Ver. S.] upon the epistle of jude. 239
censure, Titus iii. 10 ; and the censure of the magistrate should not precede that of the church. (2.) In things indifferent, Christian toleration and forbearance takes place ; all men never were, nor ever will be, in this world, of one and the same opinion, no more than of the same feature and complexion. There is a due latitude of allow- able differences wherein the strong should bear with the weak, Rom. XV. 1 ; Eph. iv. 2 ; Gal. vi. 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 commonwealth ; 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. ii. 11 ; yet, when it was urged to the scandal of the churches, he thought it worthy of a contest. And here it belongeth to Christian princes, as to defend truth, so to see that peace be not violated for rites and ceremonies, and lesser diflferences that lie far from the heart of religion. I am persuaded that want of condescension to brethren hath brought all this confusion upon us, &c. (3.) A gross error kept secret cometh not under the magistrate's cognisanc-e, but the diffusion and dissemination of errors he must take notice of ; as when men infect others, and openly blaspheme Christian doctrine, ' he beareth not the sword in vain.' The mind and con- science, as to any power under God, is sui Juris ; thoughts are free. It is a saying in the civil law, Cogitationis poenam nemo 'patitur — all command is exercised about such things as fall within the knowledge of him that commandeth. Now, God only knoweth the heart, Quis mihi imponat necessitateni credendi quod nolim, saith Lactantius, vel quod velim non credendi. Theodosius and Valentinian, in their law concerning the heretic, give this limitation, Sibi tantummodo nocitura sentiat, aliis obfiitura non pandat — subscriptions and inquisitions into men's consciences, we cannot but justly condemn. (4.) Errors, according to their nature and degree, merit a different punishment, Jude 9, and Ezra vii. 26. (5.) Blasphemy, idolatry, and gross heresy are to be put into the same rank with gross, vicious actions, and supposed (if entertained after the receiving of the truth) to be done against light and conscience. Paul saith of the heretic that he is avro- KaraKpiTo^, after due admonitions, Titus iii. 11. Therefore, in some cases, these may be punished with death, as Baal's prophets were slain, 1 Kings xviii. 40, Exod. xxi. 20, and Lev. xxiv. 16. But of the whole question elsewhere.
Ohs. 6. Again, I observe from the same clause, that it is a sin to despise dominions. For it is here charged upon these seducers. It is a sin, because it is against the injunctions of the word, Rom. xiii. 1, Titus iii. 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 it is a sin, because magistracy is God's ordinance, the general instruction of it is of God, though the particular constitution of it be of man. Compare Rom. xiii. 1, with 1 Peter ii. 13. Government itself is of God ; but this or that special manner or form of government is not determined by God, which is the difference
240 AN EXPOSITION, WITH NOTES, [VeR. 9.
between civil and ecclesiastical government, for there the particular form is specified, as well as the thing itself appointed. Again, it is a sin, because dominion preserveth human societies, so that we should trespass against the common good and public order if we should despise this helj), yea, against the law of our own nature, man being by nature a sociable creature. Well, then, let us obey every ordinance of man for the Lord's sake. The public welfare is concerned in our obedience, as also the honour of religion, both which should be very dear to one that feareth Grod. The public welfare : better bear many inconveniences than embroil the country in war and blood. We are bidden be subject, aKokioh, ' to the froward,' 1 Peter ii. 18. And the honour of religion : God will have the world know that Chris- tianity is a friend to civil policy ; see 1 Peter ii. 15, and Mat. xvii. 27. We leai'u hence, too, that they are but libertines that think that reli- gion freeth them from the subjection which they owe to Grod or man ; it doth not exempt us from our duty, but enable us to perform it. Many take such a liberty in civil things that they begin to grow con- temptuous even in divine, and so cast off God's yoke as well as the magistrate's.
Ohs. 7. The last expression is that, speah evil of dignities, or of glories, by which probably church officers are intended, such being spoken against in that age, 3 John 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 God's ordinance, and therefore should not be set at nought ; neither should the persons invested with it be evil spoken of. That obedience is required to them, see Heb. xiii. 17 ; and respect and honour, see 1 Thes. v. 12, 13, and 1 Tim. v. 17 ; that they should not be lightly evil spoken of, 1 Tim. v. 19. Though for their persons and outward estate they are mean and despicable, yet they are called to a high employment, and have the promise of a great power and presence with them, Mat. xvi. 19, John xx. 23 ; their regular proceedings are ratified in the court of heaven. We are fallen into an age wherein no persons are more contemptible than ministers, nothing less valued than church authority : it is become the eyesore of the times. Not to speak of those barking Shimeis the Quakers, and their foul-mouthed language, taught them by the father of lies ; surely others have not such a reverence of God's ordinance as they should have.