went before him, falls without apology. We in these times stand upon the shoulders of those who lived of old, and therefore ought to see further; we may behold by what means they stood, where also and how they fell, and how by either they sped. More exactness in working and walking becomes us who have more light to guide us. How happy were we if as we strive to excel our forefathers in other arts, we did not come behind them in that heavenly art of a holy life, though their helps were fewer than ours! It is a common observation concerning our buildings, that though they are of more curious contrivance, yet less substantial and durable, than those of old time: I fear this may be more truly said of our religion than of our buildings. It will be more tolerable at the last day for those who lived in the times of Sodom, than for sinners in these days, upon whom the ends of the world are come. "Unto whomsoever much is given, of him shall be much required." Surely, as we pay dearer for our worldly commodities, we must pay much dearer for our sinful pleasures, than our forefathers have done. We had better never have heard of Sodom's ruin, than not to mend our lives by the example.

Obs. 10. It is our duty to make a holy improvement of the worst things which fall out in the world. Even Sodom and Gomorrha were our examples, and we should make lye to cleanse us of their ashes. A good man should sail, as they say of skilful mariners, with every wind, and, as Samson, take honey out of the carcass of the lion. Vespasian raised gain out of an excrement; the ostrich digests iron. Even the waters of jealousy, which rotted the bellies and limbs of some, made others healthful and fruitful. The sins of the worst should, and sometimes do, teach the godly to walk more closely and humbly with God. Were we not wanting to ourselves, the sin of Sodom might be to us felix culpa, a happy fault. But, alas, most men more imitate than shun the sins of others; nay, which is much worse, they rather take occasion to oppose, deride, and so get injury by seeing the holy strictness of the godly, than grow more watchful and holy by observing the sinful looseness of the wicked. But here is the excellency of grace, to make a man, like David, therefore to love the commandments of God, because wicked men make void the law, Psal. cxix. 127.

Obs. 11. It is our wisdom to learn how to behold the examples of caution which God has set forth, especially in Scripture, with most advantage to our souls. Against that which God shows we must not shut our eyes. To this end,

elevarent.

will never affright us from sin, when obnoxia. Muscul. we look upon them in the devil's dress. in 19. Gen. Let us not sport at examples, and make them our play-fellows. Read not the example of Lot's wife as the poetical fiction of turning Niobe into a stone. What judgment thou readest believe, though never so severe, never so far beyond thy apprehension. (2.) Look upon examples with deep and diligent observation. They must sink into us; we must set our hearts to them, steep our thoughts in them, and ponder them in their certainty, causes, severity. Posting passengers cannot be serious observers of any place. How profitable is it sometimes to dwell in our meditations upon these monuments of Divine justice! Assent must be followed with consideration: transient thoughts become not permanent examples.

(3.) Look upon these examples with an impartial examination. Inquire within whether such a one whom vengeance overtook was a greater sinner than I am. Ask thy conscience that question which the prophet put to the Israelites, Are there not with me, even with me, the same sins against the Lord? Ransack thy soul to find out the traitor; hide not that in secret which hath made so many public examples.

(4.) Behold examples in a way of particular application; not with self-exception, but as bringing thee tidings of thine own ruin. Without repentance, never say, What is this to me? unless I repent, I shall likewise perish. Most hearing of examples of God's judgment, say to themselves as Peter to Christ, These things shall not be to us. Look not upon any outward thing as able to ward off the blow, or privilege thee from punishment. Wealth cannot raise a ransom, power cannot prevail, wisdom cannot contrive, secrecy cannot shelter one from wrath. God has as many arrows in his quiver as he had before ever he began to shoot any. We have no protection against the arrest of justice. Outward privileges, nay, saving grace itself, can give thee no dispensation to sin.

(5.) Look upon examples with an eye of prudent prevention. Fly from that wrath of which thou art now warned; it is easier to keep out than to get out of the snare; even beasts will avoid the places where they see their fellows have miscarried. Happy would they, who are thy examples, think themselves, had they the opportunities of preventing that which they now feel. While the enemy is in the way, agree with him; while judgment is approaching, consider whether thou art able with thy ten to meet him that cometh against thee with twenty thousand. O weak sinner, while he is (as yet through his forbearance) at some distance send an embassage, and desire conditions of peace, in the way of sincere turning to the Lord. All the armies and examples of vengeance which compass thee about in the world shall retire from thee, if thou wilt throw the head of Sheba over the wall, the sin that God struck at in others.

observasse fluxuin et refluxum maris

Frithra et, reflu

ente illo, suos traduxisse. Riv. in Exod.

Græci scriptores Sodomam cum ean ob causam

sentiunt, quod

regio illa cavernosa esset et sulatque ita

VERSE 8.

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

HERE Jude sets down the second part of the second argument, which he brought to incite these Christians earnestly to "contend for the faith" opposed by the seducers: the argument was taken from their certain destruction. In the managing of which, having first mentioned sundry examples of God's judgment upon the offenders of former times, he now in the second place adds, that these seducers lived in those sins which God had punished in others; and this he prosecutes in the eighth, ninth, and tenth verses.

In the eighth verse two parts are considerable. I. The faults with which these seducers are charged. II. The fountain from which these faults issued. I. For the first, the faults, &c. We may consider, 1. Their specification. 2. Their amplification.

1. Their specification: (1.) Defiling of the flesh. (2.) Opposing of authority, set down by the apostle here in two branches: [1] Their despising of "dominion" inwardly. [2.] Their speaking "evil of dignities" outwardly.

2. Their amplification, in these two words, "Likewise also." (1.) They sinned both as the former sinners had offended, and although they knew they were punished.

(2.) The fountain from which these their faults issued, viz. their spiritual security and delusion, both contained in the word "dreamers."

Concerning the explication of the first fault specified in these seducers, their defiling the flesh, which was the abuse of their bodies by fornication and carnal unchastity, even as Sodom had done before them, I have at large spoken in the foregoing verse; and therefore, that I may forbear needless repetitions, I shall now pass it over, only I shall make three observations, and then proceed to their next fault.

Obs. 1. Sins of carnal uncleanness are peculiarly against the body or flesh of men. In many, if not all other heinous sins, the thing abused is without the body, as in murder, theft, &c., but in this the body itself is abused, 1 Cor. vi. 18. The body not only concurs, but suffers by this sin more than any other, both by dishonour and diseases. Dishonour, in the staining and defiling that noble piece of workmanship, curiously wrought by the finger of God himself. By diseases; this lust being not only a conscience-wasting, but a carcass-wasting enemy. Sensual men kill that which they pretend most to gratify. Wherein are the enslaved to this lust wiser than Samson, in his discovering to Delilah where his strength lay? though that impudent harlot plainly told him she desired to know it to afflict him. I have heard of a drunkard that said, having almost lost his sight by immoderate drinking, he had rather lose his eyes than his drunkenness; and of an old adulterer, who was so wedded to, and yet so weakened by his lust, that he could neither live with or without his unclean companion. Were not these slaves? Truly such sinners are no better than the devil's hackneys, meeting with nothing but stripes and drudgery; and when they can do no more, the filthiest ditch, even hell itself, is their receptacle. Our bodies never cost Satan any thing; and he, like the harlot who was not the mother of the child, pleads indeed vehemently to have them for his own, but yet withal cares not if they are cut in pieces. The worshippers of Baal slashed their poor carcasses for a god that was not able to hear them. Idolaters have not thought their own dear children, themselves repeated, sacri

fices too dear for Moloch. How do papists tear and macerate their bodies in their will-worship! among them the fratres flagellantes, who once, as Hospinian reports, for thirty-three days together went up and down slashing their carcasses with whips, till they had almost whipped themselves to death, expressed more madness than mortification. Superstition neglects and punishes the body, Col. ii. 23. How different from these, how gentle and indulgent even to the poor body, are the services of God! he calls for honourable services and merciful sacrifices; nay, mercy, and not sacrifice. Chastity, temperance, &c. are severe only to those lusts which are cruel to us ; even fasting itself, which seems one of the sorest services, furthers the health of the body. God might, and yet mercifully too, have appointed, since the body is such an enemy to the soul, that, like medicines given to those that are troubled with contrary diseases, the services which are beneficial to the one, should have been hurtful to the other; but so meek and indulgent a Master is the Lord, that his commands are profitable to both.

Weems on the

mandment.

Obs. 2. Sins of unchastity are peculiarly defiling. Besides that spiritual uncleanness wherewith every sin defiles, carnal unchastity defiles with that which is bodily. All sin in general is called uncleanness, but fornication is the sin which is singled out particularly to be branded with that name. Some think that adulterers are especially compared to dogs, unclean creatures. The hire of a whore and the price of a dog are put together; and both forbidden to be brought. into the house of the Lord, Deut. xxiii. 18. And when Abner was by Ishbosheth reproved for defiling Rizpah, he answers, "Am I a dog?" The child begotten in adultery is, Deut. Seventh Comxxiii. 2., called Mamzer, which some learned men derive from two words, signifying another man's spot or defilement: how foolish are they who desire to have their dead bodies embalmed, and their living bodies defiled! There is a peculiar opposition between fornication and sanctification: "This is the will of God, even your sanctification, that ye should abstain from fornication," 1 Thess. iv. 3. The saints of God should have a peculiar abhorrence of this sin: "Fornification and uncleanness," &c., "let it not be once named among you, as becometh saints," Eph. v. 3; they should cleanse themselves from all filthiness of flesh and spirit, 2 Cor. vii. 1. A man who is of a cleanly disposition loves to wear clean garments. The body is the garment of the soul, and a clean heart will preserve a pure body. Remember, Christians, by what hand your bodies were made, by what guests they are inhabited, to what head they are united, by what price they are purchased, in what laver they have been washed, and to whose eye they shall hereafter be presented! Consider, lastly, whether Delilah's lap be a fit place for those who expect a room in Abraham's bosom.

Obs. 3. The love of lust makes men erroneous and seducers. They who make no conscience of ordering their conversation will soon be heretical. These seducers who opposed the faith were unclean, and flesh-defilers. The fool said in his heart that there was no God, and the true ground thereof immediately follows, "they are corrupt, and have done abominable works," Psal. xiv. 1.

They who put away a good conscience, concerning faith will soon make shipwreck, 1 Tim. i. 19. The lust of ambition and desire to be teachers of the law makes men turn aside to vain jangling, 1 Tim. i. 7. Diotrephes' love of pre-eminence puts him upon opposing the truth, 3 John 10. The lust of covetousness did the like. They who supposed that gain was godliness quickly grew destitute of the truth, 1 Tim.

Epiph. adv. Hær. c. 24-26.

Aug, de Hær. c.

5, 6.

Perit judicium, cum res transit in affectum.

vi. 5; while some coveted money, they erred from the faith, 1 Tim. vi. 10; Micah iii. 5. They who subverted whole houses, and taught things which they ought not, did it for filthy lucre's sake, Tit. i. 11. The blind watchmen and the shepherds which understood not, were such as could never have enough, and looked every one for his gain; and they were dumb, because greedy dogs, Isa. lvi. 10, 11. The lust of voluptuousness produced the same effect; they who caused divisions contrary to the doctrine which the Romans had learned, were such as served their own belly, Rom. xvi. 17. They who led captive silly women laden with divers lusts, resisted the truth, were men of corrupt minds, and reprobate concerning the faith, 2 Tim. iii. Wine and strong drink made the prophets err and go out of the way. The heretics of old, the Gnostics, Basilidians, Nicolaitans, &c., were so infamous for carnal uncleanness, as Epiphanius, Augustine, and others report, that a modest ear would even suffer by the relation thereof. Nor have the papists and Anabaptists of late come far short of them. The lusts make the affections to be judges; and where affection sways, judgment decays. Hence Alphonsus advised that affections should be left at the threshold when any went to council. We are prone to believe that to be right and lawful which we would have to be so. Lusts oppose all entrance of light which opposes them. Repentance alone makes men acknowledge the truth, 2 Tim. ii. 25. "How can ye believe," saith Christ, "who receive honour one from another?" Sensual men taught that the resurrection was past, because it troubled them to think of it, 2 Tim. ii. 18. The consideration of a resurrection, a hell, a heaven, disturbs them, and therefore they deny these. If the light be too much in men's eyes, they will either shut their eyes, or draw the curtains. Lusts will pervert the light which is brought in, making men instead of bringing their crooked lives to the straight rule, to bring the straight rule to their crooked lives; and instead of bringing their hearts to the Scripture, to bring the Scripture to their hearts. Hence it is that wicked men study the Scripture for distinctions, to maintain their lusts; and truly a carnal will is often helped by Satan to a carnal wit. Lastly, God in judgment gives up such who will not see to an inability and utter impotency to discern what they ought, and to a reprobate mind: they who will not be scholars of truth, are by God justly delivered up to be masters of error. And because men will not endure sound doctrine, God suffers them to heap unto themselves teachers after their own lusts, to turn away their ears from the truth, and to be turned unto fables; because that when the very heathen extinguished the light of nature, and "knowing God, did not glorify him as God, professing themselves wise, they became fools, and God gave them up to uncleanness and vile affections;" much more may God send those who live under the gospel, and "receive not the love of the truth, strong delusions, that they should believe lies," 2 Thess. ii. 10, 11. Wonder not therefore at that apostacy from the truth which abounds in these days, and the opposing of those old precious doctrines which heretofore men have embraced in appearance; some unmortified lust or other there was in them; some worm or other of pride, licentiousness, &c., in these beautiful apples, which made them fall from the tree of truth to the dirt of error: instead therefore of being scandalized at them, let us be careful of ourselves; if we would hold the mystery of faith, let us put it into a pure conscience. Let us keep no lust in deliciis; love we no sin if we would leave no truth. Let us love what

we know, and then we shall know what to love; let us sincerely do the will of Christ, and then we shall surely know the doctrine of Christ: "I understand more than the ancients," saith David, "because I keep thy precepts," Psal. cxix. 100. The Lord will teach such his way, and guide them in judgment. "Evil men," saith Solomon, "understand not judgment: but they that seek the Lord understand all things," Prov. xxviii. 5. If we will turn from our iniquities, we shall understand the truth, Dan. ix. 13. Who is wise, and he shall understand these things. Having treated of the first specified fault wherewith these seducers were charged, viz. their defiling the flesh; the second follows,

(2.) Their contempt of magistracy; and in that, first of the first branch thereof, viz. They “despise dominion" inwardly.

Three things I here propound by way of expli

cation.

1. What we are here to understand by "dominion.” 2. What by despising that dominion.

3. Upon what ground Jude here condemns them for despising it.

In the first we may consider two things. [1] To whom this dominion is attributed. [2.] What it is, and wherein it consists.

Κυριότητας καταφρονούντες.

[1] The word in the original kupiórns, dominion, is the same with that mentioned in 2 Pet. ii. 10, and translated government. And though it properly signify lordship, domination, or government in the abstract, the power and office of magistracy, or any ruling over others, yet must it necessarily comprehend the persons themselves governing, or in the place of authority. Government without governors is but a notion; and were it not for governors, there would be no hating of government. Paul, by "higher powers," Rom. xiii. I, understands both the power or authority itself, as also the persons vested with that power and authority. And when Peter commands the Christians to love rv adeλpórnra, the brotherhood, 1 Pet. ii. 17, he intends the whole company of the brethren, as we understand by the nobility of the land, the nobles themselves; and yet here Jude names in the abstract, rather dominion and authority itself, than those who were placed therein, to show what it was which these seducers opposed and struck at, namely, not at officers so much as at their office; not at magistrates, but at magistracy; they loved not this same ruling over others, and such a difference among men. They aimed at anarchy, as Calvin remarks upon the place; being proud, they could not endure superiors; and being licentious, they were impatient of restraint. Some by this dominion of which Jude speaks understand the dominion and authority of the Lord Christ received from his Father; and so refer this despising of dominion to that sin of ungodliness mentioned ver. 4, where these seducers are said to be ungodly, and to deny "the only Lord God, and our Lord Jesus Christ." They "despise dominion," that Dominationem is, saith Lyranus, Christ himself, who contemnunt, i. e. is not only called Lord in the concrete, non solum dicitur but even dominion in the abstract, be- Dominus in concause of the excellency of his dominion. dominatio in abBut though it be true that Satan has excellentiam doever endeavoured to overthrow the minii. Lyran. domination of Christ by heretics, who have denied his natures sometimes, his offices at other times, and have indeed showed themselves antichrists, 1 John ii. 4; yet under correction, I conceive, that the dominion and dignities whereof Jude here speaks, are to be referred to the civil magistrate. The word Kupiórηg, or dominion, is never attributed to Christ in the New Testament, but always either to angels or

Christum, qui

creto, sed etiam

stracto, propter

magistrates, Eph. i. 21; Col. i. 16; and it is only agreeable to the scope of this place to interpret it of the magistrate. Even they who by these words understand the dominion of Christ, yield that the next words, "despise dignities," are to be understood of magistrates. And the apostle in this verse, as is conceived, compares these seducers, as for uncleanness, to Sodomites; so for contempt of government, to the Israelites, who rebelled against Moses; most suitably also subjoining this sin to the former of uncleanness, because the love of their lusts, and dissoluteness of life, made them hate that government which was appointed to restrain them.

[2.] For the second, What this dominion and power is that is attributed to the magistrate, and wherein it consists.

Κυριστής, δυνα μας, εξουσια, υπεροχή, αρχή, dofa, Cor. xv. 24; Tit, i. 1; Luke xii. fl. οἱ ἐξουσιαζοντες, Luke xxii. 25. οι μεγάλοι, αρτ

25.

κυβερνήτης, Acts xxvii. 11. Οὐδὲν διαφέρει ἄρχων ἀγαθὸς ἀγαθοῦ πατρος. Xen.

66

66

1. More generally, it stands in superiority, preeminence, and supereminence above others, as is evident, (1.) By those names by which it is set forth in Scripture, as "power, authority, rule," Rom. xiii. 1; 1 Tim. ii. 2; Tit. iii. 1. (2.) By those titles which are given to magistrates, as "kings," and such as "exercise authority," Luke Xoves, Matt. xx. Xxii. 25; "they that are great," Matt. xx. 25; rulers," Rom. xiii. 3; "powers," in the abstract, Rom. xiii. 1; "magistrates," Luke xii. 11; governors," Luke xx. 20; and elsewhere "nobles,' 2 Chron. xxiii. 20; Jer. xiv. 3; "dukes" or mighty ones, Exod. xv. 15; Ezek. xxxi. 5; "great men," 2 Sam. iii. 38; "captains," 1 Sam. ix. 16; "princes," Psal. lxxxiii. 11; Ezek. xxxii. 9. With sundry metaphorical names also; as gods," Exod. xxii. 28; Psal. lxxxii. 1; cxxxviii. 1; children of the Most High," Psal. lxxxii. 6; "the sons of the mighty," or of the gods, Psal. lxxxix. 6; "fathers," tender fathers, as the word may be, and, according to Jerom, is to be rendered, Gen. xli. 43; David calls Saul "father," 1 Sam. xxiv. 11; Deborah is called a "mother in Israel," Judg. v. 7; "heads," Numb. xiv. 4; Judg. xi. 8; "mountains," Micah vi. 1; "anointed," 1 Sam. xxiv. 6; "shepherds," Numb. xxvii. 17; Isa. xliv. 28, &c.

66

2. More particularly, this dominion or power consists in three things. (1.) In ordinando, in ordaining laws for the good of the subjects. This is called potestas voμodεTIKỳ, the legislative power. Laws are like the line and plummet of the architect, without which there is no right working; and they are to a commonwealth what the sun is to the earth; without them people would not see whither to go, what to do, and all places, as is usual in darkness, would be filled with filthiness and violence; they are the cords of the tent, which, being cut, it falls to the ground. Laws are the best walls of a city; without them even walled cities want defence; they are as physic to the body, both for preventing and removing diseases; nay, they are as the soul to the body, without them the commonwealth would neither have beauty nor being. Laws have been ever esteemed so necessary, that no commonwealth under any form could ever be without them. Nor do these positive laws derogate at all from the perfection of the law moral, or of nature, but only discover the depravation of man's nature; in whose heart, though that toyov vous, that work of the law be written, which inclines all to some kind of natural goodness; yet by the fall is the knowledge of the law of nature so obscured, and the force of inordinate affection so prevalent over reason, that there is need of positive laws, for directing, restraining, encouraging. And, indeed, positive laws are but rivulets derived and drawn from the law of nature, and particular conclusions formed out of its universal

L. 4. de Leg.

principles. The law of nature only in general prescribes what is to be done or avoided, not descending to particulars: now all being not able from those general principles to deduce that which is to be practised in particular cases, which admit of innumerable variations, according to circumstances, positive laws for the good of subjects are necessarily to be suited to the condition of every commonwealth. Nor can it justly be alleged by any that dominion may be committed as well to men alone as to laws, for the law is the voice of God, being a deduction from the law of nature, whereas a man is a servant of affections, and apt to be biassed by hatred, anger, fear, friendship, foolish pity; by reason whereof it is (as a learned man once said) easier for one wise man to make, than for many to pronounce law. It was a wise speech of Solon, "That only that commonwealth could be safe, where the people obeyed the magistrate, and the magistrates the laws." And of Plato, who said, "That city cannot be far from ruin, where the laws are not above the magistrate, but the magistrate above the laws." And if against this it should be argued, that the law must needs be defective, speaks generally, and cannot come up to sundry contingent and special cases and circumstances, which it cannot foresee and determine, I answer, let conscientious prudence supply the unavoidable defects; and that we may not set the magistrate and law at variance, let the law have power to hinder the magistrate from transgressing by the force of affection, and let the magistrate have power with rational and religious regard of circumstances to explain and apply the law. This power of the magistrate serving to make a happy temperature of jus and æquum, strict justice and Christian equity, and being as necessary as it is for a physician to have one eye to the rules of his art, and another to the condition of his patient; not suffering himself so to be bound up by the precepts of the former, as by laying aside his own prudence to endanger the life of the latter. And that God has given to the magistrate this legislative power is most evident, because dominion without such a power would be in vain, and never obtain its end, either in advancing godliness or the public peace, Numb. xi. 16; good laws made and executed being the direct means to promote both. As also because God has given the magistrate the prudence and power requisite to making laws; and all the commands given by God to people of being obedient would be void, and to no purpose, unless the magistrate might impose laws. And yet he must remember that the matter of his laws must be possible, else they cannot obtain their end; profitable also to the commonwealth, and just or righteous, for else they destroy their end. Nor can that be said to be a law, but rather anomy, or a breach of the law, which commands any thing against God's law.

(2.) The power and dominion here spoken of consists in administrando, in jurisdiction, by way of execution or administering of justice to the people, according to the forementioned good laws. A law without execution is neither of force Omnia judicia, nor fruit. Miserable is that common- aut distrahenda wealth whose manners have brought rum controversi their laws under their power, and miser- dorum maleficiably confined and nailed them to the reperta sunt. pillar. This jurisdiction or execution Cic. pro Cecin. of the laws is twofold.

arum aut punien

orum causa

The first is seen in judgments, or the determinations of civil controversies between parties according to the rules of the law: that this is part of the magistrate's power is evident, 1. From God's ordination and command: "By me kings reign, and princes decree jus

tice," Prov. viii. 15. "How long will ye judge unjustly," &c.? "do justice to the afflicted and needy," &c., Psal. lxxxii. 3. And, "O king of Judah, that sittest upon the throne, thou and thy servants, execute ye judgment and righteousness, deliver the spoiled,” &c., Jer. xxii. 2. And, "O ye house of David, execute judgment in the morning," Jer. xxi. 12. 2. From the direction which God gives to people to seek judgment at the hand of the magistrate : "For all manner of trespass, whether it be for ox, for ass, for sheep, for raiment, or for any manner of lost thing which another challengeth," &c., "the cause of both parties shall come before the judges; and whom the judges shall condemn," &c., Exod. xxii. 9. And, “Both the men, between whom the controversy is, shall stand before the Lord, before the priests and the judges," Deut. xix. 17. 3. From the use and necessity of judgments. [1.] Truth often lieth in the bottom, and falsehood lurks in corners. A prudent magistrate brings both to the light; the one because it seeks it, the other because it shuns it. [2.] Good men, by reason of their fewness, weakness, and meekness, are often great sufferers, and the wicked are numerous, potent, and oppressive. The public judgment of the magistrate is in this case to the former "a hiding-place from the wind," Isa. xxxii. 2, and as a wind to scatter the latter, Prov. xx. 8. And without these public judgments what would places be, but as mountains of prey, dens of wild beasts, and habitations fitter for Cyclops than Christians! God hath not by grace given to any a right in another's estate, nor taken away from any an orderly and regular love of his own welfare; and nature in the best dictates and desires; and the God of nature, by these public judgments, has granted helps for self-preservation from injury and oppression. Only it must be here heeded, that these suits and judgments are not transacted unduly, either by the judged or the judges. First, By the judged. 1. They must not desire judgments out of envy, revenge, covetousness, or a desire of contending. 2. The matter about which judgment is desired must not be slight and frivolous. 3. The remedy of the law must not be desired till after patient waiting and Christian endeavours to compound differences, and to procure an amicable reconcilement. 4. The parties who differ must not manage their contestation ut non certent with bitter and unchristian animosities, q. jus dicens. Var. railings, briberies, or false accusations. Nomos vxos. 5. The end of desiring judgments must not be the undoing or defaming of our adversary, but the preserving of ourselves, and the administration of justice, the welfare of others, Zech. vii. 9; viii. 16. Secondly, The judges must not wrongfully transact these judgments, they must give every one his due. Justice, justice, or "that which is altogether just, shalt thou do," Deut. xvi. 20. And Moses saith he charged the judges to hear the causes between their brethren, to "judge righteously between every man and his brother," Deut. i. 16. "Execute judgment in the morning," Jer. xxi. 12. Justice is the soul of judgment. An unjust judge is a solecism, a contradiction. A judge should be the law enlivened: to this end, judges must be godly. Righteousness will not stand without religion. Jethro's advice to Moses was, Choose men fearing God, Exod. xviii. 21. "Let the fear of the Lord be upon you," said Jehoshaphat to the judges, 2 Chron. xix. 6,7. The Ethiopians apprehended that the angels attended on all judicatories, and therefore, as I have read of them, they left twelve chairs empty in the judgment-place, which they said were the seats of the angels; but judges must believe that a greater than the angels is there. 2. Impartial: he must "not respect the person of the poor, nor honour the person of the mighty," Lev. xix. 15; and he must "hear the

Sic certent causæ,

pectora. Judex

Qui statuit aliquid

small as well as the great," Deut. i. 17. There must no man's condition be regarded in judgment, nor must the judge behold the face of any one's person, but the face of his cause. God "accepts not the persons of princes," Job xxxiv. 19. A judge will be a sun of righteousness, shining as well upon the beggar as the noble. 3. A master of his affections. Anger, hatred, pity, fear, &c., the clouds of affection, will hinder the sunshine of justice. The Athenian judges used to sit in Marsstreet, to show that they had martial hearts. Constantine is termed a man-child, for his So Brightman. courage, Rev. xii. 5. He who will go up to the mount of justice, must leave his affections, as Abraham did his ass and servants, at the foot thereof. Love and wisdom seldom dwell under one roof, and the fear of man is a snare. A coward, we say, cannot be an honest man, nor will a fearful and flexible judge be able to say in justice, Nay. 4. Deliberate. In the case of information about false worship, Moses directs to this deliberation before sentence be given: "If it be told thee, and thou hast heard of it, and inquired diligently, and, behold, it be true, and the thing certain," &c., " then shalt thou bring forth the man," &c., Deut. xvii. 4, 5. What plenty of words are here to prevent precipitancy in judicature! It much commended the integrity of Job, who professes, "The cause which I knew not I searched out," Job xxix. 16. Both See the example sides must be heard, the small as well of the heathen Fesas the great. Though a judge's sentence be right, yet he is not right in giving it, if he give it before either party be heard. 5. A lover of truth. A man of truth, Exod. xviii. 21. Hating lying, “executing the judgment of truth," Zech. viii. 16. His heart must love, his tongue speak the truth; nor will the hand without go right, if the wheels within go wrong. 6. Incorrupt; hating bribes, because hating covetousness. "A gift blindeth the wise, and perverteth the words of the righteous," Exod. xxiii. 8; Deut. xvi. 19. Of whose hand, saith Samuel, have I received any gift "to blind mine eyes therewith?" 1 Sam. xii. 3. A judge must neither take money to be unjust, nor to be just. Righteousness is its own reward. The Thebans erected the statues of their judges without hands. The gain of bribes is summed up, "Fire shall consume the tabernacles of bribery," Job xv. 34. 7. Sober and temperate. He that follows the pleasures that attend on majesty, will soon neglect the pains which belong to magistracy. It was a prudent instruction of Lemuel's mother, "It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes to drink strong drink; lest they drink, and forget the law, and pervert the judgment of any of the afflicted," Prov. xxxi. 4, 5. "Whoredom and wine and new wine take away the heart," Hos. iv. 11. Some understand those words, "Execute judgment in the morning," Jer. xxi. 12, properly, as if they should perform acts of judgment early, before they were endangered by abundant eating or feasting, to render themselves less able to discern of

causes.

tus, Acts xxv. 16. parte inaudita altera, æquum haud æquus fuit.

licet statuerit,

Sen. in Med.

The second branch of jurisdiction which belongs to the magistrate, consists in the distribution of rewards and punishments. 1. Of rewards to those who keep; 2. Of punishments to those who break the laws.

1. Ofrewards. Of this the apostle speaks, "Do that which is good, and thou shalt have praise," Rom. xiii. 3. Of this the supreme Lord gives an example, who joins "showing mercy to thousands," with "visiting the iniquities of the fathers upon the children," Exod. xx. 6. Nor must a magistrate be a sun only for lustre of majesty, but also for warmth and benignity.