Exposition of Jude 2, Biblical exegesis · Verse 16

Exposition of Jude 2 · Biblical exegesis · Verse 16

p. 499Ver. 16.

Theſe are murmurers, complainers, walking after their own luſts, and their mouth ſpeaks great ſwelling words; having mens perſons in admiration becauſe of advantage.

IN this verſe our Apoſtle excellently applyes the forementioned propheſie of the laſt judgment, unto theſe ſeducers, ſhewing by ſundry apt and pregnant proofs, that theſe ſeducers were guilty of that ungodlineſs p. 500for which the wicked at the laſt day were to be judged. And they diſcover their ungodlineſſe theſe four wayes.

1. By being murmurers, complainers.

2. Their following their luſts.

3. Their boaſting: ſpeaking great ſwelling words.

4. Their admiration of mens perſons.

1. They diſcover their ungodlineſs, by ſhewing themſelves Murmurers, Complainers.

EXPLICATION.

I ſhall herein ſhew two things. 1. Who are here meant by murmurers, complainers. 2. Why Jude expreſſeth himſelf againſt them, or what is the greatneſſe or hainouſneſſe of this their ſin, in being murmurers, complainers.

1. For the firſt, who are here meant by murmerers, complainers.

The firſt word foreign, murmurers, imports an expreſſing of diſcontentedneſſe againſt another in our words; and that not aloud with an high voice, but with a voice ſomewhat low, muttering, and grumbling. The word foreign, comes (ſay ſome) from foreign, grunnio, Suum more grunnire murmure, leuis aquae ſtrepitus denotatur, et a graeco verbo foreign deſcendere videtur.to grunt as fat ſwine; and ſo imports ſecretly to ſpeak againſt others (ſaith Gerard) with hatred and impatience. Thus Matth. 20.11. They who received but a penny for their work, thinking themſelves wronged; foreign, murmured againſt the good man of the houſe; and the Scribes and Phariſees foreign, murmurred againſt Chriſt and his diſciples for eating with publicans and ſinners. And John 6.14. the Jewes murmurred (foreign) againſt him, becauſe he ſaid he was the bread of life. Submiſſâ voce muſſitare.So ver. 43.61. of the ſame chapter. So 1 Cor. 10.10. neither murmur ye, foreign, as ſome of them alſo murmured (foreign) and were deſtroyed of the deſtroyer; though ſometime (as Beza notes) the word is taken for any cloſe ſecret whiſpering p. 501of a matter without offence and indignation, as Joh. 7.12.32. yet moſt frequently and properly it is uſed in the former ſignification. This mumuring may be either againſt men, or againſt God himſelf; the word here uſed by Jude, by its own force, ſignifies not one more then another. Againſt man have men frequently murmured, as the Iſraelites againſt Moſes and Aaron; nor is any thing more uſual, then for people to murmur (eſpecially) againſt their Governors, out of envy, impatience, or diſcontent; a ſin queſtionleſs which theſe ſeducers were deeply guilty of, who deſpiſed dominions, and ſpake evil of dignities; and yet becauſe the Apoſtle had accuſed them for that ſin before, ver. 8. and alſo threatned deſtruction againſt them for it, ver. 11. Becauſe alſo the next word Complainers, wherein the Apoſtle ſhewes the cauſe of their murmuring, notes a complaining of that lot, portion, condition ſet out by God for us, I rather conceive that this murmuring here, with which Jude chargeth theſe ſeducers, was their muttering of impatient, diſcontented expreſſions againſt God himſelf, with whom they were angry and diſpleaſed: a diſtemper which (allowed) is an evident ſign of an ungracious, ungodly heart (the thing which alſo Jude here intends to prove) and contrary to that quiet and ſilent ſubmiſſiveneſs of the godly who (with Davd) are dumb and open not their mouth becauſe the Lord doth it, Pſal. 39.9, who wil be pleaſed with God, and with whatever he doth, when he is moſt angry with them who wil juſtifie him, when he ſeems to condemn them. A ſin likewiſe, is this murmuring againſt God, of which the ungodly Iſraelites are frequently accuſed. As Deut. 1.27. Exod. 15.24. and for which they were ſeverely puniſhed. Concerning thoſe who by murmuring ſhewed themſelves diſpleaſed with God, the Apoſtle tels us, that God was not well pleaſed with them, for they were overthrown in the wilderneſſe; their diſpleaſure was wicked and ſinful, but yet p. 502weak and impotent; Gods was holy and righteous, and withal potent and irreſiſtible: Man hath no abilitie with his anger, he may hate God, but he cannot hurt him; nay, in ſtead thereof, he only hurts himſelf; every arrow which he ſhoots up to God, falling down upon his own pate.

2. The other expreſſion whereby Jude ſets forth their ſin, is here foreign, tranſlated, complainers, which doth not (as indeed I think no one word can) fully expreſs the force of the word uſed by the Apoſtle, which ſignifieth complainers, blamers, or accuſers of that part, portion, or alotment which was ſet out for them in the world. The word being made up of two, the one foreign, which ſignifies blaming or complaining; the other foreign, a lot portion, or diviſion. The Apoſtle then by this word foreign, complainers of their lot and portion, explaines the former, foreign, murmurers; by it ſhewing what it was at which theſe people murmured, namely that their condition in the world was not ſo rich, great, and honourable, as was that of ſome others; they murmured, as if God had unequally diſtributed their eſtate and portion; becauſe they had not as much as others, they thought they had not enough, nay nothing. Haply they were diſpleaſed that they were not the governors of the world, that any were above them; and indeed this was the true reaſon why they ſpeak evil of dignities, and oppoſed Magiſtrates, not becauſe they hated ruling, but becauſe they themſelves were not the rulers. And this further clearing of their ſin by the Apoſtle, further proves them ungodly (the Apoſtles ſcope) for in complaining of their lot and portion, what did they but accuſe God either of want of righteouſneſſe or wiſdom in his diſtributions, and diſpenſations, as if either he had defrauded them of their due, or not underſtood fitly to proportion their eſtates. And what can be more contrary to godlineſs (which as the Apoſtle ſpeaks) is p. 503joynd with contentment, or ſelf-ſufficiency, 1 Tim. 6.6.1 Tim 6:6than diſcontentedly never to be ſufficed with what God hath laid out for us? what more unlike that holy diſpoſition of Saints, whereby they ſay with David, the Lord is the portion of my inheritance, the lines are faln to me in pleaſant places, yea, I have a goodly heritage? Pſal. 16.5, 6. Diſcontentedneſſe with our times and eſtates is that which the holy Ghoſt deſervedly chargeth with ſinfull folly: Eccleſ. 7.10. Say not thou, what is the cauſe that the former dayes were better then theſe? for thou doſt not enquire wiſely concerning this. q.d. do not by conſidering of the goodneſs of former times, complain diſcontentedly of Gods providence in ordering thee to live in thoſe which he hath alloted for thee.

For the ſecond, 2Why Jude expreſſeth himſelfe againſt their murmuring and complaining, or what is the heinouſneſſe conſiderable in this their ſin? I anſwer, our Apoſtle by charging them herewith (as I ſaid) intends to prove them ungodly men, and ſuch bold ſinners as utterd had ſpeeches againſt God.

Now how much ungodlineſſe layes open it ſelf by this ſin of murmuring diſcontentedneſſe againſt Gods adminiſtrations, appears, by conſidering what thoſe ſins are whereof this ſin is made up and conſiſts, and wherewith its ever accompanied. Firſt in this is contained that great ſin of unbelief and diſtruſtfulneſs. He who complains of his portion, doth not believe that God is his portion and will ſupply him accordingly. He who believes that God is his portion, needs not complain of his portion; no, he that can ſay with David, The Lord is the portion of my inheritance, will undoubtedly add, the lines are faln to me in pleaſant places, I have a goodly heritage. Pſal. 16.5, 6. That God who is ſelf-ſufficient, is alſufficient: ſufficient for the ſoul, fills every corner thereof: the Bee in the hive puts not forth its ſting, nor doth the ſoul, when centred upon God, diſquiet us. So p. 504that this murmuring diſcontedneſſe clearly argues, that the ſoul departs from the living God, and looks not upon him as a good able and willing to relieve it in its exigences, a ſin (doubtleſs) very heinous, and ſuch as much diſhonours Gods alſufficiency, and that which God oft puniſht in Iſrael, and which was the Companion, or rather the cauſe of all their murmurings againſt him; as appears Pſ. 78.19, 20. Can God furniſh a table in the wilderneſs? He ſmote the rock, but can he give bread alſo, can he provide fleſh for his people?

2. This ſin diſcovers (as a fruit of the former) the going out of the heart after ſome other portion beſides God, nay more then God; which becauſe it cannot obtain in ſo large a meaſure as it deſires, (like a child that cries becauſe its pincht in a ſtrait coat much too little for it) a man becomes unquiet and complaining. Now how great an impiety is it, to lament and complaine more for the want of trifles, then for the want of that great ſoul-ſatisfying good, namely, that God who hath all in him that may do or make us good! like a fooliſh mother, who having many lovely children, will not look upon them, but only regards & delights her ſelf with babies, or puppets made of clouts. How deſervedly great is that complaint of God, they have forſaken me the fountaine of living waters, and have hewed them out Ciſterns, broken Ciſterns that can hold no waters! How inexcuſable a wickedneſſe was it for the King of Iſrael, in ſtead of ſeeking of God, to goe to Baalzebub the God of Ekron for the recovery of his health! What greater diſloyalty then for a ſoul, like Potiphars wife, to wrangle and rage becauſe it cannot obtaine its ſervant (the Creature) to ſatisfie its uncleane deſires, and to deſpiſe the chaſt and truly comfortable imbracements of her Lord, to whom its marryed, and tyed by deareſt and ſtricteſt bonds.

3. This murmuring diſcontentedneſſe diſcovers p. 505the great ſinne of unthankfulneſſe for what portion we enjoy. A murmurer cannot be thankful, nor can he who is thankful for what he hath, murmur for what he is without; but he wonders that God ſhould give him any thing, not frets becauſe God doth not give him every thing; he ſaith (with Jacob) I am leſs then the least of all thy mercies; and doth not mutter againſt God for not beſtowing upon him greater. This diſtemper of diſcontent (contrarily) cauſeth men to think ſo much of what they want, that they quite forget what they already have received: Thus the Iſraelites diſcontentedly murmured for what they had not, and unthankfully forgat what they had. Diſcontedneſſe makes heavy mercies to ſink to the bottome, and to be forgotten; and light wants and troubles to ſwim on the top; and it makes men ſo fretful, in that a few are above them, that they are utterly unthankful for their being above ſo many; and God loſeth a friend of the diſcontented perſon, for but doing with his own as he pleaſeth.

4. In this is manifeſted the ſin of a proud conceit of our own worth and deſervings, a ſinful ſelf-juſtification, when Gods diſpenſations are ſevere and afflictive. He who complains of Gods dealing, ſecretly applauds his own deſervings; he who murmurs againſt Gods hand, ſhewes that he is not angry with his own heart; he alwaies ſaith, ſee what have I loſt, how many comforts do I want; but he never ſaith, what have I done? how many corruptions hath my heart, which make me unfit to enjoy a fuller portion in the world? All the fault is laid upon God, nothing upon himſelf, as if his ſin never threw one mite into the treaſury of his ſufferings, he counts God a hard maſter, and himſelf a good ſervant: and if it be a great ſin in the courts of men to acquit the wicked, and to condemn the innocent, how inexcuſable a wickedneſſe is it to condemn God, and acquit our ſelves! A diſcontented camplainer ſaith not p. 506with David, I and my fathers houſe have ſinned: theſe ſheep, what have they don? Nor with the humble ſoul, The Lord is righteous, and I wil bear the indignation of the Lord, becauſe I have ſinned againſt him; but flyes in the face of God, in ſtead of falling down at his feet. In one word; this diſcontent is a ſhield for ſin, and is a ſword againſt God.

5. This ſin unduly and ſacrilegiouſly uſurps Gods own ſeat and throne: what doth he who complaines of Gods adminiſtrations, but in effect profeſs that he would be in the room of God to order the world after his own mind, and that he hath more wiſdome, care, juſtice, and therefore fitneſs to diſpoſe of men and to alot them their portions, than God himſelfe? Interpretatively, he ſayes like Abſolom, there is none that takes care to order mens affaires: O that I were King of the world, then ſhould things be better ordered then now they are: And he ſaith to God, as that maſter of the feaſt to his ſelf-advancing gueſt, come down, ſit lower, and give way to thy betters to ſit above thee! Whereas alas, ſhould ſuch ſilly Phaetons as we but govern the world (as they fable he did the chariot of the ſun) for one day, we ſhould ſet all things on fire: nay, ſhould we be left to cut out our own portions, and be our own carvers, how ſoon ſhould we cut our own fingars? And how can he whoſe wil is the rule of rectitude, do any thing unrighteouſly? man doth a thing becauſe its juſt, but therefore is a thing juſt becauſe God doth it; far be it from God (ſaith Elihu) that God ſhould do wickedneſs, J…b. 34.10.and from the Almighty, that he ſhould commit iniquity: who can be more careful then he who is more tender over his, than a mother is over her ſucking child? who ſo wiſe as the only wiſe God, whoſe eyes run to fro, throughout the whole earth, nay who indeed is all eye to behold all the concernments of the ſons of men?

6. Laſtly, This ſin of diſcontentedneſſe with our p. 507own private alotments, takes men off from minding the more publick and weighty concernments of Gods Church; making them to diſregard and forget it in all her ſufferings and hazards; what doth more then this ſin, cauſe men to mind their own, and not the things of Jeſus Chriſt, and to loſe the thoughts thereof in a crowd of diſcontented cares for themſelves? It is impoſſible for him that is overmuch in mourning for himſelf, to be mindful of, or mournful for Zion. Now what an unworthy diſtemper is this, for men to live as if God had made them only to mind their own private conditions in the world, to regard only the painting of their own Cabbins, though the ſhip be ſinking? and ſo as it may be wel with themſelves to be careleſſe how it fares with the whole Church of Chriſt? We ſhould rejoyce that God would ſet up a building of glory to himſelfe, though upon our ruins, and that Chriſt ariſeth, though we fal; that his kingdome comes, though ours goes, that he may be ſeene and honoured, though we ſtand in a crowd, and be hidden.

OBSERVATIONS.

1. God hath divided, Obſ. 1.ſet out for every one his portion here in the world. Theſe ſeducers, in complaining of their part and alotment, ſhew that God appoints to every one his dimenſum or proportion that he thinks fitteſt for them. God is the great houſholder of the world, and Maſter of that great family; and as it was the cuſtome of ancient times, to divide and give to every one his portion of meat and drink, and his ſet allowance of either; (whence we read Pſal. 11.6. of the portion of the wickeds cup) ſo God deals out to every one what eſtate he thinks meeteſt. To ſome he gives a Benjamins portion in the world, five times ſo much as to others: he is the ſoveraign diſpoſer of us, and of all our concernments, and he beſt knowes what is beſt for us; and to his people, he ever gives them p. 508that alotment, which beſt ſutes with their obtaining of the true good, himſelf, and ever affords them, if not what they would, yet what they want. Oh how ſhould this conſideration work us to a humble contentedneſſe with all our alotments, and make us bring our hearts to our condition, if we cannot bring our condition to our hearts! In a word, when we ſee that the condition of others is higher then ours; let us conſider that it is better to wear a fit garment, then one much too big, though golden.

2.Obſ. 2. No eſtate of outward fulneſs can quiet the heart, and ſtil its complaints. Theſe ſeducers feaſted ſumptuouſly, fed themſelves to the full, and fared high; and yet for all that, they murmured and complained. The rich man in the Goſpel in the midſt of all his abundance, cryes out, What ſhall I doe? Luke 12.17. Neither the life, nor the comfort of the life conſiſts in the abundance of the things which we enjoy. None complain ſo much, as they who have the greateſt plenty. Though Nabal had in his houſe the feaſt of a King, yet ſoon after his heart dyed in him, and he became like a ſtone, 1 Sam. 25.27. Nabals heart was like the kidney of a beaſt, which though incloſed in fat, is it ſelf lean. Solomon in his glory, reads a lecture of the creatures vanity. Ahab and Haman were as diſcontented in heart, as great in eſtate; vaſt is the diſproportion between the ſoul and all wordly objects, for they being but momentany and vaniſhing, dead and inefficacious▪ earthy and droſſie, are unſutable to the ſouls excellency and exigencies. Tis not the work of wordly abundance, to take away covetouſneſſe, but of grace in the heart: the leſſon of contentment muſt be learned in a higher Schoole than outward plenty.

3.Obſ. 3. They who deſerve worſt, complaine and murmur moſt; And are moſt ready to thinke that they are moſt hardly dealt with. None are ſo unthankful as the unworthy: Iſraelites murmure. Abſalom p. 509is diſcontented. Haman cries out, what doth all this availe me? &c. whereas Jacob tells God, that he was not worthy of the leaſt of all the mercies and truth which God had ſhewd him, Gen. 32.10. Job praiſed and ſubmitted to God, taking from him as well as giving to him. None ſee their unworthineſſe ſo little, as they who are fulleſt of unworthineſſe: and til a man ſee himſelfe deſerving nothing, he wil ever complain of God when he abridgeth him of any thing. Beſides, the wicked mortifie no luſts, and therefore they are angry when their luſts are not fulfiled, when their itch is not ſcratched, becauſe they take not away the inward diſtemper which cauſed it; but eſpecially they look not upon God as their portion in Chriſt: and who can be content or praiſe God, that hath no ſpirituall bleſſings to bleſſe him for? How readily …hen (in ſtead of being angry with Gods diſpenſations) ſhould we chide our own corruptions, and oft bluſh, that ſo many Saints have been ſo patient under mountaines, and that ſuch ſinners as we ſhould ſo complaine under feathers?

4.Obſ. 4. Its our duty to take heed of this ſinfull diſtemper of murmuring againſt, and complaining of Gods dealing with us. To this end, in the moſt unpleaſing diſpenſation of providence, 1. 1More ſtudy what thou deſerveſt, than conſider what thou ſuſtaineſt. Whatever thy Condition be, thou haſt deſerved that it ſhould have been worſe. The fire is not anſwerable to thy fewel. Wonder more at what good thou haſt, then what thou wanteſt; and at the evill thou art without, then at that which thou undergoeſt. The godly ſay, He hath not dealt with us after our ſins, nor rewarded us after our iniquities. Tis his mercy that we are not conſumed. Our God hath puniſhed us leſs than our iniquities. 2. 2More mourne for thy incorrigibleneſſe under, than the unpleaſantneſſe of any providence; that thou haſt been ſo long in the fire, and loſt no more of p. 510thy droſſe; that folly is ſtill ſo bound up in thy heart notwithſtanding all thy rods of Correction, Hoſ. 13 13.Hos 13:13and that thou art that fooliſh childe which ſtayes ſo long in the place of breaking forth of Children. 33. More labour to make thy ſhoulder ſtrong, than to get thy burden taken off, and rather to be fit to endure croſs providences than to have them ended. To this end, 1. Prov. 23.18.Prov 23:18More looke upon providence as concluding, then as at preſent: in the end thou ſhalt ſay, the wilderneſs was the beſt way to Canaan, and that God dealt better by thee than thou couldſt have done by thy ſelfe. Wait the winding up of providence, prejudg not Gods proceedings; he oft turns water into wine▪ Gods furtheſt way about, will prove better than thy ſhorter Cut. 2. Clear up thy intereſt in Chriſt, and ſo poſſeſſe thy ſelfe of true riches. Gratia Dei portio locuples.If God be thy portion, thou wilt never complaine, its ſmall, or ſmart. … Labour to kill Luſt, which is the ſting of every trouble, making a ſweet Condition bitter, and a bitter Condition bitterer: rather mend thy houſe, then complain of the raining into it. Get affections weaned from the world: Count the greateſt worldly gain ſmall, and then thou wilt never think the greateſt loſs great. Love every thing, beſides Chriſt, as about to leave and loath it. 4. Endeavour after ſubmiſſiveneſſe of heart. Say rather, oh that I had patience under, than riddance from my trouble. Study for an annihilated will or rather to have thy will loſing it ſelf, in Gods. 5. Compare thy l…t with theirs who have leſs then thou haſt, and yet deſerve more then thou doſt. If thy drink be ſmall, others drink water; if thine be water, others drinke gall; if thine be gal, others drink blood; if thine be blood, others drink damnation.

6. More Conſider whence every providence is, than what it is: tis bitter in the ſtreame, but ſweet in the fountaine. Obſerve the hand of a ſoveraigne Lord, a wiſe Governour, a merciful Father, a righteous Judg. p. 511In Precepts, conſider not what is commanded, but who commands. In Providence, not what is the Correction, but who is the Correcter; the former will make thee obedient in doing, the latter in ſuffering.

4 4Remember, if thou haſt a murmuring tongue, God hath a hearing ear: God hears thee when thou muttereſt moſt ſecretly, moſt inwardly. He who hears the grones of his own ſpirit, hears the grumblings of thine. Exod. 16.7, 8 9,Exod 16:7Exod 16:8The Lord (ſaith Moſes) teareth our murmurings. If his ear be open, let thy mouth be ſtopt; be afraid thy God ſhould hear thee. Murmuring is a great provocation.

5.5. Eccleſ. 7.10.Eccl 7:10 Meditate of the folly and vanity of this ſin of diſcontented murmuring againſt God. 1. Conſider it cannot benefit and relieve us. I may ſay of ſinfull complaining (as Chriſt of ſinful Care) which of you by complaining, can add one cubit to his ſtature? Never did any find eaſe or obtaine their deſire by contending with God. An impatient murmurer is like a man ſick of a burning fever, who tumbles and toſſeth from one ſide of the bed to the other for coolneſſe, but till his diſtemper be removed, he gets no eaſe. God muſt have his will; theres no eſcaping from him but by ſubmiting to him. Its a vaine thing for a man in a boat, by pulling with a cable at the rock, to thinke to draw the rock to him. 2. Its a diſtemper which diſquiets him moſt in whom it is. The impatient murmurer is his own martyr, his afflictions are ſelfe-created. He would take it very ill to have another doe halfe ſo much againſt him, as he doth againſt his own ſoule. All his trouble is from his own pride, through which comes all Contention with God and man. Tis fulneſſe of the ſtomack which makes a man ſea-ſick, and the proud heart which cauſeth all the vexation in a troubleſome eſtate. The arrow of murmuring ſhot up againſt God, falls down upon the head of him who ſhot it. The wild p. 512bull in the net, in ſtead of breaking it, doth by ſtrugling the more, hamper himſelfe. 3. This ſin of diſcontentedneſſe… deprives a man of all that ſpirituall benefit which he may reap by the troubleſomneſſe of his wordly alotments. Were not men peeviſh and unſubmiſſive, they might take honey out of the carcaſs of every Lion-like and tearing trouble. They might learn thoſe leſſons of heavenly mindedneſſe, meekneſſe, faith, mortification, which would countervaile for every croſs. The ſilent and ſubmiſſive acceptance of a ſevere diſpenſation, turns every ſtone thrown at us into a precious ſtone, and produceth the peaceale fruit of righteouſneſſe: whereas murmuring diſcontentedneſſe makes us ſpend that time in beating of our ſelves, and wrangling with God, which we might profitably improve in labouring for a ſanctifyed uſe of every diſpenſation.

This for the firſt proofe, that this ſeducers were thoſe ungodly ones who ſhould be judg'd at the laſt day. viz. becauſe they were murmurers, Complainers. The ſecond followe… in theſe words, Walking after their own luſts.

EXPLICATION.

Two things are here to be opened. 1. Their guides who led them; their own luſts. 2. Their following theſe guides; they walked after them.

In the firſt, their guides are ſet down 1. by way of ſpecification, ſo its ſaid they were luſts. 2. By their relation, or their appropriation to theſe ſeducers; and ſo they are ſaid to be their own.

1. They are ſpecified and denominated luſts. Two things here are conſiderable. 1. What is meant by luſts. 2. Wherein their hurtfulneſſe ſtands. 1. The word foreign, luſt, is indifferently uſed concerning luſt, good or bad, it denoting by its proper force, only an ardent, earneſt deſire. And therefore there p. 513are luſts not onelyonly lawfull and indifferent (they being the motions of the concupiſcible power, deſiring ſuch objects as tend to the preſervation of nature, Luk. 16.21. That which in inſenſible things is foreign, the ſenſible and rationall is foreign Phil. 1.23. Pſal. 119 127.Luke 16:21Phil 1:23Ps 119:127as meat, drink, reſt &c.) but alſo holy and ſpirituall; in which reſpect the ſpirit is ſaid to luſt againſt the fleſh, Gal. 5.17. in regard of that new and holy inclination of the regenerate, whereby they endeavor to put off the old man, and to put on the new. But here (as elſwhere very frequently, the word foreign intends Carnall, ſinfull, and Corrupt luſt. And this is twofold.

1. Originall; that inordinate diſpoſedneſſe, that inbred and primitive pravity of nature, ſtanding in an averſation from all good, and propenſion to all evill; the root not only of all wicked deſires, in the will, but alſo of all the evill thoughts in the underſtanding; and its cald luſt, becauſe it principally diſcovers it ſelfe by ſinfull luſtings, and by them manifeſts its vigor and ſtrength. And of this ſpeaks the Apoſtle Jam. 1.14, 15. when luſt hath conceived, &c.

2. Actuall: Is every ſinful riſing or inodinate motion againſt the law of God, every evil deſire ſpringing from the root of Original concupiſcence. And of theſe ſpeaks the Apoſtle Eph. 2.3. We had our converſation in times paſt in the luſts of our fleſh, &c. and alſo Eph. 4.22. that ye put off, concerning the former Converſation, the old man, which is corrupt according to the deceitfull luſts. Rom. 6.12. Let not ſin reign in your mortall bodies that ye ſhould obey it in the luſts thereof; our naturall Corruption is the root which ſends forth theſe luſts as its branches, and upon them grow thoſe bitter fruits mentioned, Gal. 5.19. adultery, fornication, witch…raft, hereſie, uncleanneſſe, laſciviouſneſs, idolatry, &c. Now theſe luſts are of two ſorts. 1. The vitious inclinations of our mindes, or of the upper or rationall ſoul. We muſt not reſtraine luſts p. 514to the ſenſitive or lower part of the ſoul only, (which they cal the unreaſonable) exempting the mind and reaſon from theſe blemiſhes; theſe luſts of the fleſh into which the radical pollution of nature hath diffuſed it ſelf, belonging to the underſtanding and reaſon alſo, as wel as to the other inferior faculties; the very wiſdome of the fleſh, being (as the Apoſtle ſpeaks, Rom. 8.7.) enmity againſt God, and ſuch as cannot be ſubject to his law and wil; for from hence is all impiety, idolatry, ſuperſtitution, hereſie, rejecting of the truth; and indeed all thoſe ſins which directly are committed againſt the firſt table, and the Apoſtle expreſly mentions the wils of the mind, Eph. 2.3. whereby he underſtands that ſuperior part called foreign, Gal. 5.20.21.Gal 5:20Gal 5:21intellective and diſcurſive; and the Apoſtle Col. 2.18. ſpeaking of thoſe who drew others to the ſuperſtitutious worſhip of Angels, diſcovers that fleſh is found in their very mind or underſtanding, in theſe words, vainly puft up by his fleſhly mind (foreign.

2. The lower and more brutiſh appetites, in the ſenſitive part of the ſoul, the motions to uncleanneſs, drunkenneſſe, gluttony, the luſts called of the fleſh, 1 John 2.16. the vehement motions of the ſoul after ſenſual delights and carnal pleaſures, which oft degenerate into beaſtly exceſs. Theſe are Epheſ. 2.3. called the foreign, Rom. 13.14. 1 Pet. 1.14. 1 Pet. 2.11.Rom 13:141 Pet 1:141 Pet 2:11the wils of the fleſh, joyned alſo with pleaſures, Tit. 3.3. ſerving divers luſts and pleaſures; And Tit. 2.12. called worldly luſts.

The Original contagion of mans nature having poyſoned and corrupted all the cogitations of the mind and conceptions of the heart, from them diffuſeth it ſelf through the affections, and inferior appetites, ſtirs up innumerable inordinate paſſions, to the breach of the ſecond Table of the law. And from the corruption of this inferior part, the whole depravation of nature is (I conceive) called fleſh; it drawing the unregenerate from things above and heavenly, to ſuch p. 515as are below and earthly; from ſpiritual to corporal objects; from the Creator, to the creature; and after a ſort, transforms a man into a beaſt: And theſe carnal deſires, ſenſual luſts, are the guides which (our Apoſtle ſaith) theſe ſeducers followed, as is evident from what he had expreſſed againſt them in the fourth verſe, turning the gace of God into wantonneſſe: and verſe 8, filthy dreamers, defiling the fleſh: and ver. 10. what they know naturally as brute beaſts, in thoſe things they corrupt themſelves: and ver. 11. feeding themſelves without fear, &c. And from theſe ungodly luſts (as he after cals them) the Apoſtle may well prove them ungodly men.

2. For the ſecond. The ſinfulneſſe of theſe ſenſual luſts, appears in reſpect 1. Of their objects, when ſuch things are deſired and craved as are forbidden, Epheſ. 53.4.whether perſons or things. 2. Of their meaſure, when things lawful are deſired unlawfully, becauſe exceſſively; the deſires after food, apparel, ſleep, recreations, or any other ſenſual delights being boundleſs, and concupiſence unlimited; when in eating, men ſo gluttonize, that their ſouls in their bodies are like a candle in a ſtinking, greazy lanthorn; when we graſp the world, til we make our ſinnews crack. Oh how unſutable is it for men to grow cold in prayer, hearing, and to ſweat in the world; to account a little grace enough, and enough wealth a little! 3. Of their end, when things are deſired not for the glory of God, but for our own pleaſure, greatneſs, and benefit; not for the advancing of God, but our ſelves; when we ſeek great things for our ſelves; not for the fitting us to duty, but for our carnal intereſt: all the good things we crave, ſhould be ſcaffolds to erect a building of honour to God, not to erect a ſtructure of glory to our ſelves. It is the part of an Epicure, not of a Chriſtian, to make his enjoyments center in himſelfe, and to ſing with that ſenſualiſt, in the midſt of abundance, p. 516Soul, thou haſt much goods &c. take thine eaſe, eat, drink and be merry.

4. Of their effects: and ſo they are ſinfull in being, 1. Entangling and incumbring; like long garments, which being let down about ones heels, hinder him from walking, and trip them up in his race; and therefore the Apoſtles commands us to gird up the loines of our mindes. Hence by ſome, they are not unfitly cald the birdlime of our ſpirituall wings; Viſ…us ſpiritualium pennarum.and by others compar'd to a ſtring tyed to a birds leg, with which ſhe flying unto the trees, is hamperd in the boughs. Inordinate luſts ſtop Chriſtians progreſſe heaven-ward; Mar. 4.19. 1 Pet. 2 1.2Mark 4:191 Pet 2:11 Pet 2:2they hinder him in prayer, meditation, heairng, practiſing: they choke the word: and from the luſting of the fleſh againſt the ſpirit, tis that the Apoſtle ſaith, ye cannot doe the things that you would, Gal. 5.17. women are led into error with divers luſts, 2 Tim. 3.6.

2. Theſe luſts are deceitfull: ſo they are cald expreſſely by the Apoſtle. foreign Cupiditates deceptionis, ut vir ſanguinis homo peccati. Vir deſideriorum. Heb…. Pſal. 7.15. James 1.14. foreign.Ps 7:15Jas 1:14Epheſ. 4.22. and that in ſeverall reſpects. 1. They are not what they ſeem to be. All the pleaſures which are found in them, are but falſe and appearing, not true and reall, and proper. But ſecondly, and eſpecially, they are termed luſts of deception or error, becauſe they doe not what they promiſe; they are deluding and diſappointing of that expectation which they raiſe up in any one. They promiſe honour, pleaſure, riches, &c. but they performe nothing leſſe, and make a man more miſerable after all his endeavouring to ſatisfie them, then he was before; by their imbraces they ſtrangle. They who ſow to the fleſh, of the fleſh reap corruption; luſts end in death, and therefore in diſappointment. Like a Chimney-pe…ce, they are faire without, black within. They promiſe a Rachel, they give a Leah. They give not what, but contrary to what they promiſe. What was Achans wedge of p. 517gold, The breſts of luſt give winde and wormwood.but an inſtrument to rive his body and ſoule a ſunder? and what did his Babyloniſh garment cloath him with, but confuſion? Hence they who will be rich are ſaid to fall into many fooliſh luſts, that is, ſuch as make them fooles who fall into them. 1 Tim. 6.9.1 Tim 6:9Solomon ſpeaks of a luſtfull foole, who went as an ox to the ſlaughter, and a foole to the correction of the ſtocks.

3. Theſe luſts are defiling: they are unclean luſts, Non faciunt b…nos vel malos mores, niſi beni vel maliamores.Corrupt and corrupting. The old man is ſaid to be corrupt according to deceitfull luſts, Epheſ. 4.22. Chriſt tells us that the luſts which are within defile a man, Matth. 15.19. They corrupt and defile the very body, as I have ſhewn before, much more the ſoul, making it an unclean cage of unclean birds: they defile all we are, ye all we doe, prayers, hearings, Sacraments. We lift up impure hands if in wrath.

4. diſquieting luſts: 1 Tim. 6.9. foreign dammoſas cupiditates.1 Tim 6:9they are called noyſome or hurtfull. Every man ſet upon luſt troubles his own fleſh. How many more are made Martyrs to their luſts than to God himſelfe? Oh the diſeaſes, loſſes, torments, diſgraces that uncleanneſſe, drunkenneſſe, ambition, wrath, covetouſneſſe, &c. have brought upon their vaſſals, who indeed are no other than very hackneys, whipt and driven through thick and thin, in obedience to their luſts! But moſt of all doe they fight againſt the ſoul. 1 Pet. 2.11. by reaſon of their contrariety they tear and pull it ſeverall wayes. They diſquiet the Conſcience: the very worſt and fouleſt dayes of a ſaint, are better than the dayes of a ſinners ſunſhine. How many wracks and ſilent ſcourges doe ſinners carry in their boſomes for ſatisfying their luſts? In a word, they drown the ſoul in perdition, and produce an eternity of paine for a moment of pleaſure. To all this I might add, the unquietneſſe of mens luſts to others who live near them, from whence (ſaith James) come wars and fightings among you? Come they not hence, even of your luſts?Jam. 4.1.Jas 4:1

p. 518This for the firſt particular, the denomination of theſe guides, which theſe ſeducers followed. They were luſts.

2. The relation of theſe luſts to theſe ſeducers is mentioned; the Apoſtle calls them their **2 Tim. 4.3. James 4.1.3. 2 Pet. 3.3. Jude 18.2 Tim 4:3Jas 4:1Jas 4:32 Pet 3:3Jude 1:18OWN: and ſo they were in ſeverall regards.

1. In reſpect of propagation, and derivation. Luſt is the Legacy left by our progenitors: Tis a natural, imbred, hereditary propenſion to ſin, from which all thoſe unholy motions and inordinate inclinations proceed, after which theſe ſeducers walked. Men are carried to the ſervice of luſt by the tide of Nature, as well as by the winde of Tentation. Luſts are more truly ours then any thing left us by our parents.

2. In reſpect of ſeat and habitation. Luſts are our own, becauſe they are in us, in our hearts; they lie liegers for Satan in the ſoul, and there they are his proxies, ſpokeſmen, and advocates. And therefore Chriſt ſaith Matth. 15.19. Out of the heart proceed murders, adulteries, fornications, thefts, &c. Men lodge not ſtrangers, but their own: my children are with me in bed, Luke 11.7. Luſts are our owne then, becauſe we harbour them, lodg them, bed them, give them houſeroom, heart-room. 3. Their own in point of proviſion: Men provide for their own children and charge; and much more do they ſo for their own luſts. The Apoſtle ſpeaks of making proviſion for the fleſh, to fulfill the luſts thereof, Rom. 13. ult. The high fare, the impure dalliances, unclean objects of theſe Seducers, were all proviſions for their luſts: The work of the Covetous, Glutton, Proud, &c. is to prog, project for, and provide fewel for luſts, like the poor Iſraelies, that painfully gathered ſtubble, to pleaſe their taskmaſters. 4. Their own in point of protection and defence: as men provide for, ſo likewiſe protect their own. Theſe Seducers would not endure the wind to blow upon their luſts: Hence 'twas p. 519that they ſpake evil of dignities appointed to curb their luſts. Hence they were raging waves, and gave the faithful hard words. Sometimes ſinners protect their luſts with denyal, with excuſes, allegations of Scripture, appearances of ſanctity; and if none of theſe will do, with fire and ſword, open rage and oppoſition; yea, with tears and lamentations, as thoſe women who wept for Tammuz, as if ſome gainfull good were taken from them; as Micah cryed for his gods, and as the Harlots bowels yearned over her own child. 5. Laſtly, their own in point of peculiarity of delight and dearneſſe. Some luſts are peculiarly a mans own: ſuch as to which he is given by conſtitution: ſo ſome men are addicted to gluttony, drunkenneſſe, ſome to Uncleanneſs, ſome to Covetouſneſſe, others to Ambition, &c. By Intereſt, calling, the time, age, or place wherein he lives. Pſal. 18.23.Ps 18:23David kept himſelf (as he ſaith) from his own iniquity: that is, (as I conceive by the ſubject of that Pſalm) from murdering of Saul, a ſin to which his Intereſt tempted him. The reaſon why ſome men follow not ſome luſts, is becauſe ſome are not ſo peculiarly their own; but ſtop them in the proſecution of their own, and then they ſhew themſelves.

Thus of the firſt Branch of Explication, the Guides: The ſecond follows, viz. the following of theſe Guides, in theſe words, Walking after, &c.

foreign, walking: An uſuall Metaphor in Scripture to ſet forth the courſe of a mans life, whether good or bad. Luke 1.6. Zechary and Elizabeth were righteous, foreign, walking in all the commandments, &c. Falſe Teachers (2 Pet. 2.10.) the Apoſtle calls foreign, thoſe who walk after the fleſh. So 2 Pet. 3.3 and 1 Pet. 4.3.

And moſt fitly is this their following their luſts called a walking, in reſpect 1. Of their motion, labour and unquietneſſe in the proſecution of them; a man p. 520who walks, ſits not ſtil, but is laborious and reſtleſs: none are ſuch true drudges, as they who ſerve their luſts, as Paul ſpeaks, Tit. 3.3. 2. Its called walking, in reſpect of skilfulneſſe. They who walk in a path, are verſed in it, and skil'd in it, know every ſtep of it: Wicked men are wiſe to do evil, they are curious and witty workers of iniquity, Matth. 7.22. 3. Walking, becauſe of progreſſiveneſs; he who walks, ſtands not at a ſtay, but goes on from ſtep to ſtep; the wicked grow worſe and worſe, they daily add ſomething to their ſtature in ſin; they add ſin to ſin; they never think they have done enough for luſt, they are daily throwing ſome more mites into the treaſuries of Gods wrath, and their own wickedneſſe. 4. Walking, in regard they are going and tending to ſome term or place; the wages of ſin, and the end of every luſt is death; though hel be not the end of the worker, yet is it of the work; every luſt is hel in the bud, and it hath fire and brimſtone in the belly of it; damnation is its center. 5. Walking, in point of a voluntary obſequiouſneſs; wicked men obey their luſts, they willingly walk after the commands and dictates thereof; Saints are dragged, ſinners walk after luſt, they are not driven; They ſeek after their own heart and eyes, after which they goe a whoring, Numb. 15.39. They are taken captives of the divel at his wil. 2 Tim. 2.26. taken alive by his baits without any reſiſtance. foreign.What ever luſt (the divels ſpokes man) dictates, they obey.

OBSERVATIONS.

1. All the viſible abominations and notorious extravagancies in the world, come from within: Luſt is the womb of all the drunkenneſſe, gluttony, adultery murders; theſe things come from within, the heart; from the luſts that war in our members, come warrs and fightings. Theſe Seducers fel into all profaneneſs and licentiouſneſs, by following their luſts: A p. 521luſtful heart makes a leud life; that is the Trojan horſe, from whence iſſue all hurtful practiſes; we ſee then the folly of only external mortification; whats the whipping of the fleſh, lying in the aſhes, voluntary poverty, outward abſtinences, without inward mortification, but the plucking off the leaves, without the withering of the root? Of this more before. Pag. 400. &c. part 2.The luſts muſt be deſtroyed inwardly, before ever practiſes can be with ſucceſs amended outwardly: Chriſt ſo curſed the figtree, that it withered at the root, that was the way for fruit never to grow on it more.

2. In reformation, Obſ. 2.tis not enough to forſake the evils we have no deſires after; but we muſt leave our luſts, yea our own luſts, thoſe evils to which we are moſt inclined. Some men wil ſay, they are no ſectaries, why, hereſie is not their luſt: others ſay, they are not drunkards, when drunkenneſſe is not their luſt. The prodigal pleaſeth himſelf that he is no covetons griper, &c. but this is a token of ſincerity to forſake our own evil waies; and like thoſe who ſighting with an enemy, marre every good piece of ground, to ſtrike at thoſe ſi…ns, which by cuſtome, conſtituion, intereſt, we are moſt addicted to.

3. The courſe of a wicked man in ſin, Obſ. 3.is very earneſt and impetuous. Tis with a ſinful luſting and an eager deſire. Of this at large before, pag. 198. &cin Baalams running greedily.

4.Obſ. 4. Its the duty of faithful inſtructers (with holy Jude here) to tel men of their own luſts; to ſtrike at thoſe ſins to which they ſee them moſt inclined: Thus did the prophets, who lifted up their voice like a trumpet, and told Judah of their tranſgreſſions. Thus did Chriſt, who reproved not idolatry, but phariſaiſm and hypocriſie, the ſins of his time: otherwife Miniſters do but like unfaithful ſouldiers who in war, diſcharge not againſt the enemy, but ſhoot up into the air; though ſtriking at mens luſts makes Miniſters hateful, yet it ſpeaks them faithful.

p. 5225.Obſ. 5. Miſerable is the condition of the poor miſ-led followers of ſeducing teachers. The ſeducer followes his luſt, and the follower is led by the ſeducer; here it is true, the blind leads the blind. In all ſolicitations to follow others, we ſhould conſider whether they be led by Chriſt, or by luſt: Be followers of others only as they are led by Chriſt: you ſet your watches not by the clock, but by the ſun; do ſo with your hearts.

6. Great may be the comfort to Gods people in caſe of inward, Obſ. 6.if hateful temptations. When vile motions come into the godly, and they do not luſt after, but diſlike them; nor entertain them with ſpiritual dalliance, they may be aſſured, that thoſe evils ſhal not be charged upon them. Before a temptation can be a ſin, it muſt have ſomewhat of luſting in it: Chriſt was tempted as we are, and yet he ſinned not, becauſe he rejected his temptations: How great a comfort may it be, when Chriſt is thy love, and luſt thy loade!

7.Obſ. 7. Though wicked men have their own ſeveral peculiar luſts, yet they all agree together againſt Chriſt. Pilat and Herod conſent in this third. Envy moved the high Prieſts againſt Chriſt; covetouſneſs ſtirred up Judas, popularity Pilate, but all theſe luſts concentred in oppoſing of Chriſt: Phariſees and Sadduces unite their forces againſt him, though they were mortal enemies between themſelves; a feaver and a lethargy are contrary to one another, yet both are againſt health: and therefore let not people pleaſe themſelves in oppoſing ſome kind of ſins, let them ask themſelves whether there be not that within them, that is enmity to Chriſt. And what a ſtrong argument may this be to the godly, who have their leſſer differences, to unite for Chriſt againſt ſin?

8. Every mans wo and wickedneſs ariſeth from himſelf, Obſ. 8.his own luſts. The root of all is in our ſelves. Every man forgeth his own confuſion, and coyneth his own calamity: None is hurt purely from another. A man (as Auguſtine ſaith) is an Evah to himſelf. p. 523We muſt not altogether blame ſuggeſtions and temptations without. The Divel tempted David to number the people, and to ſee Bathſheba naked; but after both, he confeſſeth that he had ſinned. Commonly, volenti.It may in this caſe be ſaid, Nolenti non fit injuria: None can hurt him that will not hurt himſelf. Every man is tempted, when he he is drawn away of his own lust. Poyſon would never hurt unleſſe taken in. The ſtrongeſt enemy cannot hurt us, nor the falſeſt delude us, if we will be true to our ſelves. Were there not a complying principle, outward objects of ſin would draw out nothing but deteſtations, as in Chriſt; in whom, becauſe the Divel found nothing, he could do nothing againſt him. And it is the duty of the godly, to make uſe of ungodly examples, not for imitation, but greater abhorrence. Saints (like fire in cold weather) ſhould be hotter and holyer for living in times of greateſt coldneſſe and prophaneneſs. The beſt men have oft lived in worſt places; as Lot, Elijah, Obadiah, &c. and ſhined as lights in the midſt of a crooked Nation; and redeem'd the time although, nay, becauſe the dayes were evil. 'Tis not outward power and opportunity to ſin, but inward poyſon that makes us ſin; and therefore in all our humiliations, we ſhould more angrily ſmite upon our own thighs, than upon any outward occaſional furtherances to ſin.

9 The ſervitude and ſlavery of a man that follows his luſt, is very miſerable. Tit. 3.3. Serving divers luſts. Obſer. 9.Oh how true a drudg is hee that is a lacquey to his luſts, and who hath luſts for his Leaders and Commanders! 1. A ſervant is hindred from doing any thing but what his Maſter pleaſeth. A ſervant to his luſts, is in the bond of iniquity; hindred not onelyonly from doing, but even from willing to doe any thing but what pleaſeth his luſts: He is alienated from the life of God, cannot hear, pray, meditate holily: Sometimes he is in arcta cuſtodia, in cloſe cuſtodie, not ſo much as able to go p. 524about the very outward works of holineſs: at leaſt he is in libera cuſtodia, he cannot do them any further then his luſts allow, never ſpiritually; hee is Satans captive, Gaol-bird. The Romans cu… off the thumbs of their ſlaves, that ſo they might be able to handle the Oar, but not the Sword; ſo the Divel hinders his ſlaves from holy ſervices, but leaves them in a poſture of activity for ſin: Satan gives ſome of his ſlaves longer line then hee gives to others; but he ever keeps them in his power. 2. A ſervant is ſervilely imployed: The Gibeonites were hewers of wood and drawers of water. A Sinner is put upon baſeſt and hardeſt works: like the Iſraelites in Egypt, who had their ſhoulders under burdens, and were put upon baſe and dirty drudgeries. Iſſachar couched under his burden like an Aſſe. A wicked man takes pains to go to hell: his imployments are moſt painful and vile: the workie-dayes of a Saint are better then the holidayes of a Sinner: Chriſts yoak is eaſie, and his burden light. 3. A ſervant is beaten, bellybeaten, back-beaten: Oh the wounds of conſcience that ſinners get in the ſervice of their luſts! there's no peace to them; they carry furnaces in their breſts, ſilent ſcourges. Not to ſpeak of the wounds upon their bodies, healths, names, eſtates. 4. A ſervant is rewarded: but what are the ſinners wages? Sum'd up they are in that one word (how comprehenſive!) Death. The very work of a Saint is abundant wages; the very wages of a ſinner his greateſt wo. After ſinners have drudg'd for luſts all the day of their lives, Satan lodgeth them in flaming ſheets at night. Hee who hath now been their Tempter, wil then be their Tormenter. And yet how unlike is a ſervant to luſts, to a ſervant unto men!

1. The work of a mans ſervant is at length at an end; A ſinners work is never done; peccator nunquam feriatur, ſinners have no holidayes: they drudg without intermiſſion: on the Sabbath they ſin, in prayer, p. 525hearing, Sacraments, in eating, drinking, recreations, on earth, in hel.

2. A mans ſervant is weary of his ſervitude, groans like the Iſraelites under his bondage, and deſires delivery. A ſlave to luſt loves to be ſo ſtil, he is a boared ſlave that wil not be free, but accounts every one his enemie that would deliver him, hee thinks his ſervitude his liberty, his priſon his palace.

3. Among men, one maſter hath many ſervants, but ſpiritually one ſervant hath many maſters, ſerving (ſaith the Apoſtle Tit. 3.3.) divers luſts and pleaſures; Quot habet Dominos qui unum non habet!yea theſe maſters are contrary, ſome haling this way, others another: Covetouſneſſe hales one way, prodigality and pride another; ambition drags one way, uncleanneſs another. A ſinner by theſe luſts is drawn as by wild horſes.

4. Among men, the maſter is better and more honourable then the ſervant; but a ſervant to luſts ſerves maſters that are infinitely below, and baſer then himſelf; a man never goes below himſelf, but when he ſerves them. Every luſt is the divels brat, and Satans excrement; how unworthy is that ſervitude, when a heaven-born ſoul hath ſuch a maſter! Only ſin diſennobles intellectual nature, making men ſinners, Angels divels. Concerning the means of oppoſing and overcoming of luſts, ſee at large before.

The third proof which our Apoſtle brings to ſhew that theſe ſeducers were ungodly men, Vulg. Superba. Bez Tumida. Tigur. vehementer faſtuoſa. Alii praetumida; ſupra modum turgida immen▪ ſa. Projicis ampullas et ſeſquipedalia verba. Horat.and to be judged at the laſt day, is ſet down in theſe words (wherein he taxeth them of their proud arrogant boaſting) their mouth ſpeaketh great ſwelling words. Theſe words Great ſwelling words are in the Greek expreſſed in this one word foreign, which ſignifieth not only big, bulkie, bunching out, or ſwelling, but all theſe to a very great meaſure, or (as ſome) beyond meaſure; the compoſition increaſing the ſignification, and importing that theſe ſeducers ſpake words of a vaſtly riſing, p. 526ſwelling, H foreign. De educ. lib.mountanous bigneſſe. Thus Plutarch uſeth the word foreign, when he ſaith that foreign, turgid or ſwelling ſpeech is very unfit to be uſed about civil affaires. And a very apt and true accuſation is this brought againſt theſe falſe teachers by Jude; it having been the conſtant courſe of hereticks, to ſpeak very high and bigly ſwelling words, Deſcripſit ſermo apoſtolicus Jovinianum loquentem buccis tumentibus et inſlata verba trutinantem. Hier. l. 1. Contr. Jovin.of arrogant boaſting. Hierom applyeth this expreſſion of ſwelling words to Jovinian, whom (ſaith he) the Apoſtle deſcribes ſpeaking with ſwoln cheeks, and puft up expreſſions.

Two things may here be opened. 1. What the Apoſtle meant by great ſwelling words. 2. Wherein ſtands the ſinfulneſs of uſing them.

For the firſt. In two reſpects might their words be called ſwelling; 1. in reſpect of the things that they ſpake: 2. Of their manner of ſpeaking them.

1. In reſpect of the things they ſpake, and that 1. of God, and ſo they might ſpeak great ſwelling words againſt him, either when they blaſphemed him in their murmuring and complaining of his providences, or otherwiſe in uttering blaſphemous expreſſions againſt his glorious and divine excellencies: We read of thoſe who ſet their mouth againſt the heavens, Pſal. 73.9. and of the beaſt its ſaid, Rev. 13.5. That there was given him a mouth ſpeaking great things, and blaſphemies. **2 Theſ. 2.4. Oraclis vocis mundi moderaris babenas. Et merito in terris crederis eſſe Deus. Omnia quae Dei, quae Chriſti ſunt, ſibi uſurpat, Tollit pec cata m…ndi, dominans à mari ad mare. Leo de tribu Judae. Radix David, mundi Salvator.2 Thess 2:4Antichriſt exalteth himſelf above all that is called God. Pope Nicholas blaſphemouſly decreed, that the Pope was not ſubject to the ſecular power, becauſe God could not be judged by man. The Pope calls himſelf a god on earth, to him (he ſaith) is given all power in heaven and in earth; he takes away the ſins of the world, he is the lion of the tribe of Judah, the Saviour of the world, &c. 2. They might ſpeak great ſwelling words in reſpect of others. 1. Magiſtrates, of whom they ſpake evil, and whom they deſpiſed, and from ſubjection to whom they openly p. 527profeſſed that they were exempted. 2. Illi acclamatur, Tu es omnia, et ſuper omuia: tibi data eſt omnis poteſtas in coelo et in terrâ. Vid. Paraeum. in Apoc. 13. v. 3Rev 13:3Their words in reſpect likewiſe of common perſons might be ſwelling, as 1. by threatning curſes againſt them who would not embrace their errors; Threatning words are ſwelling words. Thus Goliah, Rabſhakeh, Jezabel, Benhadad uttered their ſwelling threats. 2. By great and ſwelling defamations, making their throats open ſepulchres, to bury the names of thoſe who oppoſed them, they being valiant in calumniation, but weak in conſutation; they ſpake evil of what they knew not. 3. By promiſing great and admirable priviledges of peace, pleaſure, liberty to thoſe who would embrace their errors. Thus we read 2 Pet. 2.18. while they ſpake great ſwelling words of vanity, they allure others through the luſts of the fleſh, i.e. by promiſing pleaſure; and v. 19 they promiſed them liberty; like Mountebanks, they proclaimed the vertue of their ſalves, the better to put them off. Thus the falſe prophet Zedekiah, making him horns of iron, promiſed that with thoſe, the King ſhould puſh the Syrians, til he had deſtroyed them. Thus the divel that great Seducer, promiſed to Chriſt all the kingdomes of the world and their glory, if he would fall down and worſhip him. Matth. 4.9.

3. Their words were ſwelling in regard ofOmnes tument, omnes ſcientiam pollicentur, ante ſunt perfecticatechumeni, quam edocti. Ipſae mulieres haereticae quam procaces? quae audeant do. cere, contendere, exorciſmis agere, curationes repromittere, forſan et tingere. Tert. de praeſcrip. c. 41. themſelves and thoſe of their own party, whom they voiced and cried up with ful mouths, for their knowledge and piety: hence they arrogated to themſelves the title of Gn…ſticks, or knowing men, and perfect ones, they commended themſelves, as if they alone had the monopoly of wiſdome, and had only inſight into deep and profound myſteries; as if all others in compariſon of them were poor ſhort-ſighted people, and as far ſhort of them, for quick-ſightedneſſe, as the owl is ſhort of the Eagle. Thus Tertullian deſcribes them, when he ſaith, They all ſwel, they all promiſe wiſdom, they are perfect catechumens before they are taught; how mallapert are the very women, who are ſo bold as to teach, contend, &c. Iraeneus likewiſe deſcribing the pride of the Gnoſticks, p. 528ſaith, Perfectos ſeipſos vocant, quaſi nemo poſſit exaequari magnitudini agnitionis ipſorum, nec ſi Paulum aut Petrum vocas, vel alterum quendam apoſtolum, ſed plus omnibus ſe cognoviſſe, et magnitudinem agnitionis ſolos ebibiſſe, eſſe autem ſe in altitudine ſupra omnem virtutem, &c. Iren. l. 1. c. 9. Matrem habent iniquitatis ſuae ſuperbiam, dum ſemper ſe ſcire altiora jactitant Hier. in Hoſ. 5 foreign. 1. Paedag c. 6. Indicatur haereticos reſonare, vociferari, mugire, ſonum ſine fructu emittere, in clamore vociſque contentione victoriae ſummam conſtitnere. Lorin. in 2 Pet. 2.18.Hos 5:12 Pet 2:18they call themſelves perfect, as if none were able to equalize them for the greatneſſe of their knowledg; as if Peter, or Paul, or any of the Apoſtles were inferior to them for knowledge; the greatneſſe whereof they make as if they had drunk up and devoured, boaſting of ſuch an height as if they were above all vertue. Pride (ſaith Jerom) is the mother of their iniquity. while they boaſt of their knowledg in the higheſt myſteries. They thinke higher of themſelves (ſaith Clemens Alexandrinus) then ever did the Apoſtle.

Arius that peſtilent heretique (as Athanaſius reports) proudly boaſted that he had received his doctrine from the elect of God, men that knew God, and had received the anointing of the Spirit. But concerning the high boaſtings of heretiques I have ſpoken before part 1. pag. 270. as alſo p. 322, &c. of this part.

2. They might be ſaid to ſpeak ſwelling words, in reſpect of the manner of ſpeaking thoſe things which they utterd: and that both in reſpect 1. Of their voice, and 2. Stile.

1. In reſpect of their voice, it might be with that hight and loudneſſe which ſavoured of a proud boyſterouſneſs. Peter (2 Ep. 2.18.) mentioning their ſpeaking great ſwelling words, uſeth the word foreign, which properly ſignifies their lifting up their voices and making a great noiſe, a bellowing or roaring like beaſts; as if theſe ſeducers placed their victory in the loud Contention of their voices. Thus the Idolatrous Epheſians lifted up their voices to the hight, when they cride out with ſo much rage, Great is Diana of the Epheſians, Act. 19.28.34.

2. In reſpect of their ſtile or phraſe wherein they utterd what they ſpake. It hath been the courſe of ſeducers to ſpeak bubbles of words, ſublime ſtraines, ſtrong lines, big and new expreſſions, that they being not underſtood, may be admired: what they want p. 529in the weight of matter, they make up in the perſwaſiveneſſe of wooing words. Their novell doctrines were clothed with new and formerly unheard of expreſſions. They layd aſide the forme of wholſome words, 1 Tim. 1.13. 1 Tim. 6.3.4. Or as Chryſoſteme foreign, new coynd expreſſions foreign Diſputationes inſtituunt de rebus obſcurioribus, eas etiam ſermonis inumbrando novâ quadam obſcuritate, et vocabulorum recens excogitatorum barbaric. Lor in 2 Pet. 2.131 Tim 1:131 Tim 6:31 Tim 6:42 Pet 2:13conſented not to it: but being proud, they doted about ſtrifes of words; their ſpeeches in this reſpect are aptly by the Apoſtle twice call'd vaine-bablings. Gr. foreign, meere empty cracks of words, windy expreſſions without any ſubſtance. Thus Paul Rom. 16.18. tells us of ſome, that by good words and faire ſpeeches, by a winning, meretricious wording of what they delivered, deceived the hearts of the ſimple: and Peter, 2 Pet. 2.3. with fained words, they make merchandiſe of you. They reſembled merchants, who commend their wares to ſale, by uſing falſe words fitted to that purpoſe. Seducers doctrines, like ſome empty boxes in the Apothecaries ſhops, or ſome forry book that the Stationer hath a minde to put off, ſhall have goodly titles affixed to them. And commonly (eſpecially at the firſt broching of an error) ſeducers are wont to ſhadow and cloud what they utter in obſcure and doubtfull expreſſions, and to ſwath their hereſie while it is yet in its infancy, in the clouts of obſcurity.

2. The ſinfulneſſe of uſing theſe great ſwelling words is conſiderable,

1. In the hypocriſie of it. Seducers put beautifull colours upon that which within is blackneſſe and rottenneſſe, gay titles upon empty books and boxes; they ſpeak lyes in hypocriſie. Oh how contrary is this both to a God of truth, and the truth of God! they deal with their perſons and opinions as ſome Popes have done, who in naming themſelves, have ſuch names of holineſſe impoſed upon them, as are moſt contrary to their ungodly natures and diſpoſitions.

2. In the ſeducing others, who by hearing the high promiſes, and viewing the holy appearances of godlineſſe affixed to opinions and perſons, are led away p. 530to their own deſtruction after them both. Words are too oft eſteemed according to the eſtimate of the ſpeaker. Tert. de praeſcrip. contr. Haer. cap. 3.Tertullian obſerves that ſundry were edified into error by the example, high reputation of thoſe that had fallen into error: though we ſhould judg of perſons by their faith, yet commonly we do judg of faith by perſons: If men like the cook, they wil eat of the meat whether it be wholſome, and wel dreſt or not: the having of the gifts and perſons of men in admiration, hath drawn many to follow their pernicious waies. Men of renown (like Corahs complices) periſh not alone; and yet is there any who hath not ſins enough of his own to anſwer for, unleſſe he become likewiſe a miſleader of others, and ſo contract their ſins upon himſelf likewiſe?

3. In the deſtructiveneſſs of this arrogant boaſting to him who uſeth it: how impoſſible is it, that ever he ſhould bluſh at thoſe errors and impieties whereof he boaſts? they who wil ſpeak highly of their own follies, are fartheſt from amendment, and by conſequence farther from mercy. The boaſting Phariſee was farther from mercy then the bluſhing publican: Luke 18.12.14.Luke 18:12Luke 18:14Recovery cannot be obtained but in a way of confeſſion. A proud boaſter obſtructs to himſelf the way of his own happineſſe; others may, he muſt miſcarry. And how hard is it for one who hath ſpoken highly of his own perſon or opinion, ever to vail his proud and ſinful gallantry by an humble and holy retractation!

OBSERVATIONS▪

1.Obſ. 1 None are ſo ready to commend themſelves, as they who are leaſt commendable. They who are loweſt in worth, are commonly higheſt in boaſting: they who are emptieſt of grace ſwel moſt with pride. Wicked men advance, Saints debaſe themſelves; Goliah, Rabſhakeh, Senacherib, Benhadad, Jezabel, Nebuchadnezzar, &c. were all egregious boaſters. And among other titles which the Apoſtle gives thoſe wicked men, 2 Tim. p. 5313.2. he cals them boaſters; but mark the language of Saints, Abraham calls himſelf duſt and aſhes. Jacob ſpeaks himſelf not worthy of the leaſt of all Gods mercies. David ſaith (and that as a type of Chriſt) that he was a worm and no man. Agur, that he was more bruitiſh than any man, and had not the underſtanding of man. When Paul had ſaid that he laboured more then they all, he corrects himſelf by adding, not I, 1 C…r 15.10.but the grace of God with me. Though Luke writes that Matthew made Chriſt a great feaſt, yet Matthew himſelf ſaith, Chriſt did eat bread with him. As humility makes way for more grace, ſo grace ever makes way for more humility. They who have moſt grace, ever moſt ſee their own want of grace: that which a man boaſteth of when he is in his natural eſtate, he bluſheth at when God opens his eyes; he is now (ſaith the Apoſtle) aſhamed of it. Rom. 6.Rom 6Paul a phariſee, accounted himſelf blameleſſe, and perfect: Paul a Chriſtian, reckoned himſelf the chiefeſt of ſinners, and the leaſt of Saints. Of ſome we ſay, when they are ſingle, they want nothing but a wife; but when they are married, they want every thing elſe. They who are without grace, ſay they want little or nothing; they who have grace, ſee they want every thing: they are the poor people who cry in London ſtreets what they have; the richeſt Merchant holds his peace, and proclaims not his wealth to the world. Beſides, a wicked man makes himſelf his end, and improveth all his endowments to ſelf advancement; and therefore the more wicked, the more he ſets up himſelf by boaſting of what he hath. Moſes was a beautiful child, and his parents hid him; they who have moſt beauty, moſt hide it; a child of God like Moſes, when God appeared in the buſh, hides his face, and pulls off his ſhoos; covers what is comely, and confeſſeth what is deformed and uncomly. Pride (then) is both a ſign and a cauſe of want of grace; a Saint ever ſees he hath enough to be thankful, and thinks he never hath enough to be proud.

p. 5322.Obſ. 2. Self-advancement is a ſin and folly to be ſhunned; Let another mans mouth praiſe thee, and not thine own, a ſtranger, Laudet te os alienum, accuſet te os tuum.and not thine own lips. They who ſtrove in the Olympick games, did never (when victors) put the crown upon their own heads, but that honour was done them by another. foreignIt is our duty to do things worthy of praiſe, our ſin and folly to praiſe our ſelves for doing them. Our works ſhould praiſe us, not our words. Humilitas lau. dum fugitiva.Its ſaid of Greg. Nazianzen, that he was high in his performances, but low in his opinion. It is our duty to carry our ſelves ſo, as our very enemies may be forced to ſpeak wel of us; The ſheep only ſpeaks how much it feeds by its wooll, milk, fatneſs, fruitfulneſs.(and ſome have noted, that the word ſtranger, Let a ſtranger praiſe &c. Pro. 27.2. (Nochri) ſometime ſignifies an enemy in Scripture.) But we our ſelves are of all men, the unfitteſt for that employment; praiſe is comly in thy enemies mouth, not comely in thy friends, uncomly in thine own. The performances which (another reporting them) appear glorious, being related by thy ſelf, loſe all their luſter, becauſe they who praiſe their own good deeds are thought not therefore to report them, becauſe they did them; but therefore to have done them, Pin. Ep. 8. ad Saturntnum. l. 1.that afterward they might report them. A man in commending, does not, yea undoes what he is a doing. Thou heareſt witneſſe of thy ſelf, (ſaid the Phariſees) thy witneſſe is not true. When Paul mentioned his own neceſſarie praiſe, 2 Cor. 12.16, 17.21.2 Cor 12:162 Cor 12:172 Cor 12:21he ſaith, he ſpeaks fooliſhly, and that he was become a fool in glorying, 2 Cor. 12.11. Though he were compelled thereto. A man ſhould not therefore doe any good, that he may have a good report, but therefore and only therefore deſire a good report, that he may be in the greater capacity of doing good. If a man commend himſelf, he ſhould do it modeſtly and conſtrainedly, for the advantage of the Goſpel. Paul ſpeaks his commendation as belonging to a third perſon; I knew a man &c. 2 Cor. 12.2. and ver. 11. ye have compelled me, &c. But p. 533ordinarily we ſhould neither praiſe nor diſpraiſe our ſelves; even the latter of theſe being the giving of others an occaſion to praiſe us, and oft a putting of praiſe (as one ſaith aptly) to uſury, Robinſons obſervations.that we may receive it with the greater advantage. To conclude, if it be a ſin to praiſe our ſelves when we have done good, how great an impiety is it to glory in evil! the former diſcovers the corruption of a man, the latter of a divel. Laſtly, Though it be a ſin for a man to commend himſelf, yet tis our duty to praiſe the good we ſee in, and done by others; that God may be honoured, Thus diis, laus bonis debetur.who was the Author of all good, and men encouraged; the doer to proceed, the beholder to imitate him.

3.Obſ. 3. Great ſwelling words ſhould not ſeduce us from the truth: We ſhould not regard the words, but the weight of every teacher; nor who ſpeaks, but what is ſpoken: the Kingdome of God is not in word, but power. 1 Cor. 4.20. We muſt not miſlike truth, becauſe the bearers words are low and contemptible; nor imbrace error becauſe the words of him who brings it, are lofty and ſwelling. A Chriſtian ſhould be a man in underſtanding, not like a little child, ready to ſwallow what ever the nurſe puts to the mouth. We ſhould ever be more forward to examine by Scripture with the noble Bereans, the truth of what is taught us, than to be bewitched like the …iſh Galatians with the words of any teacher; ſuſpect the cauſe that needs them, and the men that uſe them: as a rotten houſe, ſo a rotten cauſe needs moſt props. Truth like a beautiful face, needs no painting: Though he were one that ſpeaks big, nay with the tongue of an Angel, nay were an Angel; yet if he preached another Goſpel, we ſhould hold him accurſed: Chriſtians ſhould labour for knowledg to diſcern between great words and good words, or rather between good words and good matter.

This for the third proof, that theſe ſeducers were thoſe ungodly men who ſhould be judged at p. 534the laſt day. viz. becauſe they ſpake great ſwelling words. The fourth and laſt followes, in theſe words, having mens perſon in admiration, becauſe of advantage.

In which words our Apoſtle 1. deſcribes what they did, they had mens perſons in admiration. 2. Diſcovers why they did it; for advantage.

For the firſt: their having mens perſons in admiration.

EXPLICATION.

That we may underſtand the ſin wherewith theſe Seducers are here charged, in admiring of perſons, We muſt firſt open theſe two expreſſions.

1. Perſons. 2. Admiring, or having in admiration.

2. Shew what admiring of perſons is here by the Apoſtle condemned, and why.

1. For the former. The word perſons in the Original is foreign: now though foreign ſignifieth the face, and properly anſwers to an Hebrew word of the ſame ſignification, yet in Scripture its taken ſeveral waies; not to ſpeak of the divers acceptations of the word in Scripture, when attributed to God; as being too remote from our preſent purpoſe; when it is uſed concerning the creature, 1. its given to things without life; as Matth. 16.3. and L…e 12.56. ye can diſcern the face of the skie; that is, the outward ſhew, or appearance. Luke 21.35. and Acts 17.20. we read of the face of the earth; in which places its taken for the ſuperficies or outſide. 2. Moſt frequently to man; and ſo, 1. properly, it ſignifies his face and countenance. Thus Matth. 6.16. they disfigure their faces, and ver. 17. waſh thy face. So Matth. 26.67. then did they ſpit in his face. 2. His perſon; as 2 Cor. 1.11. the gift beſtowed upon us by the meanes of many perſons, foreign. 3. His bodily preſence, 1 Theſ. 2.17, we being taken from you foreign, in preſence. p. 5354. A man, as accompliſhed with his gifts, excellen▪ cies or indowments, real or appearing; which are outwardly beheld, or looked upon to belong to him; (for which he is (oft unduly) reſpected) either in regard of his body, mind, or outward condition; and thus its taken Matth. 22.16. Mark 12.14, where the Herodians tel Chriſt that he regarded not foreign, the perſon of men, and Acts 10.34. God is no reſpecter of perſons. So Rom. 2.11. And thus I take it in this place, where Jude accuſeth theſe ſervile ſeducers for their exceſſive ſinful flattering of men in eminency, advanced in reſpect of their outward ſtate of wealth, honour, &c for their own private gain and advantage.

2. The other expreſſion is admiring, or as we render it, having in admiration. Gr. foreign. A foreign video, unde foreign.It ſignifieth two things. 1. To wonder at a thing in reſpect of its ſtrangeneſs, unuſualneſs, at which men uſe to look very earneſtly and intently. Thus its taken, Matth 8.27. where it is ſaid, that Chriſt rebuking the winds, and the ſea, the men marvelled, foreign. So Matth. 21.20. when the fig-tree withered, its ſaid, the diſciples marvelled; Matth. 27.14. Luk. 1.21 63. Luk. 4.22. Euk. 11.38. John 7.21.Matt 27:14Luke 1:21Luke 4:22John 7:21when Chriſt had with ſuch admirable wiſdom anſwered the enſnaring queſtion of the Herodians, it is ſaid they marvailed. Matth. 22.22. &c.

2. It ſignifieth highly to honour, fear, or reverence the perſon or thing which we look upon as ſtrange; and thus ſome take it, Matth. 8.10. when Chriſt heard of the centurions faith, it is ſaid, foreign, he marvelled; that is (ſay ſome) he reſpected and honoured his faith. Thus its taken in this place of Jude. Vid. Ravanel in Tit. admiratio.Theſe ſeducers honoured highly, advanced, cried up the endowments and qualifications of great men, for advantage; and probable it is, that the Apoſtle expreſſeth their honouring of mens perſons by the admiring them, becauſe the Septuagint ſo tranſlate thoſe places, where honour and reſpect to perſons is mentioned. When Naaman the Syrian is ſaid to be honourable; they render p. 536the place foreign, 2 Chron. 19.7. Septuag.2 Chr 19:7admired in his perſon. So Deut. 10.17. the Lord regardeth not perſons.

2. For the ſecond, what admiring of perſons is to be condemned as unlawfull. Certainly all kind of admiring of perſons is not unlawfull before God, nor diſallowed by this Apoſtle. Honour to the perſons of others may lawfully be given; Even for thoſe gifts and endowments wherewith God hath furniſht them, whether outward or inward: for the outward glory and majeſty which God gave Nabuchadnezar, all people trembled and feared before him, Dan. 5.19. And God commands honour to parents naturall and politicall; and the elders who rule well, are to be counted worthy of double honour. And ſome are deſervedly preferr'd before others, for their age, calling, gifts, graces, relation to us. But ſeverall wayes admiring of perſous is unlawfull. I ſhall reduce them all to theſe two heads.

1. As this admiration of man doth more particularly concerne 1. God.

2. Man. 1. The admired.

2. Man. 2. The admirer.

2. Man. 3. Others.

1. As it may concern God. And thus we admire men ſinfully. 1. When we ſo admire man, as that we honour him without eying Gods Command: the loweſt ſervice muſt be done in obedience to the higheſt maſter: our earthly parent muſt be honoured and admired becauſe our heavenly Father injoynes it. An Earthly maſter muſt not be honoured and ſerved with an eye onelyonly to his Command, but out of Conſcience of duty to Gods Command. Herein muſt we reſemble that noble Roman who diſdaining to bow before a forreigne Prince, when he came into his preſence, let fall his ring, which he ſtooping to take up, and thereupon the Prince inſulting, the Roman utters theſe, words, Non tibi, ſed annulo; I bow not to thee, but to take up my ring. Or as that Frederick Barbaroſſa, p. 537who kneeling down before the Pope to receive his Crowne, ſaid, Non tibi ſed Petro, not to thee but to Peter. The Apoſtle makes the application, when he injoynes ſervants to be obedient unto Maſters, as unto Chriſt, not as men-pleaſers, but as the ſervants of Chriſt, Eph. 6.6, 7. and not as men-pleaſers, but &c. fearing God. Col. 3.22.

2. When we ſo admire men as to honour and ſerve them in thoſe things which they command againſt God: our earthly Lord muſt be obey'd, but our heavenly Lord muſt be preferred. When theſe two come in Competition, we are diſobedient unleſſe we be diſobedient. Againſt my heavenly fathers will, I neither owe buriall to my dead, nor obedience to my living Father. Whether it be right to obey God or man (ſaith the Apoſtle) judg you. Ephraim was oppreſſed and broken in judgment, becauſe he willingly walked after the Commandement. Hoſ. 5.11.

3. When we ſo admire men for any excellency as not to give the glory thereof to God, the ſweetneſſe of the ſtream muſt not make us forget the fountain. Men muſt be honoured as inſtruments, not adored as deities. It was curſed, and it proved coſtly flattery which was given to Herod, when the people ſhouted, It is the voice of God, and not of a man; becauſe he gave not God the glory, he was ſmitten, and eaten up of wormes, Act. 12.22, 23. That muſt not be offered to any which the beſt never durſt take, namely, the praiſe of having or doing any thing of themſelves. How fearfull have holy men been in their higheſt performances, leſt any of Gods glory ſhould cleave to their fingers! When Peter had wrought that great Miracle of healing the creeple, and the people greatly wondered, fearing the ſinfull admiring of his perſon, he takes all from himſelfe, and caſts all upon Chriſt. Yee men of Iſrael: (ſaith he) why look ye ſtedfaſtly upon us, as though by our own power or holineſſe, We had made this man to walk? p. 538The God of Abraham &c. hath glorified his Son Jeſus, &c. Barnabas and Paul rent their clothes when the people were about to ſacrifice to them. I laboured (ſaith Paul) more abundantly then they all; yet not I, but the grace of God which was with me. 1 Cor. 15.10. Our ſufficiency is of God, 2 Cor. 3.5. Who is Paul, or who is Apollo, but Miniſters by whom ye beleeved? I have planted, Apollo watered, but God gave the increaſe. So then neither is he that planteth any thing, &c. 1 Cor. 3.5, 6, 7. the Corinthians faith was not to ſtand in the wiſdome of men, but power of God, 1 Cor. 2.5, 39. People are commonly in extreames; either they deifie men, or nullifie them. Either they make them dwarfs or Gyants; but for people ſo to admire any men as to aſcribe their converſion, or edification to them; as if men were not onelyonly Gods inſtruments and Chriſts ſervants, but Gods and Chriſts themſelves; and as if their grace were from the abilities of the teacher, and not from the power of Chriſt, is a very plainly ſinfull admiring of mens perſons, even to an unchairing of Chriſt, and a lifting up of man into his Seat; to a depriving the ſhepherd and Biſhop of our ſoules, and a ſubſtituting another in his roome. In a word, It is all one, as to thanke the ax for building the houſe, and to attribute nothing to the Carpenter. Nor indeed is it any other than idolatry.

4. When we ſo admire and honour men, as to put that truſt and Confidence in them, which we owe only to God. Thou (ſaith Job) art my confidence. Job. 31.24. He is the confidence of the ends of all the earth. Pſ. 65.5. Put your truſt in the Lord. Pſal. 4.5. Truſt in him at all times. Pſ. 62.5. ſo Pſal. 37.3. But men, though never ſo full of love, skill, ſtrength, muſt not have our truſt. Put not confidence in a guide. Mic. 7.5. It is better to truſt in the Lord then to put confidence in Princes, Pſal. 118.8. Every man at his beſt ſtate is altogether vanity. Pſ. 39.5. Ceaſe from man whoſe breath is in his p. 539noſtrils, for wherein is he to be accounted of? Iſa. 2.22. Man is to be us'd as a wand in our hand, not lean'd upon as our ſtaffe or ſupport; in ſubordination to, not ſin ſtead of God; onelyonly as one that can help us, if God will help him; as one that of himſelfe cannot move, or undertake, much leſs accompliſh any good for us. Oh how oft hath God ſnapt in ſunder all theſe rotten crutches in England! and how many lectures of vanity hath he read upon men in greateſt admiration!

5. When we ſo admire men as to fear their power more then Gods. Men are ſinfully admired, both when (they being for us) appear to us ſo great as that God need not help us; & when (they being againſt us) they appear ſo great as that God cannot help us. Man is idolized both by looking upon him as one that can work without God, & much more by looking upon him as able to work againſt God. How ſinfully did the Iſraelites admire the perſons of the Gyants in Canaan, in reſpect of ther ſtrength and ſtature! How ſinfully did David admire Saul, when againſt Gods promiſe he ſaid, he ſhould periſh by his hand! thus the Iſraelites ſinfully admire the Egyptians, when upon the ſight of them, notwithſtanding the word and works of God, they tell Moſes in their march, that he tooke them away to dye in the wilderneſſe. Exod. 14.11. Who art thou, that thou ſhouldſt be afraid of a man that ſhall dye &c? and forgetteſt the Lord thy maker. Iſa. 51.12. The fearing of man is the forgetting of God.

6. When we admire mens goodneſs, or what of God we ſee in men, their perſons, loving the meſſage for the meſſenger, the liquor for the veſſel, holy inſtruction for the ſake of him who gives it; and ſo hearing the word of God as the word of man; this is to prefer a man of God before God in a man, or rather man before God. And (contrary to what Tertullian ſpeaks) not to judg of perſons by faith, but of faith by perſons.

2. Admiration of perſons is ſinful as it concerns Man. p. 540and 1. As it concerns the admired, and ſo admiration of perſons is ſinfull.

1. When we admire ſuch perſons, as are not able to bear their own admirations. A proud man having done any thing commendably, is not (yet) fit to be commended. Some weak braines will be turn'd with a ſmall quantity of wine; others more ſtrong will indure more. Herod was intoxicated with applauſe, when the people cryde him up for a God; but Paul and Barnabas rend their clothes, and are ready to ſacrifice themſelves when the people meditate a ſacrificing to them. A weak ſtomack cannot concoct fat morſells, he is a man of ſtrong grace, who can hear his own commendations without hurt. Nothing more diſcovers a man then the praiſing him. Its as the fining pot for ſilver, and the furnace for gold, Prov. 27.21.

2. When we ſo admire perſons, as thereby to make a prey of them, or to overthrow either their bodies or ſoules. Thus the Herodians, Matth. 22.16. admired and honoured Chriſt, telling him that he was true, and taught the way of God in truth, and regarded not the perſon of man; but all this was but to intangle and deſtroy him, by bringing him on to anſwer to a captious queſtion. Thus afterward Chriſt was betrayd with a kiſſe; and not ſeldome have we known that men have laine in ambuſh behinde the thickets of commendation and admiration, and ſo unſuſpectedly, faln upon the unwary and credulous hearer. Jael gives her nail ſoon after her milk, and poyſon is oftneſt drunke in gold. Thus after the death of Jehoiadah, the Princes of Judah, came and made obeyſance to King Joaſh, whereby they prevaild with him to leave the houſe of the Lord, 2 Chr. 24.17.2 Chr 24:17and to ſerve groves and Idols: and thus (as Eccleſiaſtical hiſtory tells us) Simon Magus cry'd up Nere above the clouds, and accounted and cald him a God, to make him the greater Enemy to the Chriſtians. p. 541Thus Tertullus admired the perſon of Felix, that thereby he might ſtir him up againſt Paul. Act. 24.2.

3. When we ſo admire perſons, as to cover, hide and excuſe their ſin becauſe of their greatneſſe. A ſin the greater, in regard that greatneſſe ought to be ſo far from being a cloke for, that it is an aggravation of ſin and makes it the more hainous. A wicked perſon in ſcripture phraſe is but a vile perſon, & by ſo much the more vile, by how much the more he corrupts and abuſes any eminent gifts and endowments which God hath beſtowed upon him. The word ſpeaks as baſely of rich wicked ones, as they think contemptibly of Gods people That wicked King was very low in the eyes of the holy Prophet, who ſaid, were it not that I regard the perſon of Jehoſhap at King of Judah, I would not look toward thee, nor ſee thee, 2 King. 3.14. See more of this before pag. 2. part 14. Unſanctified greatneſſe is moſt likely to be pernitious, and therefore ſhould be moſt reprehened.

2. Admiration of perſons is ſinfull as it concernes the admirer, and ſo

1. When we ſo admire perſons, as thereby onelyonly to advance and advantage our ſelves, and that 1. either in profit and gaine: or 2. in honour or reputation. 1. In profit: and thus theſe ſeducers here admired great ones, and honoured their greatneſſe for their own advantage, ſervilly cringing and crouching to them for filthy lucre: they gave them great titles, and flattered them in ſin, and aſſented to them in every thing, that they might fill their purſes, and (as Peter ſpeaks) through covetouſneſſe, did they with feined words make merchandiſe of people, hereby ſhewing that they neither ſerved Chriſt, nor indeed thoſe whom they flatterd, but their own bellies: at once laying off both the Chriſtians, and the Man. 2. In honour and and reputation, and for this end ſometimes the perſons of great men, are admired, as Mr Fox tells us that the bloody p. 542Tyger Steph. Gardiner was wont to admire the perſon of Henry the 8. ſpeaking of him to others with greateſt honour, and calling him his gracious Lord and Maſter, onelyonly to be lookt upon as his favourite, though he knew that the King never loved him. But for honour, hypocrites commonly admire the perſons of good men, admire their perſons (I ſay) though they imitate not their practiſes. Thus Saul deſired the preſence of Samuel, to be honoured before the people. Thus the Scribes and Phariſes admired the dead Prophets, onelyonly to be accounted (as they were) holy.

2. When we ſo admire perſons as withall to imitate their ſins and imperfections. Thus theſe ſeducers were ſo admired, as that many followed their damnable errors, putting no difference between their faces and the warts, their ſpeaking and ſtammering. The falls and folly of the admired, are commonly the ſnares of the admirers; and the error of the maſter oft the tentation of the ſcholar. Its very hard to admire the perſon of another, and not to imitate his imperfections.

3. Admiration of perſons is ſinfull as it concernes and hurts others: and ſo

1. When for ſome commendable actions or endowments, we ſo admire a perſon who is in moſt things very diſcommendable, and a known wicked perſon that thereby we give occaſion to the hearer, who is though wicked, yet not ſo wicked as he, to judg his own condition very good, and to bleſſe and flatter himſelfe in his ſin, as thinking that he deſerves Commendation as well as, or better then the other. This I have ever thought to be one ſtratagem whereby the hands of the wicked have been ſtrengthned in ſin; and a ſtumbling block which ſome either weakly or wickedly have laid before others. Thus I have oft heard even with grief, when in funerall Sermons, a prophane drunkard, a ſwearer, an adulterer, or one perhaps at the moſt but civilly honeſt, hath for ſome p. 543few good deeds, been cryed up and even ſainted by the Preacher, that the wickedeſt perſons have been ready to ſaint themſelves, and to ſay, If ſuch an one were commendable, and voiced by our Miniſter for a good man, I thank God, tis much better with me, I never was guilty of halfe his extravagancies, and I ſee I may be a good man, yea and commended when I am dead, notwithſtanding my failings, (ſo he calls his allowed wickedneſſes) though I be not ſo pure as ſuch and ſuch are. Oh how unſutable is it, that by funerall Sermons men ſhould be made more unfit for death! to paint thoſe in the pulpit who are puniſht in hell, and that a Miniſter ſhould be ſtrewing that dead body with flowers, whoſe ſoule is bathing in flames! For my part, though I ſhould not deny due commendation, even at a funerall, to ſome eminently exemplary ſaint, or publiquely uſefull inſtrument; yet moſtly, I thinke his ſpeech concerning the deceaſed may ſuffice, who ſaid, If he were good, he did not deſire; If bad, he did not deſerve praiſe.

2. When we ſo admire the perſons of ſome inſtructers, as to neglect and deſpiſe others who haply deſerve better then they: the ſin of the Corinthians, when the Apoſtle tells them, 1 Cor. 3.21. of their glorying in men, ſome teachers being ſo gloried in peculiarly, as if they were onelyonly worth the hearing, and none elſe to be regarded. Some accounted Paul the only teacher, ſome delighted onelyonly in Apollo, ſome magnified Peter as the alone worthy man; thus they thought of men above what was meet, and they were puffed up for one againſt another. They gloryed in ſome, diſdaining all others as not to be named with them, though teachers of the ſame truth; becauſe they had an high conceit of their learning, wit, cloquence, holineſſe, or the like qualifications. A great ſin doubtleſſe, and (I fear) the common ſin of this City. How unthankfull for the bounty of Chriſt, doe men make themſelves p. 544hereby, who gave all the Miniſters of the Goſpell to be theirs for their good! (all things ſaith the Apoſtle are yours, whether Paul, or Apollo, or Cephas, 1 Cor. 3.21, 22.) Its unthankfulneſſe to a bountifull Prince, when he beſtowes many Lordſhips on his favourite, if he ſhould regard one of them onelyonly, and deſpiſe all the reſt. Yea how injuriouſly is the Spirit of Chriſt hereby reproached! For the deſpiſing of thoſe who are of ſmall gifts, is a reproaching of the Spirit of God, as if he were defective in his gifts; whereas their variety ſets forth the fulneſſe and freeneſſe of Gods ſpirit, who divideth to every man ſeverally as he will, and worketh all theſe, 1 Cor. 12.11. Beſides, this ſin is oft the maine cauſe of ſchiſmes in the Church. It makes people to divide themſelves under different teachers whom they admire, and it cauſeth teachers to take away thoſe that affect them, from other teachers whom they affect not ſo much. Now this ſin of ſchiſme (in it ſelfe very great (as afterwards ſhall be ſhewn, God willing, on the 19. ver.) is made much the greater by being occaſion'd by thoſe very gifts of men, which God beſtowed upon them to this end, that there might be no ſciſme in the body, but that the members ſhould have the ſame care one of another, 1 Cor. 12.25. Nor is there any ſin which doth more expoſe Chriſtian Religion to ſo much contempt and obloquy, then this kinde of admiring of perſons; for hereby ſeverall Companies of Chriſtians are made like the ſeverall ſchools of Philoſophers, ſome whereof followed Plato, ſome Ariſtotle, ſome Epicurus; and the doctrines of faith are but accounted as the proper opinions of ſeverall teachers, and all zeal for them is conceived to ariſe not from a certaine knowledge of heavenly truth; but from peculiar humour and ſtrength of fancy. And how great a ſtumbling block muſt this needs be to thoſe who are without, how will it hinder them from embracing the truth, and lay it open to deriſion? yet further, p. 545the ſinfulneſs of this ſort of man-admiration appears, in that hereby both the deſpiſed perſon is ſo greived and diſcouraged, that he is infeebled and diſabled in his work, and alſo he who is admired, is not onelyonly puffed up with pride, and thereby occaſion'd to adulterate the word, invent and broach errors, that ſtil he may be advanced above all others by going in a different way from them; but alſo put upon the pleaſing of men by ſinfull flatteries, in ſtead of profiting them by faithfull reprehenſions: To conclude this conſideration, nothing begets ſo great an aptneſs in men to receive errors, as this ſinfull admiration; nor hath any ſeed of hereſies and ſuperſtitions proved ſo fruitfull as this; affection commonly makes men take down falſities, and error is eaſily received from them whom we much admire; and God doth often leave admired teachers to erre, for tryal of the people, and the puniſhing of their vanity in making Gods truth to ſtand at the devotion of the teacher, for its acceptance, and trampling upon the holy and (perhaps) learned labours of thoſe who are more ſeeing and faithfull than the admired.

3. When we ſo admire mens perſons as to give all reſpect to men in outward greatneſſe, (though perhaps wicked) deſpifing the poor Saints, becauſe poor; this James reproves, my brethren, have not the faith of our Lord Jeſus Chriſt in reſpect of perſons, James 2. When wickedneſs in robes is magnified, and holineſſe in raggs contemned. Oh how unworthy is it that the gold ring, and coſtly apparell ſhould be prefer'd before the robe of Chriſts righteouſneſſe, and the jewel of grace! that godlineſs and good examples, ſhould be rejected for their want of a gold ring, that he who ſhall have a throne in heaven, muſt here be a footſtool upon earth!

4. When Elections and offices are paſſed and beſtowed partially, for freindſhip, favour, money, kinred, p. 546a ſin by much agravated, when men have taken oaths to a Corporation to the contrary, and its oſt a great tentation to the party who enters by money, to ſell juſtice dear.

5. When we ſo admire the perſon of one, as to do injuſtice in judgment, whether Civil or Eccleſiaſtical; which is when our affection doth ſo blind our judgment by ſome outward reſpect or appearance, that we will not determine righteouſly, the cauſe being over ballanced with ſuch forreign conſiderations as have no affinity with it. Thus men are in judicature ſometime ſwayed with fooliſh pitty, ſometime with cowardly fear; both theſe the Lord forbids. Levit. 19.15. Thou ſhalt not reſpect the perſon of the poor, Deut. 1.17.Deut 1:17nor honour the perſon of the mighty. This ſin would make God a patron of iniquity, the ſentence being pronounced from God.

OSERVATIONS.

1.Obſ. 1. The oondition of men in greateſt out ward emiuency and dignity is oft very miſerable. None have ſo many flatterers, and therefore none ſo few freinds as they: flatterers (as worms) breed in the beſt fruit. When a poor illiterate man is admoniſhed for ſin, a rich, a learned man is admired in, nay, haply for ſin. As the bodies, ſo the ſonls of Kings and great men, have oftneſt poyſon given them. Huſhai humoured Abſalom, Ziba flattered David the people admired Herod, &c. Jezabel foothed Ahab out of ſadneſs into ſin. Ahab had four hundred falſe Prophets who flatter'd him in to wickedneſs, and and but one faithfull Michaiah to tel him the truth. The common ſound in the ears of Princes is, quod libet licet, your will is a law; as if they could not be carryed faſt enough into ſin by the tide of their own nature, Canis Aulicus. Melius eſt in foreign quam in foreign incidere.unleſs they be driven alſo by the wind of flatterers breath. The running water hath no certain colour of his own, but its coloured like the ſoyl which is under it; ſo flatterers fit themſelves to every humor. Ariſtippus for his flattering of Dionyſins, was cal'd the p. 547Court-ſpaniel. Flatterers are crows that hover about the carcaſs of greatneſs, friends in proſperity onelyonly, ſummer freinds, like lookers upon a dyal, they only regard men when the ſun of proſperity ſhines upon them, likelice, they leave dead bodies.

None are ſo little to be envied by others, or ſo much to be carefull of themſelves, as they who are in dignity: they ſhould much more delight in words that are bitter, and wholeſome, then in ſuch as are ſweet and deſtructive. 'Twas a holy and wiſe reſolution of David, He that walketh in a perfect way, he ſhall ſerve me; Pſal. 101 6, 7.Ps 101:6Ps 101:7he that worketh deceit ſhall not dwell with me, &c. And Pſal. 141.5. Let the righteous ſmite me, it ſhall be a kindneſſe, &c. Faithfull are the words of a freind, but the kiſſes of an enemy are deceitfull. Prov. 27.6. Pro. 27.4. Pro. 28.23.Prov 27:4Prov 28:23A flattering mouth worketh ruin. Prov. 26.28.

2.Obſ. 2. How juſt is God in stayning the pride of worldly glory! The perſons of great ones are oft admired and adored as Gods, and therefore God makes them often lower than men. God oft even ſmites godly men when they are over admired. That late renowned Guſtavus of Sweden, fear'd as truly, as humbly, when he ſaid, he thought that God would take him off, becauſe men too much admired him, When we unduly ſet men up, God deſervedly pulls them down. How many golden calves, how much ſinfully adored greatneſs hath God ground to powder of late years in England! We are angry that it is done, but why are we ſo well pleaſed with that ſin which did it?

3. How ſinful is it to admire our own perſons! Obſ. 3.If it may be ungodly to admire others in their outward excellencies, how much more then, our ſelves, who are conſcious of ſo many inward defilements and deformities? Concerning ſelf-advancement, I have ſpoken in the laſt words.

4. It is a ſin to receive, Obſ. 4.much more to ſeek for admiration from others. If it be a ſin to offer it, it muſt be a p. 548ſin to receive it. The receiver of vain-glory, is as a theif in Gods account, though others bring it to him; Ye receive honour one of another. If men admire us ſinfully againſt our wills, it is not our ſin; if we cloſe with the tentation, we become partners in their wickedneſs. We cannot be too worthy of having praiſe, nor too wary in hearing it. All our commendations ſhould fall upon us as ſparks upon wet tinder, humility ſhould damp all our prayſes.Siomnes me odiſſent, baberem quod eſt meum, ſi propter me amarent, uſurparem quod eſt tuum. Nier. dead. 414.

Its as unſafe for a proud perſon to have prayſes flye about him, as for a diſarm'd man to ſtand among flying bullets a gracious heart can only digeſt both his ſufferings, and elevations, ſo as neither to be impatient under the former, nor to be proud under the latter; they alone ſet every crown of commendation upon the head of Jeſus Chriſt. How vain and ſinfull is it to hunt after our own bane, and Gods diſhonour, popular applauſe!

5.Obſ. 5. The proudeſt ſpirits are oft the baſeſt; Theſe arrogant ſeducers, who ſpake great ſwelling words, unworthily cringed, and baſely crouched in the admiring of perſons for their own advantage. None now are ſo proud in their highneſs, nor ſo baſe in their lowneſs, as they; ſee an evident example in Benhadad, who though at firſt he proudly demanded of Ahab, 1 King 10.5, 6.10 31.32.1 Kgs 10:51 Kgs 10:61 Kgs 10:10his ſilver and gold, wives and children, and the plunder of all his houſes, and brag'd that the duſt of Samaria ſhould not ſuffice for handfulls for his army, yet being overcome, he ſends his ſervants to Ahab with ſackcloath on their loyns, and ropes about their necks, with a petition for the life of his ſervant Benhadad. See Mr. Pryn in the life of the late A chB…ſh…p of Couturbury Job. 32.31, 32Job 32:31Job 32:32The late Bir ſhops who tyraniz'd over their poor brethren, were yet the moſt ſervile flatterers even to the ſervants of the King for their own advantage. Oh how different is this temper from that true and heavenly nobleneſſe of Saints! who with Elihu, cannot accept any mans perſons; nor know not to give flattering titles! who in their own cauſe, though high, they bow as low as the reed; yet in p. 549the cauſe of God, when they are loweſt, Flexibiliores arundine, duriores adamante.they are as ſtout and ſtrong as the Oak, yea, as hard a the Adamant. There is a ſilent glory, and a ſecret generoſity, that diſcovers it ſelf in the pooreſt Saint; a rich, honourable ſinner, is a begger in robes; a poor, diſgrac'd, impriſon'd Saint, is a King in raggs. Paul at the bar diſcovers more true nobleneſs and magnanimity, than Felix upon the Bench. The former reproved ſin, and ſpeaks of judgment with courage; the latter hears him with a ſervile trembling; the Scribes and Phariſees taught with ſervile flattery, Chriſt with authourity, and not as they.

6.Obſ. 6. Its our duty to preſerve our ſelves from this note of ungodlineſſe, and practice of ungodliy ones admiring of perſons. To this end,

1. Get an untainted, renew…d judgement; a carnal eye ſees nothing glorious but carnal out ſide objects. Moſes had a rectified judgement, a ſanctified eſtimate, he prized the reproach of Chriſt above the treaſures of Egypt, Heb 11.26. A skilfull eye diſcerns the excellency of a picture curiouſly drawn, though it be not adorn'd with gold, yea though it be ſet in a rotten frame; and contemns the gaudry of that workmanſhip which is onelyonly rich, and hath nothing of art. A rich ſinner, is but a vile perſon in a ſaints eye, an honourable leper. The four Monarchies in Scripture-emblems, are but four beaſts, violent, baſe, ſenſual. Ahab is not worth the looking upon by an holy Elijah; as beholders are, ſo will things be accounted; the World loves its own; a child is taken with a gay, more than with the conveyance of a great eſtate.

2. Study the nature of a perſons true glory; this (grace I mean) is ſpiritual, hidden, not ſenſible, and outward. The beſt of a man, and that which is truely admirable is within; the Kings daughter is all glorious within; Pſal. 45.10.Ps 45:10grace is vayled, the man of the heart is a hidden man. 1. Pet. 3.4. That which is moſt to be deſired of a man, is that p. 550which cannot be ſeen, his goodneſs. We admire the leſſer becauſe we ſee not the greater beauties: the worſt of a man is, that which the eye ſees; he who admires onelyonly the wealth and outward grandeur of a perſon, neglecting his grace, is as ridiculous as he who reverenceth a Princes robes, and deſpiſeth his perſon.

3. Study the vanity of all common endowments and accompliſhments, wherewith the moſt gaudy ſinner is adorned; conſider they are but beauties in fancy, and appearance, outſide gliſterings, at the beſt but wel acted vanities. There's not one of them, but God puts upon his enemies; with them he oft gilds pot-ſherds, they are paint which is put upon the worſt faces, and waterings upon the rotteneſt ſtuffes, ſuch as alter not the nature of him who hath them, who is ſtill but a ſwine under all his robes, an aſſe though crown'd, or though carrying the rites of Iſis. All the honor, parts, domination, riches in the world ammount not to the excellency of the leaſt dram of true grace; they are not objects noble enough for a Chriſtians admiration. I remember when I was a child, that I heard a godly Gentlewoman relate, that that holy man of God (old Mr. Culverwell) heartily chid her for ſaying, that ſhe wondred how ſuch a (formerly poor) man (of whom they were ſpeaking) came to be ſo exceeding rich; Oh! (ſaith he) are theſe toyes fit for ſuch an one as thou art to wonder at? beſides, there's no robe of worldly excellency but muſt be layd off. The greateſt potentate muſt ſtand naked of them at the day of Judgment; nay before; their honour deſcends not with them to the grave: when they crow'd into that narrow hole, all their gaudy ornaments will be ſwept off. The duſt of an Emperor is no ſweeter than that of a beggar.

4. Study Gods diſpenſations: in them we ſhall ſee that he is no reſpecter of perſons; foreignhe hath commonly ſet the greateſt reſpect upon thoſe things and perſons that are of leaſt account in the world. He hath choſen the p. 551baſe things of the world, poor fiſhermen for diſciples, nay, great ſinners. The things of God were hidden from the wiſe and prudent, and reveal'd to Babes; God choſe not the Eagle, or Lyon, but Dove and Lamb for ſacrifice: the poor of the world, rich in faith. Jam. 2.5. He accepteth not the perſons of Princes, nor regardeth the rich more than the poor. Job. 34.19.

5. Study thine own profeſſion, which is that thou art a Saint, not a Senſualiſt; that thou art a ſervant of Chriſt, not of men; that thou expecteſt to admire God for ever in glory; not wormes upon a dunghill; that thou art cal'd out of the world, and crucified to it, and that they who are ſpirituall and heavenly are thy brethren thy companions, thy fellow-members. Oh! how heinous an evil is it for Chriſtians to deſpiſe Chriſtians, the Heroes of heaven, and to admire the wicked, Satans ſlaves. Oh! what a diſhonor is it to Chriſt, and a confutation of thy Chriſtianity, when thou who art acquainted with higher glories, admireſt dung and dunghil-rakers! In ſhort, remember, thy Maſter never admired any thing but grace, regarding that in a poor woman, when he deſpiſed all the glory of the world.

6. Baniſh ſelfe intereſt and carnall deſigns out of all the reſpects thou giveſt to others: the aiming at honor or riches, will pervert thy eſtimate, and make thee admire thoſe that can moſt advantage thee. This will make a great ſaint baſely to fall down before unſanctified greatneſſe; Luther could not admire the Pope, becauſe he admired neither money nor preferment. Covetous deſigns will make thee, with theſe ſeducers, to honour thoſe, where there is moſt gain, not moſt grace. Mortification is the beſt remedy againſt ſinfull admiration.

For the ſecond, 2viz. The motive of their admiring of others, or why they did it, viz. For Advantage, beſides what I have ſpoken in this laſt branch, I refer the Reader to Part 2. pag. 193. &c. 210. concerning the running, &c. for reward.