Exposition of Jude 2, Biblical exegesis · Verses 17-19

Exposition of Jude 2 · Biblical exegesis · Verses 17-19

p. 552Verſ. 17, 18, 19.

But beloved, remember ye the words which were ſpoken before of the Apoſtles of our Lord Jeſus Chriſt;

(ver. …8.)

how that they told you there ſhould be mockers in the laſt time, who ſhould walk after their owne ungodly luſts.

(ver. 19.)

Theſe be they who ſeparate themſelves, ſenſuall, having not the ſpirit.

THe body and ſubſtance of this divine Epiſtle continued from the Preface in the two firſt verſes, to the Concluſion in the two laſt verſes, contains (as I have ſaid part 1. pag. 179.) An exhortation to the Chriſtians earneſtly to contend for the faith: in the managing whereof

1. The Apoſtle ſets down the reaſons of his ſending them this exhortation.

2. The exhortation it ſelf; both contain'd in ver. 3d.

3. Severall arguments to move the Chriſtians to imbrace that exhortation from the 3d. to the 17. ver.

4. And fourthly ſundry directions to guide and teach the Chriſtians how to obſerve that exhortation, from 17th. to the 24th. verſe.

Of the three former, we have largely by Gods aſſiſtance ſpoken: now we come to ſpeak of the fourth and laſt, the directions: And theſe directions are of two ſorts.

1. Such as concerne

1. Chriſtians themſelves.

2. Others.

1. The former in relation to themſelves, are principally five.

1. The improving and recollecting of the words of the Apoſtles who foretold the carriage of theſe ſeducers, containd in theſe three, the 17, 18, 19. verſes.

2. Edification on their holy faith. ver 20.

3. Supplication in the holy Ghoſt. Ibid.

p. 5534. Conſervation of themſelves in the love of God. p. 21.

5. Expectation of the coming of Chriſt. Ibid.

2. Such directions as concern their Carriage toward others are laid down ver. 22, 23. whereof afterward, Deo volente.

The firſt is the improving of the teſtimony of the Apoſtles. In which teſtimony I note five particulars.

1. To whom 'tis commended: to his beloved.

2. How it was to be improved: by remembring it.

3. From whom it proceeded: the Apoſtles of our Lord Jeſus Chriſt.

4. Wherein it conſiſted: in a prediction that there ſhould be mockers, walking after their ungodly luſts.

5. To whom it is applyed, viz. to theſe ſeducers. Theſe are they who ſeparate themſelves. ver. 19.

1. Concerning the firſt. The perſons to whom this teſtimony is commended: ſuch as he calls beloved, I have at large ſpoken before, part. 1. pag. 180. &c.

2. As alſo concerning the ſecond, viz. their recalling it to remembrance, part. 1. pag. 376. &c.

3. For the third, from whom this teſtimony proceeded, viz. the Apoſtles of our Lord Jeſus Chriſt.

EXPLICATION.

I might in the explication hereof be large in ſetting down the nature of the apoſtolicall function; and in ſhewing what Jude meanes by this terme Apoſtles, and wherein ſtands the difference between them and ordinary Miniſters of Chriſt, (as namely, in reſpect of immediate calling, their authenticall authority in writing, and ſpeaking; their work and office to plant Churches, to worke miracles, to give the holy Ghoſt by impoſition of hands, to uſe the Apoſtolicall rod againſt obſtinate offenders.) But to paſſe by theſe as not concerning our purpoſe, and as being ſpoken to by others.

p. 540Two things in relation to this teſtimony here alledged by Jude may be touched by way of explication.

1. What Apoſtles theſe were of whom Jude ſpeaks, and where this teſtimony is to be found.

2. Why Jude makes uſe of that teſtimony which came from them, and tells that it did come from them.

1.Sermo videtur eſſe tum de verbis ſcriptis, tum de praedicatis. Lor. in 2. Pet. 3.2. Non id in propbanis autoribus obſervavi. Id.2 Pet 3:2 For the firſt, who theſe Apoſtles were that gave this prediction which Jude here alledgeth, and where they gave it. Although poſſibly ſundry of the Apoſtles might by word of mouth, teſtifie what Jude here mentions, yet I doubt not but he principally relates to their writings. And in them doe they frequently foretell and forewarne of theſe ſeducers. Matthew (chap. 24.11.) tells us from Chriſts mouth, that many falſe Prophets ſhall ariſe and deceive many. John (ep. 2. cap. 2. ver. 18.) tells the Chriſtians, that there are many Antichriſts, whereby they knew that it was the laſt time. Poſſibly Jude might intend theſe proofs among others; but I conceive (with Oecumenius) that he principally aims at that which Paul and Peter before him had foretold concerning theſe ſeducers. Paul warned of theſe ſeducers in ſundry of his Epiſtles. Peter particularly in his ſecond Paul eſpecially foretells of them, 1 Tim. 4.1. The ſpirit ſpeaketh expreſſely, that in the latter times ſome ſhall depart from the faith, giving heed to ſeducing ſpirits, &c. and 2 Tim. 3.1, 2. This know, that in the laſt dayes perilous times ſhall come; (and the deſcription of thoſe who ſhall make the times ſo perilous, exactly agrees to theſe ſeducers, as I have ſhewn throughout this Epiſtle of Jude) for men ſhall be lovers of themſelves, covetous, boaſters, proud, blaſphemers, &c. incontinent, fierce, deſpiſers of thoſe who are good, traitors, heady, high-minded, lovers of pleaſures more then lovers of God. And 2 Tim. 4.3. The time will come when they will not indure ſound doctrine, but after their own luſts, they ſhall heap to themſelves teachers. Plainly likewiſe doth Paul foretel the Coming of ſeducers, Act. p. 55520.29. I know this, that after my departure, ſhall grievous wolves enter in among you, not ſparing the flock: alſo of your own ſelves ſhall men ariſe, ſpeaking perverſe things, to draw away Diſciples after them. But eſpecially Jude ſeemes to intend the remembring of that prediction concerning ſeducers which Peter gives us, 2 Pet. 3.3. There ſhall come in the laſt dayes, ſcoffers, walking after their own luſts. And our Apoſtle in exhorting the Chriſtians to remember the words of the Apoſtles, wherein they foretold the coming of theſe mockers, ſeemes to ſome, to imitate Peter, who in the forementioned place, ver. 2. exhorted the Chriſtians to remember the command of the Apoſtles (namely to avoid the doctrines of ſeducers) knowing that there ſhall come in the laſt dayes mockers, &c.

For the ſecond. 2It was not without weighty reaſon that Jude makes uſe of the Apoſtles teſtimony, and mentions the coming thereof from the Apoſtles, and that in reſpect of Thoſe Apoſtles, Jude himſelfe, theſe Chriſtians.

1. In reſpect of thoſe Apoſtles; by the mentioning of their foretelling of theſe Mockers, Jude ſhews the great care which thoſe faithfull ſervants of Chriſt had of the Churches welfare, their deſires being, that the Church ſhould get good by them, and live holily and peaceably, when they had done living; and that they might by their writings, live even when they were dead, to be ſerviceable to the Church of Chriſt.

2. In reſpect of Jude himſelfe, he mentions the words of the Apoſtles, as to ſhew his humility in acknowledging the grace and gifts of God beſtowed upon others, ſo to ſhew the ſweet accord and agreement beween them and him in the doctrines which he delivered to them in this Epiſtle, concerning theſe ſeducers, that hereby he might gaine the more credit to himſelfe and preſent ſervice, there being a joint concurrence p. 556between him and the other Apoſtles: as to this end he had before told the Chriſtians, that James was his brother in reſpect of parentage, ſo here he tells them that he and the other Apoſtles were brethren in reſpect of judgement and opinion; all the Apoſtles were ſtars enlightned by the ſame ſun, they drew the waters of life out of the ſame fountain, pluckt the fruits of wholeſome doctrines off from the ſame tree; and by the producing of the teſtimony of ſo many others who witneſſed the ſame thing with him, he more clearly evidenced that he had ſpoken nothing but the truth againſt theſe ſeducers, whom he had ſo ſharply reproved.

3. In reſpect of the Chriſtians to whom he wrote: he mentions the Apoſtles, 1. To ſhew how zealous they ought to be againſt theſe ſeducers and their doctrines, in regard the Apoſtles, who were ſo holy and unerring, had given the Chriſtians warning of them, and with ſuch vehemency ſpoken againſt them, as if they were deſirous to leave hatred of error as their legacy, to their ſpiritual children.

2. To preſerve theſe Chriſtians againſt diſcouragements, by ſeeing ſuch ungodly ſoul-ſubverting ſeducers, rage, and prevail in the Church; it being no other than what was foretold by thoſe who could not be deceived; and therefore they were not to look upon it as if ſome ſtrange thing had hapned to them.Joh. 16 14.John 16:14

3. To direct the Chriſtians to the right means, to diſcover, and ſo toavoid all thoſe ſeducers and ſeductions, wherewith the Church of God was then infeſted. The words of the Apoſtles being obſerved, theſe Characters of ſeducers which they had delivered, might be ſo plainly ſeen to agree to theſe who had crept into the Church, that the one being known, the other could not be hid, and they being ſeen, they (ſurely) ought to be ſhun'd.

p. 557OBSERVATIONS.

1.Obſ. 1. Great ſhould be the care of the miniſters of Chriſt to warn the Church of approaching evils, eſpecially of ſeducers. The Apoſtles of Chriſt foretold of the coming of theſe ſeducers among the Chriſtians, (ſee the forecited places in the explication) Paul warned every one night and day with tears. Act. 20.31.

They are Watchmen, and its their duty to give warning of every enemy. They ſhould be unfaithfull to your ſouls, if they ſhould be friends to your adverſaries. Their loving and faithfull freeneſs herein creats them many enemies: but they can much more eaſily endure the wrath of man here for diſcharging, than the wrath of God hereafter for neglecting their duty. Its better that the luſts of ſeducers ſhould curſe them a while, then the ſouls of their people to all eternity. Miniſters muſt defend as well as feed their flock, and keep away poyſon as well as give them meat; drive away the Wolfe, as well as provide paſture. Curſed be that patience which can ſee the Wolfe, and yet ſay nothing. If the hereſies of ſeducers be damnable, the ſilence of Miniſters muſt needs be ſo too.

2.Obſ. 2, Its our duty to acknowledge and commend the gifts and graces of God beſtowed upon others, with reſpect. Jude honourably mentions theſe Apoſtles, both for the dignity of their Function, and alſo for the faithfulneſſe of their diſcharge thereof, by forewarning the Chriſtians. The prudent commending of the gifts and graces of another, is the prayſing of the giver, and the incouragement of the receiver. The good we ſee in any one is not to be dampt, but cheriſht; nor ſhould the eminency of our own, make us deſpiſe anothers endowments. Peter, though he had oft heard Chriſt himſelfe preach, and long been converſant with Chriſt upon earth, though at Pentecoſt the ſpirit was poured upon him, yet he thought it no derogation from his p. 558worth to make an honourable mention of Paul, to read his Epiſtles, and to alledge the authority of his writings. 2. Pet. 3.15. Peter doth not ſay, why is not my word as credible as Pauls, but without any ſelfereſpect he appeals to Paul, honours Paul, and fetcheth in Paul for the warrant of his writings. Oh, how unworthy is it either to deny or deminiſh the worth of others!

How unſutable is it to the ſpirit of Chriſtianity, when meer ſhame compels a man to ſpeak ſomething in commendation of another, to come with a But in the concluſion of our commendation! But in ſuch or ſuch a thing he is faulty and defective. This kind of commendation is like an unskilful farriers ſhooing of an horſe, who never ſhoes but he pricks him.

3.Obſ. 3. The conſent between the pen-men of ſcripture is ſweet and harmonious: they were all breath'd upon by the ſame ſpirit, and breath'd forth the ſame truth and holineſſe. Jude and the reſt of the Apoſtles agree unanimouſly againſt theſe ſeducers. Moſes and all the Prophets accord with the Apoſtles in their teſtimony of Chriſt. Luke 24.Luke 24Peter and Paul agree harmoniouſly. 2. Pet. 3.15. All holy writers teach one and the ſame faith. They were ſeverall men, but not of ſevrall minds. The conſideration whereof, affords us a notable argument to prove the divine authority of Scripture, all the penmen whereof, though of ſeveral conditions, living in ſeveral ages, places and countreys, yet teach the ſame truth, and confirm one anothers doctrine. 2. It teacheth in the expoſition of Scripture to endeavor the making of them all to agree. Weemes.When other writers oppoſe the Scripture, we ſhould kill the Egyptian, and ſave the Iſraelite: but when the holy writers ſeem, (for they never more than ſeem) to jar one with another, wee ſhould ſtudy to make them agree, becauſe they are brethren. But 3. and eſpecially, the conſideration hereof ſhould put all Chriſtians upon agreeing in believing p. 559and imbracing the truth: if the writers agreed, Mauns dextra non taniopere indiget miniſterio ſiniſtrae, quam neceſſaria eſt Eccleſiae doctoribus Concordia. Gerhard. 2 Pet. 3.15.2 Pet 3:15the readers ſhould do ſo too, but cheifly the preachers of the word ſhould take heed of difference among themſelves in interpreting the Scripture. Concord among teachers is as neceſſary as is the help of the left hand needful to the right. When the children fall out in interpreting their fathers Teſtament, the Lawyer only gains; and when Miniſters are at variance among themſelves, hereticks onelyonly rejoyce, and get advantage to extoll and promote errour. In a word, (as the Apoſtle holily exhorts, Phil. 3.16.) we ſhould walk by the ſame rule, and mind the ſame thing, and 1. Cor. 1.10. Speak the ſame thing, labouring that there may be no diviſion among us, but that we be perfectly joyned together in the ſame mind and in the ſame judgment. All Contention among Miniſters ſhould be who ſhall be foremoſt in giving of honour, and gaining of ſouls.

4.Obſ. 4. Scripture is the beſt preſervative againſt ſeduction. The Apoſtle directs the Chriſtians to make uſe of the words of the Apoſtles to that end. The Scripture is the beſt armory to afford weapons againſt ſeducers. Its onelyonly the Sword of the Spirit the word of God, that ſlayes error. Mat. 4.Matt 4Jeſus Chriſt made uſe of it when he conflicted with that arch-ſeducer the devill. The reaſon why people are children toſſed about with every wind of ſeduction, is becauſe they are Children in Scripture-knowledge. They are children which commonly are ſtoln in the ſtreets, not grown men. Ye erre (ſaith Chriſt to the Sadducees) not knowing the Scripture. The Scripture is the light which ſhines in a darke place, an antidote againſt all hereticall poyſon. A touchſtone to try counterfeit opinions; that Sun, the luſtre whereof if any doctrines cannot endure, they are to be thrown down as ſpurious. And this diſcovers the true reaſon of Satans rage againſt the word in all ages: never did any theefe love the light, nor any ſeducer delight in p. 560the word. Luci fugae.Hereticks fly the Scripture as the owle doth the Sun: when that ariſeth, they flye to their holes, when that ſets they fly abroad and lift up their voice. Its Satans conſtant deſign that there may not be a ſword found in Iſrael. Our care ſhould be to arraigne every errour at the bar of Scripture, and to try whether it can ſpeake the ſcripture ſhibboleth, whether it hath given them letters of commendation or no, or a paſſe to travell up and down the Church or no, If to Scripture they appeal, to Scripture let them goe: and let us with thoſe noble Bereans, with pure, humble, praying, unprejudiced hearts, ſearch the Scriptures whether thoſe things are ſo.

5.Obſ. 5. They who are forewarn'd ſhould be forearm'd. Its a ſhame for them who have oft heard and known the doctrines of the Apoſtles, to be ſurprized by ſeducers. Jude expects that theſe Chriſtians who knew what the Apoſtles had delivered, ſhould ſtrenouſly oppoſe all ſeduction. To ſtumble in the light, is inexcuſable. To ſee a young beginner ſeduced, is not ſo ſtrange; but for an old diſciple, a grey-headed goſpeller to be miſlead into error, how ſhamefull is it! and yet how many ſuch childiſh old ones as theſe are, doth England, London afford; who juſtly, becauſe they are ever learning and never coming to the knowledge of the truth, but remaine unprofitable hearers of truth are left by God to be eaſily followers of error?

The fourth particular which I conſidered in Judes producing of this teſtimony of the Apoſtles, was wherein this teſtimony conſiſted, or the teſtimony it ſelfe laid down in the 18. ver. in theſe words, That there ſhould be mockers in the laſt time, who ſhould walk after their own ungodlyluſts. In which words theſe ſeducers are deſcribed, 1. From the time wherein they appeared. 2. From their qualities or conditions wherewith they appear'd, according to which the Apoſtle ſaith, they were, 1. Mockers. 2. Such as walked after their luſts.

p. 5611. For the firſt, their appearance was in the laſt time.

EXPLICATION.

Two things here briefly for explication.

1. What the laſt time is?

2. Why theſe ſeducers ſhewd themſelves in the laſt time?

1. For the underſtanding of the firſt; the laſt time (in the Greek * foreign, in quo neceſſe eſt ut conſiſtamus. Ultimum dicitur, ultra quod pergere non licet.foreign) we muſt know, that by ſpeeches of laſt time, the Scripture meanes ſometime a Continuation or length of time, ſometime an end of time. When by the laſt time it meanes a Continuation of time, it intends a ſpace, which in reſpect of that compaſſe of time whereof it is the laſt part, may fitly be called the laſt time. Thus the life of man being made up of ſeverall ages, the laſt ſpace thereof, old age, may be called its laſt time.

Thus within the compaſſe of a year, there being foure ſeaſons, the laſt ſeaſon thereof, winter, may be cald the laſt time of a yeare; or, 1. Uitimum tempu…. 2. Ultimum temporis.ſometime by the laſt time, is meant terminus temporis, the very end or expiring of time, as the moment wherein a man dyes is his laſt time, or the laſt day of December, is the end or laſt time of the year.

Now thus the laſt time is the end of the world, and it is ever expreſt in the ſingular number, and uſually called the last day, as foure times Joh. 6^th and once in the 11^th 1. Pet. 1.5. And thus 1. Pet. 1.5. the laſt time is taken, where the Apoſtle mentions that ſalvation ready to be revealed in the l…ſt time.

The laſt time in this place muſt needs be taken in the former ſenſe, viz. for a ſpace which is the laſt age of the world, or the laſt part of its time: and thus thoſe places are ever to be taken where we read of the laſt times or dayes (in the plurall number) as 1 Pet. 1.20. Its ſaid that Chriſt was manifeſted in the laſt times, which times have continued many hundreds of yeares. p. 562So Heb. 1.2. God hath ſpoken in theſe laſt dayes by his Son. So 2 Tim. 3. In the laſt dayes perilous times ſhall come. And Act. 2.17. In the laſt dayes, I will powre out of my ſpirit. So 2 Pet. 3.3. And thus its taken in this place. Nor doth the holy Ghoſt intend theſe laſt times, (by a word of the ſingular number in any place, as I remember) ſave onelyonly in this place of Jude. Now by theſe laſt times in generall, are meant all thoſe times from the revelation of Chriſt to the end of the world, Vid. Mead. in his learned diſcourſe of the Apoſtaſie of the laſt times.in which ſpace the Kingdom of Chriſt was founded and advanced in the world: which times, becauſe ſaith (learned Mead) they are under the laſt Monarchy (viz. the Roman) are cald the laſt times: and becauſe under the times of that laſt Monarchy the Kingdome of Chriſt appeard in the world: hence its ſaid, that in theſe laſt dayes God hath ſpoken by his Son, Heb. 1.2. and 1 Pet. 1.20. Chriſt was manifeſted in theſe laſt times. and Gal. 4.4. When the fulneſſe of time was come, God ſent forth his Son &c. Others thinke that theſe times after the coming of Chriſt to the end of the world are call'd the laſt times, in reſpect of thoſe which went before, wherein the ſtate of the Church was oft changed, and the Covenant frequently renewed; but now by the death of Chriſt the Covenant of grace being ſo eſtabliſht, that its never againe to be renewed, or changed; but the condition of the Church is to be in a ſixt ſtate to the end of the world, and no other to ſucceed it, theſe are cald the laſt times.

For the ſecond why theſe prophane ſeducers aroſe in theſe laſt times.

1. The laſt times are times of preſumption and ſecurity, and therefore of diſſoluteneſſe and impiety. In former times, judgments were threatned, the diſſolution and deſtruction of all things foretold; but becauſe the execution hereof is not beheld, therefore they who live in theſe times are encouraged to ſin. Becauſe ſentence againſt their evill works is not ſpeedily executed, p. 563therefore are their hearts ſet to do evill. This ſecurity Chriſt foretells ſhould be in the laſt of the laſt dayes, namely, at his coming to judgment, as in the dayes before the flood, they were eating and drinking, marrying and giving in marriage, &c. ſo ſhall alſo the coming of the Son of man &c. and this continuance of all things as they were from the beginning, occaſion'd theſe ſeducers, to ſcoff at the promiſe of his coming. 2. Pet. 3.4. The neerer they came to the feeling, the further they were from the fearing of puniſhment.

2. They who live in the laſt dayes, are more skilfull practitioners in ſin, wittily wicked, underſtand more how to contrive ſin, and work iniquity, by the improved experiences of their own and former times. Thus as 'tis in every other art, ſo likewiſe in that of ſinning, by length of time, cuſtome, and experience, tis improved to a greater degree of fineneſſe and exactneſſe; The ſinners of the laſt times are men, they of former times were but children in wickedneſſe. That old Serpent, the older he growes the more of the ſerpent he hath, and ſo it is with the ſeed of the Serpent.

3. In the laſt times, the Kingdome of Jeſus Chriſt is more to be enlarged, and advanced, and therefore the malice of Satan is the more increaſed. As Chriſt riſeth in glory, ſo will Satan and ſinners more ſwell with rage and envy. Its ſaid, that thoſe people that live in places where the ſun is hotteſt and moſt ſcorching, every morning curſe the riſing ſun; and thus in times where the Goſpel reacheth men with its holy heat and light, they curſe and malign it. Hatred is the genius of the Goſpel, and as wicked men the more raged at Chriſt the older he grew, ſo the more his Goſpell ſpreads the more the Devill deſpights it.

4. Laſtly. In the laſt times, the Devils time growes ſhort, and therefore his wrath growes great. Satan labours to ſupply the ſhortneſſe of his time, with the p. 564ſharpneſſe of his aſſaults. Beſiegers make their laſt onſet upon town or Caſtle, the moſt reſolute and terrible of all others. Satan now ſets upon ſoules by ſeduction the more furiouſly becauſe when theſe times are at an end, he ſhall never be ſuffered to doe ſo any more. Like a malicious tenant, who perceiving that his terme is almoſt expired, doth what he can to ruine the houſe; or like a bloody tyrant, who ſuſpecting the loſs of his uſurped Soveraignty, makes havock among his ſubjects.

OBSERVATIONS.

1.Obſ. 1. The wicked are worſt in the beſt times; In the laſt dayes, wherein the light of the Goſpel, the knowledge of Chriſt, and the meanes of grace are moſt abundant, the wicked are moſt wicked. In the land of uprightneſſe they live unholily. As the meanes of grace can make no man good, of themſelves; ſo by reaſon of our oppoſiteneſſe to holineſſe, they occaſion us to be far worſe. A Judas in the fellowſhip of Chriſt. A Doeg detained before the Lord. An unreformed perſon under the meanes of reformation, is moſt pertinaciouſly ſuch. The meanes of grace without the grace of the the meanes, doth but draw forth our rage againſt them. Let not men therefore pleaſe themſelvs, becauſe either the times or places wherein they live are holy, unleſs theſe finde themſelvs betterd by them. The higher we are lifted up, the ſorer will be our fall; we cannot ſin at ſo cheap a rate in theſe laſt times, as formerly. Sins in the laſt times finde out the loweſt places in hell. Let this likewiſe be an apology for the Goſpell. Lay not the ſins of Goſpel-times to the Goſpels charge, ſince men are not wicked becauſe the Goſpel is ſo much preacht; but becauſe 'tis no more than preacht, not liv'd and practiſ…d alſo.

2.Obſer. 2. The diſpenſation of the Covenant of grace is now unalterable. In former times, it hath appeard under ſeverall dreſſes and formes; but now in the laſt times p. 565we muſt look for no renovation or change thereof. The preſent adminiſtration of the Covenant goeth next to the end of the world, Vid part, 1. p 231, 232, &…and ſhall be cloſed up of the laſt day.

3.Obſer. 3. Vide Part 1. p. 337 God is abundant in the diſcovery and diſpenſing his grace even in times wherein men prophanely abuſe it; the Goſpel is in the laſt times moſt liberally afforded, though moſt ungratefully neglected, and abuſed.

4. Of all times, Obſer. 4.the laſt require moſt care in our carriage: They who live in them, injoy the helps and advantages of the former. Jeſus Chriſt is moſt clearly diſcovered. We ſhould doe our work better by ſun light, than others have by twylight, elſe 'twill be our inexcuſable, ſhame. We ſhould imitate God, as his laſt works, his works in the laſt times, are his beſt, ſo ſhould ours be, the beſt of our lives ſhould be in the bottome of time; nay herein our very adverſary ſhould teach us; if his rage againſt God increaſeth becauſe his time of doing hurt is ſhort; ſhould not our zeal increaſe, becauſe the time of our doing good is ſhort? Beſides, in the laſt times we have greateſt tentations, moſt examples of ſin; when the times are worſt, we ſhould be beſt; and if we cannot make the times good, they ſhould not make us bad. In dirty wayes we ſhould tuck up our garments, we ſhould keep our ſelves from this untoward generation, and ſhine as lights in a crooked and perverſe nation, and give Gods glory reparations, for all it ſuffers from the wicked

5. The people of God ſhould bear, and forbear.Obſ. 5.

1. Bear their croſſes: theſe are the laſt times, the end of time is approaching, and with time all their troubles ſhall end. Be patient (ſaith James;) for the coming of the Lord draweth nigh, and the Judg ſtandeth at the doore. And Heb. 10.37. Yet a little while, and he that ſhall come will come, and will not tarry. And 1 Pet. 1.6. Now for a ſeaſon ye are in heavineſſe. The elect which cry day and night to him, ſhall be averged ſpeedily, Luke 18.7, 8. p. 566And our light affliction is but for a moment, 2 Cor. 4.17. We count a moment a thouſand yeares, but in Scripture-Computation a thouſand yeares are but a moment. Nothing ſhould be great to him, to whom is known the greatneſſe of eternity. He who keeps a City for his Prince, though it be ſtraitly beſieged wil hold out, if reliefe be approaching. Our reliefe, redemption, from all troubles, drawes nigh; oh how great a ſhame and vexation will it afterward be, to deliver up our ſelves, 1 Cor. 7.29, 301 Cor 7:291 Cor 7:30by impatience to apoſtaſie, ſince our reliefe is within the ſight of the beſieged, we being in the laſt times.

2. Forbear, uſe comforts moderately: Let your moderation be known, the Lord is at hand. Phil. 4.4. A tenant being in the laſt year of his houſe, builds not, plants not. He is a mad man who ſets up a ſtately fabrick upon that ground which is troubled with earth-quakes, and ſure ſhortly to ſink; lay up treaſures in heaven; labour for everlasting habitations, a City that hath foundations. Becauſe the time is ſhort, they that marry ſhould be as if the married not, &c. they that buy as if they poſſeſſed not, &c. for the faſhion of this world paſſeth away; love not the world, 1 John 2.16. It paſſeth way, v. 17. Ʋſe periſhing comforts with periſhing affections: love them, as alwaies about to leave them.

Thus of the firſt part conſiderable in the teſtimony it ſelf, viz. the time when theſe ſeducers were to appear: the laſt time. The ſecond follows, their qualities, which are here ſaid to be theſe two. Firſt mocking. Secondly Walking after their luſts.

The firſt is ſet forth in this word Mockers.

EXPLICATION.

Two things I ſhall here briefly ſhew by way of explication.

1. What we are to underſtand by mockers.

p. 5672. How great the ſin is to be mockers.From foreign eſt proprie, inſtar pucri aliquem tractare, iudificare, et irridere. Gerh H…rm. de paſſione pag mihi 106.

1. For the firſt. The word in the Greek foreign, properly ſignifies ſuch who deride and mock at others, as if they were but fooliſh, and ſilly children; or ſuch who ſcorn or ſcoffe at any thing, as if it were but fooliſh and childiſh. And to this ſignification of the word agree thoſe expreſſions whereby mocking, is ſhewn; as ſometime by 1. Scornful and contemptuous ſpeeches; thus Joſophs brethren call'd him the Dreamer; Elijah was call'd Bald-pate; Gal. 6.7. foreign, naſum ſignificat. Naſo ſuſpendit adu…o Horat. Serm. 1.Gal 6:7Chriſt the King of the Jewes &c. 2. Deriding and ſcornful geſtures, as …iering with the noſe, making of mouths, nodding of the head, Pſal. 22.7. Making a wide mouth, putting out of the tongue, Iſa. 57.4. and ſhooting out the lip, Prov 16.30. Pſal. 22 7. Putting out of the finger, Iſa 58.9. Clapping of the hands; Lam. 2.15 3. Scornful and abuſive dealings; thus Chriſt was crown'd with thorns, clad in purple, a reed was put into his hand, he was ſpit upon, &c.

But that we may underſtand what the Apoſtle here means by mockers, we muſt conſider this malicious and contemptuous deriſion or mocking, in his objects, againſt which it is committed. It is expreſſed either againſt man, or God himſelf.

1. Againſt man, and that for ſeveral cauſes. As

1. For his Country: ſo ſome interpret that place. Ezek. 36.6. where God tels the Iſraelites, that they have born the ſhame of the heathen. And ver. 15. that they ſhould not bear the reproach of the people any more. It ſeems that the heathen objected to the Jewes, the frequent ſterilities and famines of their land, (which we read of in Scripture) or the deſtructions and captivities which for their ſins they had endured. Julian the Apoſtate call'd Chriſt (by way of contempt) the Galilean; and (to ſome) it ſeems a contemptuous proverb, Can there any good come out of Nazareth? Joh. 1.46.

2. For his poverty and meanneſs; Chriſt in and for p. 568his ſufferings was mocked, Mat. 20.19. and 27.29, 31 Thus Tobiah mocked the poor Jews, when building, ſaying If afox go up, he ſhal even break down their ſtone wal, Ne. 4.3. And thus Solomon tels us, that he who mocketh the poor, reproacheth his Maker, Prov. 17.5. The contempts of this nature, reflect upon God himſelf; who, when the rich and the poor meet together, is the maker of them both. Prov. 22 2.

3. For his deformity, or any infirmitie of bodie; and ſo they mocked Elias, when they ſaid (2 Kin. 2.23.) Come up thou bald-pate: thus men are mock'd for their low ſtature, their black and unbeautiful complexion, their weakneſſe &c.

4. For his religion, or godlineſſe, Heb. 11.36. the godly ſuffered cruel mockings; thus Micol mocked David for dancing before the Ark. 2 Sam. 7. Thus Feſtus tels Paul, that too much learning had made him mad, Acts 26.23. This ſort of mocking was that which the Babylonians expreſſed againſt the Jews in their captivity: Let us hear your Hebrew ſongs, Pſal. 137. ſuch (ſome conceive) was Iſhmael's mocking of Iſaak, Gen. 21.9. and this was that deriſion expreſſed againſt thoſe who had received the gifts of the holy Ghoſt, Acts 2. profane ſcoffers ſaying, that they were drunk with new wine. Pſal. 69.12. David was the ſong of the drunkards; I and the children which thou haſt given, are for ſigns and wonders, Iſa. 8. ver. 18.

5. For his office and employment: and thus they ask'd Jehu, wherefore that mad fellow (meaning the Prophet) came to him? 2 King. 9.11.

2. Mocking (with higheſt impiety) is expreſſed againſt God himſelf; and that ſometimes as in reſpect of his works of judgment, ſo oftneſt of his word; as either commanding, reprehending, or threatning; thus when Chriſt had preached againſt covetouſneſſe, the Phariſees, who were covetous, derided him. Thus Iſa. 22.12. p. 569when the Lord called the ſecure ſcorners to weeping and mourning, to baldneſſe and girding with ſackcloth; there was joy, and gladneſſe, ſlaying of oxen, and killing of ſheep, eating fleſh and drinking wine, &c. When Hezekiahs Poſts went with letters to ſtir up Iſrael to celebrate the paſſeover at Jeruſalem, they were mocked. 2 Chron. 30.10. Sad is the complaint of Jeremy, chap. 20.7, 8. I am in deriſion daily, every one mocketh me &c. The word of the Lord is made a reproach unto me, and a deriſion daily; and that in 2 Chron. 36.16. They mocked the meſſengers of the Lord, and deſpiſed his words &c. When Paul diſcourſed of the reſurrection, Act. 17.32. ſome mocked; and of this mocking at Gods word, our Apoſtle accuſeth theſe ſeducers (I conceive) in this place. I Doubt not but they mocked at dominions and dignities, at the holineſſe likewiſe and godly ſtrictneſs of theſe Chriſtians, as at a needleſſe and vain ſeverly; 2 Pet. 3 4.2 Pet 3:4but here Jude ſeems to run parallell with Peter, who tells us, 2 Pet. 3. that the mockers of the laſt times ſhewed themſelves ſuch, by deriding at the promiſe of Chriſts coming, they asking, where is the promiſe of his coming? for ſince the fathers fell aſleep, all things continue as they were &c. Theſe ſenſual Atheiſts, then turning the grace of God into wantoneſs, and giving over themſelves to the following of their luſts, ſecurely derided and ſcoft at any directions of holineſſe, or denunciations of judgements, which oppoſed them in their ungodly courſes, as vain and contemptible fables.

2. For the ſecond, viz. the great ſinfulneſſe of mocking.

1. Its a ſin of unſpeakable profaneneſs, very hainous in reſpect of the glorious excellency of that God whom we mock. It is a great offence to mock man, a weak worme, a King, our parents; but to mock the great God, is a ſurpaſſing wickedneſſe. What doth the profane mocker, but (according to the meaning of his name) carry himſelf toward God, as if all his power, p. 570juſtice, threatnings, commands, ordinances, were childiſh toyes?

2. In reſpect of that groſſe unbelief which is in it; men are therefore mockers, becanſe they are unbelievers: threatnings, commands, promiſes are therefore derided, becauſe they are diſtruſted. Where is the promiſe (ſaid theſe mockers) of his coming? all which the God of truth ſaith, 2 Pet. 3.4.2 Pet 3:4is accounted but a notion, a fable.

3. It argues the greateſt contempt of Gods long-ſuffering and forbearance. That goodneſs of God which ſhould lead to repentance, is to ſcorners a pillow of ſecurity; and what greater uningenuouſneſs, then to make God a ſufferer becauſe he makes not us to ſuffer, and to ſtrike him becauſe he ſtrikes not us, to fight againſt him with his own weapons?

4. It makes all the means of grace ineffectuall; ſcorners will not be better'd: Prov. 9.7, 8.Prov 9:7Prov 9:8Rebuke a ſcorner, and he will hate thee; the ſtrength of this ſin makes all the helps of holineſſe to be but weak; they all ſlide off, as water from an oyld poſt. A ſcorner, is (as it were) a brazen wall, which beats back all the arrows of reprehenſion. Mocking argues obdurateneſſe in ſin; It extinguiſheth light naturall, and oppoſeth light ſpirituall. Pertinacem monere, eſt ſpeculum caeco objicere.The admoniſhing of a ſcorner is the holding of a looking-glaſſe before a blind man, who indeed by his breath may blemiſh the glaſſe, but cannot behold himſelfe.

5. It notes progreſſiveneſs in ſin, and the ariving even to the top of impiety: the beginnings of ſin are modeſt. Its bad to ſin (as at the firſt ſinners doe) though with bluſhing and concealment; but afterward by continuing in ſin, not only to grow inſenſible of it, to proclaim it, to maintain it, but to ſcorne all reproofs and threatnings againſt it; this ſhewes a ſinner is higher by the head and ſhoulders in ſin, than other men; and one who is gone ſo far in ungodlineſſe, that p. 571he ſeldom turnes. The LXX. expreſs the Hebrew word which ſignifies a Scorner by the word foreign, Prov. 20.1. which ſignifies incorrigible, that which cannot be tamed becauſe a Scorner is ſuch: there is no hope of him. Commonly Mockers are either Idolatrous or profane. The little children who mockt Eliſha, and called him Bald pate, came out of that Idolatrous City where Jeroboam had ſet up his Calf: and Idolatrous Jeroboam and his Courtyers were great Scorners, Hoſ. 7.5. probably they ſcoft at thoſe who would not yield to that Idolatrous way of Worſhip that Jeroboam had ſet up. Oft alſo Profaneneſs and Senſuality cauſeth mocking: When the King was ſick with wine, he ſtretched out his hand with Scorners, Hoſ. 7.5. When wicked men are moſt pampered, they ſcoff moſt at piety. Religion makes them ſport at their Feaſts, Pſalme 35.16. Mockers in Feaſts.

6. Scorners are the grateſt inſtruments of Satan; the main promoters of his cauſe, and advancers of his Kingdome. The Hebrew word, Scorners (according to the LXX) is expreſt by the word foreign, Pſal. 1.1. which ſignifieth Plagues, in the Chair of Plagues, becauſe Scorners are plagues to the place where they live, and do infect many. Scorners are they who ſit in the chair, Pſal. 1.1. Prov. 29.8.Ps 1:1Prov 29:8and are the Doctors of impiety, and the Anteſignani and ringleaders to all miſchief. They are the ſpokeſmen and proctors of Satan. Nor do any bring ſuch inſtruments of Cruelty to wound Religion and Religious ones, as do Scoffers. Mocking is called a Perſecution, Gal 4.29. and mockings are called cruel mockings. Heb. 11.Heb 11By no devices doth the Divel ſo much diſhearten from Religion, and afflict for Religion, as by this. By no means hath hee more inſtructed thoſe who would be bad, and diſcouraged others from being good.

OBSERVATIONS.

1. Great is the patience and forbearance of God. Obſerv. 1.None p. 572but a God, would ſpare thoſe impudent and bitter Scoffers, which he is ſo able to puniſh. Men are under nothing ſo impatient, as under ſcoffs and deriſions. How ſull of vexation are they, when either they have not wit enough to return ſcoff for ſcoff, or ſtrength enough to return ſtripes and blowes for ſcoffs? But God is as full of patience to endure Scoffers, as of power to confound them. Surely, God as truly ſhewes himſelf a God by ſparing, as by puniſhing theſe his enemies. Of this before Part 2. pag. 561. To whom is reſerved, &c.

2.Obſerv. 2. How juſt will the confuſion of Scorners be! Nothing is more ſutable and deſerved, then for the impudent in ſin to be daſhed out of countenance, to be beaten with their own weapon: The Lord ſcorneth the Scorners, Pro. 3.34. He will mock at the calamities of thoſe when they come, who mocked at God before they came. None was a more bitter Scoffer at the Godly, than that cruel Doctor Story, who when the meek and Lamb-like Martyr, Fox Martyrolog.Miſſed Mr. Denly, was ſinging a Pſalm at the Stake, wounded his face by throwing a faggot at it, adding this bitter and profane Scoff, That be had ſpoiled a good old Song; but never was Mocker ſo handſomely mock'd, for in Queen Elizabeths times, hee being beyond Sea, Authorized to go on Ship board, to ſearch out the Heretical Books (as they called them) which he hoped to find in the Ship of an Engliſh Merchant, and going down into lower parts thereof, to ranſack it for that purpoſe, the hatches were preſently clapt downe upon him, the Sailes hoiſed up, he brought into England, and deſervedly for Treaſon, executed at Tyburn.

3. Its our duty patiently to carry our ſelves under mockings. Obſerv. 3.It hath been the lot of the Saints in all ages to meet with them: Pſal. 44.14. Thou makeſt us a by-word among the Heathen, Pſal. 109.25.79.4.Ps 109:25Ps 109:79Ps 109:4Pſal. 79.4. We are become a reproach and deriſion to them who are round about us. And Pſal. p. 573109.25. I became a reproach (ſaith David) to them; Pſal. 31.1.Ps 31:1when they looked upon me, they ſhaked their heads. Tertullian tells us, That the Chriſtians in his time, were mocked for ignorance. The Heathens painted the God of the Chriſtians with an Aſſes head, and a Book in his hand, to ſignifie, that though they pretended Learning, yet they were ſilly and unlearned people. Such who kept the Sabbath, were ſaid to have a Diſeaſe upon them, in regard whereof, they were fain to reſt once in the week. Athanaſius was called Sathanaſius, for being an Adverſary to the Arians. Cyprian was abuſed by the name of Coprian, one that gathers up dung. But why ſpeak I of the mockings which befel Chriſtians; they were the portion of Chriſt himſelf (as I have before ſhewed.) Our head was crowned with theſe thornes; they ſpit in his face, gave him a reed for a Scepter, bowed before him: Though he deſpiſed, yet he indured the ſhame, Hebr. 12.2. If mocking were the Dyet-drink of Chriſt ſhould not wee patiently taſte now and then a drop thereof? yea, none can bear ſo much contempt as God doth daily. Beſides, by impatience under ſcoffs we hurt our ſelves more then Scoffers can do. If we would not vex and diſturb our own ſouls by impatience, our enemies could not hurt us by reproaches; and indeed, this ſelf-diſquieting is the only way to gratifie our enemies, whoſe alone aim by mocking is to trouble and diſturb us. And by fretfulneſs and rage we are liable to diſcover as much evil, as our enemies can diſcover by all their ſcoffs; and though wee are unjuſtly reproached, yet we may diſcover ſo much folly and paſſion, as to be a juſt cauſe of Reproach. We live among Reproachers, and Scoffers, and without patience we ſhall never have comfortable lives, but the comfort and quiet of our lives will ever lye at the mercy of others. The greateſt evil of reproach is from him that receives it. As it is with meat, ſo it is with mockings: It is not the goodneſs and ſweetneſs of meat in it ſelf, that makes it to be good p. 574and ſweet to me; but ſo it is to me, as my ſtomack and body is affected; and ſcoffs and reproaches are not evils as they come from him that caſts them upon us, but the greateſt part of the evil of reproaches comes from the affection of the receiver. Further remember, there is more honour in bearing ſcoffs patiently, then there is diſgrace in having them caſt upon us wrongfully. Every fool can caſt a reproach, but onelyonly the wiſe man can bear it well. Chryſostome tels us, That the Reproacher is below a man, but the Patient under reproach, is equal to an Angel. Conſider likewiſe, that God takes the care of our names, as well as of our ſouls. When Davids enemies ſpake miſchievous things againſt him, hee tells us, Pſal. 38.12, 13. that he heard not; but verſ. 15. he ſaith, that God hears. The leſs we hear, the more God will hear. They who mock here, ſhall bee mocked hereafter; and they who are here mocked, ſhall then be honoured. And how countervailing a mercy is it to be delivered from eternal Reproach! Meditate alſo how much contempt and mocking, many do juſtly ſuffer for their ſins. Many care not how much ſhame they endure in the ſervice of a baſe Luſt. Who are ſo baſely looked upon as the Drunkards, Covetous? and yet they go on, and bleſſe themſelves, notwithſtanding their reproach. What cauſe have we then to go on in the wayes of God, though all the world mock us! Conſider alſo what honour God hath put upon thee for the preſent. He hath (if thou art Godly) brought thee to the honourable eſtate of Sonſhip, and hath put his glory upon thy ſoul, and hath honoured thee by that neer relation thou haſt to Chriſt. How baſe was Hamans ſpirit, who being ſo honoured by the King, was ſo vexed becauſe Mordecai would not bow to him! And truly it is a ſinful baſeneſs in Saints, that when God hath raiſed them to ſuch glory, as to be members of, and coheirs with his Son, and hath provided for them the glory of Heaven: yet for all this, when they have but a p. 575mock from men, to be ſo diſcouraged and caſt down, as if all the honour that God had put upon them were nothing. Think likewiſe how much religion hath been ſcoft at for your ſake: and is it ſo great a matter for you to be mocked for religion? Chryſoſtome ſaith, that when for us our Lord is blaſphemed, 'tis worſe then if we periſhed. Conſider alſo the goodneſſe of God in keeping in thoſe many ſecret wickedneſſes of thy heart from appearing, which had they been ſuffered by God to break forth, would have been matter enough of ſcorn and reproach, whereas now the enemies are fain to watch, and pry, and pump for ſome occaſion, & yet can hardly find any. Remember alſo that there is more danger in being honored, then contemned by men. Luther ſaid, his greateſt fear was the praiſe of men, & that reproach was his joy, and that he would not have the glory & fame of Eraſmus. Laſtly, The bearing of ſcoffs patiently is a great help to our progreſs in godlineſſe: As they who have overcome the evil of ſhame in a way of ſin, grow hardned in ſin; ſo they who regard no reproach caſt upon them for holineſſe, will much proceed therein. And that we may beare the cruelleſt mockings patiently, 1. Labour to get good by them; If thou ſeeſt another ſo vigilant to find thee out, to reproach thee; how vigilant ſhouldſt thou be over thy ſelfe, to find out what is in thee to humble thee! Pſal. 119.Ps 119Herein (as David ſpeaks) be wiſer then thine enemies; and the leſſe credit thou haſt in the world, labour for the more in heaven. 2. Perſwade thy ſoul of the reality of the honour, that is in the waies of God: Prov. 18.7.Prov 18:7conſider thy honour here is real, true, and hereafter it ſhall be viſible to all. 3. Pity your reproachers; be troubled for their ſin, in ſtead of thine own diſgrace. 4. Spread thy condition before the Lord when thou art mocked. Pſal. 109.12. prayer was Davids beſt medicine againſt mocks. 5 Labour for holy magnanimity and greatneſſe of ſpirit: Pſal. 57.2.3Ps 57:2Ps 57:3Great men think themſelves above reproaches; exerciſe thy ſoul with the great things of eternity. Its a weak p. 576ſpirited man, who cannot endure contempt. St Johns ſpirit was ſo holily high, that he calls all the malicious words of Diatrophes but triflings. 6. Return not ſcoffe for ſcoffe, for hereby as you will harden ſcoffers in their ſin, 3 John 10. foreign.3 John 1:10for hereby as you will harden ſcoffers in their ſin, who will think they do not worſe then you, and ſhew that you think there is a greater evil in ſuffering then ſinning; ſo you are put to baſe ſhifts, as if you thought that you had no other remedy for an ill name but an ill tongue; and you deprive your ſelves of relief from God: and ever remember that he who is willingly overcome in the fight of ſcoffing, is ever the better man. 7. Keep conſcience quiet; let not thy heart reproach thee, Job. 27.6. Winds move not the earth, unleſſe they get within it; be carefull of what you do, and then you need not care what men ſay.

4.Obſer. 4. Its our duty to ſhun the ſin of ſcoffing, eſpecially at the people, word, and waies of God. To this end,

1. See the beauty and excellency of them. Men deride that which they account baſe and contemptible; let not worldly bravery dazle your eyes. Study the glory of holineſſe, the comlineſſe and rationality of every way of God: Learning and religion meet with no other mockers but the ignorant.

2. Conſider Satans end in ſtirring up mockers againſt the waies and people of God; the divel knowes there is no ſuch likely way to darken religion, and to damp the hearts of people from embracing it, as by theſe; and therefore it is obſervable, that Julian one of the ſubtileſt enemies that ever the cauſe of God had, would not oppoſe religion by open perſecution, but ſought all means to caſt contempt upon it by jeers and ſcoffs, and hereby he drew off multitudes from it.

3. Labour for faith in threatnings; faith fears a threatned evil as much as ſenſe mourns under an inflicted evil; faith takes into its vaſt comprehenſion the threatnings of judgments, as wel as the promiſes of mercies; p. 577and cauſeth holy fear in reſpect of the former, as it quells unholy fear in reſpect of the latter.

4. Study the end of Gods forbearance. 2 Chron. 36.16.2 Chr 36:16It is not that thou ſhouldſt mock at God, but repent of ſin. Scoffers turne the motive to repentance, 25.16.into an incouragement of rebellion. God is not long-ſuffering, that the wicked ſhould be ſecurely ſinning. How unavoidable is his deſtruction, who is ruin'd by the meanes of recovery!

5. Study the vanity of all earthly refuges: Judgment will throw them down all, the overflowing ſcourge will eaſily break down theſe weak banks, nor will any fancyed defences appear any other then paper towers, when wrath approacheth. Ezech. 22.24.Ezek 22:24Can thy heart endure or thy hands be ſtrong (ſaith God) in the day when I ſhall deal with thee. Tis not ſo eaſie to reſiſt judgments when they come, as tis to ſcoff at them before they come. Scoffers, when vengeance meets them, will be found to be but like cowardly ſouldiers, who though they vaunt, and boaſt, and ſwagger before the enemy comes, will run away as ſoon as they ſee him come.

5. Its our duty to take heed that mockers at our holineſs, Obſ. Ʋlt.hinder us not in the wayes of holineſſe. Though the clouds darken the light of the Sun, yet the Sun ceaſeth not its courſe; Was there ever ſuch a fool, as to be ſcoft out of his inheritance? and yet its a greater folly to be ſcoft out of holineſs; this will make us a reproach before God, Angels and Saints, yea and before our very enemies, who will, when they have got their will of us, the more vilifie and contemn us; whereas if we perſiſt in holineſſe, they inwardly admire us. They who ſought by ſcoffing to hinder Nehemiahs work, would have mockt him much more, had they made him to have given it over. He that will not ſuffer ſcoffes for Gods name, ſhall deſervedly ſuffer it for his own ſin.

p. 578The ſecond property of theſe ſeducers was their walking after their own ungodly luſts, of which I have ſpoken largely before ver. 16.

The fifth and laſt particular in this firſt direction, viz. the remembring the words of the Apoſtles, is the application of their teſtimony to theſe ſeducers, ver. 19. in theſe words. Theſe are they who ſeparate themſelves, ſenſuall, having not the ſpirit. In which words the Apoſtle ſhewes that theſe who ſeparate themſelves from the Church, were ſcorners, and that theſe who were ſenſuall and void of the ſpirit, did follow their ungodly luſts. Or in the words Jude expreſſeth, 1. The ſin of theſe ſeducers in Separating themſelves. 2. The cauſe thereof, which was 1. Their being ſenſuall; and 2. their not having the ſpirit. For the firſt, their ſeparation.

EXPLICATION.

Two things are here to be opened.

1. What the Apoſtle here intends by ſeparating themſelves.

2. Wherein the ſinfulneſſe thereof conſiſts.

1.segregantes. separantes. Diſterminantes. Exterminantes. For the firſt: The words in the Originall are foreign. This word foreign (ſeverall wayes rendred by ſeverall interpreters) may ſignifie the unbounding of a thing, and the removing of a thing from thoſe bounds and limits wherein it was ſet and placed (for the words foreign and foreign ſignifie to terminate or circumſcribe a thing within limits and bounds, and the prepoſition foreign added to it, may import **Thus the Prepoſition foreign is frequently taken in Scripture.the taking away or exempting a thing from thoſe bounds and limits wherein it was contained) and this interpretation of making themſelves boundleſſe, as being a generation of Libertines that would be kept within no bounds or compaſſe of reſtraint by Scripture, Magiſtrates, Church-diſcipline, &c. doth both agree p. 579to the word foreign, and alſo the whole ſeries of the Epiſtle, and context, in which the Apoſtle (immediately before) ſaith, they walked after their own luſts and immediately after, ſaith, they were ſenſuall, given over to ſenſuall pleaſures. Theſe ſeducers were ſons of Belial, without a yoke, like yokeleſſe heifers. Scope and Liberty were their ſtudy. They would needs make the way to heaven (as he who went over a narrow bridge with ſpectacles before his eyes, deſired to make the bridg) ſeeme broader then it was. This interpreation I dare not reject, I deſire to preſent it to the learned: but though upon my matureſt thoughts I much incline to it, yet ſeeing the ſtreame of interpreters going another way, I ſhall not refuſe the ſecond, according to which the word foreign imports the parting and ſeparating of one thing from another by bounds and limits put between them, and the putting of bounds and limits for diſtinction and ſeparation between ſeverall things, it being (thus) a reſemblance taken from fields, or Countries, which are diſtinguiſht and parted from each other by certain boundaryes and Land-marks ſet up to that end: and thus its commonly taken by interpreters in this place, wherein theſe ſeducers may be ſaid to ſeparate themſelves, divide, or bound themſelves from others, either firſt, doctrinally, or ſecondly, practically.

1. Doctrinally, by falſe and hereticall doctrines, whereby they divided themſelves from the truth, and faithfull, who were guided by the truth of the Scripture, and walked according to the rule of the word; hence theſe ſeducers were deceiving and deceved, and its ſaid that they brought in damnable hereſies, and many followed their pernitious wayes; and that they ſpake perverſe things to draw away Diſciples after them. 2 Pet. 2.2 Pet 2And thus they ſeparated themſelves from the Church; 1. By holding that the grace of God, gave men liberty to live as they pleaſed, and by maintaining of unchriſtian p. 580libertiniſme, becauſe Chriſt had purchaſed Chriſtian liberty for us. Whereas the word teacheth the contrary, namely, becauſe the grace of God hath appeared, therefore that we ſhould deny ungodlineſſe and worldly luſt.

2. By teaching that among the people of God there ought to be no Civil Magiſtrate, no ſuperiority, nor any to reſtraine and hinder people from their going on in what wayes they pleaſed; whereas the word commands every ſoule to be ſubject.

3. By denying the day of judgment, at which they ſcoft as at a vaine ſcar-crow, becauſe it was deferred; whereas the faithfull were, 1 Pet. 4.4.1 Pet 4:4to account the long ſuffering of the Lord ſalvation, to labour to be made meet for the approach of Chriſt, and to look for the mercy of the Lord to eternall life.

2. Practically, they might ſeparate themſelves as by bounds and limits. 1. By prophaneneſs, and living in a different way from the Saints, namely in all looſeneſſe and uncleanneſſe; for as the faithfull ſeparate and difference themſelves from the wicked by their holy and heavenly Converſation, ſo the wicked divide themſelves from the faithfull, by prophaneneſs and falling from the profeſſion of godlineſſe into all manner of looſeneſſe and irregularity; and thus the ungodly make ſuch bounds between themſelves and ſaints, as ſaints dare not break over, ungodlineſſe being too high a wall for a godly man to ſcale, or rather too deep a mote for him to ſwim over and wade through.

2.Calv. in loc. diſceſſionem faciunt ab ecclefiâ quia diſciplinae jugum ferre nequeunt. By Shiſmaticalneſs and making of Separation from, and diviſions in the Church. Becauſe they proudly deſpiſed the doctrines or perſons of the Chriſtians, as contemptible and unworthy; or becauſe they would not endure the holy ſeverity of the Churches diſcipline, they (ſaith Calvin) departed from it. They might make rents and diviſions in the Church by ſchiſmaticall withdrawing themſelves from fellowſhip and Communion p. 581with it. Their hereſies, were perverſe and damnable opinions, their ſchiſm was a perverſe Separation from Church-Communion; the former was in doctrinalls, the latter in practicals. Schiſmaticos facit non diverſa fides, ſed communionis diſrupta ſocietas. Aug. Co…tr. Fauſt. l. 20. c. 3.The former was oppoſite to faith; this latter to charity. By faith all the members are united to the head; by charity, one to another; and as the breaking of the former is hereſie, ſo their breaking of the latter was ſchiſm. And this ſchiſme ſtands in the diſſolving the ſpirituall band of love and union among Chriſtans, and appears in the withdrawing from the performance of thoſe duties which are both the ſignes of, and helps to Chriſtian unity; as prayer, hearing, receiving of Sacraments &c. for becauſe the diſſolving of Chriſtian union, chiefly appears in the undue ſeparation from church communion, therfore this rending is rightly call'd ſchiſme. It is uſually ſaid to be twofold, 1. Negative, Camero de ſchiſmate2. Poſitive. The firſt, the Negative is when there is onelyonly ſimplex ſeceſſio, when there is onelyonly a bare ſeceſſion, a peaceable and quiet withdrawing from Communion with a Church, without making an he…d againſt that church from which the departure is. 2. The other, the poſitive is when perſons ſo withdrawing doe ſo conſociate and draw themſelves into a diſtinct and oppoſite body, ſetting up a church againſt a church, or as divines expreſſe it, from Auguſtine, an altar againſt an altar, and this it is which in a peculiar manner, and by way of eminency is called by the name of ſchiſme, and becomes ſinful either in reſpect 1. of the groundleſneſſe, or 2. the manner thereof; 1. The groundleſneſſe, when there is no caſting of perſons out of the church, by an unjuſt cenſure of excommunication, no departure, by unſufferable perſecution, no hereſie nor idolatry in the church maintained, no neceſſity (if Communion be held with a Church) of communicating in its ſins and corruptions. 2. The manner of ſeparation makes it unlawfull; when 'tis made without due endeavour and p. 582waiting for reformation of the church, from which the departure is: and ſuch a raſh departure is againſt charity, which ſuffers both much and long, 1 Cor. 13.4.1 Cor 13:4all tolerable things; It is not preſently diſtaſted, when the juſteſt occaſion is given, it firſt uſeth all poſſible meanes of remedy. The Surgeon reſerves diſmembring, as the laſt remedy. It looks upon a ſudden breaking off from communion with a church (which is a diſmembring) not as ſurgery, Non medicina ſed Laniena, non Chirurgia, ſed Carnificina.but but chery, not as medicinal, but cruel.

2. For the ſecond, the ſinfulneſſe of this ſeparation, appears ſeveral wayes. Not to the ſpeak of the ſinfulneſſe of ſeparation by hereſies and prophanneſs, I having in this and the former part of this Commentary ſhewn it at large before; Error of Balaam. ver. 11. Sunt qui peccatum ſchiſmatis adaequent peccato hereſis; ſunt qui illud adhuc prae iſto exaggerent. Muſc. loc. Com. de ſchiſm Aug. Cont. Donat. lib. 2. cap. 6.but briefly to manifeſt the ſinfulneſſe of ſchiſmatical ſeparation. I ſhall not ſpend time to compare it with hereſie, though ſome have ſaid that Schiſm is the greater ſin of the two. Auguſtin tels the Donatiſts, that Schiſme was a greater ſin than that of the Traditores, who in time of perſecution, through fear delivered up their bibles to the perſecutors to be burnt (A ſin at which the Donatiſts took ſo much offence, that it was the ground of their ſeparation.) But to paſſe by theſe things: by theſe three conſiderations eſpecially, the ſinfulneſſe of Schiſm ſhews it ſelfe.

In reſpect of

1. Chriſt.

2. The parties ſeparating.

3. Thoſe from whom they ſeparate.

1. In reſpect of Chriſt, it is firſt an horrible indignity offered to his body, it dividing Chriſt (as the Apoſtle ſpeaks 1 Cor. 1.15.) and makes him to appear the head of two bodyes: how monſtrous and diſhonourable is the very conceit hereof!

2. It is rebellion againſt his Command, his great command of love, the grace of love is by ſome call'd the queen of graces, and it's greater then faith in reſpect of it's object, not God only but man; its duration, which is eternal; its manner of working, not in a way of receiving Chriſt p. 583(as faith) but of giving out the ſoul to him; Eph. 4.3. Phil. 2.2. Joh. 13.34.Eph 4:3Phil 2and the command of love is the greateſt command in reſpect of it Comprehenſiveneſſe, it taking in all the commandements, the end of them all being love, and it being the fulfilling of them all.

3.Joh. 12.52.John 12:52 Its oppoſite to one great end of Chriſts greateſt undertaking (his death) which was that all his Saints ſhould be one.

4. It tends to fruſtrate his prayer for unity among Saints, Joh. 17. and endeavours that Chriſt may not be heard by his father.

5. It oppoſeth his example; By this ſhall all men (ſaith he) know that ye are my diſciples, if ye love one another. Love is the Livery and Cognizance which Chriſt gives to every Chriſtian. If there be no fellowſhip among Chriſtians, there's no following of Chriſt. Let this mind be …n you that was in Chriſt Jeſus, Phil 2 5.

6. Its injurious to his ſervice and worſhip. How can men pray, if in wrath and diviſion? how can Chriſtians fight with heaven and prevail, when they are in ſo many divided troops? Nullum ſchiſma non ſibi aliquam confingit haereſim, ut recte ab Eccleſiâ receſſiſſe videatur. Hierom, in Tit. Schiſma viam facit ad haereſim et ſeparationem à Chriſto.What worthineſſe can be in thoſe Communicants who celebrate a feaſt of love, with hearts full of rancour and malice?

2. In reſpect of the parties ſeparating. For,

1. It cauſeth a decay of all grace. By diviſions among our ſelves,▪ we endeavour to divide our ſelves from him, in and from whom is all our fulneſſe. All wickedneſſe follows contention. Upon the ſtock of ſchiſm, commonly hereſie is grafted; there is no ſchiſm (ſaith Jerome) but ordinarily it inventeth and produceth ſome hereſie, that ſo the ſeparation may ſeem the more juſtifiable. The Nonatians and Donatiſts from ſchiſm fell to hereſies: our own times ſadly comment upon this truth, they equally ariſing to both. The farther lines are diſtanced one from another, the greater is their diſtance from the Center; and the more divided Chriſtians are among themſelves, the more they divide themſelves from Chriſt. p. 584Branches divided from the tree, Anima viviſicat membra cohaerentia, non divulſ… Peccatum ſchiſmatis non martyrii ſanguine deletur. Quo pacto qui animum pro Chriſto exponis, Eccleſiam oppugnes, pro quâ animum ſuam Chriſtus tradidit?receive no ſap from the root. The ſoul gives life to members which are joyn'd together not pluckt aſunder.

2. Schiſm is the greateſt diſgrace to the ſchiſmaticks. A ſchiſmatick is a name much diſowned, becauſe very diſhonourable. All poſterity loads the name of ſinfull Separatiſts with diſgrace and abhorrency. He ſpake truly, who ſaid, the ſin and miſery of ſchiſm cannot be bloted out with the blood of martyrdom. Hee cannot honorably give his life for Chriſt, who makes diviſions in his Church, for which Chriſt gave his life.

3. In reſpect of the Church from which this ſeparation is made; For, 1. Its injurious to the honor of the Church, whoſe greateſt glory is union. 3. Cant. 6.9.Song 6:9How can a body be rent and torn without the impairing of its beauty? Beſides, how diſgracefull an imputation is caſt upon any Church, when we profeſſe it unworthy for any to abide in it, that Chriſt will not, and therefore that we cannot have communion with it?

2 Its injurious to the peace and quietneſſe of the Church. Schiſmaticks more oppoſe the peace of the Church, then do heathens. If the natural body be divided and torn, pain and ſmart muſt needs follow. The tearing and rending of the myſtical bodie goes to the heart of all ſenſible members. They often cauſe the feaveriſh diſtempers of hatred, wrath, ſeditions, envyings, murders. Schiſm in the Church puts the members out of joynt, and disjointed bones are painful. All my bones (ſaith David) are out of joint. Church diviſions cauſe ſad thoughts of heart; true members are ſenſible of theſe ſchiſms, though artificiall ones feel nothing. None rejoyce but our enemies. Oh impiety to make Satan muſick, and to make mourning for the Saints!

3. Its oppoſite to the edification of the Church. Diviſion of tongues hindred the building of Babel, and doubtleſſe diviſion in hearts, tongues, hands, heads, muſt p. 585needs hinder the building of Jeruſalem; while parties are contending, Churches and Common-wealths ſuffer. In troublous times the walls and temple of Jeruſalem went but ſlowly on. Though Jeſus Chriſt the head be the only fountaine of ſpiritual life; yet the uſual way of Chriſts ſtrengthning it and perfecting thereof, is the fellowſhip of the body, that by what every joynt ſupplies, the whole may be encreaſed; when Church-members are put out of joint, they are made unſerviceable, and unfit to perform their ſeveral offices. They who were wont to join in prayer, ſacraments, faſting, and were ready to all mutuall offices of love, are now fallen off from all.

4. Its oppoſite to the future eſtate of the Church in glory. In heaven the faithful ſhall be of one mind; wee ſhall all meet (ſaith the Apoſtle) in the unity of the faith, Eph. 4.13. when we are come to our manly age. Wrangling is the work of child-hood and folly, and a great peice of the folly of our child-hood. Luthe… and Calvin are of one mind in heaven, though their diſciples wrangle here on earth.

OBSERVATIONS.

1. Naturally men love to be boundleſſe, Obſ. 1.they will not be kept within any ſpiritual compaſſe, nor endure to bee held in any bounds. This (according to one ſignification of the word foreign) the Apoſtle Jude aimes at in this place. Wicked men are ſons of Belial; they cannot endure the yoke of Chriſt, though it be ſweet and eaſie. They break his bonds aſunder, and caſt away his cords from them. Men love to have liberty to damn their own ſouls. Pſal. 2, 3. Hoſ. 4▪ 16.Ps 2:3Hos 4:16They back-ſlide like a back-ſliding heifer. Though men account it no unwelcome ſtreightning to them to have a fence between them and their bodily enemyes, yet they cannot endure thoſe limits and bounds of Gods law or corrections, which ſtop them from ſin; their fear of hurt makes them love preſervation, their love of pleaſure makes them deſirous of ſinful liberty. How good a ſign of p. 586a gracious heart is it, rather to deſire to be in Chriſts incloſure, then in Satans champain! to account Chriſts ſervice our liberty, and Satans liberty our bondage! How juſt alſo is God in ſuffering ſinners, to take their courſe and ſwinge in the wayes of ſin and deſtruction! They who wil not be kept within Gods compaſs, are deſervedly left to Satans diſpoſall. They who are back ſliding heifers, who will not endure the yoke, are juſtly threatned to be ſuffered to be as a lamb in a large place, without a keeper or preſerver. They ſhall have their fill of liberty; but their liberty is like that of the Deer; which though it were gotten out of the park-pale, yet it was at the cruel curteſie of the hounds. On the contrary, God is very gracious in ſtopping up his churches way, though with a thorny hedge. Oh happy thorns, that ſtop us in our waies to hell! Such thorns are better then roſes. The ſetting up of the thorny hedge, Hoſ. 2.6.Hos 2:6is a promiſe, a branch of the Covenant.

Our ſeparation from Rome cannot be charged with ſchiſm.Obſ. 2.

This will evidently appear, if we conſider either the ground or the manner of our ſeparation.

1. For the ground and cauſe thereof; our ſeparation from Rome was not for ſome ſlight and tolerable errours, but damnable hereſies and groſſe idolatries. The hereſies fundamental, and idolatries ſuch, as thoſe who hold communion with her, cannot but partake of. In reſpect of both which, the church of Rome was firſt Apoſtatiz'd before ever we ſeparated; nor was there any ſeparation from it, as it had any thing of Chriſt, or as it was Chriſtian, but as it was Romane and Popiſh. The Apoſtacy of the Roman church, which was the ground of our ſeparation, appeared ſundry ways. 1. In that ſhe did thruſt the Lord Jeſus the great and onelyonly teacher of the church out of the chair, and in it, placed the Pope as the infallible Doctor of the church, to whom ſhe ties her beliefe; and ſubjects her faith, p. 587though he alwayes may, and oft doth riſe up againſt Chriſt himſelf. 2. The Scriptures (the alone rule of faith) the Romaniſts ſlight and impiouſly deſpiſe, and make them an inſufficient rule of faith, by joyning their over-fond and falſe traditions to it, by preferring a vitious and barbarous interpretation before the ſacred originals, by making the holy Scriptures to have neither life, nor ſoul, nor voice, till the interpretation of the church (or rather the Pope) be added. 3. They have depraved the great and main article of faith, concerning the juſtification of a ſinner, the nature whereof though the Scripture makes to ſtand in the remiſſion of ſinnes, and the application of Chriſts righteouſneſſe by faith, yet they aſcribe it partly to Chriſts, and partly to our own merits and righteouſneſſe, in which reſpect that of the Apoſtle ſutes with them. Chriſt is become of no effect to you who are juſtified by the law. 4. Though the worſhipping of the immortal and inviſible God under any viſible image or repreſentation, or the likeneſſe of a mortal creature, be frequently and expreſly forbidden in Scripture, Eccleſia Romanaeuſus admittit baſce trinitatis imagines, caeque pinguntur non ſolum ut oſtendantur, ſed ut adoren… tur. In 3 Aq. 9.29. art. 3.yet they ſet forth, and teach the worſhiping of the Father, under the image of an old man, the Son under the image of a Lamb; and the holy Ghoſt of a Dove. And Cajetan confeſſeth, that they draw theſe images of the Trinity, not only to ſhew, but to adore and worſhip them. To theſe I might add their maiming, or rather marring the Sacrament of the Lords Supper, their denying the cup to the laity. Their aſcribing of remiſſion and expiation of ſin to the ſacrifice of the Maſs, their ſeven Sacraments, their praying to Saints, Auge pi…s juſtitiam. Reiſque dona veniam. Solve vinela reis. Profer lumen Coecis. Pſalt. Rom.and aſcribing to the Virgin Mary, the beſtowing grace and glory, pardon of ſin, &c. Their diſpenſations with the moſt hideous and belliſh abominations, as murders, inceſt, Sodomy, &c. for mony, &c.

2. For the ſecond, the manner of our ſeparation, it was not uncharitable, raſh, heady, and unadviſed, p. 588nor before all means were uſed for the cure and reformation of the Romaniſts, by the diſcovery of their errors, that poſſibly could be thought of; notwithſtanding all which (though ſome have been enforced to an acknowledgment of them) they ſtill obſtinately perſiſt in them. Our famous, godly, and learned reformers would have healed Babylon, but ſhe is not healed; many skilful Phyſicians have had her in hand, (but like the woman in the Goſpel) ſhe grew ſo much the worſe. By praier, preaching, writing, yea, by ſealing their doctrine with their bloods, have ſundry eminent inſtruments of Chriſt endeavoured to reclaim the Popiſh from their errors; but in ſtead of being reclaimed, they anathematized them with the dreadfulleſt curſes; excommunicated, yea murdered and deſtroyed multitudes of thoſe who endeavoured their reducement, not permitting any to trade, buy or ſell, to have either religious or civil communion with them, except they received the beaſts mark in their hands and forheads. All which conſidered, we might ſafely forſake her, nay could not ſafely do otherwiſe. Since, inſtead of our healing of Babylon, we could not be preſerved from her deſtroying of us, we did deſervedly depart from her, and every one go into his own Country: and unleſſe we had ſo done, Jer. 51.9.Jer 51:9we could not have obeyed the cleare precept of the word. Apoc. 18. Come out of her my people &c. Apoc. 18.4.Rev 18:4Timothy is commanded to withdraw himſelf from perverſe and unſound teachers. Though Paul went into the Synagogue, 1 Tim. 6.3.5.1 Tim 6:31 Tim 6:5diſputing and perſwading the things concerning the Kingdome of God; yet when divers were hardned and beleeved not, Acts 19.9.Acts 19:9but ſpake evill of that way, 1 Cor. 10.14.1 Cor 10:14he departed from them, and ſeparated th… diſciples. And expreſſely is Communion with idolaters forbidden, 2 Cor. 6.14.17. what fellowſhip hath righteouſneſſe with unrighteouſneſſe? what Communion hath light with darkneſſe? what concord hath Chriſt with Belial? what agreement hath the temple of God with idols? p. 589Come out from among them, and be ye ſeparate. And Hoſ. 4.11. Though thou Iſrael play the harlot, yet let not Judah offend: and Come ye not unto Gilgal, neither goe ye up to Bethaven. Though in name that place was Bethel, the houſe of God; yet becauſe Jeroboams calf was ſet up there, it was indeed Bethaven, the houſe of vanity. If Rome be a Bethaven for idolatry and corrupting of Gods worſhip, our departure from it may be ſafely acknowledged and juſtified. In vaine therefore do the Romanists, Stapleton, Nic. Sanderus de viſib. monar. eccleſ praefat. ad lect. Staplet. demonſtrat. Princ. fid. l. 4. c. 10.Sanders & others brand our ſeparation from them with the odious imputation of Donatiſme, and ſchiſme; it being evident out of Auguſtine, that the Donatists never objected any thing againſt, nor could blame any thing in the Church (from which they ſeparated) either for faith or worſhip: whereas we have unanſwerably proved the pſeado-Catholick Romane-Church to be notoriouſly guilty both of hereſie and idolatry; and our adverſaries themſelves grant, in what ever Church either of thoſe depravations are found, Communion with it, Schiſma aliud malum, aliud bonum. Malum quo bona bonum quo mala ſcinditur unitas. Muſc. de ſchiſm.is to be broken off. I ſhall conclude this diſcourſe with that paſſage out of Muſculus, concerning ſchiſme. There is (ſaith he) a double ſchiſme, the one bad, the other good; the bad is that whereby a good union, the good that whereby a bad union is broken aſunder. If ours be a ſchiſme, it is of the later ſort.

3.Obſ. 3. The voluntary and unneceſſary dividing and ſeparation from a true Church is ſchiſmaticall. When we put bounds and partitions between it and our ſelves, we ſin (ſay ſome) as did theſe ſeducers, here taxed by Jude. If the Church be not hereticall or Idolatrous, or do not by excommunication, perſecution, &c. thruſt us out of its Communion; If it be ſuch an one, as Chriſt the head hath communion with, we the members ought not by ſeparation to rend and divide the body. To ſeparate from Congregations, where the word of truth and Goſpel of ſalvation are held forth in an ordinary p. 590way, 1 Tim. 3.15.1 Tim 3:15as the Proclamations of Princes are held forth upon pillars to which they are affixed; where the light of the truth is ſet up as upon a candleſtick, to guide paſſengers to heaven. To ſeparate from them to whom belong the Covenants, and where the Sacraments, the ſeals of the Covenant, Rev. 1.13.Rev 1:13and for ſubſtance rightly diſpenſed, where Chriſt walketh in the midſt of his golden Candleſticks, and diſcovers his preſence in his ordinances, whereby they are made effectuall to the Converſion and edification of ſoules, in an ordinary way; where the members are ſaints by a profeſſed ſubjection to Chriſt and his Goſpell, and haply have promiſed this explicitely and openly; where there are ſundry who in the judgement of charity may be conceived to have the work of grace really wrought in their hearts, by walking in ſome meaſure anſwerable to their profeſſion, I ſay to ſeparate from theſe, as thoſe with whom Church Communion is not to be held and maintaind, is vnwarrantable and ſchiſmaticall. Pretences for ſeparation (I am not ignorant) are alledged. Frequently and moſt plauſibly that of mixt Communion, and of admitting into Church-fellowſhip the vile with the pretious, and thoſe who are chaff, and therefore ought not to lodge with the wheat. Anſw. 1. Not to inſiſt upon what ſome have urged, viz. that this hath been the ſtone at which moſt Shiſmaticks have ſtumbled, and the pretence which they have of old alledged, as having ever had a ſpiritum excommunicatorium, a ſpirit rather putting them upon dividing from thoſe who they ſay are unholy, then putting them upon any godly indeavours of making themſelvs holy, as is evident in the examples of the Audaeans, Novatians, Donatiſts, Anabaptiſts, Browniſts &c. 2. Let them conſider, whither the want of the exact purging and reforming of theſe abuſes proceed not rather from ſome unhappy obstructions and politicall reſtrictions (whether or no cauſed by thoſe who make p. 591this objection, God knowes) in the exerciſe of diſcipline, then from the allowance or neglect of the Church it ſelfe. Nay 3. Let them conſider whether when they ſeparate for ſinfull mixtures, the Church be not at that very time purging out thoſe ſinfull mixtures: and is that a time to make a ſeparation from a Church by departing from it, when the ſervants of Chriſt are making a ſeparation in that Church by reforming of it? But 4. Let it be ſeriouſly weighed, that ſome ſinfull mixtures are not a ſufficient cauſe of ſeparation from a Church. Hath not God his Church even where corruption of manners hath crept into a Church, if purity of doctrine be maintained? and is ſeparation from that Church lawful, from which God doth not ſeparate? did the Apoſtle, becauſe of the ſinful mixturess in the Church of Corinth, direct the fuithful to ſeparate? Muſt not he who will forbeare communion with a Church, till it be altogether freed from mixtures, tarry till the day of judgment? til when, we have no promiſe that Chriſt will gather out of his Church whatſoever doth offend. 5. Let them conſider, whether God hath made private Chriſtians ſtewards in his houſe, to determine whether thoſe with whom they communicate, are fit members of the Church or not; or rather, whether it be not their duty when they diſcover tares in the Church, in ſtead of ſeparating from it, to labour that they may be found good corne, that ſo when God ſhall come to gather his corn into his garner, they may not be thrown out? Church-officers are miniſterially betruſted with the ordering of the Church, and for the opening and ſhutting of the doors of the Churches Communion, by the Keyes of doctrine and diſcipline; and herein if they ſhall either be hindred or negligent, private Chriſtians ſhall not be intangled in the guilt of their ſin, if they be humbled, and uſe all lawful means for remedy, though they do communicate. 6. Let them ſearch whether there be p. 592any Scripture warrant, to break off communion with the Church in the ordinances, when there is no defect in the ordinances themſelves, only upon this ground, becauſe ſome are admitted to them, who becauſe of their perſonal miſcarriages, ought to be debarred. The Jewes of old, though they ſeparated when the worſhip it ſelf was corrupted, 2 Chron. 11.14, 16. yet not becauſe wicked men were ſuffered to be in outward communion with them, Jerem. 7.9, 10. nor do the precepts or patterns of the Chriſtian Churches for caſting out of offenders, give any liberty to ſeparation in caſe of failing to caſt them out; and though the ſuffering of ſcandalous perſons be blamed, yet not the communicating with them. 1 Cor. 5.11. Rev. 2.14.15.20.24.1 Cor 5:11Rev 2:14Rev 2:15Rev 2:20Rev 2:24The command not to eat with a brother who is a fornicator or covetous &c. concerns not religious, but civil communion, by a voluntary, familiar, intimate Converſation, either in being invited or in inviting, as is clear by theſe two Arguments. 1. That eating which is here forbidden with a brother, is allowed to be with an heathen; but its the civil eating which is onelyonly allowed to be with a heathen; therefore its the civil eating which is forbidden to be with a brother. 2. The eating here forbidden, is for the puniſhment of the nocent, not for a puniſhment to the innocent; but if religious eating at the Sacrament were forbidden, the greateſt puniſhment would fall upon the innocent, the godly. Now though ſuch civil eating was to be forborne; yet it follows not at all, much leſſe much more, that religious eating is forbidden, 1. Becauſe civil eating is arbitrary and unneceſſary, not ſo religious, which is enjoyned, and a commanded duty. 2. There is danger of being infected by the wicked in civil, familiar, and arbitrary eatings; not ſo injoyning with them in an holy and commanded ſervice and ordinance. 3. Civill eating is done out of love either to the party inviting, or invited, but religious is done out of love to Jeſus Chriſt, were it not for whom, we would neither eat at p. 593Sacrament with wicked men, nor at all.

To conclude this, ſeparation from Churches, from which Chriſt doth not ſeparate, is ſchiſmatical; now its clear in the Scripture, that Chriſt owneth churches where faith is ſound for the ſubſtance, and their worſhip, Goſpel-worſhip, though there be many defects and ſinfull mixtures among them And what I have ſaid concerning the ſchiſmaticalneſſe of ſeparation becauſe of the ſinfull mixtures of thoſe who are wicked in practiſe, is as true concerning ſeparation from them who are erroneous in judgement; if the errours of thoſe from whom the ſeparation is made, be not fundamental, and hinder Communion with Chriſt the head. And much more clear, (if clearer can be) is the ſchiſmaticalneſſe of thoſe who ſeparate from and renounce all Communion with thoſe churches, which are not of their own manner of Conſtitution, and modeld according to the platform of their own particular church-order. To refrain fellowſhip, and communion with ſuch Churches who profeſſe Chriſt their Lord, whoſe faith is ſound, whoſe worſhip is Goſpel-worſhip, whoſe lives are holy, becauſe they come not into that particular way of church-order which we have pitcht upon, is a ſchiſmaticall rending of the church of Chriſt to pieces. Of this the church of Rome are moſt guilty, who do moſt plainly foreign, and circumſcribe and bound the church of Chriſt within the limits and boundaries of the Romane juriſdiction, even ſo as that they caſt off all churches in the world, yea and cut them off from all hope of ſalvation, who ſubject not themſelves to their way. Herein likewiſe thoſe ſeparatiſts among our ſelves are heniouſly faulty who cenſure and condemn all other churches, though their faith, worſhip, and converſation be never ſo ſcriptural, meerly becauſe they are not gathered into church order, according to their own patterns. In ſcripture, churches are commended and dignified, according as their fundamental faith was ſound, and their lives holy; not according to p. 592duplicate page p. 593duplicate page p. 594the regularity of their firſt manner of gathering. And notwithſtanding the exacteſt regularity of their firſt gathering, when churches have once apoſtatiz'd from faith and manners, Chriſt hath withdrawn communion from them, and moſt ſeverely cenſured them. And this making of the firſt gathering of people into church-fellowſhip, to be the rule to direct us with whom we may hold communion, wil make us refuſe ſome churches, upon whom are ſeen the Scripture characters of true churches, and joyn with others onelyonly upon an humane teſtimony, becauſe men onelyonly tell us they were orderly gathered.

It ſhould be our care to ſhun ſeparation. Obſ. ult.To this end,

1. Labour to bee progreſſive in the work of mortification; the leſſe carnal we are, the leſſe contention and dividing will be among us. Are ye not carnal (ſaith the Apoſtle?) and he proves it from their diviſions; ſeparation is uſually, but very abſurdly, accounted a ſign of an high grown chriſtian: we wrangle becauſe we are children, Jam. 4.1.Jas 4:1and are men in malice becauſe children in holineſſe; wars among our ſelves proceed from the luſts that war in our members.

2. Admire no mans perſon: the exceſſive regarding of ſome, makes us deſpiſe others in reſpect of them; when one man ſeems a gyant, another will ſeem a dwarfe in compariſon of him. This cauſed the Corinthian ſchiſm. Take heed of man-worſhip, as well as image-worſhip; let not idolatry be changed, but aboliſh't. Of this largely, before, upon Having mens perſons in admiration.

3. Labour for experimental benefit by the ordinances. Men ſeparate to thoſe churches which they account better, becauſe they never found thoſe where they were before (to them) good. Call not Miniſters good (as the young man in the Goſpel did Chriſt) complementally only; for if ſo, you wil ſoon cal them bad. Find the ſetting up of Chriſt in your hearts by the Miniſtry, and then you will not dare to account it Antichriſtian. If with Jacob, we could ſay of our Bethels, God is here; wee would ſet up pillars, p. 595nay bee ſuch, for our conſtancy in abiding in them.

4. Neither give nor receive ſcandals; give them not to occaſion others to ſeparate, nor receive them to occaſion thine own ſeparation; watch exactly, conſtrue doubtfull matters charitably. Look not upon blemiſhes with multiplying glaſſes, or old mens ſpectacles. Hide them, though not imitate them; ſport not your ſelves with others nakedneſſe. Turn ſeparation from, into lamentation for the ſcandalous.

5. Be not much taken with novelties. New lights have ſet this church on fire; for the moſt part they are taken out of the dark-lanthorns of old Hereticks. They are falſe and fools fires to lead men into the precipice of ſeparation. Love truth in an old dreſſe; let not antiquity be a prejudice againſt, nor novelty an inducement to the entertainment of truth.

6. Give not way to leſſer differences; A little diviſion will ſoon riſe up to greater, ſmall wedges make way for bigger. Our hearts are like to tindar, a little ſpark will enflame them. Be jealous of your hearts when contentions begin, ſtifle them in the cradle. Act. 3….38.Acts 3:38Paul and Barnabas ſeparated about a ſmal matter, the taking of an aſſociate.

7. Beware of pride, the mother of contention and ſeparation. Love not the preheminence; rather be fit for, then deſirous of rule; deſpiſe not the meaneſt; ſay not, I have no need of thee. All ſchiſmes and hereſies are moſtly grafted upon the ſtock of pride. The firſt rent that was ever made in Gods family, was by the pride of Angels, ver. 14.and that pride was nothing elſe but the deſire of independency.

8. Avoid ſelf-ſeeking: he who ſeeks his own things and profit, will not mind the good and peace of the church. Oh take heed leſt thy ſecular intereſt draw thee to a new communion, and thou colour over thy departure with religion and conſcience.

1. Thus we have ſpoken of the Firſt, viz. what theſe p. 596ſeducers did; ſeparate themſelves.

2. The cauſe of their ſeparation, or what they were, in theſe words, ſenſual, not having the ſpirit. Wherein,

1. Their eſtate is propounded, They were ſenſual:

2. Explained, having not the ſpirit.

EXPLICATION.

But

1. In what reſpect were they Senſual.

In what reſpect were they 2. Not having the ſpirit.

2. Why doth the Apoſtle here repreſent them to be ſuch.

1. For the firſt.

1. The word here tranſlated ſenſual, in the Gr. foreign, cometh from foreign anima, the ſoule; ſo that foreign ſignifieth primarily one who hath a ſoule: Animalis ab anima, non ab ab animo.And in Scripture the word is uſed three wayes. 1. Sometimes its joyned with the word body, in oppoſition to a glorified body; and then the body is called a naturall body, that is, ſuch a body as is informed, governed, moved by the ſoule; or is ſubject to animall affections and operations, as generation, nutrition, augmentation, &c. or ſuch a body as is ſuſtained and upheld by the actions of the ſoule, as it receives from it life and vegetation; that is, by the action of the vegetative power, Vid. Aquin. Cajet. Eſtium, Pareum. in 1 Cor. 15.44. Homo in puris naturalibus confideratus qui nihil eximium habet praeter animam rationalem, Piſcat. Homo non alia quam naturalis animi luce praeditus. Bez.1 Cor 15:44the chiefe whereof is nutrition, which cannot be without nouriſhment; ſo that this naturall body wants the conſtant help of nouriſhment for its preſervation, in which reſpects it is diſtinguiſht from a glorified body. 2. This word foreign, is in Scripture oppoſed to regenerate, and ſo imports one who hath in him nothing excellent but a rationall ſoule, who is governed onelyonly by the naturall light of reaſon, who hath in him onelyonly naturall abilities and perfections. And when thus its taken, our learned tranſlators, tranſlate foreign by the word naturall, 1 Cor. 2.14. intending one who is guided by naturall reaſon, he p. 597being there oppoſed to foreign, the ſpirituall man, who is indued with, and guided by a divine and ſupernaturall illumination. 3. Its taken for one who being guided by no better light than that of his own naturall reaſon, or rather who, Anima ſignificat animalitatem, cum ab animo, i. e. parte ſuperiori diſtinguitur Lapide in Jude Sapim… animo, fruimur anima; fine animo anima eſt debilis.being altogether addicted to the ſervice of that part which 1 Theſ. 5.23. is call'd foreign, the ſoule, (whereby is meant the ſenſitive and inferiour part of the ſoule, the ſenſuall appetite, common to man with the beaſts, as diſtinct from foreign, the ſpirit, or intellectuall and rationall part) followes the dictates of that his ſenſuall appetite, and the inclinations of his ſenſitive ſoule, and his onelyonly ben…nd intent is upon ſatisfaction by worldly delights; his ſtudy and care is for the ſenſitive and vegetative part, and for thoſe things which belong to the animall and preſent life: and hence it is, that ſome learned **Vid. Lorin. in loc.men conceive that foreign ſenſuall, comes from foreign, as foreign is (in ſcripture) uſed to denote life, and the functions of life common to us with beaſts. Vox Arabica exponitur per ſibi viventes. foreignOecum. Haeretici vocantur animales ab animâ ſenſitivâ & vegetativâ, cui toti ſerviunt. quia ut animalia non rationem ſed ſenſum ſequuntur, vi…un…que in concupiſce…tiis carnis non ſpiritus, ſed ſenſus puta gulae, avaritiae libidinis▪ &c. Lapide.Thus Chriſt, Mat. 6.25. ſaith, Take no thought for your life, foreign, what you ſhall eat, or what you ſhall drinke, &c. is not the life (foreign) more then meat &c. And in this notion of ſenſuality Tertullian, after he began to favour Montaniſme, took the word foreign when he faſtned that odious name of Phyſici upon the orthodox, becauſe they refuſed to condemn ſecond marriages. And in this place likewiſe (with ſubmiſſon to more mature judgements) I conceive that foreign is intended to denote their brutiſh and unruly ſenſuality. Thus the Arabick interpreter, and Oecumenius, with ſundry others likewiſe underſtand it. Thus likewiſe our learned tranſlators thought, who interpreted the word ſenſual, as conceiving that Jude intended that they altogether ſerved their ſenſitive and vegetative ſoul, and (as beaſts) followed their ſenſes, and lived in the luſts of the fleſh, not according to the ſpirit, proſecuting thoſe carnall objects with all induſtry, which tend to p. 598preſerve their preſent life, Ii dicantur animales, qui animae indulgent, et ea quae ad vitam tuendam valent, curioſius ſectantur. Gnoſtici animales ſunt, mortalia bona avidè concupiſcunt, uſ que adeo ut eccleſiam potius ſibi deſerē dam putent, quā corporeis voluptatibus careant. Juſtinian in loc. Praeſenti loco congruit ea ſignificatio quâ animales dicuntur qui ſectantur eas cupiditates quae ſunt ſecundum animam ſenſitivam i.e. qui ſenfibus acſenſuum voluptatibus obſequuntur. Eſtius in loc.and chuſing rather to leave the church, then to abridge themſelves of any bodily pleaſures. And the Apoſtle by this word, ſeems to me to make their bruitiſh ſenſuality, and propenſions, to be the cauſe of their ſeparation: as if he ſaid, they will not live under the ſtrict diſcipline where they muſt be curb'd and reſtrain'd from following their luſts; no, theſe ſenſualiſts will be alone by themſelves in companies, where they may have their fill of all ſenſual pleaſures, and where they may gratifie their genius to the utmoſt. And this expoſition of foreign moſt aptly agrees alſo to that firſt interpretation of foreign, viz. ſuch who will bee boundleſſe, and kept within no limits, or compaſſ… but like a company of beaſts ſhut up in a field, who ſeeing better paſture in that on the other ſide of the hedge, and deſirous alſo of more ſcope, break the fence and leap over the barrs that they may both run and raven. The more I think of foreign, the more I incline to think the Apoſtle intends thereby to repreſent them boundleſs, extravagant libertines.

Of this their ſenſuality I have before ſpoken atla rge on verſe 10. and 12.

2. The Apoſtle repreſents them, not having the ſpirit.

The word ſpirit (not to ſpeak of the many acceptations of the word, when attributed to creatures, to angels, the ſoul, &c.) when attributed to God, is taken either, 1. foreign, eſſentially, and ſo God is call'd a ſpirit, a ſpiritual eſſence, Joh. 4.24. and the divine nature of Chriſt is ſet forth by the word ſpirit. 1 Tim. 3.16. 1 Pet. 3.18. Heb. 9.14. Or 2. hypoſtaticῶs, perſonally, in which reſpect it notes the third perſon in the bleſſed Trinity: and thus its taken, either, 1. properly for the third perſon, Matth. 28.19 Joh. 1.32. and 14.26. Eph. 1.13. 1 Theſ. 1.6. &c. or 2. improperly and metonymically, for the effects and gifts of the holy ſpirit, ordinary or extraordinary; in which reſpect ſome are ſaid to be anointed with the ſpirit, to p. 599have the ſpirit on and in them, to be fill'd with the ſpirit, 1 Cor. 1.4. 2 Cor. 6.6. Gal. 3.2. Gal. 5.17. Luc. 2.25. 4 18. Act. 2.17, 18. Tit. 3.6. Act. 8.16 10.44. Luc. 1.41. Act. 4.8.31.6.3.5.7.55.13.9.52. Rom. 8.1.9.Luke 2:25Luke 2:4Acts 2:17Acts 2:18Titus 3:6Acts 8:16Luke 1:41Acts 4:8Acts 4:31Acts 4:6Acts 4:3Acts 4:5Acts 4:7Acts 4:55Acts 4:13Acts 4:9Acts 4:52Rom 8:1Rom 8:9and in this reſpect theſe ſeducers are ſaid not to have the ſpirit, viz. the ſaving, working, gifts, graces of the ſpirit, to teach, act and rule them, to ſanctifie and purifie them, &c. which they wanting, it was no wonder that they were ſenſuall and given over to the ſinfull proſecution of all carnall delights and pleaſures: not having the ſpirit, they could not walke in the ſpirit. Gal. 5.21. not having the ſpirit to luſt in them againſt the fleſh, they muſt needs be carried away wi… the luſts of the fleſh, as acting them without contradiction.

For the ſecond, 2the Apoſtle ſeemes to adde this their ſenſuality and want of the ſpirit to their ſeparating themſelves, not onelyonly to ſhew that ſenſuality was the cauſe of their ſeparation, and the want of the ſpirit the cauſe of both; but as if he intended directly to thwart and croſſe them in their pretences of having an high and an extraordinary meaſure of ſpiritualneſſe above others, by their dividing themſelves from others, who as theſe ſeducers might pretend, were in ſo low a forme of Chriſtianity, and had ſo little ſpiritualneſſe that they were not worthy to keep them company; whereas Jude tells theſe Chriſtians, that theſe ſeducers were ſo far from being more ſpirituall then others, that they were meere ſenſualiſts, and had nothing in them of the ſpirit at all. For by their boundleſſe ſeparation and ſenſuality, they ſhewed, that 1. They had not the ſpirit of wiſdome, diſcerning, and illumination, to diſcover to them the beauty of that holineſſe and truth which was in the wayes of the Saints which they hated and forſook, and to guide and lead them to that happineſſe which they ſhould look after for themſelves. The ſpirit is a ſpirit of truth, of knowledge, Joh. 14.17.15.26.John 14:17John 14:15John 14:26of judgement, Iſa. 11.2. Iſa. 26.8. The ſpirit guides into all truth, and is a voice which ſaith, This is the way: p. 600whereas theſe ſeducers were led by a fooles-fire into the bogs and precipices of deluſion and damnation by a lying ſpirit, a ſpirit of errour. 1 Joh. 4.16.

2. They had not the ſpirit of renovation to change their natures, of ſanctification and holineſſe to mortifie their luſts: Rom. 1.4.Rom 1:4the ſpirit of God is an holy ſpirit, a ſpirit of grace, Zech. 12.10. through the ſpirit we mortifie the deeds of the fleſh, Rom. 8.13. whereas theſe impure monſters wallowed in all manner of ſenſuality and uncleanneſſe, and ſhewed that they were acted by an uncleane, impure ſpirit; that they walkt not after the ſpirit, but the fleſh.

3.Rom. 15.30. Gal. 6.1.Rom 15:30Gal 6:1 They had not the ſpirit of meekneſſe, Love …ce: theſe are the fruits of the ſpirit, Gal. 5.7. the ſpirit makes us enjoy peace in our ſelves, and ſtudy peace with others, whereas theſe boutifeus and incendiaries, made rents and ſchiſmes in the Church of Chriſt; by their diviſions, they ſhewed themſelves carnall.

4.2 Cor. 3.17.2 Cor 3:17 They had not the ſpirit of Liberty and activity in the wayes of God; they were without any quickning of the ſpirit, they were not able to doe any good worke, nor enlivened in any way of holineſſe; but ſlaves and priſoners (even in arctâ cuſtodiâ) to Satan, and their own luſts; the ſervants of corruption, though they boaſted of liberty.

OBSERVATIONSObſ. 1.

1. Commonly ſenſuality lies at the bottome of ſinfull ſeparation and making of Sects. Separate themſelves, ſenſual, &c. 'Tis oft ſeen that they who divide themſelves from the faithfull, either in opinion or practiſe, aime at looſneſſe and libertiniſme. Such were the Nicolaitans and the Diſciples of Jezabel. Apoc. 2.6.20 who ſeduced the people of God to commit fornication. Hereticks are ſeldome without their harlots, Simon Magus had his Helena, Montanus his Maximilla, Donatus his Lucilia, Priſcillian his Galla, Pope p. 601Sergius his Marozia. Gregory the ſeventh his Matildis. Alexander the ſixth his Lucretia. Leo the tenth his Magdalena. Paul the third his Conſtantia. Rome, which condemns all the Churches in the world, tolerates ſtewes, and ſets an eaſie rate upon all the impure practiſes of luxury, naturall and unnaturall. Non eſt adulterium apud nos, cum enim unum eundemqſpiritum habeamus, unum Corpus ſumus. Gaſtius de exord. Anab.The Anabaptiſts allow plurality of wives, and ſome of them have ſaid, that none of their ſect can commit adultery with anothers wife (according to the **Ad alterum part 1. p. 615.616. &c.etymology of adulterium) for all of their ſect (ſay they) are ſo knit the one to the other, that they are all one body. John of Leiden had 13. wives, and gave a liberty to every one to marry as many as they pleas'd. Its reported that after the taking of Munſter there was not found a maid of 14. yeares that had not been viciated by his followers. Of this before.

2. Its poſſible for thoſe who are ſenſuall and without, Obſ. 2. Part 1. pag. 309. part 2. p. 130.the ſpirit, to boaſt of ſpiritualneſſe. Of this before.

3. Sanctity and ſenſuality cannot agree together. If a man be ſenſuall, he hath not the ſpirit; if he have the ſpirit, he will not be ſenſuall. Sowing to the ſpirit, Obſ. 3.and to the fleſh, are oppoſed. Gal. 6.4. The oppoſition alſo is remarkable, be not drunk with wine, &c. but be fill'd with the ſpirit, Eph. 5.18. when ſenſe is gratified, the ſpirit is oppoſed Marke the like oppoſition alſo, Rom. 8.13. If ye live after the fleſh, ye ſhall dye; but if ye through the ſpirit doe mortifie the deeds of the body, ye ſhall live. Rom. 13.14. But put ye on the Lord Jeſus, and make no proviſion for the fleſh, to fulfill it in the luſts thereof: and Gal. 5.17. The fleſh luſteth againſt the ſpirit, and the ſpirit againſt the fleſh: theſe have contrary originalls, the one is from earth, the other from heaven. The motions of ſenſuall luſts, and the ſpirit are contrary, one downward, another upward (a man cannot look thoſe contrary wayes at once) Luſt, like the womans diſeaſe in the Goſpel, bowes us down to the earth, the ſpirit moves to the things above. p. 602Like two ballances, if one goe up, the other goes down, they put upon contrary practiſes. Gal. 5.17. walk in the ſpirit and ye ſhall not fulfill the deeds of the fleſh, Gal. 5.16. They both endeavour to take up, and each to ingroſſe and monopolize the whole man, ſoul and body: they will neither endure to have their dominion over man parted. They can admit of no accommodation; what ever means or helps advance the one, ſuppreſſe and expell the other. The fuel of luſt, (worldly exceſſe) extinguiſheth the ſpirit; the preſervatives of the ſpirit▪ prayer, word, faſting, meditation, are the poyſons of luſts. Oh the madneſſe then of thoſe who thin… to ſerve theſe contrary maſters! Matth. 6.4. If one be loved, the other muſt be forſaken. The allowance of any inordinate luſt is inconſiſtent with the ſpirit. How great ſhould our care be (hence) to take the ſpirits part againſt the fleſh! 1. by a through hearty inward work of mortification & the plucking up of luſt by the roots, not only by ſnibbing the blade of it. 2. By a holy and watchful moderation in worldly enjoyments (behind which Satan like the Philiſtines ever lies in ambuſh when the luſt like Delilah is tempting) 3. By diverting thy joyes and pleaſure upon heavenly objects: and 4. By labouring for a ſanctified improvement of all the ſtoppages in the way of luſt, and Gods breaking down thy bridges in thy march.

They who want the ſpirit are eaſily brought over to ſenſuality. Obſ. ult. Vide Part. 2. ver. 10.They had not the ſpirit, and no wonder if ſenſual. Natural light is not enough to overcome natural luſts. He who is but a meer man, may ſoon become a prey to ſenſuality. Vae ſoli, woe to him that hath not this ſpirit to renew him, nay conſtantly to reſide in him, and to act him. Even Saints themſelves, when the ſpirit withdraws and leaves them to themſelvs, how ſenſual have they proved! David, Lot, Samſon are proofs. Let thy great care be then to keep the ſpirit from departing. Pſal. 51.Ps 51'Twas Davids prayer, take not thy holy ſpirit from me, Take heed of giving way to ſinnes of pleaſure, p. 603or to ſins of deliberation, or to repeated ſinnes, or to ſins againſt conſcience, or to the ſin of pride and preſumption of thine own ſtrength; delight not in ſinful company. Beware of worldly mindedneſs, follow the dictates of the ſpirit, and liſten to its firſt motions. Fruitfully improve the ordinances wherein the ſpiritdelights to breath.