcourged to death for Religion, and a boy under twelve years condemned for the ſix Articles: yea, Popiſh cruelty forbears not either to bury the quick, p. 816.(as one Marion was condemned to be buryed alive) or to unbury the dead, by violating of their graves, digging out the bodies and burning them; thus they dealt with the bodies of Bucer, Fagius, Wickliff, &c. How frequently hath Papal power made Kings and Princes Wolves and Tygers one againſt another! and ſent forth Cut-throats and Villains with pardons, to ſtab and poiſon the Kings and Potentates of the earth! their lives by any Art (they hold) may be taken away, if the Pope hold them excommunicate. Emanuel Sa affirms it lawful for one to kil a King, Latâ ſententiâ quiſque poteſt fieri executor. In Aphor. de Rege & Regis Inſtit. l. 1. c. 6.if the Pope have ſentenced him to death, though he be his lawful Prince. But Mariana gives direction how it may be done with the beſt convenience; He thinks Poiſon to be the beſt way; but yet for the more ſecrecy, Quod ſi evaſerint, inſtar magnorum Heroum in omni vita ſuſcipiendi: ſi vero ſecus accidat, gratam hominibus, gratam ſuperis hoſtiam cadere, nobili conatu ad omnem poſteritatis memoriam illuſtratos judicamus. Marian. l. 1. de reg. c. 7.that it be caſt upon the Saddles, Garments, Chaires of the Prince. And he further tells us, that if they who kill ſuch Kings ſhall eſcape, they ought to be looked upon, and received as long as they live, as great and noble Worthies; but if it fall out otherwiſe, that they loſe their lives in the undertaking, that then they are a ſweet ſmelling Sacrifice to God and man, and that their names ſhall be illuſtrious to all poſterity.
This book of Mariana was approved by the graveſt and learnedſt of the Jeſuites Order, and ſo with a ſpecial Commiſſion from Claudius Aquaviva their General, with their approbations, and other ſolemn priviledges, it was printed at Toledo and Mentz, and laſtly, inſerted into the Catalogues of the books of their Order. Its not lawful (ſaith Bellarmine) for Chriſtians to tolerate an Heretical King, Nonlicet Chriſtianis tolerare regem haereticum, ſi conetur pertrahere ſubditos ad ſuam hareſim. B…llar. l. 5. de Rom. Pont. c. 7. Poteſtas ſpiritualis debet coercere temporalem omni modo & viâ. Id. l. 5. c. 6if he labors to draw his ſubjects to his Hereſie; and (ſaith he) its lawful for the Spiritual power to reſtrain the Temporal by all means and wayes; and when the Pope hath paſſed ſentence upon a King, then after this publick ſentence, they generally affirm it lawful for any to kill a King. So Bellarmine, Gregory de Valentia, Tolet, Suarez, Molina, Leſſius, &c.
Nor 2 doth Popiſh cruelty leſs diſcover it ſelf in the numbers, then in the ranks and degrees of thoſe whom they deſtroy for Religion. Theſe Popiſh Cains deſtroy multitudes of Abels. Infamous is the cruelty of that ſavage Minerius the Popes Champion, in his bloody Enterpriſe againſt the Merindolians; he deſtroy'd twenty and two Townes, and murdered the Inhabitants, whether they reſiſted or not; and when the men of Merindol flying from his Army, left behind them their tender wives and children, this Popiſh blood-hound practiced all manner of Villany and Cruelty upon them. The Town of Cabriers, upon condition that he would uſe no violence againſt them, was yeilded into his hands, but he falſified his promiſe, hewing thirty men in pieces in one place; putting forty feeble women, ſome with child, into a barn full of ſtraw, cauſed it to be ſet on fire at the four corners, and ſuch who got out, he cauſed to be cut in pieces. In this one Town, were thus mercileſly murdered, above a thouſand Proteſtants. To theſe I might add, the cruel murdering of about eight hundred Proteſtants in two Townes in Calabria, fourſcore whereof had their throats cut one by one, white, way to the Church, Digr. 50.yet ſo as that every one was left but half dead by the Excutioner: And the French Maſſacre, wherein in thirty dayes were thirty thouſand ſlaine; Farneſius vowed to ride his ho…ſe to the ſaddle in the blood of Lutherans.not to ſpeak of that incredible effuſion of blood which the Spaniards have made among the poor Indians, under pretence of converting them to the faith; they having in the ſpace of forty years ſlaine Seven and thirty millions of people; famiſhing in three Months ſeven thouſand children; at one time maſſacring two thouſand Gentlemen; and murdering with ſuch cruelty, that to avoid it, poor men would hang themſelves, with their wives and children. Laſtly, and principally, this bloudy diſpoſition of Cain diſcovers it ſelf in the cruel and ſavage manner of murdering. Minerius (forementioned) cut off the paps of the poor mothers of ſucking children, and the children looking for ſuck from their dead mothers, were ſtarved to death. It hath been their practice to hold men in death ſo long as they could, Moriatur, ut ſentiat ſe mori.inflicting (as it were) a thouſand deaths in one, and making them ſo to dye, as to perceive themſelves to die. Acts Monum. p. 869 805 860What ſhould I ſpeak of their burning men by piece-meal, and that with Brimſtone, pitch, and tar, &c. with barrels of pitch and tar dropping upon their heads? Joannes de Roma, a Monk, having got a commiſſion to examine the Lutherans, uſed this torment to force them to accuſe themſelves; He filled boots with boyling greaſe, and put them upon the legs of thoſe whom he ſuſpected; and tying them backward to a form with their legs hanging down over a ſoft fire, he examined them.
To this Cain-like cruelty of the erroneous Papiſts, I might add that of the Anabaptiſts in Germany, who were as bitter and bloody enemies to the Reformed party, as were the Papiſts; and more oppoſed God and Orthodox Chriſtians, then they did the Papiſts themſelves; they alway voicing Luther to be worſe then the Pope. I ſhall not mention the bloody uproars made by Munzer, John Mathias, John Becold, Knipperdolling, John Geles, Henry Goethlit, James of Kemp, &c. with their followers, at Wormes, Auſburg, Bazil, Shafhuſe, Berne, Munſter, Amſterdam, &c. filling all places with bloud and ſlaughter; murdering their own natural brethren, yea, their wives, and purſuing the doctrine of the Goſpel, and the profeſſors thereof, eſpecially the godly Miniſters, with cruel fury. It will be more then ſufficient to ſet down the words of one concerning this ſavage crew, See Sleidan. Bullinger, Heresbachius, Hortenſius, &c. Mr. Bayly.who hath taken much pains in examining their Doctrines and practices; his words are theſe, The ſpirit of Mahomet, was not ſo helliſh in making an open trade of bloodſhed, robbery, confuſion, and Catholick oppreſſion, through the whole earth, as the ſpirit of Anabaptiſm.
Nor need we think it ſtrange concerning the fiery cruelty of thoſe who embrace and follow falſe Doctrines. The erroneous in their judgment, may be left of God to apprehend ſo much truth, and weight, and worth in their errors, that even that thing (conſcience I mean) which by its light and tenderneſs, hinders others from ſin by diſcovering it to them, and troubling them for it, may, being depraved by error, put people upon ſinful injuriouſneſs to others, and to think that they do God the beſt ſervice, when they are moſt cruel to his beſt ſervants. And (as its commonly obſerved) no feuds are ſo deadly, no contentions ſo bitter, as thoſe upon which conſcience puts men; conſcience urging more ſtrongly then intereſt: and as a good conſcience is a thouſand witneſſes to comfort and excuſe for what good we have done; ſo may an erroneous conſeience be a thouſand weights to induce us to what evil we have not done.
And farther, ſuch is mans natural enmity againſt the way of Truth, which oppoſeth his Luſt and advanceth Gods will, that if the white horſe go forth, the red horſe will follow him at the heels; and they who carry the light of the Truth, ſhall be ſure to be maligned, puft at, purſued. Acts 19.Hence the idolatrous Epheſians cryed out with maddeſt rage, Great is Diana.
And as the tide of mans inclination, ſo likewiſe is the wind of all Satans endeavours ſet againſt the Truth. He who is an old Serpent, is alſo a red Dragon; yea therefore a Dragon red and cruel, becauſe a Serpent falſe and deceitful. He did not abide in, nor can he abide the Truth. As a Serpent he made, and was the Father of Lyes; as a Dragon he ſhields, and is the Defender of Lyes.
To conclude: The Wiſdom and Power of God, is in nothing more manifeſted, then in overthrowing Error by the weight of its own cruelty and rage; and in making the Profeſſors thereof to increaſe by dying; in making every Martyr a ſtone to break the teeth of thoſe maddogs who bite them, and to overcom by being overcome. The profeſſors of T…ruth (then) have as little cauſe to be ſecure, as the patrons of Error have of being cruel. Never did the light ſhine, but the wicked bark'd. at it. If righteous Abel was murdered when there was but one Cain, what may he expect, when Cains do ſo abound both in wrath and numbers! Martyrdome came into the world early: The firſt man that dyed, dyed for Religion. And how careful ſhould Chriſtians be, that they leave not the Truth of God, to avoid the wrath of men! Its better to dye fighting for it, then flying from it. How much ſorer an enemy is the great God, then a ſilly worm! And they who leave the love of Truth, will ſoon leave their love to the Profeſſors thereof. Every Apoſtate is in the high way to become a Perſecuter.
Laſtly, It may be a word of Comfort as well as Caution to all perſecuted Abels. Cains do not ſo much ſtrike at them, as at Truth in them, and profeſſed by them. Joh. 17 14.I have given them thy Word (ſaith Chriſt) and the world have hated them. God will vindicate his own cauſe. Though the enemies are red with the blood of Truths Champions, yet their great Captain will one day appear in garments made red with the blood of their enemies, whom he will tread in the wine-preſs of his wrath; and the blood of every Abel cryes with a loud voice for vengeance, which will never give reſt to the righteous Judge, till all thoſe who will not become the friends of his Truth, become his footſtool for riſing up againſt it.
9. Obſerv. 9.Great is the difference between the ſinning of the Godly and wicked. The ſin of the wicked is his way; he delights, proceeds, is skilful in it; ſin is a ſport to him; he is a curious Artificer and cunning worker of iniquity; he goes on, and proceeds from one degree of wickedneſs to another. When he performes any good duty, it is not his way; he rather ſteps into it, or ſtumbles upon it, then chuſeth it, walks in it. Cains Sacrifice to God, is not here called his way, but his Sacrificing of his brother. God accounts of men by the conſtant tenor and bent of their hearts and lives. The Godly may fall into ſin, but he lives not, reſts not in ſin; He may (like the ſheep) be thrown into the mire, but he doth not (like the Swine) tumble, and wallow, and delightfully ſnort therein. Of this more before p. 32, 33 &c. Part 2He ſins not with full conſent; there are ſome contrary votes in his ſoul againſt every ſinful ſuggeſtion; He ſleeps, but his heart wakes. Holineſs is his way, and whenſoever he is drawn out of it by ſome deceitful luſt, or by ſome ſeducing tentation, he cryes out with David, Pſal. 119.176. I have gone aſtray like a loſt ſheep, ſeek thy ſervant. He never leaves calling and enquiring, till he hath got into the right way again; and when he is ſo, he walks more humbly, watchfully, evenly, and mends his pace; he gaines ground by his ſtumbling; he doth not (as wicked men) wickedly depart from God. A Saint falls, 2 Sam. 22.22.and cryes, I fall, as a child that falls into the fire. A ſinner falls, and loves to fall, and is like a ſtone that falls to the center. As there is much difference between the ſuffering, ſo between the ſinning of the good and bad: As ſufferings are on the Saints, and not on them; ſo ſin is in them, and not in them. The ſufferings of the Godly are on them as afflictive to ſenſe, not on them as penal for ſin, ſo as to ſink and deſtroy them; but the wrath of God abides on the wicked, and falls upon them as upon its proper place, to remain and dwel upon them: ſo when the Godly ſin, they are not ſwallowed up of ſin, grace works them out again; but the wicked lye ſoaking in their ſin, and (as God ſpeaks Lev. 26) pine away in their iniquity; and if God ſhould give them to live in the world to eternity, they would live it in ſin. A Godly man is like a pure Fountain, into which dirt is throwne, though it be thick and muddy for the preſent, yet at length it works it out; whereas a ſinner is like a ſtanding water, into which when dirt is thrown at the beſt, it doth but ſettle and fall to the bottom; and when it appears cleareſt, the dirt is not wrought out, but there abides, and upon every ſtirring diſcovers it ſelf. A Saint lives not, walks not in ſin; wickedneſs is not his way: Whenſoever he ſins, he looks upon himſelf as in his wandering, not as in his way. If thou wouldſt try thy ſincerity, examine the bent of thy heart, and whether ſin be thy delight, thy way; or thy trouble, thy diſallowed aberration.
10 Deſpair is the period of Preſumption. Obſerv. 10.The contempt of Grace ends in the deſpair of Grace. God graciouſly warned Cain, he ſins, and deſpairs having ſinned. Theſe Seducers live in ſin, notwithſtanding Grace, and are overwhelmed in wo, and deprived of Grace. Of this before pag. 334. part 1No poyſon is ſo deadly as that which is extracted out of Grace. Abuſed mercy pleads againſt a ſinner moſt perſwaſively. Oh that they who are ſo fearleſs when they ſin, would conſider how fearful they ſhall be when they have ſinned: They who when they are tempted, fear no wrath, no death; after ward will be ready to ſay with Cain, Every one who meets us will kill us. The way to be bold when the wicked ſhall be afraid, is to be afraid when the wicked are bold. He who is afraid of ſin, ſhall not feel puniſhment.
11. Obſerv. 11.They who most plead for liberty, exerciſe moſt cruelty. None would rule ſo much, and ſo bloodily, as they who deny others to rule altogether. Theſe Seducers who deſpiſed Dominions, and ſpake evill of Dignities, for all that, walk'd in the way of Cain. They who would have all others to be cyphers, to do nothing, would themſelves be Cains, to do too much. Their little finger was heavier then the Magiſtrates loynes. They who ſhall peruſe the Writings of Auſtin concerning the Donatiſts, and among them the Circumcellious; as alſo the relations of others concerning the Anabaptiſts of Germany, ſhall find both theſe Sects to be bloody Commentators upon this Truth. They who abrogate the Law of God, will indure no Law but that of their own making: Though they have cryed out of perſecution, and complain'd of reſtraint, when they have been under the power of others; yet they have moſt tyrannized over the Spiritual and Civil Liberties of others, when they have gotten the power into their owne hands. And its impoſſible that they ſhould rule gently and meekly, who are themſelves ruled and ordered by Satan, that cruel one. They who are not delivered from the hand of this enemy, will neither ſerve God in righteouſneſs and holineſs themſelves, nor ſuffer others to do ſo: Nor will any be ſo unwilling, that others ſhould have liberty in holineſs, as they who moſt love and allow liberty in ſin.
This for the amplification of the wickedneſs and wo of theſe Seducers from this firſt example; viz. of Cain.
2. I come to ſpeak thereof, as ſet forth by that of Balaam; in theſe words, And ran greedily after the Error of Balaam for a reward.