1 Faustus Rhegiensis dum captiose videri vellet pugnare contra Pelagianos, compertua fuit Pelagio favens. — Isiodor.
^ See the reverend and learned Dr Usher's Answer to the Jesuit's Challenge.
VeR. 4.] UPON THE EPISTLE OF JUDE. 125
* Prove all things.' No man is infallible ; an implicit faith begets but a fond affection.
Secondly, These sedncei-s are described by their condition before God, ivlio were before of old ordamed to this condemnation, TruXat, of old, that is, from all eternity, for so the matter here spoken of imports ; irpo'ye'ypa/x/xevoi, we translate it hefore ordained, but the word signifieth ivritten as in a book ; it is usual in scripture to compare God's decrees to a book ; as Christ, alleging God's decree for his mission into the world, saith, Ps. xl. 8, ' In the volume of thy book it is written of me.' The meaning of the metaphor is to show that these decrees are as certain and determinate as if he had a book wherein to write them. Now, these are said to be ' written before of old,' to show, that though they crept in unawares as to the church, yet not as to God; they fell under the notice of his decrees before ever they acted in this evil wa}'. It is further added, that they were ordained or written down in God s book, et? Kpl/xa, 'for judgment' or 'condemnation;' the word is in- different to either sense, for Kptfia is often put for KaraKplfia ; thus it is to be taken here for condemnation, appeareth by that place of Peter, aipeaeL<; t?}? aiTw\eia^, 'damnable heresies,' 2 Peter ii. 1, and ver. 3, ' Whose damnation of a long time slumbereth not ;' as he saith here, 'of old ordained to this judgment.' The meaning of the whole is, that they were such as were left to themselves, to bring upon themselves by their own sins and errors a just condemnation.
Obs. 1. That the object of the divine decrees are not only men's ways, but men's persons. He doth not only say that their condemna- tion was pre-ordained, but they also were ordained of old to this con- demnation. I observe this, because many say that God's decrees do only respect actions and the events ; we see they respect persons also ; we have no cause to mince matters when the scriptures speak up to the point so fully and roundly.
Obs. 2. Again, from that ordained, or foreiuritten, observe, God hath his books and registers, wherein the persons, behaviours, and eternal estates of all men are recorded. At the day of judgment these books shall be opened, Kev. xx. 12. Therefore it should be our care to be able to read that our names are written in ' the book of life,' than which there cannot be a greater privilege, Luke x. 20. And it presseth caution ; all that we do standeth upon record : our speeches, Mai. iii. 16, 17 ; our thoughts, 1 Cor. iv. 5 ; our actions, Jer. xvii. 1.
Obs. 3. Again observe, that in all those things which appertain to the judgment of sinners, God doth nothing rashly, but proceedeth by foresight and pre-ordination.
Obs. 4. Again, no man ever perverted the truths of God but to his own loss. They were ordained to this judgment, that is, that by their sins they should come to such a ruin. We play with opinions, but do not consider that damnation is the end of them ; the way of truth is the way of life, but error tendeth to death.
These things might be observed, but I shall rather pitch upon two points : one particular, and restrained to the scope of the context ; the other general, as being taken from the consideration of the expressions in their full latitude. The first is : —
Obs. 5. That heresies and errors do not fall out by chance, but
126 AN EXPOSITION, WITH NOTES, [VER. 4.
according to the certain pre-ordination and foreknowledge of God. There are two reasons for it : — Nothing can come to pass without his will, and nothing can come to pass against his will. (1.) Not without his will. If a sparrow cannot fall to the ground without our heavenly- Father, Mat. X. 29, that is, cannot be taken and slain without the will of God, then certainly nothing can be imagined which God did not foresee, or which he could not have hindered. There is nothing so small but the Lord taketh cognisance of it ; nothing so evil but he turneth it to good. Exempt anything from providence, and you weaken that respect which is due from the creatures to God. If Satan may do what he will, and God only be a looker-on, then the devil- worship of the heathens would seem more rational ; it was their cus- tom first to appease the angry gods, lest they should hurt them, and then to invoke the propitious. Upon this doctrine we might fear the devil and carnal men, though God be propitious ; for many things are done whether he will or no. (2.) Not against his will ; for then God should make a creature too hard for himself Things may be against his revealed will, for that is a rule to try the creatures ; but not against his secret will, for that would make God impotent and weak. Things that are most against his revealed will yet fall under the ordination of his secret will ; and whilst men break commandments they fulfil de- crees. His revealed will showeth what sliould be done, his secret will what loill be done. Briefly, the concurrence of God in and about the errors of men may be conceived in these things: — (1st.) Hedenieth grace and light, which might direct and sanctify ; he is debtor to no man, and may do with his own according to his good pleasure, Mat. xx. 15. He is not bound to give grace to all, and therefore it is no prejudice to his goodness to pass by some. (2d.) He leaveth difficulty enough in the word, that men who will not be satisfied may be hardened : Mark iv. 11, 12, ' All these things are spoken in parables, that seeing they might see and not perceive ;' that is, for a punishment of their wilful blindness and hardness. Corrupt nature stumbles in God's plainest ways ; the word is clear enough to them that have a mind to under- stand it, and yet difficult enough to them that have a mind to harden themselves into a prejudice. Non periditor dicere (saith Tertullian), ipsas scripturas ita dispositas esse, ut materiam suhministrarent liere- ticis. So the Lord himself saith, Jer. vi. 21, ' Behold I will lay stumbling-blocks before this people ;' that is, suffer them to stumble at their own prejudices. (3d.) God leaveth them to follow the course of their own hearts ; he doth not incline and compel their wills, or infuse evil to them, only suffereth them to follow the carnal bent and corrupt ambition of their own hearts : Hosea iv. 17, ' Let him alone ;' 1 Kings xxii. 22, ' Go forth and do so ;' Ps. Ixxxi. 12, ' I gave them up to their own counsels ;' he hindereth not their wickedness ; yea, permitteth it, that so his wise counsels may take place. (4th.) God ordereth it for good, thereby bringing great advantage to his own name : Exod. ix. 16, ' Eor this cause have I raised thee up, to show in thee my power ;' great shakings and tumults discover much of God to the world; the devil picketh out the most polished shafts in all the quiver of mankind ; and yet still the Lord maintaineth the lot of his inheritance. Yea, God doth not only advance his name, and discover the glory of his provi-