Commentary on Jude, Biblical commentary · Verse 16
Verſe 16.
Theſe are murmurers, complainers, walking after their own luſts, and their mouth ſpeaketh great ſwelling words, having mens perſons in admiration becauſe of advantage.
HEre the Apoſtle commeth to make Application, and to prove that theſe were ſuch as Enoch had deſcribed, and therefore liable to the judgment threatned: Here are ſeveral things charged; I ſhall take them in order:
The firſt thing is, their unſatisfiedneſs with their preſent condition, expreſſed in two words, 1. Murmurers, 2. Complainers.
The firſt word foreign, ſigniſieth ſuch a muttering as men uſe when they are under a paſſion and diſcontent: The other word foreign. ſignifieth blamers of their lot and portion; namely, of that portion which is ſet out for them by God; the one implieth their diſcontented thoughts the other their qeurelous expreſſions. Note hence,
That murmuring is a great ſin; 'Tis ſo charged hereObſervat. 1. upon the Seducers. I ſhall firſt ſhew what murmuring is: Secondly prove that 'tis a great ſin.
1. What it is, *Or Sibbus. …one ſaith well, it muſt needs be known becauſe 'tis ſo commonly practiſed; but if you will have me deſcribe it, I ſhall ſay 'tis the ſcum of diſcontext, or the vent of impatience, or ſuch bold expoſtulations and complaints as flow from an exulcerated mind: In the Text, you ſee firſt men mutter, and then complain, the heart boyleth with impatience, and then the froth is caſt out in paſſionate ſpeeches and complaints: humble complaints are not murmuring, elſe there would be no room for prayer; but bold expoſtulations are murmurings, when we complain rather of God then to God, taxing the adminiſtration of his providence, as if he dealt too hardly with us; ſo that in effect murmuring is an anti-providence, firſt cheriſhed by repining thoughts, and then vented and uttered in bold and uncomely ſpeeches; thoughts are audible with God, but 'tis worſe when thoughts are not controled, but break out openly in words tending to Gods diſhonour; if the fire be kindled in our boſoms 'tis ſome kind of victory if we ſmother it, and will not let the ſparks fly abroad.
There are ſeveral kinds of murmuring, either against men, or againſt God, though in the iſſue all be againſt God, againſt God about men.
1. Againſt men, and ſo either againſt our equals or ſuperiours.
1. Equals, when we murmur becauſe they are admitted to the ſame priviledges with our ſelves, ſee Mat. 20. 11. They murmured againſt the good man of the louſe, ſaying, theſe last wrought but one hour; ſo Luk 15. This thy ſon devoured his living with harlots, &c. and Beza, of ſome that reproached him with the ſins of his unregenerate condition: Hi homines invident mihi gratiam divinam, ſurely theſe men are angry becauſe God hath ſhewed me mercy: there is an envious nature in man, we would all ſhine alone, and incloſe the common ſalvation; to upbraid men with late converſion is all one as to make it a crime, becauſe they are born but yeſterday, 'tis to take up that filth which God would have covered.
2. Againſt Superiours, eſpecially becauſe inveſted with Magiſtracy or Miniſtry, ſome men are of a yokeleſs libertine ſpirit, will acknowledge no other Law but their own luſts, as in the Text: Murmurers, walking after their own luſts, think Magiſtracy to be an incroachment upon their freedom, and therefore cannot away with any eſtabliſhed order; and as for Miniſtry, that all the Lords people are holy, Numb. 16. 3 what need any to be ſet a part for that work; thus would they level all things in Church and Common-wealth, as thoſe Rebels roſe up againſt Moſes and Aaron: but though not againſt the Office, we may murmur at the perſons that are advanced, as if we would teach God how to govern the world, and whom to lift up and caſt down: or elſe by finding fault with their government without a cauſe; ſome preſumptuovs perſons that never learned obedience, are always unſatisfied; 'twas * obſerved of Egypt, that it was Loquax eſt ingenioſa in contumeliam praefectorum provincia, ſi quis forte vitaverit culpam, contumeliam non …ff…git; many ſuch ungoverned ſpirits there are that are always traducing publick government, eſpecially when 'tis moſt faithfully manag'd, and to the diſcouragement of Opinioniſts and evil-doers; God will not ſuffer this evil to go unpuniſhed, Exod. 16 8. and 1 Sam. 18. 7. the calling is his Ordinance, the perſons are deſigned by his providence, and the work concerneth his glory, and therefore God taketh himſelf to be much intereſted in the querrel.
2. There is a murmuring which is immediately againſt God himſelf, ſince the fall man is always quarrelling with his Maker, either againſt his Decrees or his Laws or his Providence.
1. Againſt his Decrees, proud man cannot endure to hear of Gods abſolute Soveraignty, we will do what we will but we will give leave to God to do what he will: The good man of the houſe was fain to plead his right, Mat 20. 15 Shall I not do with my …wn, &c. we can ſee no reaſon, why God ſhould paſs by one and chuſe another; though we can ſee no reaſon, 'tis enough 'tis Gods pleaſure, Mat. 11. 26. God hath his arcana imperii, as well as earthly Princes, and we have cauſe to admire what we cannot underſtand, things may be juſt, though his reaſons appear not to us; God is not bound to give us an account, or to tell us all his ſecrets; humane reaſon groweth giddy by prying into the depth of Gods Decrees; 'tis good to change diſputes into wonder and reverence, Rom, 9. 10 Who art thou Oh man that diſputeſt with God? we may chop Logick one with another, the potſheards of the earth with the potſheards of the earth, but Gods prerogative is above the tribunal of our reaſon.
2. His Laws, a proud creature cannot endure to hear of reſtraints, we could love other things in God, but not his legiſlative power, *Rom. 8. 7.the carnal mind will never ſtoop, but complaineth of him as harſh and ſevere, as if he had forbidden us the ſatisfying of thoſe deſires which he hath planted in us; the Iſraelites murmured thus, the Land was a good Land, but there were Gyants and Sons of A…ak: Numb. 13. 32. the Heaven promiſed is a good Heaven, but the way is rough and unpaſtable, duties are difficult and 'tis cumberſome to thwart our luſts; the project of carnal nature is to find out an eaſie and ſmooth path to etern…l happineſs, ſee Pſal. 106 24 25. They deſpiſed the pleaſant land, they b…leeved not his word, but murmured in th…ir Tents, Heaven figured by the Laud of Canaan, is not counted worth the pains and difficulty of getting thither.
3. His Providence, in general when the wicked proſper; 'tis a temptation that hath ſhaken the talleſt Cedars in Lebanon; David, though a Steward, he was aſhamed of it, and counts it bruitiſh ignorance Pſal. 73. 22. ſo Jerem. 12. 1. 2, 3. and Habakkuk chap. 1, But let us come to temptations that are of a more particular and private experience: We murmur either for what we want, or for what we have loſt, or for what we affect.
Firſt for what we w…nt, as ſoon as we are ſtreightned, we complain preſently, this is not ſo bad as when we murmur out of wan onneſs, the Iſraelites (I obſerve) did ſall a murmuring either out of want, and then they were ſpared, as for want of waters, Exod. 5. 14. for want of meat Exod. 16 2. want of bread, Numb. 20. 3. but at other times out of wantonneſs; they loathed Manna, muſt have Quails, but then ſome ſpecial judgment or other brake out upon them; but however 'tis bad enough, when our neceſſities extort theſe complaints from us; want is a time of praying not of murmuring, the Throne of Grace was erected for a time of need, Heb. 4. 16. but 'tis mans uſual cuſtome to change duties into ſins, as admonition into cenſuring, inſtead of ſpeaking to men, we ſpeak of men, ſo inſtead of complaining to God, we complain of God, and ſo make murmuring take the room of prayer. Neceſſity is a time to put the promiſes in ſuit, to try faith, to awaken affections, not to provoke murmurings; I was dumb and opened not my mouth, ſaith David, Pſal. 39. We may open our mouths in confeſſions of ſin, humble narratives pleading of promiſes, but not in ſelf justifications, ſtormings against Providence, or words of unbelief and impatience, ſo we muſt be dumb and not once open our mouths.
Secondly, For what we have loſt, we complain when God taketh away ſuch a child, or ſuch a comfort, or blaſteth ſuch a confidence of ours, as our affections were much ſet upon, and in bitterneſs of heart ſpeak unworthily of God and his diſpenſations, ſee 2 Sam. 18 33. we hate going back a degree or two, and count it miſerable to be once happy, &c. but oh Chriſtians remember when any thing is loſt 'tis a wonder all is not gone; Job loſt all, and yet bleſſed God, Job 1. 23. *Sencea.abſtulit ſed & dedit, He took, but he gave firſt: That we were once happy, ſheweth we have not always been miſerable, our Pilgrimage might have been wholly evil and uncomfortable, ſhall we receive good and not evil at the hands of the Lord, Job 2. there is much gone, but ſomewhat left, that little that is left is more then we have deſerved; many in the world would be glad of our Relicks, hath he taken ought from us? he might have taken more, he taketh part that giveth all; all is his own, he reſerved the property to himſelf; as much right as we had to our comforts was long ſince forfeited: If God hath lent us bleſſings and demand them again, ſhall we grudge them to the right owner? 'tis needful now and then that God ſhould take our comforts from us, when we have gotten a carnal pillow under our heads, we are apt to fall into a deep ſleep, and dream many a fond dream till God take it from under us; he withdraweth comforts to ſee how we will take it, and bear up upon our great and everlaſting hopes, Heb. 10. 33. Ye took joyfully the ſpoiling of your goods, &c. you will ſay that was by Martyrdom, but your loſs by an ordinary providence; and will not you let God take us willingly as thieves and perſecutors, you have the ſame incouragements, a beter and enduring ſubſtance.
Thirdly, For what we affect: We are wont to murmur at the ſmalneſs of our portion, we have not ſo much as others, our condition in the world is not ſo great, ſo rich, ſo honourable, as theirs; we have but a ſingle, but they a double, a Benjamins portion: Oh but conſider this it meer murmuring, God never undertook to maintain all his children at the ſame rate, and we cannot expect ſo much; variety of conditions is neceſſary for the preſervation of the world, levelling is not Gods diſpenſation; ſome muſt be high and ſome low; the wiſe preſerver of all things diſtributeth his gifts variouſly, wealth to one, skill to another, ſtrength to a third, one muſt reign, another ſerve, and all for the common good▪ a piece of Arras is compoſed of ſeveral parcels; we ſhould all famiſh for company, if all were of one ſort, who ſhould endure the handy labours? how low ſoever thou art, thou art there where God hath ſet thee, and there thou muſt tarry till the ſaid invitation of providence call thee higher. Look backward thou haſt made ſome increaſe: Jacob took notice that his was become two droves, Gen. 32. 10. though when he firſt came into the Country he had nothing but his ſtaff in his hand: many of Gods children are not ſo high as thou art, if you murmur; what ſhould others do that have leſs; we caſt our eyes forward on thoſe before us, and becauſe we have not ſo much as they, ſo good trading, houſes ſo well furniſhed, ſuch honour and eſteem in the world, all is as nothing; h you do not look about you to the thouſands that come ſhort of you; you ſay why ſhould not we thrive as they? be preferred as they? Joſeph knew why Benjamin had a larger meſs, though the reſt at the Table did not; ſo doth the Lord know why he goeth to one, and not to another.
Secondly, Let me ſhew you the hainouſneſs of the ſin, by the cauſes of it. 2. By the injuſtice of it.
1. The cauſes of murmuring are many, but all naught, as 1. Pride and Self-love, when men are conceited of themſelves, they ſtorm that others are preferred before them; a proud man muſt needs be diſcontented, becauſe he ſets an high price upon himſelf, and when others will not come up to his price, he is troubled; you will find ſuch a proud thought riſing in your heart, that men of your worth are not taken notice of, and yet they that deſerve leaſt, complain and murmure moſt; the beſt ſay, I am not worthy: real worth is humble, the loaden boughs hang their heads, the Nettle mounteth, when the Violet lyeth ſhrouded under its leaves, and is only found out by its own ſcent: All Gods bleſſings are low to him that is high in his own eyes.
2. Impatience. We cannot endure the leaſt inconvenience, touchy nature would be at eaſe, tumbling and wallowing in all kind of pleaſure; therefore as ſoon as we are touched in our skins, we fall a murmuring, Why is this evil befallen me? and Why ſhould I wait upon the Lord any longer? An unſubjection of Will to God, will inevitably put us upon repining.
3. Preſumption of merit, where all is of free coſt, there is no complaining; Men aſcribe to themſelves, when they preſcribe to God what he ſhall do for them▪ or how bleſs them; every thing is welcom, where nothing is deſerved; if you keep a man of Almes, you take it ill that he ſhould not be pleaſed with his Diet: when we look to deſert, we may wonder more at what we have, then what we want; God would do us no wrong, if we were reduced to a leſs pittance▪ if in a priſon, 'tis a favour we are not in hell: a Malefactor would be glad to commute his puniſhment, a greater for a leſs, death for exile; exile for loſs of eſtate, and then the whole for a part: Can a firebrand of hell murmure? there is our deſert, but we think God is bound and that 'tis a wrong that he taketh no more notice of us, wherefore have we faſted, &c. Iſa. 58. I am not as other men, &c. Luke 18.
4. Carnal affection, *Quod enixè concupiſcunt ut ſit, contabeſcunt quod eſſe non poſſit. Gilbert in cant. 19.We are too ravenous and greedy upon outward things, and therefore the diſappointment breedeth the more vexation, our deſires and hopes of more, deſtroy the memory and conſideration of what we have: God giveth ſufficiently to ſatisfie our neceſſities, and we ſeek to ſupply our luſts: Luſt is more given to murmuring then neceſſity; Nature is contented with a little, 'tis ſoon ſatisfied, but luſt enlargeth the deſire as hell.
5. Ʋnbelief and Diſtruſt, Pſal. ro…. 24, 25. They believed not his word, but murmured in their tents: Men quarrel with Gods providence, becauſe they do not believe his promiſes; diſtruſt will be ſure to breed diſcontent; 'tis ill for the preſent, and they cannot ſee how it will be better; they could not believe that the wilderneſs was the way to Canaan; that God can love one whom he corrects; and therefore as ſoon as they feel the ſmart of the rod, they give vent to their paſſions.
Secondly, The injuſtice of it, 'tis injurious to God, to others, to our ſelves: 1. 'Tis injurious to God; murmuring is a ſin that pulleth God out of the throne; you enter into judgement with him; as David on the other hand prayeth, Enter not into judgement with thy ſervant, O Lord, Murmurers either deny his providence, or tax it: Implicitely they deny it, as if God did not ſet out to every man his portion, if men did believe that God did govern the world, even as he made the world, why do they not complain of creation as well as providence; we would laugh at him that would murmure becauſe God did not make him an Angel, or a Star, why is it not as ridiculous to murmure becauſe God hath made thee a ſubject, and not a Prince, a begger, and not a rich man; a ſervant, but not a maſter; but that they own the hand of God in one, and not in the other; as if the world were governed by blind chance. Or elſe they tax providence, of indiſcretion or unrighteouſneſs: 'tis marvellous to ſee how murmuring robbeth God of all his attributes; it clippeth his Soveraignty we will not let him do with his own as it pleaſeth him; the great conteſt between him and us, is, whoſe will ſhall ſtand, his or ours; it limits his power, and ſlghts it; when God doth not ſatisfie us, we think he cannot, Pſal. 78. 20. We ſet him a task▪ and if God perform it not, we queſtion his ſufficiency; 'tis a contention with our Maker▪ an entring into the Liſts with God, as if we could make our party good againſt him, Pſal. 78. 17. We tax his wiſdom: Men will be teaching God how to govern the world for we preſcribe to him, as if he did not underſtand what is fit for us, he pleaſeth us not in his wiſeſt diſpenſations, and bear it out, as if we could mend his works, Job 21. 22. Shall any teach God knowledge, ſeeing he judgeth th…ſe that are high: They that diſallow of Gods proceedings, take upon them to be Gods Teachers: Twa… a blaſphemous ſpeech of Alphonſus, Si Deo a conſiliis ad…uiſſet in creatione Mundi, multa ſc conſulius ordinaturum. If he had been of Gods Council when he made the world, he would have ordered many things better. Many abhor the blaſphemy, and yet think almoſt to the ſame effect: if they had the governing of the world, ſuch men ſhould not proſper, and ſuch and ſuch things ſhould not be done: thus do we*Iob. 38. 0. darken counſel with wo ds without knowledge, and caſt a reproach of folly and injuſtice upon Gods providence.*Quantum lib…t ſaepe obligati hoc ſolum memincr unt quod negatum eſt, Plin. Ep. 4. l. …. Non quod habit num… quod non ab…t op…at. M…nil. Again, to his goodneſs▪ we are injurious, by diſvaluing what we have, in compariſon of what we expect, Mal. 1. 2 Wherein haſt thou loved us? As if they had nothing, becauſe not fully what they expected; 'tis mans nature to forget what is granted, and pitch only upon what is denyed; as children in a pet; throw away what they have, if you do not give them more: ſaith Haman, All this availeth me nothing, &c▪ Eſther 5. 13. and the whole Kingdom of Iſrael would not content Ahab when he falleth ſick for Naboth's V…eyand, 1 Kings 21. 4. As in the body, if one humour be out of order, or one joynt broken, the ſoundneſs of all the reſt availeth us nothing a little is enough to ſet the creature a complaining. His Juſtice alſo we tax, as if he did defraud us of our due; we think ſomwhat is due, or elſe why do we complain, Matth. 20. 13: Friend, I do thee no wrong, &c.
2. 'Tis injurious to others, it puts us upon acts of violence and ſedition, the murmurers are called rebels, Numb. 17. 10. Schiſme in the Church, and ſedition in the Commonwealth are but the fruits of murmuring; men do like their own rank and ſtation, and then murmure, and then perturb all; Oh that I were a Judge, ſaith Abſolom, and afterwards breaketh out into open rebellion; thin exhalations end in great ſtorms; ſervants would be maſters, and the poor would be rich, and ſubjects would be in office and power; and by giving vent to their repining thoughts, inflame the zeal of perſons like minded with themſelves, till all be embroyled in blood and confuſions.
3. 'Tis injurious to our ſelves, man is a fooliſh creature, what doth he get by complaining of God? Who ſhall right us? Before what Tribunal will you put him in ſuit? Of all ſins murmuring is moſt unreaſonable, but very peruitious; what do we get by it but diſquiet and judgement? 'Tis like ſpitting againſt the wind, the drivel is returned upon our own heads; diſquiet it breedeth us; a murmuring ſpirit is a greater evil then any affliction, like a ſour veſſel, it turneth all things that are put into it into ſowrneſs; moſt mens miſery ariſeth from their diſcontent, if their heart and their condition were ſuited, they would do well enough in the world, we trouble our own peace; if we could learn to frame our minds to our eſtates, as the skilful Muſician letteth down the ſtrings a peg lower when the tune requireth it, we ſhould paſs to heaven more comfortably. Again, it bringeth down judgement; expreſſions tending to Gods diſhonour, have a loud cry in his ears: Mi iam was ſmitten with leproſie for murmuring, and Dathan and Abiram ſwallowed up alive; fiery ſerpents, and plagues, and excluſion out of Canaan, were Iſraels judgements when they were ſick of the fret: ſee 1 Cor. 10. 10. Neither murmure ye, as ſome of them murmured, and were deſtroyed of the deſtroyer.
Let us now make Application, Beware of murmurings, 'tis a greater ſin then the world taketh it to be; here I ſhall ſpeak of two things, 1. Murmuring at the Times and publike changes which have hapned amongſt us. 2. Murmuring in our own private caſe.
1. Murmuring at the Times, 'tis a repining age we live in, many factions are diſappointed, and therefore the moſt are full of diſcontent, forgetting that all this is the work of a wiſe God: Miſtake me not, I liſt not to become the Times Advocate, it little beſeemeth us to be Patrons of publike miſcarriages, or Factors for any Private Intereſt.
Therefore let me proceed with the greateſt Scripture evidence and conviction, and ſtate what is murmuring at the Times: 'Tis forbidden Eccleſ. 7. 10. Say not thou that the former times were better then theſe; for thou doſt not enquire wiſely concerning this: Now what is the ſin taxed in this Scripture? I anſwer,
1. Not godly ſorrow, and complaining to God, and bewailing the corruptions of the times: No, the Mourners in Sion are marked for preſervation, Exek. 9. None are better friends to publike Intereſt; 'twere well if theſe Doves of the Vallies had more company; this is no ſin, for this is the only way of entring our proteſt, and being free from the corruptions of the age, God hath bound up all Politique Bodies in the ſame bundle, and we are concerned in others ſins; 'tis the art of divine mercy by this means to prevent publique ruine, by intereſting his people in the welfare of thoſe places where they live, that every man in this place may be ſenſible of preſent ſins, and approaching judgements, two dry sticks will ſet a green one a fire: Can you blame the children of God then if they mourn, and enter their proteſt againſt the iniquity of the Times? The Corinthians were not clear of the inceſt committed amongſt them, till they had mourned, then the Apoſtle ſaith, now ye are clear in this matter: 2 Cor. 7. 11. ſurely they that are involved in the guilt concerned in the judgement, had need mourn.
2. Not zeal in publique reproof. Iſa. 58. 1. C…y…aloud, ſpare not, &c. vitium ſaeculi is no excuſe; if we ſpare, God will not ſpare, i… we hazard our bodies in bearing our teſtimony, we ſave our ſouls: we muſt cry out upon ſin with a full throat, and that again and again, provided we be clear in our Principles and Ayms, and do it without clamour, and popular Invectives: When a fire is kindled in a City, we do not ſay coldly, yonder is a great fire, I pray God it do no harm: in times of publique defection, we are not to read taine Lectures of contemplative Divinity, or fight with Ghoſts, and antiquated Errors, but to oppoſe with all earneſtneſs the growing evils of the world, what ever it coſt us.
3. Nor yet an holy diſlike and ſingularity, ſtanding aloof from publique corruptions, as Lot in Sodom, and Noah walked with God in his generations, Gen. 6 9. Gods children moſt commonly are forced to walk in a counter motion to the times, Paul when he had accuſed the times as evil, adviſeth Chriſtians to walk circumſpectly, Gal. 5. 16. Worldly wiſdom would draw quite another concluſion. The times are bad, let us do as well as we can; theres no living in the world, unleſs we yeild a little; the Oak is rent to pieces with the fury of the wind, when the willow boweth and bendeth; ſhall we alone reſiſt ſuch a torrent? Thus would we reaſon; but the ſpirit doth not looſen the reins, but ſtraighten them upon this conſideration; the days are evil, therefore be circumſpect, that is, be careful to keep cloſe to rule, left you be blinded and perverted by the ſubtleties of thoſe that lie in wait to deceive, and elſewhere ſhine as lights in the midst of a perverſe generation: Dead fiſhes ſwim with the ſtream, there is a difference between ſubjection to God, and compliance with men, &c.
But now poſitively, What is the fault there reproved? I Anſwer, 1. Fooliſh murmurings, or ſuch a fond and unthankful admiration of former times, that we have not a good word for the preſent; Tacitus obſerved it, vitio malignitat is humane vettra laudantur, praeſentia faſtidio ſunt; 'tis a common evil, men are praiſing paſt times, and declaiming againſt the preſent; querulous natures are never pleaſed, neither full nor faſting; paſt temptations are forgotten, and therefore preſent evils …eem worſt, and lazineſs many times occaſioneth complaints: Many repine againſt God becauſe he hath given us our lot in ſuch an age, wherein publick conteſts put us upon the trouble of prayer, diſcourſe, and diligent ſearching in the mind of God, now uſually to excuſe other duties, we fall a complaining.
Again, private diſcontent may exaſperate ſome, things are not ſuitable to their humours and intereſts; no wonder if Demetrius and the Copper▪Smiths call thoſe evil times when the Goſpel is like to get up, becauſe their craft is like to go down and they are not▪ favoured as they do deſire: Again, ſottiſh carnality may be in the wind, carnal men will extol the happineſs of former times; their great hoſpitality and kind neighbourhood, their honeſt dealing, and good devotion; what a merry time it was, and how plentifull all things were before the new Goſpel came in, and they had nothing; but Moſs and Mattens, as thoſe ſots, Jer. 44. 18, 19. Formaliſts cry up the goodneſs of the old Religion to diſparage times of reformation; ſo the Roman Empire thrived more under falſe Gods; then under the Chriſtian Religion, wherefore Augustine wrote his Books, De civitate. Dei, to anſwer that charge; Chriſtians theſe times▪ may be the worſe for thoſe that went before, we may ſmart for their blood and Idols, and hatred of the people of God; judgments were then in the cauſes, as the clouds gather before the rain falleth.
2. When we paſs over the good, and look only upon the evil; we ſhould …counter ballance our affictions with our mercies; Shall we receive good and not evil at the hands of God Job 2. 'tis railing to gather up the failings of others and not to take notice of their graces; ſo 'tis a railing againſt providence, and an ill office to be only like flies pitching upon a ſore place: is there no bleſſing with all this bad? with our temporal calamities have we not ſome increaſe of ſpiritual priviledges? as in the wilderneſs they had Gods preſence, though they had a tedious paſſage of it; the free uſe of Ordinances will countervail all publique burdens, ſome ſuppoſe that Solomon in that Eccl. 7. 10. alludeth to the peoples murmuring in his time, there was a Temple building, but the Taxes were great, and therefore they cryed the former t…mes were better then theſe, ſee 1 King. 12. 4.
5. When we charge our guilt upon the times, man is apt to transfer his faults upon others, and obliquely upon God himſelf, The woman which thou gaveſt me, &c. and ſo uſually the times wherein we live are ſuch, &c. why? God ordered them, and if you were as you ſhould be, the times could not hurt you, a great deal of fire falleth upon a ſtone and it burneth not, but a dry chipp ſoon taketh fire; men think if they be corrupt the ſault is not theirs but the times; 'tis yours certainly, 'tis bad men make bad times, as I ſhall ſhew anon.
Let me now give you a few Remedies.
1. When your hearts ſtorm, look back, there were inconveniences in the wilderneſs, but a ſore bondage in Egypt; a good memory is an help to thankfulneſs, for my owne caſe, when I am brimfull, I conſider the times that are paſt *See 2 Chron. 15. from 3. to the 6.when there was no peace to him that w…nt out or came in, when private meetings were a conventicle, and in publick we could only ſigh, not ſpeak; when May poles and carnal ſports were preferred before the Sabbath, when afternoon Preaching was ſuppreſt to make way for thoſe ſports; when 'twas a crime to go from a doa…ing ſervice-Reader to hear the Preaching of the word; ſurely they that are ſo ready to return into Egypt, have forgotten their bondage; when their cry came up to God becauſe of the anguiſh of their ſouls; our hard task-Masters, the domineering Prelates, and their oppreſſing filthy Courts are forgotten, our promiſcuous communions, and the flat and cold repetitions of an impoſed liturgy quite forgotten; ſo the confinement of Preaching, and the reſtraint of Doctrines; theſe things are out of feeling, and therefore out of remembrance: one great defect the people of God are troubled withal, is a bad memory, Mich. 6. 5. Oh my people remember, &c. I tell you if we did but remember how we were Prelate-bitten, we would not murmur, but give thanks.
2. There is nothing now under the Sun, Eccleſ. 1. 7. We ſay, Is there any ſorrow like unto my ſorrow? things never were as they are now; certainly you do not rightly enquire after this matter, the world is the world ſtill, men have ever had the ſame principles, the ſame corruptions, the ſame temptations, there were Donatiſts then, as well as Separatiſts now, Pelagians then as well as Arminians now, Arians then as well as Socinians now, all new lights are but old darkneſs revived, neither new, nor lights; 'tis eaſie to parallel what is moſt odious; there is a circular motion of opinions and faſhions, as the Sun returneth every year to the ſame points of his compaſs.
3. All commeth to paſs by Gods providence, he is the great Maſter of the Scenes, that preſents the world with a new Stage, both of Acts and Actors, 1 Sam, 2. 7, 8. The Lord maketh poor and maketh rich; he bringeth low, and he lifteth up; he raiſeth up the poor from the duſt, and lifteth up the beggar from the dunghil to ſet them among the Princes, …nd make them inherit the Crown of glory, for the pillars of the earth are the Lords, and he hath ſet the world upon them: The government of the world is in Gods hands, and he caſteth down ſome, and raiſeth up others from beggery to Soveraignty, from the dunghil to glory: you ſee there his courſe is contrary to levelling, he will have ſome upon the Throne of glory; and you ſee again, that God hath an hand in all the mutations and changes that fall out in the world: and that theſe mutations are frequent, the world is toſſed to and fro like a bill from hand to hand, that Gods Soveraignty and Dominion over events may the better appear, and that power may not want a bridle, nor the low condition, a comfort; again, that all the Kings of the earth do hold their eſtates of God; ſay then, If God hath ſet up theſe perſons, let me ſee what God will do with them.
4. The good of times is not to be meaſ…red by the carnal quiet of them; Phyſick provoketh ill humours, better they ſhould be ſtirred then lye ſtill and foment a diſeaſe; God uſually commeth with a Fan and a Sword, we ſhould not murmur againſt the Sword, becauſe of the benefit of the Fan,
5. If every one did amend himſelf, the times would ſoon amend: M…nd thy ſelf and as many as are under thy charge, and mourn for others, and thou haſt no cauſe to compl…in, Joſhua 24. 15. I and my houſe will ſerve the Lord, if every one did ſweep before his own door, the common filth would be ſooner carryed away, uſually complainers do leaſt, as the crafty Lapwing will go up and down fluttering and crying, to draw the fowler from her own neſt; we have ſome ſecret neſt of our own, and we are loath it ſhould be rifled and expoſed to publick view.
6. The worſe the times are, the more exerciſe for grace; we have more opportunities of ſhewing love to God then formerly, and zeal for his intereſts, and induſtry in finding out the right way; man is never contented, ſometimes we queſtion Gods love if we meet with no oppoſition, and a…d yet we complain when the ways of God are oppoſed.
7. There is an Antiperiſtaſis in grace as well as nature, you ſhould be better in bad times, as fountain water is hotteſt in winter, and fire ſcaldeth moſt in froſty weather, or ſtars ſhine brighteſt in the darkeſt night, ſee Phil. 2. 15. when the air is infectious we are the more carefu… of our diet.
8. Complaining will not excuſe duty, it argueth little faith, is not Chriſt King? doth not he reign? little obedience, and care of reformation; a gracious heart is moſt apt to return upon 'its ſelf; if the times be bad, what have I done to make them better? if not, thou art one that haſt made them worſe.
9. He that is not good in bad times, will be naught in better, Iſa. 26. 10. In the Land of uprightneſs will he ded vnjuſtly, a ſick man thinketh to have eaſe in another bed in another room carry him thither his pain continueth; if a carnal man had lived in the Prophets times, or the Apoſtles time, he would be the ſame as now, ſee Mat. 23. 29, 30. A bryar is a bryar where ever it groweth, change of times will not do the work without a change of heart: Adam ſinned in Paradiſe, the Apoſtate Angels in Heaven; Lot was unchaſt in the Mountains, where were none but his own family, in an howling Wilderneſs where they had no outward enticements, the Iſraelites were given to fleſhly luſts.
2. The next Part of Uſe is to rebuke murmuring in our own priuate caſe; by way of conſideration take theſe helps.
1. A little is enough, too much is a ſnare, Luk. 12. 15. Mans life conſiſteth not in the abundance of what he poſſeſſ…th, the wants of nature are very few, till luſt make it ravenous, a garment too long will ſoon prove a dirty ragg, the greater gates open to the greater temptations and cares; 'tis an hard leſſon to learn to abound, Phil. 4. 12. we ſay ſuch an one would do well to be a Lord or a Lady, 'tis an harder thing than you think it to be, a little ſufficeth to keep us till we come to Heaven; if we have cloaths for warmth, though not for pomp, 'tis enough, *Qui Chriſtum curat non multum curat quam de pracioſis cibis ſtercus conficiat. Hierom.what need a Chriſtian care how finely duſt and aſhes be wrapped up, or of what ſtuff his excrements be made of.
2. God hath an hand in all things, Pſal. 39. 9. Iſa. 38. 15. God is the Party with whom we have to do in ſickneſs, or any other trouble, every wheel moveth according to the motion of firſt, when we ſee the hand of God 'tis a piece of religious manners to keep ſilence.
3. God ſeeth what is fitteſt for us, if a man ſhould be left to carve out his own portion, he would be his own greateſt enemy; none hath more love then God, more wiſedom, and juſtice, then God; therefore count the preſent eſtate beſt, becauſe 'tis of his chuſing, ſhould the ſhepherd chuſe the paſtures or the ſheep? we are all for the delicacies of pleaſure and proſperity; children think green fruit the beſt diet becauſe it ſuiteth with their appetite; what a ſtrange creature would man be if he were what he would be himſelf? well then, let us leave it to God to chuſe our portion and to appoint us what part we ſhall act in the world, uſually we ſet up a court in our own affections, and enact Laws; preſcribe to providence, we would have this and we would have that, and when our expectations are not anſwered, we fall a murmuring, 'tis very hard to repeal the decrees of our own will, therefore 'tis good to reſign our ſelves to the diſpoſal of providence, as David doth, 2 Sam. 15. 26, 27. and to keep our deſires low, till Gods will be declared; 'tis eaſier to add then to ſubſtract, and to aſcend with providence, when the maſter of the feaſt biddeth us to ſit higher, then to be compelled to deſcend and lye in the duſt.
4. If it be bad, it might have been worſe, in regard of Gods abſolute power and our deſert; your ſuffrings are not ſo great as your ſins, Ezra. 9. 13. Thou haſt puniſhed us leſs then we have deſerved▪ God is too juſt to do us wrong; if he will exchange Hell for Babylon▪ there is much of mercy in it nothing of injuſtice; if you do not deſerve this uſage from the hands of men, you have deſerved this, and much more from God; 'tis deſerved of God, and therefore to be born patiently, 'tis not deſerved of men, therefore to be born chearfully; whoſe croſs would we bear, Chriſts or the Theeves Croſs? when we ſuffer deſervedly and as Malefactors, we bear the Theeves Croſs.
5. The Lord diſpoſeth all for the benefit of his own people, ſo that if it be not good for the preſent, it will turn to good. Rom. 8. 28. if God ſhould not thus exerciſe us, we would have more cauſe to complain; he is too gentle a Phyſitian that lets his Patient dye for want of putting him to the trouble of phyſick; conſult with Gods aim, rather then your preſent feeling; let him cut and burn here, that he may ſave hereafter, Domine hic ure, hic ſeca, &c.
6. Murmuring is ſo bad in none as in Gods children, it doth not become their priviledges▪ their vows, their hopes; God, in covenant, is theirs, and he hath all things that hath him that made all things, all things are compriſed in God; if our lumber be changed into ſilver, our ſilver into Gold, our gold into one rare Pearl, that's all the other virtually; if God hath given us himſelf, his Chriſt, his Spirit will not all this content us? It doth not become our vows, and the promiſes which thou m…d'ſt to God when thy terrours were upon thee; then thou didſt ſay, Oh Lord let me have Jeſus Chriſt, and I will be content, though I ſhould begg my bread, and be reduced to raggs and extremity of want; when thy heart was ſtung with ſin, thus deſireous wert thou to reckon upon Chriſt as thy all-ſufficient portion; how grew the * conſolations of God to be ſmall with thee, now God tryeth whether thou wilt ſtand to thy word, and thou falleſt a murmuring; it may be juſt with God to dipp his Arrows in venom and vengeance, and ſhoot them into thy ſoul again: Once more, 'tis below your hopes, you ſhould have a ſpirit as high as Heaven, and will you ſtorm at every petty loſs, as he ſaid, Art thou the Kings ſon in law, and art ſo lean from day to day? are you Heirs of glory, and ſtand ſo much upon triffles? it ſhould not be.
Having given you ſome general Conſiderations againſt murmuring, I now come to particular Caſes.
1. Doeſt thou lye under deep preſting wants? divers have been put to great ſtreights, that have done God more glory: Muſculas a great Divine, yet forced to ſerve a Weaver for his ſubſiſtance: Paul made Tents that he might not be burdenſome, and ſo prejudice men againſt the Goſpel; the more deſtitute, the more ſenſible of the care of providence; God beareth the Purſe for us, when we have but from hand to mouth, we are ſtill ſupplyed; the more immediately you liue upon God, the more you begin the life of Heaven, where God is all in all: Deep poverty is is the ſauce of the preſent life; Austin ſaw a beggar frisking after his belly was filled, he could find no ſuch delight after the uſe of the creatures, being daily and abundantly ſupplyed; the ſpectacle much wrought upon him.
2. Haſt thou ſuſtained great loſſes? If God hath lent us bleſſings, and taken them again, ſhall we grudge them to the right owner, he took part that gave all.
3. Doſt thou endure great pains? there is a gradation in miſeries, thoſe that lite upon the eſtate, do not ſit ſo cloſe as thoſe that lite upon the body, and thoſe that lite upon the body are not ſo terrible as thoſe that lite upon the ſoul; a wounded ſpirit who can beat? bodily pains is the caſe we now ſpeak too, you are full of pains, but Chriſt on the Croſs ſuffered more; but he was God-man; the Martyrs ſuffered more, Heb. 11. 35. they were tortured, foreign, they were ſtretched out like a Drum; but thoſe were rare inſtances, and had a ſingular aſſiſtance, Pauls was an ordinary caſe, his thorn in the fleſh, 2 Cor. 12. was ſome great bodily pain; but Paul was a choice ſpirit, heathens have born it ſtoutly; Epicurus was full of ſolace in a fit of the Cholick, ob memoriam inventorum, by calling to mind his inventions in Philoſophy; and Tully ſpeaketh of Poſſidoni…s the Philoſopher, that whilſt he was under a great fit of the ſtone, could diſcourſe freely that nothing was good but vertue, nothing evil but vice, and when his pain twinged him, would ſay, Nihil agis dolor quamvis ſis moleſtus nunquam confitebor te eſſe malum; Pain thou doſt nothing alter my opinion, though thou art troubleſom yet thou art not evil; but theſe were men that obſtinately maintained an inſenſibleneſs; little children have endured great pains, and wilt thou ſtartle at that which poor little children have ſuffered? Beſides all this, 'tis Gods deſign to try you; *Virtus etiam lecto exhibetur.there is a great deal of valour to be ſhewed in the ſick bed, either the end of it will be life or death, if death, 'tis the laſt brunt, bear it patiently, *Exod. 14. 13.thoſe enemies which ye now ſee ye ſhall them ſee no more, Heaven will make amends for all: If life, you will be aſhamed when well, that you had no more patience whilſt ſick; paſſive valour is the glory of a Chriſtian, active volour that is fomented with plenty of blood and ſpirits, is a poor thing to it, great Souldiers that will venture upon the mouth of a Canon, yet tremble at a diſeaſe, and lingring death, when they are ſick they are under gods arreſt, &c,
That I have given you remedies againſt murmuring by way of conſideration: Now by way of practice.
1. Divert the ſtream another way, as to the diſpoſition of heart, take this rule; Be ſtill examining thy ſelf, rather then judging God, Pſal. 4. 4. If God ſeemeth to neglect me, have not I neglected him, &c. as to the outward expreſſion of murmuring, turn the ſtreams again; expreſs thy ſorrows often in a way of prayer, thy rejoycings in a way of praiſe: prayer cureth murmuring, for that's a duty wherein we profeſs ſubjection and dependance; and beſides, utterance giveth eaſe to the ſoul, an Oven ſtopped is the more hot within, complain more to God, and we ſhall not complain of God: Praiſe cureth murmuring, Job 1 23. as long as we can give thanks, we will not be querulous; but when we are disdainful of bleſſings, and we ſay, what no more? Mal. 1. 2. the diſtemper is getting ground upon the ſoul.
2. Affect rather to be good then great, none murmur becauſe of the ſmallneſs of grace, that's not their complaint; but becauſe of the lowneſs of their condition in the world▪ a man that looketh after the increaſe of grace, he can bleſs God for his outward decays, 2 Cor. 4. 16. and look upon murmurings as worſe then pains or loſſes, thoſe are afflictions, theſe are ſins: So much for the firſt crime charged.
The next part of their Character is [walking after their own lusts,] This is fitly ſubjoined to the former; for luſts make men froward and hard to be pleaſed; and the perſons here deſcribed were exact Libertines, making their luſts their rule and their law; yea, the moſt bruitiſh of all luſts, the luſts of the fleſh; and therefore in Peter 'tis 2 Pet. 2. 10. That walk after the fleſh in the luſt of uncleanneſs; how portentous they were for impurities in this kind, we told you before; their [walking after their luſts] implyeth their giving up themſelves to ſuch a courſe, contrary to all fear of God, care of Laws, or reſtraint of nature.
The Point is, That 'tis an Argument of ungodlineſs when men walk after their own luſts: The Apoſtle appling the Propheſie of Enoch againſt ungodly men, bringeth this as a part of the charge, that they walk after their own luſts: I ſhall enquire
1. What luſts are.
2. What 'tis to walk after their own luſts.
3. Prove it to be a note of ungodlineſs.
1. What luſts are? This I have Anſwered elſewhere; ſee my Comentary on James 1. 14. pag 105. and 106. for the preſent let it ſuffice to note, that luſt is either original, or actual.
1. It ſignifyeth our original pronnneſs to all that is evil, James 1. 14.
2. Actual luſt, ſo it ſignifieth any evil motion of the heart that ſwerveth from the Law of God, more eſpecially our inordinate deſires and inclinations to pleaſures, honours or profit; ſometimes they are called fleſhly luſts, 1 Pet. 2. 11. as carrying us out to the ſatisfaction of our bodily and bruitiſh appetites; ſometimes worldly lusts, Tit 2. 12. becauſe they are ſtirred by worldly objects; luſts are the fever of the ſoul, unnatural heats, tranſgreſſing the Laws of reaſon, and bounds of Religion.
2. What doth this walking imply; 'tis elſewhere expreſſed by ſerving divers luſts and pleaſures, Tit. 3. 3. and by fulfilling the deſires of the fleſh and the mind, Epheſ. 2. 3. It noteth,
Firſt, a willing ſubjection to luſt, as a law or as a Master, the one is implyed in walking after our luſts, the other in ſerving our luſts; when men do as they pleaſe, and let their ſenſual heart give Law to the whole man: a child of God may be overcome by his luſts, but he doth not walk after them, or ſerve them, he may be foiled, hut he doth not give over the combate, and is ſtill reſiſting, ſtriuing, praying, calling in the help of the ſpirit, his ſoul ſuffereth a rape by luſt, there is not a plenary conſent on his part.
2. Cuſtomary practice and obſervance, walking is a progreſſive motion, and ſo implyeth mens courſe, and the tenour of their lives: a child of God, his walking is in the ſpirit, Gal. 5. 16. and doth not fulfil the luſts of the fleſh; but 'tis a wicked mans work and employment.
3. A fond indulgence; they are ſo far from thwarting luſts that they provide, contrive for them, Rom. 13. 14. Make not proviſion for the fleſh, to fulfil the luſts thereof, they nouriſh their hearts, fondle luſt, and make a wanton of it, they do not crucifie it, and ſet up a courſe of mortification againſt it.
Thirdly, This is a note of unregeneracy, or a ſtate of ungodlineſs; the Apoſtle deſcribeth the natural ſtate by this ſerving, Tit. 3. 3. and this fulfilling, Eph. 2. 3. and when the Holy Ghoſt doth derive the pride and folly of young*Job. 15. 11. … men in giving themſelves up to a courſe of luſt and vanity; he ſaith, go walk in the way of thine own heart, Eccleſ. 11. 9. and the negative or privative work of regeneration is called a putting off the old man with his deceitful lusts, Eph. 4. 22 and it ſtandeth with good reaſon.
1. Becauſe they that walk after their luſts ſeek to cheriſh that which Chriſt came to deſtroy, and ſo go about to defeat the Redeemer, and to hinder him from obtaining his purpoſe in their hearts; Chriſt came to deſtroy the works of the Devil, 1 John 3. 8 foreign, to unty and looſen thoſe cords of vanity wherewith Satan hath bonnd us; the works of the Devil are lies which are of his inſpiring and cheriſhing, John 8. 44. Ye are of your father the Devil, and the luſts of your father ye will do: Now when Chriſt cometh to loſe theſe cords, carnal men tye them the faſter, and therefore certainly are to be reckoned to the devil, and not unto God; every degree of ſervice done to Satan, is an act of treaſon and diſloyalty to Chriſt, therefore when men make it their work to fulfil their luſt, they renounce all allegiance to Chriſt.
2. They that walk after their luſts have not taken the rule of the new creature upon them; the new man hath another Maſter and another rule, the renewed ſoul is not governed by luſt, but by the Law of God, Gal 6. 16. it we have not changed our rule, 'tis a ſign we have not changed our Maſter.
3. They that walk after their luſts, never felt the power of grace for the grace of God teacheth us to deny all ungodlineſs and worldly luſts Tit. 2. 11, 12. how doth it teach us? I Anſwer, partly by diverſion, by acquainting us with better things in Chriſt, Rom. 13. 14 Put ye on the Lord Jeſus, and make not proviſion for the luſts of the fleſh; love cannot lye idle in the ſoul, the mind of man muſt have ſome oblectation and delight, either love runneth out in luſt, or in reſpects to God; either to heavenly or worldly things: when we only ſavour the things of the fleſh, 'tis a ſign we never taſted how ſweet God is in Chriſt.
2. Partly by way of help and ſupply; it planteth oppoſite principles and makes uſe of an oppoſite power, it plants oppoſite principles, a new nature that hath new deſires and delights, 2 Pet. 1. 4. and maketh uſe of an oppoſite power, which is the ſpirit of God, Rom. 8. 13.
3. Partly by way of argument; grace out▪ pleadeth, luſt it urgeth the unſuitableneſs of it to our condition, ſee Rom. 13. 13. 1 Pet. 4. 3. and 1 Pet. 1. 14. Rom. 6. 2. to our vows; Baptiſm implyeth a renunciation of ſins, 1 Pet 3. 21. 'tis an anſwer to Gods demands, Credis? Credo, ab renuncias? Ab renuncio, ſpondes? ſpondeo. Therefore he that liveth under the full power of luſt, hath forgotten his Baptiſmal vows, 2 Pet. 1. 8. forgotten that he was purged from his old ſins: it pleadeth alſo the unſuitableneſs of it to our hopes, 1 Pet 2. 11. we are paſſing on to another Country, where we ſhall enjoy a price, and ſinleſs eſtate.
Let us now apply the point.
It diſſwadeth us from walking after our own luſts: youƲſe 1. that are Chriſtians ſhould deny them, and not gratifie them, otherwiſe you renounce your allegiance to God; Luſt ſets up another Lord, and maketh us ſtand in defiance with the God that made us; his Laws call for one thing, and your luſts crave another: God ſaith, put off the old man with his deceitful luſts, and you ſay, we will keep them: Can they be good ſubjects that live in defiance of their Soveraigns Laws? If a Prince ſhould ſend a meſſage to a City not to harbour ſuch and ſuch Traytors, but to ſearch them out, and bring them to condigne puniſhment, if they never look after them, yea are angry with thoſe that diſcover them, it argueth they do inhaunt with Traytors, and are enemies to their Prince: We are often warned in Gods name to look to our ſinful luſts, to put them away, and we go home, and never regard it, nay are angry with thoſe that grate upon the Conſcience: Herod would not have his Herodias touched; we take it hainouſly when the
Word beareth hard upon our hearts, what do we but ſhew our ſelves Traytors to the Crown of heaven?
2. Otherwiſe you ren…unee your interest in Chriſt, Gal. 5. 24. They that are Chriſts, have crucified the fleſh, with the affestions and luſts thereof: He doth not ſay, they are Chriſts that take up this opinion and naked belief, that he was crucified, or died for ſinners, but they are Chriſts, that feel that he was crucified, that by the vertue of his Croſs do crucifie their own luſts and ſinful affections; What? a Chriſtian, and yet worldly! A Chriſtian, and yet ſenſual! A Chriſtian, and yet proud! You that are given to pleaſures, do you believe in Chriſt that was a man of ſorrows? You that are carried after the pomp and vanity of the world, do you believe in Chriſt, whoſe kingdom was not of this world? You that are proud and lofty, do you proſeſs an intereſt in Chriſt, who ſaid, Learn of me, for I am humble and lowly? 'Tis in vain for you to talk of his dying for ſinners, and boaſting of his Croſs, when you never felt the vertue of it, Gal 6. 14 What experience have you, that his Croſs was the Croſs of the Son of God, when your hearts linger as inordinately after carnal things as ever? Have you gotten any thing by it? Do you feel any weakning of luſts? Any decay of ſin? Are you planted into the efficacy of his death? Rom. 6 5. If not how can you glory in the Croſs of Chriſt?
3. Otherwiſe you are not acquainted with the ſpirit, his work is to mortifie luſts, Rom. 8. 13. and they that are after the fleſh, do ſavour of the things of the fleſh; and they that are after the ſpirit, the things of the ſpirit; Rom. 8. 5. After whom do ye walk? After your own luſts? Or after the Spirit of God?
4. God doth not only require you in point of Soveraignty, to put away your luſts, but alſo pleadeth with you upon terms of grace, Titus 2. 14. The grace of God that bring th… ſalvation, teacheth you to deny worldly luſts: Grace hath denyed us nothing, it hath given us Chriſt, and all things with him; and ſhall we ſtick at our luſts, that are not worth the keeping? Nature is much addicted to theſe luſts, but ſurely God loves Chriſt much more then we love the world; his love is infinite and unlimitted, like his eſſence, yet God gave up the Son of his love; Grace counteth nothing too dear for us, not the blood of Chriſt the joys of Heaven, and ſhall we count any thing too dear to part with for Graces ſake? God forbid. A *Mat. 5. 19.right eye, and a right hand, cannot be ſo dear to us▪ a▪ Chriſt was to God: At what coſt hath Grace been at to redeem us, and ſave us! And ſhall Grace be at all this coſt for nothing? If God had commanded us a greater thing, ought we not to have done it? If to give the body to be burnt, to offer the firſt born for the ſin of thy ſoul? conſidering his abſolute right over the cre… ture, he might have require… thy life, and thy childrens life, but he only requireth thy luſts, things not worth the keeping, the bane of the ſoul, a bad inmate; which if we know its peſtilent influence, we needed no more arguments to turn it out of doors; thy luſts God requireth, things we are bound to part with, to preſerve the integrity and perfection of our natures, if God had never dealt with us in a way of grace; but now ſhall grace plead in vain, when it preſſeth to deny luſts, will be the ſhame and horrour of the damned to all eternity, that they have ſtood with God for a trifle, that they would not part with d…ng for gold, with a little brutiſh contentment, for the conſolations of the Spirit, eſpecially when grace which hath ſo deeply p…e-engaged us, pleadeth for it.
5. Conſider what luſt is; 'tis the diſeaſe of the ſoul: Natural deſire is like the Calor vitalis, the vi…l heat but luſt is like a feveriſh heat, that oppreſſeth nature, we ſhould get rid of it, as we would of a diſeaſe, the ſatisfaction of it is ſweet to carnal nature, ſo is drink to a man in a fever; who would deſire a Feven to relliſh his drink? Better be without the diſeaſe, then enjoy the pleaſure of the ſatisfaction, better mortifie luſt, then ſatisfie it, in the iſſue 'twill be ſweeter; I am ſure the pains of mortification will not be ſo bitter as the h…rrours of everlaſting darkneſs: luſt let alone beginneth our hell, 'tis a burning heat, that at length breaketh out into everlaſting flames: Again, luſt is the diſorder of nature, as 'tis monſtrous in the body, if the head be there where the feet ſhould be, and the feet there where the head ſhould be; ſuch a deordination is there in the ſoul when the affections carry it, and when Reaſon ſhould be in dominion, we ſuffer luſt to take the throne; man rightly conſtituted, his actions are governed in this manner, the underſtanding and conſcience preſcribe to the Will, the Will according to right reaſon and conſcience moveth the affections, the affections according to the command and counſel of the will, move the bodily ſpirits and members of the body, but by corruption there is a manifeſt inverſion and change, pleaſures affect the ſenſes, the ſenſes corrupt the fantaſie, the fantaſie moveth the bodily ſpirits, they the affections, and by their violence and inclination the Will is enſlaved, and the mind blinded, and ſo man is carried headlong to his own deſtruction; now ſhall we cheriſh theſe luſts and brutiſh appetitions? The Lord forbid.
6. 'Tis luſts that hinder the peace of the world, our own peace: how quietly and happily would men live, if they were more mortified? Men deſire more then they have, and ſo are made poor, not by want, ſo much as deſire; he that expects little, is ſoon ſatisfied: 'tis our own paſſions that raiſe a ſtorm in the ſoul: a man that is vile and little in his own eyes, when others contemn and ſlight him, they do but ratifie his private opinion of himſelf, and who can be angry with others, becauſe they are of the ſame judgement with our ſelves? Take away the luſt, and the trouble ceaſeth: What need Haman be troubled that Mordecai did not bow the knee, but that he looked for it? Nay, Luſts trouble our p…ace of Conſcience: Luſts let alone, end in groſs ſins, and groſs ſins in deſperation: love of pleaſures, if uncontolled will end in drunkenneſs, or adultery and envy in murder and violence: ſins unchecked, grow lic…ntio…s and unruly: Judas allowed his covetouſneſs and it brought him to betray his Maſter, and that Brought him to the halter: Gehazi was firſt blaſted with covetouſneſs, and then with leproſie. and ſo became a burden to himſelf: Ananias and Sap…ira taken off by a ſudden judgeme…t: The divel loveth by l…st to bring us to ſin, and by ſin to ſhame, and by ſhame to horrour and deſpair; ſo that if we walk after our luſts, it proveth a ſad walk in the iſſue: Again it diſturbeth ou… peace with others, theſe Libertines were yokeleſs, and could not endure reſtraints, becauſe wedded to their own luſts, 'tis not opinions divide the world, ſo much as luſts and intereſts.
7. The more you walk after your luſts, the more you may: they are not quenohed when they are ſatisfied, but increaſed rather, as the fire is, by laying on of new fewel, the diſtemper groweth every day, till you are quite enſlaved: *Titus 1. 7. Titus 2. 3.given to much wine, 'tis foreign, enſlaved to wine in the Greek: In this ſenſe we are ſaid to be brought under the power of the creature, 1 Cor. 6. 12. ſo that what ever ſhame or loſs enſueth, you cannot leave your luſts. Jer. 18. 12. There is no hope, &c. they ſee 'tis bad, and cannot ſee how it ſhould be otherwiſe.
8. What can we get by ſin but a little pleaſure? Tit. 3. 3. ſerving divers luſts and pleaſures, this is the great Sorcereſs that inchants the whole world, the root of all ſin, they loved pleaſures more then God, 2 Tim. 3. 4. 'tis not imaginable that an intelligent creature ſhould reſt in his own action, we aim at ſomwhat in walking after our own luſts, if we balk that which is honest, it muſt be profit or pleaſure: now that a man ſhould enſlave himſelf forever, and that for a little pleaſure, which is baſe in it ſelf, and loſt as ſoon as enjoyed, is monſtrous and abſurd: Breve eſt quod delectat, …ternum quod cruciat; the pleaſure is but ſhort, vaniſhing, but the pain is for ever? and will you for a thing of nought break with God, and forfeit your immortal ſouls? Oh let it not be.
Let all this now perſwade you to deny your luſts, rather then to feed or cheriſh them, to renounce them, and not to walk after them: There are three degrees of this denial: 1. They muſt be prevented, and kept from riſing. 2. Suppreſſed, and kept from growth. 3. We muſt not accompliſh them, and if they gain conſent, keep them from execution: Suitable to which three degrees, there are three duties, 1. Mortification, that we may prevent them. 2. Watchfulneſs, that we may ſuppreſs them. 3. Reſolution, that we may not accompliſh them.
1. To begin with the top and higheſt degree is to prevent the luſt, 1 Pet. 2. 11. Abſtain from fleſhly luſts, 'tis not enough to abſtain from acts of ſin, but we muſt abſtain from lusts, yea the root muſt be deadned, Gal. 5. 24. Crucifie the fleſh, ſhe is chaſte that checketh an unclean ſolicitation, but ſhe is more worthy praiſe whoſe grave carriage forbiddeth all aſſaults and attempts in that kind, ſo ſhould we be ſo mortified as to prevent a temptation, not to have a luſt ſtirring: but becauſe this cannot always be, 2. The next degree is, timely to ſuppreſs them, laus eſt aliqus in ſecundis ſtare, to conquer luſt when we cannot curb it, and wholly keep it under: Daſh Babylons brats againſt the ſtone, and take the little foxes, ſmother it in the conception, Jam. 1. 15. 'tis a great ſin to quench the ſpirits motions, ſo 'tis a great neglect not to take notice of the firſt thoughts and riſings of ſin; the little ſticks kindle firſt, and ſet the great ones on fire, cruſh the Cockatrice in the egg, the fleſh riſeth up in arms againſt every gracious motion, ſo ſhould the ſpirit, the better part, againſt every ſinful motion, Gal. 5. 17. chide away your carnal thoughts, and let them not finde harbour; if the envious man throw weeds over the Garden wall, the gardner will not let them root there; if Sathan caſt in thoughts, caſt them out again with indignation.
3. Let not worldly luſts be put in execution. If thou haſt neglected the mortifica ion and deadning of the affections, if ſin hath got the ſtar… of thee & gained a conſent, yetat leaſt reſtrain the practice, Jam. 1. 15. L…ſt when it hath conceived, bringeth forth ſin, that is, an external ſinful action, there are works of the fleſh, that follow the l…ſts of the fl…ſh Gal. 5. 19. 'tis good …o ſtop at luſt, though the luſt grieveth the ſpirit of God, yet the work, beſide the grief b…ingeth diſhonor to God, giveth an ill example, bringeth ſcandal to Religion, maketh way for an habit and further proneſs to ſin; therefore if thou haſt not prevented the luſt, act not the ſin, Micah 2. 1, 2. Wo be to them that deviſe evil upon their beds, and when the morning is light, they practiſe it: 'tis naught to harbour the motion, to plot and muſe upon ſin, but 'tis worſe to practiſe it, for every act ſtrengthens the inclination, as a brand that hath been once in the fire, is more ready to burn again, if the divel have kindled a fire in thy boſom, let not the ſparks fly abroad, but keep the temptation within doors, left thou more betray thy ſelf into Sathans hands.
The third clauſe in this Application of Enochs propheſie is, that [their mouth ſpeaketh great ſwelling words.] In Enochs propheſie not only ungodly deeds are noted, but hard ſpeeches; theſe Gnoſticks were faulty both ways, both in word and deed: that which is charged here, is a fault in their ſpeech. 'Tis ſaid Dan. 11. 36. The King ſhall ſpeak marvellous things againſt the God of gods. In the Septuagint the ſame phraſe is uſed that is here, foreign and ſo poſſibly it may imply their blaſphemies againſt God, a crime of which theſe wretches were guilty in exalting Simon Magus▪ above the true God: or elſe theſe ſwelling words may relate to their boaſting of their own knowledge, from whence they were called Gnoſticks, and Tertullian ſaith of them, omnes tument, omnes ſcientiam pollicentur ipſae mulieres haereticae quam ſunt procaces! They all ſwell with pride, and make oſtentation of deeper knowledge, their very women▪ how conceited are they! Or elſe it may ſignifie their proud cenſures of others, their ſcorning of the Guides of the Church, as 'tis ſaid of ſome, Pſal. 73. 9. They ſpeak loftily, they ſet their mouth againſt the heavens, their tongue walketh through the earth, they took a liberty to ſpeak of all things and perſons at pleaſure, without any reſtraint, which was and is the very genius of theſe and other Seducers: rather I ſuppoſe, though not excluding the other ſenſes, theſe ſwelling words relate to their phraſ…ologie and unſavoury gibberiſh which they uſed in repreſenting their opinions, Peter calleth them, ſwelling words of vanity, 2 Pet. 2. 18. The Note hence is this.
That the pride and vanity of Seducers, is uſually bewrayed Obſervat. 3.in the fondneſs and affectedneſs of their expreſſions. The affected language of the Gnoſticks and Valentinians, may be ſeen in Iraeneus; and how much this pattern hath been improved by men of a fanatical ſpirit, may be found in thoſe that have written of the Hereſies of ſucceeding Ages? Jerome taxeth Jovinian with*Diſcripſit Apoſtolus Jovini…num loquentem buccis tumentibus & inflata verba trutinantem. Hieron. lib. 1. adverſus Jovin. his ſwelling▪ words: In times more modern, Swinkfield was obſerved to be always talking of Illumination, Deification &c. and the Famuliſts cant is not unknown, of being godded with God, and chriſted with Chriſt; ſo Jacob Behmens▪ greening of the inward root, &c. and Calvin ſaith of the Libertines of his time, communi ſermone ſpreto, exoticum neſcio quid idioma ſibi fingunt, interea nihil ſpirituale afferunt; they pretend to matter more ſpiritual, and when all cometh to all, 'tis but noiſom errours diſguiſed, or common things repreſented in uncouth forms of ſpeech which the Scriptures own not, rational and truly ſpiritual men underſtand not; the ſame unſavory & unintellegible forms of ſpeech may be obſerved in a wicked Book, lately put forth by a Knight of this Country, called The retired mans meditations, wherein the higheſt principles of our moſt holy faith are endeavoured to be undermined by this Artifice of covert and affected ſpeech, but that by the providence of God the Book fell under neglect and ſcorn, preſently upon the publication; Now the reaſon of this affectation is (I ſuppoſe) to amuze the Reader with the pretence of myſtery and depths, Rev. 2. 24. that deſpiſing the ſimplicity of the world, and the common and avowed principles, he may be the more pliable to their carnal fancies, which if naked y expoſed at firſt, would have nothing of allurement and temptation in them to any well diſpoſed minds: well then, be not wrapt into admiration with novel and conceited expreſſions, nor troubled with oppoſitions of ſcience falſly ſo called, 1 Tim. 6. 20. This is the Devils device, firſt to maze people, (as brids are with a light and a bell in the night) and then to drive them into the net: if you would keep to wholſome Doctrine, keep to a form of wholeſome words; and do not place Religion in conceited ſpeaking; an holy dialect I know becometh Saints; but an affected p'raſeology is one of Satans lures, and a means to corrupt many.
The fourth Clauſe is [Having mens perſon in admiration becauſe of advantage.] Junius applyeth this to thoſe that ſet up Angels and unknown names, and perſons in the Church inſtead of Chriſt, but I think 'tis rather to be applyed to men; perſon is therefore put for the outward ſtate and appearance, in which ſenſe 'tis ſaid, Thou ſhalt have no reſpect of perſons in judgment, that is, of their outward condition and eſtate;*As Ge. 19. 21. Naſhati panecha, the word ſignifyeth I have accepted thy face, or lifted up thy face the Sept. render foreign. We, I have accepted thee concerning this thing. accepting of perſons is rendred by the Septuagint by foreign, wondring at a mans face or outſide, as being overcome and dazled at the ſplendor of it, accordingly our Apoſtle ſaith here▪ Having mens perſon in admiration; now this they did for advantage, that is, either to gain men to their party, by crying them up as holy and knowing, to the contempt of others who were more valuable for the ſincerity of Religion; or elſe for worldly profits ſake, thoſe whom they feared, or from whom they expected any worldly profit, as the rich and powerful, upon theſe would they fawn, and with theſe in a ſervile manner inſinnuate themſelves, commending their actions, and magnifying their perſons.
Having been ſo long in the former part of the Verſe, I ſhall but mention the Notes here.
1. None ſo fawning and baſe ſpirited as the proud for their Obſervat. 4:advantage; theſe ſpoke ſwelling words, and yet baſely crouching for profits ſake. Ambroſe noteth it of a ſpirit of ambition; ut dominetur aliis prius ſervit curvatur obſequio ut honore donetur; none ſtoop ſo as they that have a mind to riſe,*Dr. Jackſon in his Treatiſe of faith. one obſerved of our late Prelates, That they were willing to take Chams curſe upon them to domineer in the Tents of them, that is, would be ſervants o… ſervants ſlaves to great mens ſervants, that they might lord it over Gods Heritage; men of proud inſulting ſpirits, how low for their own ends? as Abſolom courteth the people to juſtle his father out of the Throne, 2 Sam. 15. 2, 3, 4, 5. and Tacitus obſerveth the like of Othe, that he did proiicere oſcula, adorare vulgus & omnia ſerviliter pro imperio: adore the people, kiſs the meaneſt, baſely diſpenſe his courteſie to the vileſt, all to further his deſigns upon the Empire; ſo Ammianus Marcelliuus, lib. 25. obſerveth the ſame of Julian, that out of affectation of popularity he delighted to converſe with the meaneſt of the people; certainly a proud ſpirit is no great ſpirit, no more then a ſwoln arme can be accounted big.
2. Having mens perſons in admiration for advantage, is a Obſervat. 5.ſin: we may admire the gifts of God in others, ſo as to praiſe the giver; but not ſo as to be guilty of anthropolatry, or man worſhip, 1 Cor, 3. 21. not ſo as to deſpiſe others, who have their uſefulneſs, and it may be as excellent a gift in another kind, 1 Cor. 12. 7, 8, 9, 10, 11. not ſo as to promote our intereſts thereby; this is ſervile flattery condemned in the Text; and Hoſea 7. 8. not ſo as to be afraid to tell them their own, or for their fear or favour to wreſt the truth of God▪ Mat. 22. 16. Thou teacheſt the way of God in truth neither careſt thou for any man, for thou regardeſt not the perſon of men; let all regard this, eſpecially the Miniſters of Chriſt.
3. That ſeducers are apt to inſinnuate with great perſons, Obſervat. 6.and men of power and intereſt, that having their ear and countenance, they may ingage them againſt the truth: having not truth of their ſide, they uſe the more craft: as the Ivy not being able to ſupport it ſelf, twineth about the Oak till it ſucketh out its heart; Gods Meſſengers carry it more openly, and with a ſingle plainneſs, ſee 2 Cor. 1. 12. creepers and fawning paraſites do but draw a ſuſpicion upon themſelves; ſurely Gods cauſe is able to ſtand upon its own legges, and needeth not the ſupport of ſo baſe an Artifice.
But is it not lawful to uſe ſome prudence in this kind, and to inſinnuate with great men for the advantage of a good cauſe?
I Anſwer, To be over ſolicitous in this kind, argueth diſtruſt of Gods providence, and draweth ſuſpicion upon the way which we would need maintain; that matter is not very cumbuſtible where men blow ſo hard: what favour commeth in the fai… way of Gods providence we may accept; All men ſeek the Rulers face, but every mans judgment is of the Lord; and what may be gotten by honeſt; open, and lawful means, as by humble addreſſes, and the magnetick virtue of truth its ſelf, and the holineſs of them that maintain it may be ſought after; thus the Apoſtles dealt with the Rulers and great ones, to gain their reſpect to Chriſtianity, that they might with leſs prejudice inſinnuate the truth to the people, Acts 18. 8. and Acts 19. 31. Some of the chief of Aſia were friends to Paul: but now when this reſpect is to be gotten by clamular and diſhoneſt arts, and cannot be kept without flattering them in their ſins, or complyance with their luſts and carnal deſigns, and men ſtretch their conſciences, and make it their buſineſs to humour thoſe that they may advance them; and trample upon all that may be called right and honeſty, to accompliſh their ends, and magnify thoſe whom they would have ſcorned, if their ſtation had not been ſo high; This is to have mens perſons in admiration for advantage.
4. Ʋſually men of a falſe way in Religion admire thoſe of Obſervat: 7.their own party above others of known worth and integrity; this is one part of the ſenſe; all of their own way they accounted Gnoſticks, that is knowing perſons, as if others, how much ſoever owned by God, as having the ſtamp and impreſs of gifts and graces upon them, were not to be compared with them; this is the genius of all Sectaries, illi… ipſum eſſe eſt promereri, ſaith Tertullian, 'tis religion enough to be one of them.