^ ' niDs 5e avdpwTTov i/xiWov ^eiSeaOai oi ttjs debr-qros /J-rj (peKrafxevoi.' — Nazian. Orat. xs.v.
236 AN EXPOSITION, WITH NOTES, [YeR. 8.
understanding, but untamedness of affection. We love to break through all bonds and restraints, as if ' none were lord over us,' Ps. xii. 3.
Use 2. It informeth us what will be the issue when libertism aboundeth, even an utter confusion. See Socrates Scholast., lib. v. Eccles. iv. 1 1 , in proem. : Nonnunquam iumultus ecclesiarum aniegressi, reipiihlicce autem confusiones consecutce sunt — the ruin of the public weal is brought on hj pestilent and evil doctrines. So our divines at the Synod of Dort : Cavendum est, ne qui magistratu connivente res novas in ecclesia moliantur, eodem etiani repugnante idem in re- publica efficiant. Tully, in his book De Legihus, 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 envy against the times, and to indulge the petulancy of a mistaken zeal, but the king's danger made Croesus' dumb son to speak.
Use 3. It may take off the prejudice that is often cast upon religion and the true ways of God. It is not truth that troubleth Israel, but error : 1 Kings xviii. 18, ' I have not troubled Israel, but thou and thy father's house, in that ye have forsaken the commandments of the Lord.' It is 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 was prejudicial to civil power and greatness, thereby to defeat her of the patronage of princes, and to hinder them from becoming ' nursing fathers,' Isa. xlix. 23. Magis- tracy being that power which is left, able to suppress or advance re- ligion, the devil striveth all that he can to incense it against her. There is a natural and wakeful jealousy 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, Luke xxiii. 2, and Paul, Acts xxiv. 5 ; but altogether without cause. It is true, if religion be not kindly received it bringeth a judgment there where it is tendered, as the ark, when it was irreverently handled, brought a plague upon the Beth- .shemites, 1 Sam. vi. 19 ; but yet a blessing upon the house of Obed- Edom. So religion, where it is worthily treated, bringeth a blessing, otherwise a judgment. Let the world say what it will, it is a friend to magistracy, partly by its commands enforcing civil duties by a sacred bond and obligation. See Prov. xxiv. 21, Mat. xxii. 21, 1 Peter ii. 17, Eccles. viii. 2. Partly by its influence, meekening the hearts of men, and obliging them to faithfulness. Those that are faithful to God, I shall expect them to be faithful to me, said Constantine's father. ^ Certainly none live so sweetly under the same government as those that are united in the same faith, or cemented together with the same blood of Christ. Partly by the indulgence of God's pro- vidence, who is wont to favour those states where true religion is countenanced and vigorously owned. Oh ! that our magistrates would regard this ; their wisdom lieth in kissing the Son, Ps. ii. 10. Christ came not to gain persons, but nations to his obedience, and the more
* ' Ilujy yap &v ir&re ^acriXet iriaTiv <f>v\d^ai tovs irepl ri Kpe'iTTOV dXovxas ayvu>f.i.ovus.' — Vid. Euteb. lib. ii. cU Vita, Constant. ; Sozom. lib. vi.
VeR. 8.] UPON THE EPISTLE OF JUDE. 237
that is effected, though it be but by a public profession, the more safety may they expect ; it is but a necessary thankfulness of the powers of the world to him to whom they owe their crowns, Prov. viii. 16. Let us pray for them that God would raise their zeal, and make them more cordial in the support of religion. A heathen said, Aut undiquaque religionem tolleaut usque quaque conserva — either wholly abandon religion, or maintain it more entirely.
Use 4. It showeth us what little reason magistrates have to coun- tenance and spread their skirt over obstinate and impure heretics, such spirits being usually most opposite to magistracy. They do but nourish a snake in their own bosoms, and cherish a faction that in time will eat out their bowels. Were there no respects of religion but only 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 re- ligion, 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 calf, Exod. xxxii. 26-28. Abraham was to command his children. Gen. xviii. 29. Asa commanded Judah to worship God, and the thing was right in the eyes of the Lord, 2 Chron. xiv. 2-4. So see 2 Chron. XV. 23, and Ezra x. 8 ; so 2 Chron. xxxiv. 32, 33 ; and that promise, Isa. xliii. 23. I know I touch the sore of this age, and that this is a truth much prejudiced ; therefore I shall first remove the prejudices, and then state the question.