Exposition of Jude 2, Biblical exegesis · Verse 12 · Commentary 2
EXPLICATION.
Two particulars are here to be explained.
1. From what ſort of creatures, he draws the reſemblance, viz. From clouds.
2. From what ſort of clouds, viz.
1. From empty clouds.
2. From unſtable clouds.
In the firſt, From what ſort of creatures the reſemblance is drawn. Two things are conſiderable.
1. What we are to underſtand by clouds.
2. Why the Apoſtle made choice of ſuch a reſemblance, taken from theſe clouds.
1. For the firſt, the word is foreign, clouds, derived (as ſome think) from the Hebrew word Nuph, which ſignifieth to drop, or (as others) from Naphal to fall, or deſcend. And a cloud (ſuch as the word foreign properly imports) is a moiſt vapour drawn up by the heat of the Sun, unto the middle Region of the air, where being by the coldneſs of that place knit together, and congealed, it ſo continueth untill (being diſſolved and melted by the warmth of the Sun) it be turned into rain; Zanch. de op. Dei l. 3. c. 6. p. 381. Nubes eſt vapor humidus & craſſus, qui ad mediam aerē regionem, à ſole elevatus, à frigore autem regionis condenſatus, tamdiu talis manens, donec calore ſolis liquefactus, in pluviam convertitur. Pſal. 77.17. Iſai. 5.7. 1 Kings 18. Illud hoc loco, tū pleris que aliis obſervari neceſſe eſt, ſcripturā nō uti accuratione Philoſophorum, ſed ratione populari in nominandis rebus, foreign diſtinctionis ergo, à Philoſophis nebulae appellantur, quae foreign, ſunt & foreign Ariſt. Met. l. 1 c. 9. Jun. in Jude Hoc ſanè eſt ex mirabilibus naturae, quae conſuetudinis vitio, viluerunt. Pi…d. in Job 26.So that the property and uſe of clouds, is to carry water and rain for the uſe of the earth, they water the garden of the earth, like a Garden-pot; they are the treaſuries of rain, and (as one ſaith) rain condenſed or congeal'd, and rain is a cloud diſſolv'd. Or (as another) a cloud is the womb of rain, big with it (oft) as with its iſſue. And therefore (as the learned Junius on this place notes) when our Apoſtle adds foreign to foreign, ſaying, that theſe clouds are without water, he rather uſeth ratione populari, a popular and Vulgar kind of ſpeech, then ſtands upon Philoſophical accurateneſs; for thoſe clouds which are without water, Aristotle and other Philoſophers call not foreign, nubes, but foreign, nebulas, thin diſperſed vapours which (indeed) obſcure the face of the heavens, but have within them, no rain for the thirſty earth at all; ſo diſtinguiſhing them from foreign, rainy clouds.
The Naturaliſts who write concerning watery Meteors, enquire, how it can be, that a cloud ſhould contain ſo vaſt a bulk and quantity of heavy waters, and not violently and at once fall to the earth; heavy things naturally deſcending or tending downward: Several cauſes are by them aſſigned, ſome ſay, that they are kept up by their natural and inbred warmth, included in them, and by the heat (without) of the Sun and Stars; others ſay, by their motion which they have from the winds; others by reaſon of their ſpungy hollowneſs, which receives and takes in the thin air; but Philoſophers (in this) are like little children, that cannot ſpeak plain, (at leaſt to my dulneſs,) the ſafeſt way (according to the beſt Divines) is to reſolve this, by the Scripture, which repreſents the holding up of the clouds as the work of Gods power, and teacheth us that God hath given his command in the creation, that the clouds fall not, Prov. 8.28. He eſtabliſhed the clouds above. Gen. 1.6. Let the firmament (that is, Zanch. de op Dei, l. 2. c. 1. p. 277. Aer, ſuâ mediâ regione, dividit aquas quae ſurſum evehuntur. ab iis quae infrae fluunt.as Zanchy largely and ſtrongly proves, the ayr, in reſpect of the middle Region) divide the waters from the waters, namely thoſe which are drawn up, and made clouds for rain, from thoſe which run below: And Job 26.8. Its expreſſely ſaid, that God bindeth up the waters in his thick clouds, and the cloud is not rent under them: he hath bound theſe waters in a (though weak, ſlight) garment, Prov. 30.4. The waters above the Heavens, are recorded among the things which God hath eſtaliſht for ever, and for which he hath made a decree that they ſhall not paſs, Pſ. 148.4, 6. Its his power that enables ſo weak a cobweb, to hold (as it were) a ſtrong man, priſoner; its that alone, which lays up even a Sea of waters, in the thin ſieve or ſearce of a cloud, which (till he pleaſeth) ſhall not let go one drop, Sunt nubes, ut ſpongia quaedam aquarum plena. Deus autem mam… ſuae proorovidentiae, ſpongiam bane comprimit, non totam ſimul, & quantum poteſt, ſed paulatim, ut molliter deſcendant aquae. Zanch. de op. Dei, l. 3. c. 6. pag. 383.and then rain ſhall come (as through a ſieve, or ſtrainer) not in floods, but in drops. Or rather (as Zanchy that Divine Naturaliſt ſpeaks) he makes his clouds ſpunges; till he preſs and ſqueez them with the hand of his providence, not a drop ſhall fall out of them; he preſſeth theſe ſpunges not too hard, but gently, that ſo they may moderately, and by little and little diſtil and drop upon us, and not overwhelm us, as they did the old World, when he wrung theſe ſpunges hard upon them. He whoſe word is a dam to hinder the proud waves from flowing over the face of the earth, hath a word likewiſe which (as a ſtopple) ſhuts up the bottles of his clouds, and keeps them from running out. In a word, he who hangeth the earth upon nothing, is in the next words deſervedly ſaid, to bind up the waters in his thick clouds.
For the ſecond particular, viz. why the Apoſtle made choice of a reſemblance taken from theſe clouds. He ſaith theſe Seducers were foreign, clouds, which according to the notation of the word, and common uſage, ſignifie ſuch as have in them, water for the refreſhment of the earth: and I conceive that our Apoſtle hereby intends either, 1, To ſhew their duty, which was as the Miniſters of Chriſt to be watring clouds, to afford to people the ſweet and refreſhing ſhowers of wholſome Doctrines: Or rather, 2. Their great boaſtings, hypocritical ſhews and appearances, they ſeeming and pretending to be clouds full of water, as the holy Prophets and Apoſtles were; whereas indeed, they were (though appearingly full, yet) really and truly empty; unprofitable and waterleſs, like the boaſter of a falſe gift, of whom Soloman ſpeaks, Prov. 25.14. that he is as clouds without rain; though by reaſon of his great promiſes, he ſeemed to be full of water, and beneficialneſs: As if the Apoſtle had ſaid, Theſe Seducers are clouds full of water of holineſs and heavenly doctrine, if you will beleeve their own expreſſions and appearances; but if you come to try or uſe them, you ſhall finde no benefit, comfort, or refreſhment from them. And I conceive, that the Apoſtle by calling them clouds, intimates their proud and hypocritical pretending to reſemble the worthy and profitable Inſtructers and Teachers of the people of old, who are oft and elegantly in Scripture compared to clouds, and whoſe doctrine is reſembled to dropping, as Iſai. 5.7. where God (according to ſome) threatning to take away the Prophets and their Miniſtry from the people, ſaith, I will command the clouds that they rain no rain: And frequently in Scripture is propheſying or teaching called a dropping: foreign tum docens d…ctorve tum pluvia tempeſ…iva. 21.30.20. Joel. 2.23.My doctrine (ſaith Moſes) Deut. 32.2. ſhall drop as the rain, Ezek. 21.2. Son of man, drop toward, &c. And propheſie againſt the land of Iſrael. And Amos 7.16. Propheſie not againſt Iſrael, drop not thy word againſt the houſe of Iſrael, Ezek. 20.46. Son of man, drop toward the South, and propheſie, &c. And Micah 2.6. Propheſie (or drop) not, ſay they to them that propheſie. And in ordinary ſpeech we uſe to ſay, the clouds drop, and (when it begins to rain) it drops, Prov. 3.20. His clouds drop down the dew. And clouds are a moſt lively reſemblance of faithful Miniſters. Gen. 1.6. Prov. 8.28. Pſal. 147.8. Epheſ. 4.11. Pſal. 68.11.1. In regard of the cauſe of both: the ſupream higheſt cauſe is God; clouds are frequently in Scripture called his clouds, Job 26.8. Pſal. 18.12. Prov. 3.20. Miniſters are his, they are from him, for him, kept up by him, he gives the word, and great ſhall be the company of thoſe who publiſh it; he ſends forth labourers; the natural cauſe of clouds, is the Sun drawing up vapours; Chriſt the Sun of righteouſneſſe, he calls, appoints, gives gifts to Miniſters. 2. In regard of the condition of clouds; they are carried from place to place, toſſed too and fro with the winds; Miniſters are oft removed by God, from one place (in anger for its unfruitfulneſs) to another, and toſſed by the winds of perſecution, hither and thither, the Church nevertheleſs by their diſperſion, gaining moiſture, and ſpiritual benefit. 3. In regard of their ſituation, clouds are above us, Miniſters are (dignified by God) over us in the Lord, and they (as clouds) ought to be nearer heaven, and more having their converſation there then others, Phil. 3.20. They are not clods, but clouds, yea ſtars, yea angels. 4. Clouds they are in reſpect of ſuſtentation, upheld by the powerful Word of Gods providence; elſe (as clouds under their loads) they could never be upheld, they are as dying, yet behold they live; ſtars in the right hand of Chriſt. 5. In reſpect of fulneſs, uſefulneſs, and beneficialneſs. A cloud is both umbrifera and imbrifera, bringing ſhadow, and moiſture to the earth; a faithful Miniſter cools and refreſheth a ſcorched conſcience by preaching the righteouſneſs of Chriſt; he is a meſſenger; an Interpreter, one among a thouſand to ſhew unto man his uprightneſs, Job 33.23. his feet are beautiful, Rom. 10.15. as welcome to a ſcorched conſcience, as the rain to the parched earth; theſe ſpiritual clouds drop down the fruitful ſhowrs of heavenly doctrine. 2 Tim. 2.24Good Miniſters are apt to teach. 6. Like clouds, they ſpend and conſume themſelvs in dropping on others; like ſalt and Torches, they melt themſelves to benefit others; like Silk-worms, they weave out their own bowels to cover others nakedneſſe.
But ſecondly, Explicat. 2.from what ſort of Clouds doth our Apoſtle draw a reſemblance to ſute with theſe Seducers?
1. From empty Clouds, without water.
2. From unſtable Clouds, carried about, &c.
1. From empty Clouds, they are foreign, Clouds without water. Here two things ought to be explain'd.
1. VVhat it was to be without VVater.
2. VVhen it was a ſin to be ſo.
For the firſt, as in Scripture the Prophets and Miniſters are compared to Clouds, ſo their heavenly Doctrine, to Water or Rain ſhowred down from thoſe Clouds: My Doctrine (ſaith Moſes) Deut. 32.2. ſhall drop as the rain, my ſpeech ſhall diſtill as the dew, as the ſmall rain upon the tender herb. And Iſa. 55.10, 11. As the rain cometh down, and the ſnow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, &c. So ſhall my word be, that goeth out of my mouth, &c. And Heb. 6.7. The earth drinketh in the rain that cometh oft upon it, & bringeth forth herbs &c. 1 Kings 17.14 Job 5.10. Job 36.27 Pſal. 104.13 147.8. Pſal. 65.10. Prov. 19.12 Ier. 31.12. Deut. 28.12. Ier. 5.24. Iſa. 44.3. Eſ. 30.23. 44.14.And moſt fitly may the Word be compared to rain; 1. For its originall; God gives Rain, Jer. 15.22 Are there any among the vanities of the heathen that can cauſe rain? or can the heavens give ſhowers? Art not thou he, O LORD, &c. Deut. 11.14. I will give you the rain of your land, Lev. 26.4. I will give you the rain in due ſeaſon. God can onelyonly give us a Word; Its called the Word of the Lord. He appoints what Miniſters ſhould preach, and he teacheth them how to Preach; and he makes the Word effectuall.
2. Rain is of a ſearching inſinuating nature, ſoaking to the roots. The Word ſearcheth the heart, Fontes fic…os …os appeli…t: Font…s ſcilic…t quòd acceperint agnitionem domini Chriſti: ſiccos autem quia non congruenter vivunt. Aug. de fid. & Op. c. 25. Ʋbi fons ſine aquá▪ ibi lutum & errori… & peccati, n…c lavat ſed Coinqunat. Gloſ, Irenaeus. l. 1. c. 33. haereticos vocat fungos. Auguſtin. lib. de Haereſ. Fabulones; Philologesnon Ph…loſophos. Folia dant, non fructus, verba non ſcientiam, ſophiſmata, non ſolida argumenta; jactant crepant que Scripturam, ſed eam non intelligunt, imo pervertunt. Aperiunt quaſi …ontes ſcientia, qui aquam non habent doctrinarum promittunt imbrem, velut nubes Prophetica. Hiron. 2. contra Iov.pricks the heart, and purgeth it, Act. 2.37. Heb. 4.12.
3. Rain cooleth and refreſheth the earth, and plants; the Promiſes of the Word, delight the ſoul, the chapt gaſping thirſty ſoul. Iſa. 44.3.
4. Rain ſoftneth the earth, though hard like Iron. The Word maketh the heart tender, and pliable, obedient, Jer. 31.37. Ezek. 36.26. and fit to be moulded according to Gods mind.
5. Rain cauſeth the earth to be fruitfull; the Word makes us fruitfull in every grace and good work: Its an inſtrumentall cauſe of ſpirituall growth, 1 Pet. 2.2. Pſal. 1.3. 1 Pet. 3.16. So that theſe ſeducing teachers were Clouds: 1. Without the water of holineſſe and ſanctification of heart, life, and example; they made ſhew to be the onelyonly ſublime Saints, and Chriſtians of the firſt magnitude, and that others (in compariſon of them) were but in the loweſt form of godlineſſe, and Religion; yet theſe ungodly men had not in them a drop of true Sanctity; they onelyonly had a form of godlineſſe, 2 Tim. 3.5. but denying the power thereof; and theſe waterleſſe wells (as Peter cals them) had nothing in them, but the mud and filth of ſin, not to cleanſe, but pollute, and defile.
2 They were without the water of true Knowledge; they pretended to be the onelyonly knowing Perſons, that they onelyonly had two eyes, and all others but one. They aſſumed to themſelves, the title of Gnoſtici, for their great (pretended) inſight into the Doctrines of Faith; They lookt upon others, as the Phariſees upon the people, who (they ſaid) knew not the Law, and were accurſed; or as Caiphas upon the other Prieſts, he telling them that they knew nothing, and yet for all this they were empty, and without the water of ſaving Knowledge, and Inſtruction. Their doctrines were but wind, chaff, and idle ſpeculations, vain janglings, contentions about words, not profiting them who are exerciſed therein, improving no ſoul heaven-ward, making it after all their empty diſcourſes, no further admitted into communion with Chriſt, cleanſed from ſin, in love with holineſſe, fitted for death: in a word, their verball triflings never made a Proſelite to Jeſus Chriſt, but onelyonly to an opinion. They had perhaps the wiſdom of Words, but not the words of wiſdom. They left the Scripture, and onelyonly regarded dreams, and fables. They were blind leaders of the blind, and erred from the right way; Deſiring to be teachers of the Law, they underſtood neither what they ſaid, nor whereof they affirmed. And in ſtead of being Clouds that bedewed their hearers with the drops of heavenly inſtruction, 1 Tim. 1.7.they were clouds onelyonly to darken their mind with error, and to hide from them the Sun-ſhine of Truth (as Oecomenius gloſſeth.) 3. They were without the water of Conſolation and Refreſhment, for thoſe who expected benefit and relief from them. Who ſo boaſteth himſelf of a falſe gift, is like clouds without rain, (ſaith Solomon) Prov. 25.14. All the glorious promiſes of peace and liberty which they made to their miſled followers, were empty and deceitfull; While they promiſe them liberty, they themſelves are the ſervants of corruptiou. 2 Pet. 2.19. They pretended that they had found out a nearer way to heaven, then any before them had done, and that people might without fetching ſuch a compaſſe of Mortification and holineſſe, go ſtraight on to Peace and Bleſſedneſſe: But their poor deceived Diſciples found them herein, to be but clouds without water, ſuch who could not make good theſe promiſes, and that there was no peace in impurity. 2 Pet. 2.17. Peter cals them wels without water, elegantly deſcribing their diſappointing of thoſe who expected relief and refreſhment for their ſouls from them, they being like the waters or wels in an hot Summer, that Jer. 15.18. are ſaid to lie or fail; or a brook that is deceitfull, Job. 6.15. diſappointing the thirſty who go to them for refreſhment. They who truſted to what theſe ſeducers promiſed by their Doctrines, being like to thoſe little ones, who being ſent to the Pits (Jer. 14.3.) found no water, returning with their veſſels empty, aſham'd and confounded, covering their heads.
2. For the ſecond, Wherein it was a ſin for theſe Seducers, to be as clouds without water.
1. It argued prophane, preſumption; namely, in undertaking a holy Function, for which they had no fitneſs; they had no worth, either of piety, or ſufficiency; they had lips, but not ſuch as could preſerve Knowledg; they polluted the holy things of God with their unmeetneſs to mannage them; had they been perſons of greateſt abilities, the work of teaching and inſtructing ſouls, would have deſerved and taken them all up; 2 Cor. 2.16.the ſhoulders of an Angel would have been weak enough for the weight of ſuch a ſervice; Who is (ſaith Paul) ſufficient for theſe things? A mortal man would have ſcorned to be put off with ſuch performances as they thought good enough for the great GOD. Theſe curſed deceivers offered to God, not a male, but a corrupt thing. The God who is the beſt and greateſt, requires the beſt and greateſt of our abilities. But theſe offered that to God which coſt them nothing.
2. It argued the ſin of unuſefulneſſe and unprofitableneſſe; they could not give what they had not; they had no worth, and they did no work. They had no water, nor did they pour down any. They were wicked, and ſlothfull; and therefore wicked, becauſe ſlothfull, Mat. 25.26. Theſe falſe teachers knew not what labour meant. They were ſpent not with cutting, but ruſting. They were loyterers in the time of harveſt. And they were neither faithfull, nor labourers. If they did ſweat at all, it was not with working, but feeding. They were not as Clouds, that ſpend themſelves in watering the earth. They were not impaired by ſervice, but ſenſuality; If a private perſon muſt be a Publick good, then muſt not a Publick perſon be a private good. They lived to themſelves, and cumbred their places to no purpoſe in the world When men went ſecure to hell, they quietly ſuffered them to do ſo. Their cruelty was great, becauſe it was Soul-cruelty, they ſtarved ſouls.
3. In their ſin was deluſion and hypocriſie; as they neither had worth nor did good, ſo in both they oppoſed their profeſſion. They voiced themſelves to be the onelyonly able Inſtructers; but as the waterleſſe clouds delude the expecting husband-man, ſo did theſe, their fond followers. They pretended to be ſpirituall nurſes, and (though they expected full paiment▪) they gave the children but empty, windy breaſts. Their deluded Diſciples ſpent their mony for that which was not bread, and their labour for that which ſatisfied not: Had theſe ſeducers appeared▪ to be what they were, empty, they had not been call'd clouds; or had they been what they appeared to be, they had not been call'd clouds without water. Under a glorious title, their lodg'd a baſe and unworthy temper.
Its a great ſin to be confutations of our Profeſſions. Injuſtice is not ſo inexcuſable in any, as in a Judg; Blindneſs is not ſo blameable in any, as in a guide; a ſeer, ſilence, in none is ſo hatefull, as in a Preacher; drineſſe no where ſo unexpected, as in a Well, a Cloud.
It was not the barren Oa… or Elm, (from which fruit was never expected) but the Figtree, whoſe kind, was fruitful, that Chr…ſt curſed for unfruitfulneſſe Nor did the dammage of their hypocriſie onelyonly redound to themſelves. A by reaſon of their emptineſſe, they did good to none, ſo in regard of their ſeeming fulneſſe, they did hurt to many. How eaſily might their miſguided followers …pend their time in a vain gaping after theſe empty clouds of error and preſumption, for the water of Life and happineſſe, and mean while neglect the Rain of Heaven, a Soul-ſaving Miniſtry? theſe erroneous guides, though hereby aggravating their own, yet not excuſing their followers from damnation.
2. Our Apoſtle, to ſet forth the inſtability as well as the emptineſs of theſe ſeducers, drawes a compariſon, to ſute theſe ſeducers, from clouds, as carried about with the winds; he ſaith, They are foreign.
Two things I ſhall here touch, by way of Explication.
1. What the Apoſtle here intends by their being carryed about.
2. What thoſe winds were, by which they were carryed about.
1. For the firſt, their being carried about is noted in this word, foreign, Carried about, driven this way and that way, not abiding or reſting in any one place, like any light matter, feathers, ſtubble, duſt, &c. which are at the courteſie of every blaſt and puff of wind; And hereby, is intended the unſtableneſſe and unſetledneſſe of theſe ſeducers, in their Chriſtian courſe. Expreſſed likewiſe by the ſame word, Eph. 4.14. Children toſſed to and fro; and foreign, carried about with every wind of Doctrine: and Heb. 13.9. foreign, Be not carried about with diverſe and ſtrange doctrines. If one wind comes, the cloud is carried this way; if another, that way; ſomtimes to one quarter of the Heavens; at other times to a quite contrary: ſo was it with theſe unſettled ſouls, who wanting the ballaſt and ſolidity of grace in their heart, were unſtable, unconfirmed in their opinions, affections and practices. For the Apoſtle may hereby intend a three-fold inſtability and unſetledneſſe, or their being carried about in three reſpects.
1. In reſpect (principally I conceive) of opinion and judgment; they were not ſetled in the truths of Religion; like thoſe 1 Kings 18.21. who halted between two opinions. They continued not in the faith, grounded and ſetled, (as the Apoſtle ſpeaks Col. 1.23.) they were not placed upon a firm foundation, nor were they ſeated as a man in a ſeat, from which he cannot eaſily be removed; and 'tis frequently obſerved; that the erroneous are never firm either to the truth or their own opinions. They forget what they have been, unſterſtand not what they are, and know not what they ſhall be. Auguſtine tels us how frequently Pelagius altered his opinions concerning Grace, and Hilary reports of Arius, that he had menſtruam fidem, for every month a ſundry faith, as if he had ſwallowed Moons, that he was never conſiſtent to, and with himſelf. before the Councel, he held for the Divinity of Chriſt; among his companions, otherwiſe. Thus the Apoſtle complains of the Galatians, for their being ſo ſoon removed unto another Goſpel, 1 Gal. 6. and warnes his Epheſians chap. 4.14. that they ſhould not be carried about, &c. and Peter (2 Pet. 2.14.) mentions unſtable ſouls. Oft from Browniſm men wander to Anabaptiſm, from thence to Arminianiſm, thence to Socinianiſme and Arminianiſme, and then they become Seekers; or rather indeed, looſers of themſelves, juſt nothing, as a thin empty, cloud, they are toſſed ſo long up and down by winds, that at length they come to nothing at all. Their heads are like Inns, and their opinions like Travellers, which oft lodg not above one night in them; like wax, they take any new impreſſion. Its bard to ſay whether, they are pluraliſts or neutraliſts in Religion, and as hard to pleaſe them in any opinion, as to make a Coat that ſhould conſtantly fit the Moon. They know they ſhall dy, but in what faith they know not. One error is ever a bridg to another. 2 Pet. 3.16. They are called unlearned and unſtable, and (therefore) ſuch as wreſt the Scriptures; whence its plain, that by unſtable, he means ſuch as were not grounded in the Faith and Learning of the Truth. Hymeneus and Philetus, who once held the Truth concerning the Reſurrection, afterward erred concerniag the Faith, ſaying, that the Reſurrection was paſt already, 2 Tim. 2.18.
2. They might be carried about, and unſtable in reſpect of their affections, the goodneſſe whereof was onelyonly by fits and pangs, ſometimes they were fire-hot (perhaps) in Religion; ſoon after, ſtone-cold: their heat, like that in the fit of an ague, is not from nature, but diſtemper, and therefore, though violent, yet not permanent; they reſemble the Mariners, Pſal. 107.26.of whom the Pſalmiſt ſpeaks, that at one time they are mounted up to heaven, and preſently, fall down again into the depths; like David, who in his youth was full of Spirits and vigor, but in his old age grew cold and chilly; theſe who ſomtime ſeem'd fervent in ſpirit, foreign, now are cold in their affections, and come to a ſtate of indifferency and neutrality, and frame to themſelves ſuch a moderation, as will juſt ſerve the ſcantling of the times. They were (they ſay) forward and fooliſh in the heat of their youth, to oppoſe ſin, but now they ſee their error, and admire their preſent ſtaiedneſſe, and the golden mean which they have attained. Thus it was with thoſe unſettled Galatians, who at firſt could have pull'd out their eyes for Paul, Gal. 4.16.ſoon after counted him an eye-ſore, their enemy, fortelling them the truth. The Church of Epheſus had left her firſt love, Rev. 2.4. Thus Alexander, who (as ſome think) for his zeal againſt Diana, the Heathens Idol, Qui martyrio propinquus erat, perfidum & ſceleratum apoſtatam factum videmus. Cal. in Ac. 19. formidabile exemplum.or (as others) for his noted love towards Paul, was like to have been torn in pieces as a Martyr; afterwards (as Calvin thinks) became Pauls deadly adverſary, 2 Tim. 4.14. and would have martyred him. Johns hearers rejoyced in his light for a ſeaſon. Affections raiſed upon no true grounds will ſoon fall; and by ſo much the greater, will the fall be, by how much the higher the building was. They who have been ſometimes more then Chriſtians in their fervor for, afterwards have proved worſe then heathens, in fury againſt the truth.
3. They might be carried about and unſtable in their practices: very ſtrict and preciſe in their carriage at the firſt: very looſe and profane afterwards: Seducers grew from better to worſe, or (as the Apoſtle ſpeaks,) worſe and worſe; 2 Tim. 3.13.golden profeſſors haply in their youth, ſilver in their middle age, leaden in their old age. They ſet out well, but did not hold out at all; ſo appearingly conſciencious at the firſt, that the very appearances of ſin were ſhun'd; ſo really wicked at laſt, that the greateſt abominations are not ſcrupled, and they are grown ſo ſtrong, that their ſtomacks can digeſt thoſe impieties, with the very ſight whereof, heretofore, they ſeem'd to be ſick. How frequently hath the glorious, the morning beginnings of Chriſtian Profeſſion been overcaſt with the darkneſſe and gloomy cloudineſſe of prophaneneſſe, before the evening! Many, who have been elevated to a high pitch of Profeſſion, have faln (like clouds) into ſome dirty lane, or ſlough of uncleanneſſe and looſneſſe. Gal. 3.3.They begin in the fleſh, and end in the fleſh; though they ſeem'd to have eſcapt the pollutions of the world, and to be waſht from their filthineſſe, yet they return with the dog to their vomit, 2 Pet. 2.22.and with the ſow to their wallowing in the mire.
2.Plurium conflictus ventorum. Lorin. Impetuoſus turbo. Geth. Luke 8 23. Mar. 4.37. Hebr. 13.9. foreign. For the ſecond, by what they were carried about and unſetled, viz. By the windes, foreign; the word foreign ſignifies any blaſt which blows in the air, but Peter 2 Pet. 2.17. ſaith, they are foreign, carried with a tempeſt; the word foreign properly ſignifying a whirlwind, not one wind, but a conflict of many winds. Its uſed by the Evangeliſts in the deſcribing the tempeſt miraculouſly appeaſed and calmed by Chriſt. There were ſeveral ſorts of winds and tempeſts wherewith theſe Seducers were carried about.
1. The wind of ſtrange doctrines; this is noted by the Apoſtle, Hebr. 13.9. where he warns the Chriſtians that they be not carried about with divers and ſtrange doctrines. And Eph. 4.14. with every wind of doctrine: Every doctrine which was new, was by them entertained as true. They had itching ears, delighted with novelty, not obedient ears attentive to profitable truths; whence it was that every new doctrine carried them a ſeveral way, and that they meeting with ſeveral new Doctrines, were hurried round as in a whirlwind, and knew not where to reſt. The Divel pleaſed them (like children) with change of toyes. The true Goſpel was neglected for another, as Paul ſpeaks, Gal. 1.6. they were of the ſame mind with him who taught them laſt; they were meer moveables in the Church; like the water, ever of the ſame figure with the veſſel into which its put; like a company of cyphers, which ſignifie what it pleaſeth the Figure which is put before them.
2. Seducers are carried about with the wind of fear; to ſave their skins, they car'd not what they held, taught, did; they were impatient of perſecution. Thus ſpeaks the Apoſtle of theſe ſeducers, Gal. 6.12. They conſtrain you to be circumciſed, leſt they ſhould ſuffer perſecution for the croſs of Chriſt. That which they entertained meerly for fear, they preſent to others as a doctrine of Faith. Theſe are reeds that bow and hang, according to the ſtanding of the winds; ſuch a reed ſhaken with the winds, was not John Baptiſt, but rather an Oak, which will ſooner be broken, then bend by the winds, by an holy Antiperiſtaſis, his zeal was doubled by oppoſition. Theſe falſe Teachers were like a man that goes to Sea for pleaſure, not for Traffick; if a ſtorm ariſe, he will come back, or put to the next ſhore: Like that ſhip, Acts 27.15. they bear not up into the wind, Jer. 9 3.they are not valiant for the truth, Tit. 1.9.nor hold they faſt the faithful Word, but let it go, if enemies contend to pull it away.
3. They were carried about with the wind of pride and ambition. They gaped after the breath of applauſe; old truths are of no reputation among the giddy ſort; hence it was, that theſe were carried to teach that whereby they might be voiced, and cryed up for ſome rare men, dropt out of the clouds, and ſeeing further then all the reſt of their times. They could not tell how to get above others, unleſs they taught ſomething different from others; truth was counted but a dull, ſtale buſineſs; and therefore they choſe rather to be accounted ſuch as excelled by being erroneous, then ſuch as were onelyonly equall to others, Vento ſuperbiae omnes haereſes animantur.by delivering the truth. The wind of Pride is the life and ſoul of Error, it is the element wherein it moves and breaths; Seducers were puft up (as Paul ſpeaks, Col. 2.18.) vainly by their fleſhly minds; a humble ſoul will not eaſily either teach, or follow an Error; It hath ever been the property of Seducers, to follow the peoples humour with Errors, that ſo the people might follow them with applauſe.
4. They were carried about with the wind of earthly mindedneſs. They taught any falſe doctrine for filthy lucres ſake; 2 Pet. 2.they would rarely be carried with any wind, but ſuch as blew them ſome profit; they ſteered their courſe by the compaſs of gain; their Religion began at their purſe ſtrings: They ſerved not the Lord Jeſus Chriſt, but their own bellies, Rom. 16.18. This was that wind which carried Balaam about from country to country, from Altar to Altar; he and his followers loved to be of the Kings Religion: Thus Eraſmus ſaid, that one poor Luther, made a great many rich Abbots and Biſhops; he meant, that by preaching againſt him, they were wont to get their great livings and preferments; Demas forſook truth, to embrace the preſent world.