Commentary on Jude, Biblical commentary · Verse 8

Commentary on Jude · Biblical commentary · Verse 8

p. 338Verſ. 8.

Likewiſe alſo theſe filthy Dreamers▪ defile the fleſh, deſpiſe dominion, and ſpeak evil of dignities.

IN this verſe you have the Apodoſis of the former inſtance [likewiſe] is the Adverb, that implyeth the connection between the the two terms of a compariſon, they periſhed that went after ſtrange fleſh, ſo theſe filthy Dreamers that defile the fleſh, &c. ſhall periſh. In the words you may obſerve, 1. A deſcription of their perſon [filthy Dreamers] 2. A diſcovery of their ſins two are mentioned in this verſe. 1. foreign, their impurity [they de l▪ the fleſh▪ ] 2. foreign, their tumultuous carriage toward… ſuperiours, expreſſed in two phraſes. Firſt they de p…ſed domini n Secondly, they ſpeak …vil of dignities. What theſe two phraſes import is ſome queſtion, ſome think the firſt noteth their judgement and affection, p. 339the ſecond▪ their ſpeech and practice▪ Some think two kindes of government are here underſtood, and refer diſpiſing of Dominion to contempt of Magiſtracy and publike Government, and ſpeaking evil of Dignities to the private Government of Maſters, 1 Tim. 6. 1. 2. which was alſo deſpiſed by theſe wretches, under the pretence of Chriſtian liberty. Others more properly underſtand the firſt cauſe of Civil Government, uſually expreſſed in Scripture by foreign, or Domination: and ſpeaking evil of Dignities, is fitly referre… to the traducing and oppoſing of Government and Governours Eccleſiaſtical, as Apoſtles, Paſtors▪ Teachers, and Elders. The Officers of the Church are called foreign, the glory of Chriſt, 2 Cor. 8. 23. and what we tranſlate [ſpeak evil of Dignities] is in the original [ſpeak evil of Glories] but of this more anon.

Let me open the words [likewiſe] In the original there are many words▪ foreign, likewiſe notwithſtanding, that is, though there be ſo many▪ and ſuch apparent inſtances of Gods judgement, and thoſe ſet before us for an example; yet they being blinded with their wicked paſſions, are not afraid▪ but boldly caſt themſelves upon the hazard of the ſame ruine. [Filthy Dreamers] the word in the original is foreign lead, inſpired▪ or acted by Dreams, or deluded by Dreames. Beza rendreth it Sopiti, being lulled aſleep, as noting their ſecurity. I ſuppoſe rather the dotage of error, by which they were as it were bewitched and inchanted: our tranſlation ſeemeth to carry it another way, as applying it to nocturnal polutions, becauſe dreaming is joyned with defiling the fleſh. And Peter chargeth theſe perſons with rolling their fancies upon unclean objects, 1 Pet. 2. 14. or poſſibly it may be taken literally, the perſons here noted pretending to dreams inſpired by aſſociate and aſſiſtant ſpirits. See Euſeb▪ l…b 4. cap. 7. The next phraſe is [defile the fleſh] that is, polute themſelves with libidinous practices, 2 Pet. 2. 10. they walked after the fleſh in the l…ſt of uncleanneſſe; and that under a pretence of the Goſpel, Vide …renaeum paſſim de Haer. Valentin. The Nicholaitans p. 340taught community of Wives, and that it was an indifferent thing to commit Adultery▪ Rev 2. 6. 14▪ The Gnoſticks gave themſelves up to all manner of prodigious and inceſtuous polutions: whence from their obſcenity and beaſtly life, they were called Borborites. See again Euſeb. lib. 4. cap. 7. Epiphan. har. 26. How many ways they did defile the fleſh we cannot with modeſty expreſſe: the Heathens who made no diſtinction, charged theſe impurities upon the Chriſtians in the general, as if they uſed the unlawful company of their Mothers, and Siſters, &c. The next phraſe is [deſpiſe Dominion▪ ] foreign, the word foreign, ſignifieth to remove a thing out of its place, with ſome ſcorn and indignation; and ſo it implyeth their utter enmity to civil policy and government, 2 Pet. 2. 10.

They deſpiſe Government, preſumptuous are they, and ſelfe willed: [foreign, Dominion] ſome apply this to the Dominion of Chriſt, which by their fables of the Aeones, or Lords Rulers they did ſet at naught, but of that in the fourth verſe, but now he ſpeakes of the Government of Men; and there is an emphaſis in the word [foreign, Dominion] which is more then if he had ſaid foreign, Rulers, for they did not onelyonly deſpiſe their Magiſtrates, or men inveſted with Superiority, but Magiſtracy it ſelfe, as a thing unfitting for believers, and ſuch as were made free by Chriſt to endure? The laſt part of the charge is [they ſpeak evil of Dignities] or as 'tis in the original [blaſpheam Glories] by which ſome underſtand Angels, as Clemens Alexandrinus; theſe impure Hereticks deviſing things unworthy, and miſ-beſeeming the Angels; rather I ſuppoſe it implyeth their ſcorns, curſes and reproaches caſt upon the Officers of the Church, who are the Glory of Chriſt, and the practice is afterward compared with the rebellion of Corah, who roſe up, not onelyonly againſt Moſes but Aaron, Numb. 11. In the whole you have a lively deſcription of our modern Ranters, Level…rs, Familiſts, Quakers▪ who by dreams are led on to defile the ſleſh, and to deſpiſe all Authority▪ both in Church▪ p. 341and Common wealth, and that with bitter curſes and evil ſpeakings, ſo that our dayes afford us but too clear a comment on the expreſſions of this Scripture: 'tis ſadly fulfilled before our eyes! I come to the Obſervations.

From that [filthy Dreamers] Note That the erroneous Obſerv. 1.thoughts of wicked men are but a Dream. 'Tis but Fryerlike, to follow an alluſion too far, onelyonly a little for illuſtration: wicked men are Dreamers: 1. In regard of their ſtate and condition, every carnal man is in a ſtate of a deep ſleep, Iſa. 29. 10. ſnorting upon the bed of eaſe, without any ſenſe of the danger of their condition, as Jonah in the ſhip was found aſleep when the ſtorm aroſe, they ſleep, but their damnation ſleepeth▪ not, 2 Pet. 2. 3. 2. In regard of the ſuitableneſſe between their vain thoughts and a dream. A dream you know tickleth with a falſe delight, and deceiveth with a vain hope.

1. Tickleth with a falſe delight, they hug a cloud (as we ſay) inſtead of Juno, and embrace the contentments and pleaſures of the World inſtead of the true riches, a carnal mans running from pleaſure to pleaſure, is but a ſweet dream, a fit of mirth and pleaſure while conſcience is aſleep, **Pſal 39. 6.Ps 39:6they walk in a vain ſhadow, they imagine a great deal▪ of felicity and contentment in their condition; but when they come to **Iſa. 50. 11.Isa 50:11warm themſelves by their own ſparks they lie down in ſorrow.

2. Deceiveth with a vain hope, as where the Prophet compareth the dream of the enemies of the Church, to the dream of a night viſion, Iſ. 29. 7. 8. And it ſhal be as an hungry man dreameth, and behold he eateth, but he awaketh & his ſoul is empty: or when as a thirſty man dreameth, and behold de drinketh, but be awaketh, and behold he is fain…, and his ſoul hath appetite. So 'tis with them, all their hopes are daſhed in an inſtant: the fooliſh Virgins ſlept, Mat▪ 25. and when they ſlept they dreamed, that the door of grace would ſtill be open to them, but they found it ſhut: many flatter themſelves with fair hopes, till they awake in flames, but then all is gone.

Take heed then of being deceived by your own dreams▪ p. 342and the fictions of your own braine: there are no dreams ſo fooliſh as thoſe we dream waking, as Epiphanius ſaith of the Gnoſticks: 'twas not foreign, a ſleeping Dream that they were guilty of, but foreign, the dotage of their minds, putting them upon fancies, as monſtrous and incoherent as mens thoughts in a dream: waking dreams are moſt pernitious: There are two ſorts of theſe dreams, 1. Dreams in point of opinion, when we hug errour inſtead of truth. 2. Dreames in point of hope, when we cheriſh preſumption in ſtead of faith.

1. Dreames in opinion, which are very rife now, the **Mundus ſeneſ…ens patitur phantaſi…s. Gerſon.old world is apt to dote: Idle and ungrounded nations how plauſible ſoever, are but the dreames of a miſty ſleepy braine: to prevent theſe take theſe Rules. 1. If you would beware of Dreams, beware of a blind minde, men ſleep in the dark, and in ſleep fancy gets the ſtart of reaſon, indiſtinct thoughts do eaſily diſpoſe to error; and an half light will certainly abuſe you, the ſimple believeth every word, Prov. 14. 15. 2 Suffer not your ſelvs to be blinded, 1. Not by vile affections: men would fain have that true which is pleaſing, and moſt accommodate to their own intereſts: vile affection taketh away tht light of reaſon, and leaveth us onelyonly the pride of reaſon: and therefore none ſo confident and touchy in their opinions, as they that are miſled by luſts and intereſts; how eaſily do we exaſperate our minds, and invent prejudices againſt an hated truth: if the weights be equal, yet if the ballances be not equall, wrong will be done, when the heart is biaſſed before the ſearch and ſwayed with ſome carnal deſire or intereſt, the judgement is obſcured and cannot conſider of the weight of what is alledged, there is an Idol in the heart, Ezek. 16. 4. 2. By vulgar prejudice, that the Divel may keep the world aſleep, 'tis his uſual trick to burden the wayes of God with clamour, and vulgar prejudice, a dream or lye dareth not combate with truth in open field, and therefore fortifying againſt it with popular arguments, that the ways of God may be ſuſpected rather then tryed; p. 343and uſually it falleth that error is more ſpecious at the firſt bluſh; Gods providence ſuffering his own wayes to be under the croſſe, and the worlds diſpleaſure; now in ſuch a caſe men keep at a diſtance, and are loath to ſearch leaſt they meet with trouble of conſcience for not obeying the truth, or trouble from the world for croſſing their cuſtomes and faſhions. 3. By perſonal adminiſtration, in ſpiritual things we learn to dream from one another, Deut 13. 3. Zech 10. 2. No man muſt be ſet up in Gods chaire, and their dictates followed, as if they were infalliable.

3. Study the word, elſe there is no light in what isIſa. 8. 21.Isa 8:21 brought to you, 'tis but only a dream and dotage of mens braines, and the cloſer you keep to the Letter of the Word▪ the better: many are perverted by myſtical interpretations when men bring that to the word, which they do not find there; the Letter muſt not be receded from, as long as 'tis capable of any commodious interpretation: now this word muſt be hidden in the heart, Pſal. 119. 9. and dwell in us richly, Coll▪ 3. 16.

2. There are dreames in point of hope, and ſo 1. Some wholly miſtake in the object, and dream of an eternal happineſs in temporal enjoyments, Pſal. 49. 11. So Luke 12▪ 19▪ Rev. 18. 9. 2. Others dream of attaining the end without uſing the meanes; they live in ſin, and yet hope to dye comfortably, and go to Heaven at length for all that, as if it were but an eaſie and ſuddain leap, from Dal…lahs lap, to Abrahams boſome; and the pleaſures of ſin for a ſeaſon would be no hinderance to the enjoyment of the pleaſures of Gods right hand for ever more. A vain Dream, ſee Luk. 16 25 & Jam. 5▪ 5. 3. Others miſtake about the means, becauſe they have a cold form, they are apt to be conceited of their ſpiritual condition and eſtate, Rev. 3▪ 17. If you would not Dream in this kind, examine your hearts often, examination is like a rubbing of the e…es after ſleep, and reviving of conſcience, the recollection of▪ our dreams; a man laugheth at his dreams when he is awake, and fancy is ſited before the tribunal p. 344of God, vain apprehenſions flye away. Again, be ſober and watchful, 1 Pet. 5. 9. 2 Theſſ. 5. 6 Confeſſing ſin 'tis telling our dream, when we are awake and come to our ſelves, Jer. 31. 17.

From that [defile the fleſh] Obſerve, That dreams of Obſerv. 2.error diſpoſe to practices of ſin and uncleanneſſe, and impurity of Religion is uſually joyned with uncleanneſſe of Body: which cometh to paſſe partly by the juſt judgment of God, who puniſheth ſpiritual fornication with bodily, Hoſ. 4. 12. 13. They have gone an whoring from their God, therefore their Daughters ſhall commit whoredom, and their Spouſes adultery. That is Gods courſe, that the odiouſneſſe of the one may make them ſee the heinouſneſſe of the other: ſee Rom. 1. 24. Partly by the **Anima quae fornicata eſt Deo caſtaeſſe non poſſet. Aug.influence of error, it perverteth the heart, a frame of truth preſerveth the aw of God in the ſoul, and a right beliefe maketh the manners Orthodox: all ſins are rooted in wrong thoughts of God, 3 Ep. John 11. Either in unbelief or miſbeliefe; unbeliefe is the Mother of ſin, and miſbeliefe the Nurſe of it; it ſpringeth from diſtruſt, and is countenanced by error: Partly becauſe the deſign of moſt errors is to put the ſoule into a liberty which God never allowed; ſome errors come from the pride of reaſon, becauſe it will not vaile and ſtrike ſaile to faith; but moſt come from vile affection, a carnal heart muſt be gratified with a carnal Doctrine, 2 Pet. 2. 18. They promiſe liberty, &c. Errors are but a device to caſt off Chriſts yoak, and to …ull the conſcience aſleep in a courſe of diſobedience. Well then, avoid error of judgement if you would avoid filthineſſe of converſation; men firſt dream, and then defile the fleſh, abominable impurities (unleſſe temper of nature and poſture of intereſts hinder) are the uſual fruit of evil opinions: Truth is the root of holineſs, ſanctifie them by thy truth thy word is truth, Joh. 17. 17. Gods bleſſing goeth with his own doctrine, 2 Pet 1. 22. Again, thoſe that have taken up the profeſſion of a right way of Religion ſhould beware of ſtaining it by ſuch kinde of practices, nothing maketh the wayes of God ſuſpected ſo much as the ſcandals of p. 345thoſe that profeſſe to walk in them, walk in the light as children of the light; Eph. 5. otherwiſe you will be a reproach to the truth, and deprive it of its teſtimony.

Again, obſerve, That ſin is a defilement, it ſtaineth andObſerv. 3. darkneth the glory of a man, Matth. 15. 20. this defilement was implyed in the waſhings of the ceremonial Law, and in Baptiſm, we are waſhed as ſoon as we are born▪ becauſe we are ſinners as ſoon as we are born; ſurely they that glory in ſin, do but glory in their own ſhame; 'tis but as if a man ſhould boaſt of his own dung, and count his ſpittle an ornament, when you count graceleſſe ſwearing, mightineſſe to drink, revenge, pride, a glory to you, you do the ſame: there is nothing maketh us ſtink in Gods noſtrils but ſin. Pſal. 14. 3. They are altogether become filthy, ſo much ſin as you have about you ſo much naſtineſſe; gain is pleaſant to thoſe that are taken with that kind of luſt; but the Scripture calleth it filthy lucre, 1 Tim. 3. 3. all ſins▪ are compared to filthy garments, Zech. 3. 4. Jude 19. and Iſa. 30. 22. deſire to be waſhed and that thoroughly, Pſal. 51. 2.

Again obſerve, That of all ſins, the ſin of uncleanneſſe Obſerv. 4.or unlawful copulation is moſt defiling: it defileth the whole man, but chiefly the body: and therefore 'tis ſaid [they defile the fleſh] it ſtaineth the ſoul with filthy thoughts, Matth. 15. 20. it ſtaineth the Name, Prov. 33. But in a ſingular manner it poluteth the body, 1 Cor▪ 6. 18. in all other outward ſins, though the body be the inſtrument, yet it is not the object of them; all other ſins do abuſe objectum extra poſitum (as Piſcator explaineth it) as a Drunkard, Wine; an Epicure, Meats; a Worldling, Riches; all theſe are objects without us: but here the body is not onelyonly the inſtrument but the object, Rom. 17. 24. God gave them up to uncleanneſſe to diſhonour their own bodies. So ſee 1 Theſſ. 4. 4. it waſteth the ſtrength, and beauty of the body, Prov. 5. 9, 10, 11. hindreth our ſerviceableneſs, and doth not conſider that this body is conſecrated to God, Rom. 12. 1. & 1 Cor. 6. 15 a Temple of the holy Ghoſt, 1 Cor. 6. 19. intereſted in hopes of Glory, p. 346Phil. 3. 21. and therefore puts it to ſo vile an uſe as to be an inſtrument of luſt. Chriſtians, ſhall thoſe**2 Pet. 2. 14.2 Pet 2:14 eyes which are conſecrated to God to behold his works be windows to let in ſin? that body which is the holy Ghoſts Temple be made the member of a Harlot? and ſo waſted in the ſervice of luſt, as to become a clog to us, and wholly uſeleſſe, as to any gracious purpoſes: are not your beauty, health, ſtrength, concernments too good to be ſpent upon ſo vile an intereſt? take heed then of all uncleanneſſe, both conjugal conſiſting in exceſſe, and immoderating of luſt in the married eſtate, ſi vinim ex Apothecâ tuâ, &c. you may not be drunk with your own Wine; nor quench the vigour of nature by exceſſe in thoſe pleaſure which the Laws of God and men do allow you: and alſo of uncleanneſſe Adulterous, which is more bruitiſh when men ſcatter their luſts promiſcuouſly without confinement to one object.

From that [Deſpiſe. Dominion] Obſerve, that errors eſpecially Obſerv. 5.ſuch as tend to ſenſuality, make men unruly and Antimagiſtraticall. Dreamers that do defile themſelves, do alſo deſpiſe Dominion; Now this cometh to paſſe, partly from the permiſſion of Gods wiſe and juſt providence, who ſuffereth ſuch miſcarriages to awaken the magiſtrate to a care of truth, if not in zeal for Gods glory, yet out of a ſenſe of his own intereſt, and upon reaſon of ſtate; the Common-wealth being troubled by thoſe who firſt began to trouble the Church, foreign; new Doctrines put men after an itch upon new Laws, and falſe Religions are uſually turbulent; partly becauſe perſons looſe and erroneous would free themſelves from all awe, both of God and Man, as 'tis ſaid of the unjuſt Judge, that he feared neither God nor Man, Luk. 18. So with thoſe men, error taketh off the dread of God, and ſedition the dread of the Magiſtrate, that ſo they may more freely defile the fleſh. God hath two Deputies to keep a ſinner under awe, Conſcience and the Magiſtrate; now falſe doctrine benummeth conſcience, and then that all Authority may be laid p. 347aſide, the rights of the Magiſtrate are invaded, that as conſcience may not ſtand in the way of their luſt, ſo not the Magiſtrate in the way of their ſin, that there were anciently ſuch libertines in the Church appeareth by Gal. 5. 13. and 1 Pet. 2. 16. and 1 Cor. 7. 20, 21, 22, 23▪ vain man would fain be free and yoakleſſe, neither would he have his heart ſubject to God, nor his actions to mans cenſure: partly, becauſe all errors are rooted in obſtinacy, and that will bewray its ſelfe, not onelyonly in Divine and Spiritual, but in Civil things, ſee 2 Pet. 2. 10. But chiefly them that walk after the fleſh in the luſt of uncleanneſſe: Preſumptious are they and ſelfe willed▪ they are not afraid to ſpeak evil of dignities. Uſually errours ſear the conſcience, and give the ſinner a front and boldneſſe, ſo that God is not onelyonly diſhonoured, but civil ſocieties diſturbed as Nazianzen obſerveth of the Arians; they began in blaſphemous language againſt Chriſt, but end in tumultuous carriage againſt the peace of the Common-wealth; for**foreign. Nazian. Orat. 25. (ſaith he) how ſhall we hope that they will ſpare men, that would not ſpare God? Often it falleth out that they that pleaſe not God are alſo contrary to all men, 1 Theſ. 2. 15. Tully an Heathen obſerveth the ſame, …ietate adverſus Deos ſublatâ fides etiam & ſoci…tas humani generis, &c. Partly becauſe oppoſition to Magiſtracy is a kind of indirect blow and aim at God, and that either as 'tis his ordinance, Rom 13. or a kind of reſemblance of his glory; I have ſaid you are Gods, Pſal 84. 6. So that 'tis a contempt of God in his image and picture; look as under the Law God forbade men cruelty to the beaſts, as not to deſtroy the Dam from the Young, loſeth the Kid in the Mothers milk, &c. but ſuch kind of Prohibitions might be as a fence and raile about the life of man; ſo reſpect to Magiſtracy is a kind of fence about his own. Dignity and divine Glory: Magiſtrates being repreſentative Gods foreign; and therefore through their ſides they ſtrike at God himſelfe. Partly becauſe the end of Magiſtracy is to ſuppreſſe evil, Rom. 13. 5. an indeſinite ſpeech is equivolent to an univerſal, in a matter of neceſſary duty, p. 348and the univerſal particle is expreſſed elſewhere, Prov. 20. 8. A King that ſitteth upon the Throne of judgement ſcattereth away all evil with his eyes: all evil that falleth under his cogniſance, whether it be of a Civil or Spiritual concernment; we muſt not limit and diſtinguiſh where the word doth not; I know there be ſome that do defulcate and cut off a great part of that duty which belongeth to the Magiſtrate, confining his care onelyonly to things of a civil concernment, but prepoſterouſly, truths according to godlineſſe, belonging alſo to his inſpection, upon which ground we are bound to pray for them, that they may come to the knowledge of the truth, 2 Tim. 2. 2. and under them we may lead a quiet life in all godlineſſe and honeſty; where it is plainly implyed that the converted Magiſtrate is to look to the countenance and maintenance of godlineſſe as well as honeſty. Well then, ſenſual Hereticks being doubly obnoxious, as ſenſual, as venting errors, no wonder that they riſe up in defiance of Gods Ordinance.

It ſheweth us the evil of inordinate luſtings; we mayƲſe 1. learn hence whence they proceed, and whither they tend; they proceed from the pride and obſtinacy of error: Men dream and are then licentious, and it tendeth to the caſting off of all duty to God and Man; nip this diſpoſition in the bud; 'tis in all our natures, man is born like the wild aſſes colt, Job. 11. 12. not onelyonly for rudeneſs of underſtanding, but untamedneſs of affection: we love to break through all bonds and reſtraints, as if none were Lord over us, Pſal. 12. 3.

It informeth us what will be the iſſue when libertiſm Ʋſe 2.aboundeth, even an utter confuſion. See Socrates Sch… laſt. lib. 5. Eccle. 4. 11. in proem. Non nunquam tumultus Eccleſiarum antegreſſ…, reipublicae autem confuſiones, conſecuta ſunt. The ruine of the Weale publike is brought on▪ by peſtilent and evil doctrines. So our Divines at the Synod of Dort. Cavendum eſt, ne qui magiſtratu conniver…e res novas in Eccleſia meliantur, eodem etiam repugnante idem in republica. effi…iunt. Tully in his Book De p. 349legibus, ſaith, That the glory of Greece preſently declined, when the people were given malis ſtudiis, maliſque doctrinis, to evil manners, and evil opinions; let us lay theſe things to heart. I do not love to enveigh againſt the times, and to endulge the petulancy of a miſtaken zeal, but the Kings danger made Croeſus dumb ſon to ſpeak.

It may take off the prejudice that is often caſt upon Religion,Ʋſe 3. and the true ways of God, 'tis not truth that troubleth Iſrael, but error; 1 Kings 18. 18. I have not troubled Iſrael, but thou and thy fathers houſe, in that ye have forſaken the Commandements of the Lord; 'ts an old ſlander that ſtrict Religion is no friend to Common-wealths: as ſoon as Chriſtianity began to fly abroad in the world, it was objected againſt her, as if it were prejudicial to civil power and greatneſs, thereby to defeat her of the patronage of Princes, and to hinder them from becomming nurſing fathers, Iſa. 49. 25. Magiſtracy being that power which is left able to ſuppreſſe or advance Religion: the Divel ſtriveth all that he can to incenſe it againſt her: there is a natural and wakeful jealouſie in Princes over their Dignities and Prerogatives, and therefore the enemies of the Church have ever ſought occaſion to repreſent the people of God as enemies to their juſt power; So Chriſt was accuſed, Luk. 23. 2. and Paul, Act. 24. 5. But altogether without cauſe, 'tis true, if Religion be not kindly received, it bringeth a judgement there where 'tis tendered, as the Ark where it was irreverently handled, brought a plague upon the Bethſhemites, 1 Sam. 6. 19 but yet a bleſſing upon the houſe of Obed Edom, ſo Religion wher it is worthily treated bringeth a bleſſing, otherwiſe a judgement: let the world ſay what it will, 'tis a friend to Magistracy, partly by its commands enforcing civil duties by a ſacred bond and obligation, See Prov. 24. 21. Matth. 22. 21. 1 Pet. 2. 17. Eccleſ. 8. 2. Partly by its influence, meekning the hearts of men, and obliging them to faithfulneſs, **foreign. Vid. E… ſeb lib. 2. de vit â Conſtant. Sozom lib: 6.Thoſe that are faithful to God, I ſhall expect them to be faithful to me (ſaid Conſtantines Father) certainly none live▪ ſo ſweetly under the ſame government p. 350as thoſe that are united in the ſame faith, or cemented together with the ſame blood of Chriſt. Partly, by the indulgence of Gods providence, who is wont to favour thoſe States, where true Religion is countenanced and vigorouſly owned; Oh that our Magiſtrates would regard this; there wiſedom lieth in kiſſing the Son, Pſal. 2. 10. Chriſt came not to gain perſons but nations to his obedience, and the more that is effected, though it be but by a publike profeſſion, the more ſafety may they expect; 'tis but a neceſſary thankfulneſſe of the powers of, the world to him, to whom they owe their Crowns, Prov. 8. 17. Let us pray for them that God would raiſe their zeale, and make them more cordial in the ſupport of Religion. An Heathen ſaid, aut undiqua que religionem tolla, aut uſ que qua que conſerva, either wholly abandon Religion, or maintain it more entirely.

It ſheweth us what little reaſon Magiſtrates have toƲſe. 4: countenance, and ſpread their skirt over obſtinate and impure Hereticks; ſuch ſpirits being uſually moſt oppoſite to Magiſtracy. They do but nouriſh a Snake in their own boſomes, and cheriſh a Faction, that in time will eat out their bowels: were there no reſpects of Religion but onelyonly thoſe of Civil Policy, they ſhould not be ſo ſleepy in this caſe; but you will ſay, is it lawful for them to intermeddle in matters of Religion, and to uſe any compulſive power? I anſwer, yes verily; they bear not the Sword in vain; we have frequent inſtances in the word of good Kings, whoſe zeal is commended for ſo doing, and frequent injunctions: alſo to this purpoſe, the Levites are commended for aſſiſting Moſes in the execution of thoſe that worſhipped the Calfe, Exod. 32. 26, 27, 28. Abraham was to command his Children, Gen. 18. 29. Aſa commanded Judah to worſhip God, and the thing was right in the eyes of the Lord, 2 Kings 14. 23, 24. So ſee 2 Kings. 15. 23. & Eſra 10. 8. So 2 Kings 34. 32, 33. And that promiſe. Iſa 43. 23. I know I touch the ſoar of this age, and that this is a truth much prejudiced, therefore I ſhall firſt remove the prejudices, and then ſtate the queſtion.

p. 3511. Remove the prejudices; The firſt is taken from the**Auſtine changed his his mind twice and was at laſt for compulſion. Fathers or Primitive Chriſtians, who almoſt generally expreſſe themſelves againſt planting Religion by the Sword and compulſive force; defendenda est Religio non …ccidendo ſed monendo non ſaevitia ſed patientia, ſo Lactantius: and ſuitably others: I anſwer, were Religion now to be planted, theſe ſayings would take place, Pagans are not to be compelled, but enlightned, taught, not deſtroyed; and yet in ſuch a caſe 'tis a queſtion not eaſily reſolved, whether the Magiſtrate, if he had power, were not bound to compel his people, though profeſſed Pagans, to hear or attend upon the Miniſtry of the Word, it being the ordinary meanes of working faith. Auguſtine determineth that a Chriſtian in ſuch a caſe ſhould improve his power for Chriſt. Faelix neceſſitas quae ad meliora nos cogit, foris inveniatur neceſſitas & naſcitur intus voluntas; & a little after, non quia cogantur reprehendant, ſed quae cogantur attendant, 'tis a favour that the Magiſtrate wil take care to bring them to the means of ſalvation. Again, in ſuch a caſe they are to be kept from ſcandalizing & blaſpheaming the true Religion; that's the leaſt a Magiſtrate can do for Chriſt: But where a people are Chriſtianized, and do profeſſe the true Religion, they ſhould not be ſet free to Ateh…iſm, Error, and Apoſtaſie.

2. Another prejudice is, that the examples before mentioned are brought from the Old Teſtament, and ſo propoſe to the policy of the Jewes. I anſwer, ſome alledged were before Moſes Law, as that of Abraham and Jacobs commanding his family to put away their Idols, Gen. 35. 2. And the injunctions in the old Teſtament were built upon reaſons of imm…table equity, as Gods glory, the danger of infection, &c. and ſo concern us as well as them, and the thing in queſtion is agreeable to the light of nature, there being inſtances of Pagan Princes, who were ſo far convinced of their duty to the true God, that they enjoyned his worſhip, puniſhing the contempt thereof; See Eſra 6. 11. ſo Eſra 7. 26. & Dan. 3. 29. The Gentiles by the light of nature ſaw it to be ſuitable and agreeable p. 352to right reaſon. Ariſt. Polit lib. 7. cap. 8. ſaith the firſt thing that falleth under a Magiſtrates care is foreign, a care of divine worſhip. The Athenians baniſhed Protagoras for ſpeaking doubtfully, and by way of extenuation of their Religion, and burnt his Books: beſides all this the reaſon why we have onelyonly preſidents in the old Teſtament, is, becauſe the people of the Jews were the onelyonly State that were acquainted with the knowledge of the true God: we have ſome propheſies that the like ſhould be done in the New, Iſa. 49. 23. & Zech. 13. which concerneth Goſpel-times, Iſa. 60, 10. Rev. 21. 24. we were worſe provided for then they were in the Old Teſtament, if men that had the Plagneſoar of Hereſie running upon them, ſhould without reſtraint be permitted to come into all companies.

3. Another prejudice is 'twill make men Hypocrites; I anſwer with Athanaſius, would to God all were got ſo far as Hypocrites, it would certainly be better for the Chriſtian world; but however duties muſt not be left undone for ill conſequences.

4. Prejudice, this will make way for perſecution, and the calamities of the Godly upon every change of the Princes mind. I anſwer, if the Lord ſee perſecution neceſſary for the Church, we muſt endure it, and ſo we ſhall be gainers, both by good Princes and bad: by the perſecution of evil Princes, Truth is made glorious; by the miniſtry of the good, error is ſuppreſſed and diſ-countenanced; God would oblige us the more to pray for them in power, Pſ. 72. 1. & 1 Tim. 2. 2. and he hath promiſed to hear ſuch prayers & provide Nurſe Fathers for the Church. Sometimes a wicked Magiſtrate underſtanding his duty, may by the over-ruling power of God in his conſcience, be with-held from perſecuting the Truth, yea carried out to the ſuppreſſion oferror. When Paulus Samoſatenus revolted from the Orthodox Chriſtian Faith, and would yet retain the Biſhoprick of Antioch, the buſineſſe was brought to Aurelian a Pagan Emperor, who removed him.

p. 353Secondly, I ſhall ſtate the point, and ſhew you how far compulſion it neceſſary. 1. The Magiſtrate ſhould uſe no compulſion before care had, for better information, and reſolution of the doubting Conſcience, otherwiſe the practice were fell & cruel, like that of falſe Religions that brook no contradiction; conſc ences ſcrap…lous muſt not be too hardly dealt with all: **Ex officin â curvi…ium ſolunt argumenta & quos ſerm ribus decip… e…on poſſunt gladits …l… m…nt …ſſ… f…riendos. Ambroſ.to anſwer arguments by a Priſon, or the Fires, is a Popiſh Topick, and to ſupply in rage what wanteth in ſtrength of reaſon, and clearneſſe of light, is but a butcherly violence; puniſhment and compulſion ſhould not be haſtned as long as there appeareth a deſire to be informed, with meek endeavours after ſatisfaction. The Apoſtle Paul is for two Almonitions b… fore Church cenſure, Titus 2. 10. And the cen…ure of the Magiſtrate ſhould no… p…ecede that of the Church. 2 In things indiſferent, Chriſtian toleration and forbearance take places, all men never were nor ever will be in this world of one and the ſame opinion▪ no more then of the ſame feature and complexion. There is a due latitude of allowable differences, wherein the ſtrong ſhould bear with the weak, `Rom. 15. 1. Eph. 4. 2. Gal. 6 1. There are ſome leſſer miſtakes of Conſcience, and infirmities incident to all men; namely, ſuch as are conſiſtent with Faith, the main and fundamental truths and principles of ſalvation and charity, as not tending to foment Faction in the Church, or Sedition in the Common-wealth; but if either of theſe limits be tranſgreſſed, circumſtances may make theſe leſſer things intolerable, as Paul withſtood Peter to the face, though otherwiſe he did not count the matter great, Gal. 2. 11. yet when it was urged to the ſcandal of the Churches, he thought it worthy of a Conteſt: and here it belong…th to Chriſtian Princes, as to defend truth, ſo to ſee that Peace be not violated for Rites and Ceremonies, and leſſer differences that lie far from the heart of Religion. I am perſwaded that want of condeſcention to brethren, hath brought all this confuſion upon us, &c. 3. A groſſe error kept ſecret, cometh not under the Magiſtrates cogniſance, but the diffuſi…n and p. 354diſſemination of errors he muſt take notice of, as when men infect others, and openly blaſpheam Chriſtian Doctrine, he beareth not the ſword in vain. The minde and conſcience as to any power under God is ſui juris, thoughts are free; 'tis a ſaying in the Civil Law, Cogitationes poenam nemo patitur, all command is exerciſed about ſuch things as fall within the knowledge of him that commandeth; now God onelyonly knoweth the heart, quis mihi im o…t neceſſitatem creden…i quod nolin (ſaith Lictantius) v l quod v. lim non credendi. Theodoſi…s and Valentinian in their Law concerning the Heretick, give this limitation▪ ſibi tantummodo nocitura ſentiat, aliis ob…utura non panda▪ Subſcriptions and Inquiſitions into mens conſciences, we cannot but juſtly condemn. 4. Error▪ according to their nature and degree merit a different puniſhment, Jude … 9. and Eſra 7. 26. 5. Blaſphemy, Idolatry, and groſſe Hereſie are to be put into the ſame rank with groſſe, vicious actions and ſuppoſed (if entertained after the receiving of the truth) to be done againſt light and conſcience. Paul ſaith of the Heretick that he is foreign, after due admonitions, Ti…s 3. 11. Therefore in ſome caſes theſe may be puniſhed with death; as Baals Prophets were ſlain, 1 Kings 18. 40. & E…. 21 20. Lev. 24 16. But of the whole Queſtion elſewhere.

Again, I obſerve from the ſame clauſe, That 'tis a ſin to deſpiſe Dominions; For 'tis here charged uponObſerv. 6. theſe Seducers. 'Tis a ſin, becauſe 'tis againſt the injunctions of the world, Rom. 13. 1. Titus 3. 1. We are apt to forget our civil duties, or to count them Arbitrary, as if the ſame Authority had not eſtabliſhed the ſecond Table as well as the firſt, and 'tis a ſin becauſe Magiſtracy is Gods Ordinance, the general inſtructi…n of it is of God though the p rticular constitution of it be of man. Compare Rom. 13. 1 with 1 Pet. 2 13 Government it ſelf is of God, but this or that ſpecial maner or form o… government is not determin'd b… God, which is the difference between Civil and Eccleſi ſtical Government, for there the particular form is ſpecified, as well as the thing it ſelf appointed. p. 355Again, 'tis a ſin becauſe dominion preſerveth human S…cieties; ſo that we ſhould treſpaſſe againſt the common good and publike order if we ſhould deſp…ſe this help, yea againſt the Law of our own Natures; man being by nature a ſociable creature. Well then, let us obey every Ordinance of man for the Lords ſake. The publike welfare is concerned in our obedience, as alſo the honour of Religion, both which ſhould be very dear to one that feareth God: the publike wellfare better bare many inconveniencies then embroyl the Country in War and Blood. We are bidden be ſubject foreign, to the froward, 1 Pet. 2. 18. And the honour of Religion, God will have the world know that Chriſtianity is a friend to civil policy, ſee 1 Pet. 2. 15. & Matth. 7. 27. We learn hence too, that they are but libertines that think that Religion freeth them from the ſubjection which they owe to God or man; it doth not exempt us from our duty, but enable us to perform it: may take ſuch a liberty in civil things that they begin to grow contemp…uous even in divine, and ſo caſt off Gods yoak, as well as the Magiſtrates.

The laſt expreſſion is that [ſpeak evil of Dignities] or of [Glories] by which probably Church-Officers are intended,Obſerv. 7. ſuch being ſpoken againſt in that age, John. Ep. 3. 10. and expreſſed by the word [Glories] a term given both to the Apoſtles and other Officers of the Church. Note, There is a reſpect due to perſons inveſted with Church power. This is eſtabliſhed by Gods Ordinance, and therefore ſhould not be ſet at naught, neither ſhould the perſons inveſted with it, be evil ſpoken of, that obedience is required to them, ſee Heb. 13. 17. and reſpect and honour, ſee 1 Theſſ. 12. 13. & 1 Tim. 5 17. that they ſhould not be lightly evil ſpoken of, 1 Tim. 5. 19. though for their perſons and outward eſtate they are mean and deſp…cable, yet they are called to an high employment, and have the promiſe of a great pow r and preſence with them Matth. 16. 19. John 20. 23. Their regular proceedings are ratified in the Court of Heaven; we are fallen into an age wherein no perſons are more contemptible then p. 356Miniſters, nothing leſſe valued then Church-Authority: 'tis become the eye-ſoar of the times; not to ſpeak of thoſe barking Shim…is the Quakers, and their …oul mouthed language taught them by the Father of lyes; ſurely others have not ſuch a reverence of Gods Ordinance, as they ſhould have.