worthily than ever before After Christ comes none The condition also of the times of the Gospel is such that they are called The last dayes Heb. 1.2 and after the last comes no time So that Faith shall never in respect of the matter delivered or manner of delivering receive a new edition for enlarging correcting or amending the former 3. Why doth the Apostle add this expression once to the delivery of faith It 's used as a most invinsible argument to prevail with these Christians to preserve the faith and themselves from the wicked and destructive errours and practices of seducers and so it 's a strong argument sever all wayes 1. It 's an argument from the possible nay sure succesfulness of the work of contending they being to contend for a faith that was once delivered that was alwayes to remain that should never be totally removed against which the power of hell should never prevail What souldier would not wilingly fight for the party that doth prevail and is ever sure to do so When 't is not a desperate battel but there is a certainty of success 2. It 's an argument ab honesto from the seemliness of it and that two wayes 1. It 's a faith once delivered and but once once delivered and unchangeably the same which their holy Predecessors Patriarks Prophets and Apostles embraced and defended and therefore to be preserved and maintained Who will not carefully preserve the inheritance which belonged to his ancestors God forbid saith Naboth that I should give the inheritance of my fathers unto thee 1 Kings 21.3 If the antient land-markes be not to be removed much less the faith-markes A ring Pro. 22.28 a jewel which belonged to our father or predecessors of old how precious is it 2. It 's a faith once and so alwayes and perpetually to be delivered and therefore by preserving it to be left as a legacy to posterity to be laid up as a precious depositum or treasure for children and successours We should endeavour that the generation which is yet to come may also serve the same God and enjoy the same Christ and Gospel How desirable is it to put as it were a fallacy upon death by doing good and living when we are dead to derive Religion to Posterity to be like Civet of which the box savours when it is emptied of it 3. It 's an argument à periculoso it 's a faith once delivered i.e. without reiteration and alteration and therfore the errours of Seducers are not this Faith q. d. If you let it go for that pretended faith of these Seducers you part with a pearl for a pibble a rich Conveyance not of an earthly but an heavenly Inheritance like children for a gay The living child by the Seducers is taken away and the dead one laid in its room The faith is unchangeable and therefore the faith which Sectaries would fasten upon you is not faith but fiction Either this faith once delivered or none must be your faith Hence 't is that Paul tels the Galatians Gal. 1.7 That the other Gospel which Seducers had obtruded upon them was not another i.e. was none at all Now how impossible is it in this wildernesse to travell to Canaan without a guide a cloud a pillar How dangerous to walk in a dark place without a light and to follow a false a fools fire which leads unto bogs and precipices 1. Observ 1. The sin folly of those is evident who conceive they can live without and above this doctrine of faith If it be once and perpetually to be delivered it 's perpetually to be imbraced and we stand in perpetuall want of it This Manna must rain till we come to Canaan We must be fed with the spoon of the Ordinance while we are in this age of childhood as the Apostle cals it 1 Cor. 13. Certainly the way of Ordinance-forsakers is their folly not their strength but their weaknesse their sicknesse if ever they recover their health they will fall to their food A standing dispensation of faith is both promised and commanded Ephes 4.13 till we all meet in the unity of the faith and how that commanded dispensation of faith is consistent with a commendable despising thereof I understand not 2. Observ 2. The doctrine of faith is perfect What ever truth or doctrine is needful to life salvation is fully and perfectly delivered in it It needs not another delivery because it cannot be made more perfect The Law of the Lord is perfect Psal 19.7 converting the soul By the Law is meant all heavenly doctrine Rom. 10.18 And St. Paul accommodates that Psalm to the preaching of the Apostles The word is a perfect platform of righteousness The Gospel of salvation is Ghrists testament it contains therefore his whole will and must not be dis-anulled or changed The doctrine of faith is a Canon a rule and if a rule be not perfect 't is no rule It 's able to make us wise to salvation Gal. 6.16 2 Tim. 3.15 17. throughly furnished to every good work It 's propounded as a motive by Christ that the Jews should search the Scriptures because in them they thought to have life eternall John 5.39 John 20.31 Iren. lib. 3. c. 2. Cum ex Scripturis arguuntur haeretici in accusationcm convertuntur Scripturarum quia non possit ex his inveniri veritas ab his qui nesciunt traditionem non enim per literas traditam illam sed per vivam vocem c. Quod tibi creditum non à te inventum quod accepisti non excogitasti cum dicas novè non nova profectus sit fidei non permutatio Vinc. Lyr. These things are written saith John that we might believe that Jesus is the Christ the Son of God and that believing ye might have life in his name The Scripture accepts of no supplement from traditions Papists with all the Hereticks of old are necessitated to flie to traditions as the refuge of their heresies Though they can never with any shew of certainty prove that their traditions were received from Christ or his Apostles many whereof are known to be lately devised fables and all of them when received as a rule of faith are impious and oppose the perfection of the Scripture In vain do they worship God teaching for doctrine mens traditions Obser 3. Ministers have no liberty to deliver any new doctrine to their hearers They must neither add nor diminish Their doctrine is committed to them not invented by them They must preach what they have received not excogitated If they preach after a new manner yet they must not preach new things They must proceed in the faith not change it Timothy is commanded by Paul to keep that which is committed to his trust 1 Tim. 6.20 Ministers are Stewards not Masters of the mysteries of the Gospel They must proclaim not contrive lawes for the conscience Were they Angels from
Corinthians 2 Tim. 3.15 the Apostle blesseth God The knowledg of the scripture from a child was the praise of Timothy True wisdom gives to the head an Ornament of grace and a crown of glory it makes the face to shine Pro. 4.9 Eccles 8.1 When the Apostle saith that some had not the knowledg of God 1 Cor. 15.34 he spake it to their shame How little to the honour of others was that complaint of the Apostle that when for the time Heb. 5.12 they ought to be teachers of others they had need that one should teach them again which be the first principles c. And as Paul speaks of some Ever learning and never able to come to the knowledg of the truth 2 Tim. 3.7 The whole life of an ignorant person is an aberration from the rule Gal. 6.16 he sayls by no Card. All his actions are wild and roving wandrings His sacrifice is the sacrifice of a fool Psal 119.5 and devout idolatry He cannot pray unlesse it be to the unknown God He cannot beleeve Rom. 10.14 for only they can trust God who know his name Psal 9.10 John 4.10 Nor can he fear and love God or desire Christ Wait therefore on the ordinances O ye ignorant ones with humble hungry souls Be wisdomes Clyents Prov. 8.34 Psal 25.9 1 Pet. 2.3 Purge your hearts of conceits of a Laodicean fulnesse God teacheth only the humble Tast the sweetnesse of divine truths Lay up what ye hear Not he who gets but hee who saves much is the rich man Yeild conscionable obedience to that of Gods will which you know Hold not the truth in unrighteousnesse The more you practice what you know the more shall you know what to practice Knowledg is the mother of obedience and obedience is the nurse of knowledg The former breeds the later the later feeds the former And yet put not off your selves with every kind of knowledge labour for a soul humbling knowledge Job ult 5.6 1 Cor. 8.2 Job 5. ult Prov. 9.12 The more the light shines into you the more you must see your own imperfections Every man is so much a fool as he thinks himself wise Let your knowledg be applicative If ye be wise bee wife for your selves Let not knowledg swim in the brain but sink into the heart Endeavour to possesse for thine own Psal 119.104 Joh. 13.17 1 Joh 2.3 the good of every threatning command promise Let your knowledg be influentiall into heart and life not informing only but reforming not as the light of torches which scatter no influences where they shine but as the light of the sun which makes the earth and plants green and growing He who is rich in knowledg must be plentiful in holiness and not like the rich Indians who have much gold in their possessions and go naked and beggarly In a word let your knowledg be useful and helpfull to others Know not to know that 's curiosity nor to be known that 's vain glory but to do good by your knowledg that 's Christian charity Knowledg increaseth in pouring out And as some have experimentally found it the Teacher learnes more by the Scholer than the Scholer by the Teacher 2 Ministers ought to commend their peoples proficiencies in holinesse Observ 2. Jude here mentions the knowledge of the Christians to their praise When people do what is commendable Ministers should commend what they doe If the former finde matter Rom. 15.15 1 Cor. 11.2 the later should find words I am perswaded of you saith Paul to the Romans that ye are full of goodnesse And I praise you brethren saith he to the Corinthians that you remember me c. A Ministers prudent commendation wins that love to his person without which the best doctrine is often but unprofitable Rare is it to find that Christian who embraceth a message which is brought him from a messenger not beloved A wise commendation will make a Reproof go down the better Constant chiding is like Physick which being too frequently taken grows naturall and therefore proves not operative Ministers should be wise in chusing a fit object for commendation the commendable actions of every one must not be presently commended some can lesse bear the sweetnesse of praise then they can the bitternesse of reproof A little wine will turn a weak brain Nor should we commend any to flatter but benefit them to encourage the humble not to content the proud But truly Christians 't were happy for Ministers if the time you make them spend in weeping and reproving they might fill with encouraging and cheering you The work and delight of a Minister is with the Bee to give honey he puts not forth the sting unlesse you by sin provoke him Of this more pag. 183. 184. 3. Observ 3. Col. 3.16 Joh 5.39 Rom. 15.4 Acts 17.11 Every private Christian should be acquainted with the Scripture It 's sinfull to clasp up the Scriptures in an unknown tongue The end of the writing the Scriptures was the instruction of every one None are so much commended in Scripture as those who most diligently search'd into it To private Christians Paul writes sundry Epistles The study of Scripture is usefull and needfull to people as well as Ministers Illumination Conversion Direction preservation from sin Psal 19.8.9 Psal 119.24 belong to the one as well as to the other and if for the abuse of Scripture the use thereof should be denyed to people why would Christ and his Apostles preach and write to those who perverted and wrested their doctrines yea why should not the reading of Scripture be deny'd not only to ignorant Monks and Priests but erroneous Clerks and Bishops from whom by abuse of Scripture most heresies have proceeded But whether Satan hath not by his methods wrought us into the other extreme when in stead of generall restraint from reading he puts people upon a generall liberty of preaching and expounding the Scripture our present distractions sufficiently witnesse 4. Observ 4. The knowledg of truth is a strong engagement upon Christians to embrace and love it The Apostle from their knowing the examples hopefully expects that they will lay them to heart Truth known and not loved is unprofitable Not he who knows a trade but follows it grows rich It will fare ill enough with the ignorant worse with the obstinate and many stripes are reserved for the opposing of much knowledg But of this before 5. Observ 5. Ministers ought not to content the curiosity but to consult the benefit of their hearers They should rather deliver Truths old and usefull then doctrines new and unprofitable Their work is not to please the Athenian but to profit the Christian They are not Cooks but Physicians and therefore should not study to delight the pallat but to recover the Patient they must not provide sawce but physick If to preach the same things be safe it matters not whether
AN EXPOSITION Of the EPISTLE of St JUDE Together With many large and useful DEDUCTIONS LATELY Delivered in XL LECTURES In Christ-Church LONDON BY WILLIAM JENKYN Minister of the Gospel of JESUS CHRIST The FIRST PART but not printed as it was p … thed 1 TIM 4.1 Now the Spirit speaketh expresly that in the later times some shall depart from the faith TIT. 1.9 Holding fast the faithfull word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. adv Haer. l. 1. Tom. 2. haer 25. p. mihi 92 London Printed by Th. Maxey for SAMUEL GELLIBRAND at the golden BALL in Pauls Church-yard 1653. To the Right Worshipfull and other my Beloved and Christian Friends Inhabitants in the Parish of CHRIST-CHURCH LONDON THE Souls of men may as certainly be destroyed by poysoning as starving If Satan cannot hinder from some kind of tasting and receiving the grace of the Gospel he often perverts it poysonfully by making men to turn it into lasciviousnesse and even by freedome from sin to allow themselves in sinning freely The Seducers crept into the Church in Jude's time under pretence of Christian Liberty introduced unchristian Libertinism No cheaper stuffe then Grace would serve their turns wherewith to cloath lasciviousnesse and no other Patron then the Lord Christ himselfe to protect their impieties Whether they were the Disciples of Simon Magus or Nicolaitans or Gnosticks as Epiphanius thinks I much enquire not sure I am they were of the Synagogue of Satan he was both their Father and Master whom they resembled and whose works they did In this Epistle the Apostle Jude not only with Holy zeal opposeth them himself but sounds a Trumpet for the rousing up the Christians upon whose Quarters these Seducers had fallen to surprise their Treasure the Doctrine of Faith earnestly to contend for the preservation of so precious a Depositum once and once for all delivered to their keeping The Arguments used by the Apostle are Cogent his Directions Prudent and probable it is that his Pains were in some degree Successfull I know no Spiritually skilfull Observer but apprehends too great a Resemblance between the faces of those and our times Sins in our dayes are not only committed under the enjoyment but in pretence by the encouragement of grace men who now dare not sin are by some derided as ignorant of their Christian liberty and evident it is that many live as if being delivered from the fear of their enemies they were delivered from the fear and service of their Deliverer and as if the Blood of the Passeover were not intended by God to be sprinkled upon the door posts to save them but upon the threshould of the door for them to trample upon Beloved friends if God hath appointed that you should resemble these Christians to whom Jude wrote in the danger of your times it s your duty to imbrace the directions delivered to these Christians for your defence from those dangers A gracious heart considers not how bitter but how true not how smart but how seasonable any truth is My aime in the publishing these Lectures is to advance holinesse and so far as I could do it with following the mind of the Apostle to oppose those sins which if people hate not most are like to hurt them most and to advance those duties with which if people be not most in love yet in which they are most defective and thereby most indangered And now again I beseech you that I may testifie my unfayned affection as well by my Epipistle as my Book labour to keep close to God in a loose age spend not your time in complaining of the licentiousnesse of the times in the mean while setting up a toleration in your own Hearts and Lives That private Christian who doth not labour to oppose prophancnesse with a river of tears would never if he could bear it down with a stream of power Lay the foundation of Mortification deep Reserve no lust from the stroke of Jesus Christ Take heed of pleasing your selves in a bare formall profession Labour to be rooted in Christ He who is but a visible Christian may in a short time cease to be so much as visible He who speaks of Christ but notionally may in time be won to speak against him Love not the world Beware of scandals take them not where they are make them not where they are not the common sin of our times to black Religion and then to fear and hate it Despise not the providences of God in the world they are signs of Gods mind though not of his love Delight in the publick Ordinances and highly esteem of faithfull Ministers they and Religion are commonly blasted together Shun Seducers sit down under a Minister as well as under a Preacher He who will hear everyone may at length be brought to hear none and he who will hear him preach who ought not may soon be left to learn that which he ought not Preserve a tender conscience Every step you take fear a snare Read your own hearts in the wickednesse of others Be not slight in Closet-services and oft think of God in your shops for there you think you have least leasure but sure you have most need to do so Let your speech be alway with grace and a word or two of Christ in every company if it may be and yet not out of form but feeling These Lectures here presented might sooner have seen the light had I not lately met with such hinderances sufficiently known as I once expected should have stopp'd them altogether The main of this imployment hath lien upon me since that time which considering my many other Imployments you know hath not been long though otherwise long enough to have performed this work much more exactly I here present you though not with half of the Epistle yet with more then the one half of that which upon the whole I preach'd I have not knowingly left out any passages delivered in the Pulpit The other part I promise in the same Volume with this so soon as God gives strength more leisure if this find acceptance with the Church of God And now Brethren I commend you to God and to the word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified Resting Your Servant in the Work of Christ WIL. JENKYN ERRATA PAge 8. line 11. for four read three p. 29. l. 27. for going to him for r. we feel its p. 44. l. 15. for them r. it p. 119. l. 32. for feast r. food p. 121. marg r. differenter p. 123. l. 19 for lover r. love p. 128. l. 5. r. saith the soul p. 152. marg r. beneficentia and under it Nieremb p. 164. l. 9. for may r. might p. 202. marg r. omnes p. 212. l. 8. for explication r. exhortation p. 228. l. 12. r. intrusted p. 234. l. 30. r. invincible p. 266. l. 12. r. opinions marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
may prove remembrancers of duty Leah and Alphaeus in imposing names on their Children made use of such as might put Parents and Children another day upon holinesse God call'd Abram Abraham to strengthen his faith Hannah gave the name of Samuel to her son 1 Sam. 1.20 because a son of prayers 'T is good to impose such names as expresse our baptismal promise A good name is as a thread tyed about the finger to make us mindfull of the errand we came into the world to do for our Master 4. Obs 4. Ministers especially ought so to carry themselves as that they may not be ashamed to their names that their name prefix'd may be a crown a credit to their Writings that whensoever their names are spoken of the hearer may bless them that their names may be as a sweet perfume to their actions Many Christians names are so odious that what they say or do is blemish'd because it comes from them it had been good if it had been another's He is a dead man among the living that hath a hatefull name It 's a great mercy when our names out-live us it 's a great punishment when we out-live our names They that honour God shall have the spirit of glory rest upon them He that is a Iude a Confessor of Christ shall never want that honour 5. Obs 5. Wee should not do that which we are asham'd or afraid to own or put our names to I deny not but in some cases it may be lawfull to change our names or forbear to mention them either by tongue or pen but then we should not be put upon such straits by the badnesse of our actions as the most are which we are asham'd to own but by the consideration of Gods glory or the Churches good or our own necessary preservation in time of persecution which may be the more advanced by the concealing of our names Thus Bucer in times of trouble for the Gospel call'd himself Aretius Felinus Calvin's Institutions were printed under the name of Alcuinus But these did not conceal themselves for sin but safety nor yet so much for safety as Gods glory I pass from the Name and I proceed to the second thing in the description of the Author of this Epistle and that was his Office A servant of Iesus Christ Of this 1. By way of Explication 2. By way of Observation 1 For Explication Here two Points are to be opened 1. In what respect Jude was the servant of Christ 2. Why he here so stiles himself 1. In what respect Jude was the servant of Christ He was so in four respects Deus est Caussa rebus tam â—ssendi quam siendi Implicat contradictionem ut Deus communicet alicui creaturae nè à se dependeat hoc enim facto communicaret ut non esset creatuâ—a Dau. in Col. 1.17 Servus in Latina linguadictus est à servando quòd hi qui jure belli possent occidi à Victoribus cum servabantur servi fiebant Aug. li. 19. de C.D. c. 15. 1. Of Creation and sustentation as are all creatures Psal 119.91 All are thy servants from the highest Angel to the lowest worm Col. 1.16 17. All things were created by him and for him and by him all things consist The whole world is but his Family altogether at his finding should he shut his hand the house would be famish'd If he withdraw his manu-tenency the world would fall 2. In respect of Redemption from the power of sin and Satan from their condemning and destroying power Heb. 2.15 Rom. 8.1 Luk. 1.74 From their corrupting and defiling power Rom. 6.18 Eph. 6.6 And that this was a redemption deserving to make us servants to the Redeemer appears in that it was not only by Conquest and vindication from our enemies when as the Conqueror might have destroyed us as well as taken us or destroy'd them in which respect according to all usage and equity we ought to be for ever his servants but a redemption also by purchase the Lord JE SUS having paid no less price then his own precious blood 1 Pet. 1.18 19. 1 Cor. 6.20 in which consideration the Apostle strongly argues That wee are not our own but serve for the glorifying of another 3. Isa 49.3 Heb. 3.5 Psal 89.21 Hag. 2.23 This Apostle was the servant of Christ more peculiarly by way of speciall office and function In which respect as Christ himself Moses David Cyrus Zerubbabel c. were called Gods servants so are the Prophets in the Old Jer. 35.15 Amos 3.7 Rom. 1. Phil. 1. Tit. 1. 2 Tim. 2.24 the Apostles and Ministers in the New Testament called servants Although it 's granted the Apostles were servants in a different way from other Ministers both in regard of the manner of their calling which was by immediate mission and appointment from God as also of the extent of their power which was not tyed up or confined to one place Mat. 28.19 Mark 16.15 Matt. 5.13 but granted to them for the planting and governing of Churches in any part of the world In which respect some think they are called the salt of the earth In regard of this function and Office of Apostleship Iude principally calls himself a servant of Christ though not barely and solely in respect of Gods calling him to it but in respect also of his own diligence and faithfulness in endeavouring to discharge his Office to which he was call'd as Peter exhorts 1 Pet. 4.10 and as Paul speaks of himself 1 Cor. 9.16 For Christ keeps no servants only to wear a Livery As he is not a titular Lord so neither are his servants titular servants All their expressions of service reach not the emphasis either of their desires or duty 2 The second thing to be opened is the cause why the Apostle here stileth himself the servant of Christ 1. Some think to shew his humility and modesty in that he who might have us'd the title either of Apostle or Brother of the Lord rather contents himself with this note of duty and service common to every Christian Others better for the confirming and comforting of himself in his work in that his Lord whom he served and who had set him on work would stand by him both in protecting his person and prospering his work Others and those upon cleerest grounds conceive that the Apostle here imbraceth this title of servant in respect of others that his doctrine might with more respect and readinesse be received by those to whom he wrote seeing that he was called to his work and that by such a Master whose service added not more dignity to him then â—t required duty from them This for Explication the Observations follow 1. Obs 1. They who undertake any publick imployment for Christ must receive a calling from him to be his servants if with comfort to themselves or benefit to others they will go about his work Rom. 10.15 Heb. 5.4 5.
Office not only in that he was an Apostle Perkins in Gal. 2.9 with others but also of great honour and respect among the Apostles and in the Church he being Act. 15. a principall member some say President in the Council of Jerusalem where he gave his advice in a great Controversie and it was highly esteemed and followed and in regard of his high esteem in the Church and usefulnesse he is with Cephas and John Gal. 2.9 called a Pillar for although all the Apostles were equall in degree of office yet there were some of them endowed with more eminent gifts and had greater esteem then the rest and therfore we read of Paul's comparing himself with the chiefest of the Apostles 2 Cor. 11.5 and 12.11 of which James was one And wheras Mark 15.40 he is called James the less 't is conceived it was not to distinguish him from the other James the son of Zebedee as if the Scripture hereby would denote our James lesse in respect of age calling to Apostleship or of stature much lesse of esteem but he may be called the lesse in comparison of his father Ista majoritas minoritas est inter patrem filium inter Jacobum Alphaeum Jacobum Alphaei filium Vid. Boulduc in ver 1. Jud. Videantur Epiphan Hieron Egesippus c. who as a learned man thinks was called James also as well as Alpheus which opinion of his he probably confirms in his Exposition upon this place 2. Ecclesiasticall History speaks of him also as a most worthy person both for the admirable and rare holiness of his life and his constancy in professing of Christ at his death 1. For his life Hierom in allusion to his name James or Jacob calls him the supplanter of sin and vice of those times wherein he lived preach'd and wrote And as many write most highly in commendation of him so particularly Eusebius in his second Book Chap. 1. 22. For his holinesse he was called the Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euseb lib. 2. c. 22. one that was much in fasting and prayer for the pardon of that sinfull people the Jews with his frequent and long praying his knees were hard The Jews were generally much convinced of his holines insomuch as the enemies of Christ hoped if they could procure him to deny Christ that most of those that professed would abandon the Faith of Christ 2. For his Death The Scribes and Pharisees earnestly besought him to disclaim Christ openly and to that end they set him upon the Temple that in the sight and audience of the people he might declare that Jesus was not Christ but he to admiration profess'd his own faith in Christ telling the multitudes that Christ was in heaven at the right hand of God and that in the clouds he should come again to judg the world with which profession his enemies being enraged cast him down from the Temple and afterwards murdered him he before his death praying that God would pardon their sin unto them the same Author as also Josephus lib. 20. Antiq. cap. 8. testifying that those who were of the wiser sort thought that this detestable fact was that which shortly after drew down the judgment of God to the utter destruction of that bloody City Jerusalem that had among others butchered so holy a man Thus far Eusebius This though I relate not as Canonicall yet neither do I look upon it as fabulous it being by many famous and godly Writers testified And this for the first particular to be explained Who this James was The second Branch of Explication was Why Jude stileth himself the brother of this James Of which I finde two reasons given both probable 1. That he might difference himself from others of that name especially Judas Iscariot of which also the Scripture seems to take especiall care Hence Joh. 14.22 he is spoken of with an addition of a not Iscariot this traytors name being grown detestable in which respect 't is generally conceived Mar. 3.18 Matt. 10.3 that he had the names of Thaddaeus and Lebbaeus put upon him as was before noted and thus he wisely preserves himself and Epistle from undue prejudice and by the clearnesse of his person prevents dislike of his performance 2. He expressed this neer relation between himself and James Act. 12.17 Gal. 2.9 in regard this Apostle James being better known then himself of high estimation and reputation in the Church Jacobi celebr is ob virtutem apud omnes fama effectura erat ut hujus Apostoli doctrina apud auditores majorem haberet authoritatem libentiús que admitteretur praesertim si is qui genere sanguine cognatus esset non alienus à cognati moribus sed sub uno Domino Christo degens idem servitut is jugum cum fratre c. commonly known by the title of the Lords brother respected by Peter famous for his sanctity of life accounted a Pillar in the Church President of the Council of Jerusalem Jude might hereby win attention and credit to himself and his Epistle from those to whom he wrote And this is the reason that Occumenius gives to this effect The fame of James for his vertue would put the greater authority upon Judes doctrine especially when it should be seen that Jude was as neer him in his practices and conversation as in blood and kindred Besides by the naming of James with so much respect it could not be imagined but that he consented with him in that wholsom doctrine for which James was famous in the Church and yet though our Apostle provides for the acceptation of his doctrine neither he nor his brother James ambitiously advance their own reputation both of them though the Lords brethren yet contenting themselves with that humble though indeed truly honourable title of the servant of Jesus Christ. 2. I come to the Observations flowing from his using this title of the brother of James 1. How needfull is it for a Minister to be of an unteinted reputation Obs 1. Jude provides for it both by making it known how far he was from Iscariot and how neer unto James 1 Tim. 3.7 A Bishop must be of good report saith Paul It s necessary for his own salvation that he should be good and for the salvation of others that he should be accounted so How great was Paul's care that the Gospel should not be blamed 2 Cor. 6.3 Sometime the people are occasioned to love the Word by the worth of the Minister though we should love the Minister for the Word A crack'd Bell is not good to call men together nor is a Minister of crack'd reputation fit to perswade others to holinesse To have all speak well of us is not more impossible then suspicious Antisthenes the Athenian when he heard some unworthy men did highly commend him said I fear I have done some evill that I know not of And another would frequently say Would we know
Christ Gal. 1.23 He now preacheth the faith which before he persecuted So 1 Tim. 4.16 Gal. 3.2 So here in this place of Jude Faith once delivered is to be understood of the faith of heavenly doctrine the word of faith which the Apostle saith God had delivered to them and they were to maintain against the opposite errours of seducers This holy doctrine being called faith 1. Because it is the instrument used by God to work faith The Spirit by the word perswading us to assent to the whole doctrine of the Gospel and to rest upon Christ in the promise for life In which respect faith is said to come by hearing Rom. 10.15 And the Gospel the power of God Rom. 1.16 c. to every one that believes The faith to be believed begets a faith believing 2. Because it is a most sure infallible faithfull word and deserves to be the object of our faith and belief The Author of it was the holy and true Rev. 3.7.14 Tit. 1.2 2 Pet. 1.2 the faithful and true Witnesse God who cannot lie The Instruments were infallibly guided by the immediate derection and assistance of the holy Ghost The Matter of it an everlasting truth the Law being a constant rule of righteousnesse the Gospel conteining promises which shall have their stability when heaven and earth shall passe away and of such certainty that if an angel from heaven should teach another doctrine he must be accursed It abounds also with prophesies predictions most exactly accomplished though after hundreds yea thousands of years The form of it which is its conformity with God himself sheweth that if God be faithfull Heb. 4.12 Psal 19.7 9. needs must his word be so its powerfull it searcheth the heart its pure and perfect true and faithfull and all this in conformity with the power omniscience purity perfection truth of God himself The end of it is to supply us with assured comfort Rom. 15.4 Observ 1. 1. The word of life is most worthy of assent and approbation No word so much challengeth belief as Gods it 's so true and worthy of belief that it 's called faith it self When in Scripture the object is called by the name of the habit or affection it notes that the object is very proper for that habit or affection to be exercised about Heaven is in Scripture called joy to shew it 's much to be rejoyced in and the Doctrine of salvation is called faith to shew that its most worthy of our faith Infidelity is a most inexcusable and incongruous sin in us Tit. 1.2 Heb. 6.18 Isa 53.1 when the faithfull and true God speaks unto us It 's impossible for God to lie and yet Who hath beleeved our report may be a complaint as ordinary as it is old How just is God to give those over to beleeve a lie who will not beleeve the truh How miserable is their folly who beleeve a lie and distrust faith it self 2. Observ 2. Deplorable is their estate who want the doctrine of salvation They have no footing for faith they have they hear nothing that they can beleeve Uncertainty of happiness is ever the portion of a people who are destitute of the Word He who wants this light knows not whither he goeth The Fancy of the Enthusiast the Reason of the Socinian the Traditions of the Papist the Oracles of the Heathens are all Foundations of sand death shakes and overturns them all 3. Observ 3. The true reason of the firmnesse and stedfastnesse of the Saints in their profession they lean upon a sure word Spiritus sanctus non est Scepticus ne◠opiniones in cordibus sed assertiones producit ipsâ vit â omni experientiâ certiores a more sure word than any revelation a word called even faith it self Greater is the certainty of Faith then that of Sense and Reason It 's not Opinion and Scepticism but Faith The holy Ghost is no Sceptick it works in us not opinions but assertions more sure than life it self and all experience The more weight and dependency we set upon the word so firm a foundation is it the stronger is the building None will distrust God but they who never tryed him 4. Our great end in attending upon the word should be the furthering of our faith The jewel of the Word should not hang in our ears but be lock'd up in a beleeving heart 'T is not meat on the table but in the stomack that nourisheth and not the Word preached but beleeved that saves us The Apostle having specified the thing which they were to maintain Faith he amplifieth it and that three wayes 1. Explicat 2. He saith it was delivered The word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated delivered signifieth to be given or delivered from one to another severall wayes in Scripture according to the circumstances of the place where and the matter about which 't is used Sometime it importeth a delivering craftily deceitfully or traiterously in which respect the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendred to betray as Matth. 2.4.10 and Chap. 26 15 16 21 23 24 25. and Chap. 16.45 46 48. In some places it signifieth a delivering in a way of punishment and suffering As Mat. 4.12 Jesus heard that John was delivered up So Mat. 5.25 and 10.17.19.21 and 17.22 and Acts 7.42 c. In other places it signifieth a delivering in a way of committing something to ones trust to be carefully regarded and preserved as Mat. 11.27 and 25.14 20. and John 19.20 and 1 Pet. 2.23 And thus it frequently signifieth a delivering by way of information or relation of doctrines and duties from one to another to be kept and observed And that both from God first by the speech and afterward by the writing of holy men for the use of his Church as 1 Cor. 11.2 2 Thes 2.15 and 3.6 2 Pet. 2.21 and also from men who often deliver doctrines to others not written in the word Mat. 15.2 Mark 7.9.13 but invented by men In this sense the delivering here mentioned is to be taken namely for such an information or relation of Gods will as they to whom it is delivered are bound to preserve and keep as their treasure In which respect the delivering of this faith or doctrine of salvation comprehends first Gods bestowing it secondly Mans holding and keeping it 1. Gods bestowing it and in that is considerable 1. In what wayes and after what manner God delivered it 2. What need there was of this delivery of the faith by God 1. In what wayes God delivered the faith the Scripture tels us he hath delivered it either extraordinarily Num. 12.6.8 Heb. 1.1 as immediately by himselfe by Angels by a voice by a sensible apparition to men sometime when they were awake at other times when they were sleeping by dreams sometime only by inward inspiration Or ordinarily and so he delivers the doctrine of faith 1. To his
Ministers whom he hath appointed to be Stewards therof to the end of the world partly by qualifying them with gifts and Ministeriall Abilities and partly by appointing and setting them apart for the Ministry by those whom he hath authorized thereunto 2. To his people by the Ministry of his fore-mentioned servants who have instructed the faithfull sometime by preaching with a lively voice and afterward by committing the doctrine of faith to writing And Ministers shall to the end of the world be continued to deliver this doctrine of faith to the Church for their edification in holinesse And among those people to whom Ministers deliver this faith externally some there are to whom it is delivered also effectually by the internall revelation of the Spirit which so delivers this doctrine of faith to all the Elect that they themselves are delivered into it Rom. 6.17 their understandings being savingly enlightned to see that excellency in it which by the bare Ministry of it cannot be perceived and their wils perswaded to imbrace it as that rule of life according to which they will constantly walk 2. What need there was of the delivery of this faith 1. In regard of the Insufficiency of all other doctrines or prescriptions in the world to lead to life Only this doctrine delivered is the rule of faith and manners Peace internall and eternall is only afforded to them who walk according to this rule Gal. 6.11 God brings to glory only by guiding by these counsels All other lights are false are fools fires which lead to precipices and perdition This is the light which shines in a dark place 2 Pet. 1.20 to which who ever gives not heed can never find the way to heaven Learned Ethnicks never wrote of eternall happinesse in their Ethicks 1 Cor. 1.21 The world by wisdome knew not God 2. In regard of the totall insufficiency of man to find out this doctrine of himself The things delivered in this doctrine are mysteries supernaturall and depending on the meer will and dispensation of God The incarnation of the Son of God Col. 1.26 expiation of sin by his death justification by faith could never have entred into the mind of man unlesse God had revealed them They depend not upon any connexion of naturall causes Though there be a kind of naturall Theologie yet there 's no naturall Christianity Also the und erstanding of man is so obscured by the darknesse of sin that in spirituals it is purely blind The naturall man perceives not the things which are of God 1 Cor. 2.14 2. This delivering of faith comprehends the keeping and holding it by those to whom it was delivered This is done therefore 1. by Ministers 2. by every Christian 1. This duty is incumbent on Ministers who must keep the truth hold fast the faithfull word and be tenacious Tit. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holding it as the word signifieth against a contrary hold with both their hands with all their strength Jer. 10.27 Amos 7.14 holding it in their understanding in their affections in their preaching and delivery in their life and practice not parting with it for fear or favour either to Sectaries or Politicians rather parting with their lives than their sword 2. The faith is kept by every Christian by persevering in the knowledge love and practice of it Every Saint must keep it in his head in his heart in his hand this he must do though for keeping the truth he lose his life 'T is not the having but the holding the truth Rev. 2.13 which is a Christians crown He who lets it go never had it truely and effectually in the love of it nor shall ever enjoy it in the recompence of it Of this more afterward 1. God was the Authour of the doctrine of life Observ 1. though by men yet from him hath it alwayes been delivered it 's his word and revelation The word of the Lord and thus saith the Lord is the Scripture stamp and superscription When the Patriarchs and Prophets preach'd it it was from him when holy men of old time wrote it it was from him though he hath spoken in divers manners yet 't was he that spake When the doctrine of life was committed to writing he commanded it He moved and inspired holy men to write 2 Pet. 1.21 2 Tim. 3.16 Exod. 17.14 chap. 34.27 Isai 8.1 chap. 30.8 Jer. 36.2 They were his Organs and Instruments of conveying his mind to the world The Spirit of the Lord saith David 2 Sam. 23.2 spake by me and his word was in my tongue And Acts 28.25 The Holy Ghost spake by Isaiah Quicquid Chri. stus de suis dictis ac factis nos scire voluit ipsis scribendum tanquam suis manibus imperavit Aug. l. 1. de cons Evang. c. 35. And 1 Pet. 1.11 The Spirit of Christ in the Prophets fore-told his sufferings These and the other holy men were the Scribes the Pens the Hands the Notaries of the Spirit They wrote not as men but as men of God when any book is called the Book of Moses the Psalms of David the Epistle of Paul it 's in respect of Ministry not of the principall cause 2. Great is the necessity of Scripture The doctrine of life could never without a scripturall delivery have been found out without it indeed this doctrine was between two and three thousand years preserved by the delivery of a lively voice but afterwards when their lives who were to deliver the word grew short men numerous memory frail the bounds of the Church inlarged corruptions frequent and therefore tradition an unfaithfull keeper of the purity of doctrine as appears by Tharah's Jos 24.3 Gen. 35.2 Apostoli quod primum praeconiaverunt postea per Dei voluntatem in Scripturis nobis tradi derunt fundamentum columnam fidei uostrae futurae Iren. lib. 3. adv haeres c. 1. and Abram's worshipping of other gods the idolatry in Jacob's family c. God appointed that the doctrine of life should be committed to writing and upon supposition of the will and pleasure of God whose wisdome hath now thought fit to give us no other rule and foundation of faith the written word is now necessary as the means of delivering faith to us Had not the faith therefore been delivered in Scriptures whence should it have been found how retained The written word is the cabbinet wherein lies the jewell of faith the starre which shews where the Babe lodgeth the light which discovers the beauty of salvation A Book of Apocalyps or Revelation of Christ 3. Strong is the engagement upon us to be thankfull for Gods discovering to us the doctrine of faith It was above the compasse of Reason and Nature ever to have found it out by their own inquiry Rom. 16.25 Ephes 1.9 Ephes 3.9 neither men nor Angels could have known it without divine revelation It was a mystery a great an hidden mystery which was
kept secret since the world began How much to be adored is Gods goodnesse to us to whom the Faith is delivered though from others it was hidden This Faith without the knowledg whereof there 's no salvation Deut. 7.6.7 Mat. 11.25 26 and which could never have been known but by revealed light was not given to us rather then to others who lived and died in the utter ignorance thereof for any preceding difference and disposition thereunto in us but onely out of the meer love and free grace of God 4. Observ 4. The great impiety of those who obtrude a faith upon people invented by men not delivered by God who erect a building of faith upon the foundation of Philosophical principles Schoolmen and Papists fasten many things for articles of Faith upon the people Ex philosophorum ingeniis omnes haereses animantur Tert. adv Marc. l. 1. which they never received from divine delivery but from the discourse of blind Reason What else are their errours concerning Worship Free-will inherent Righteousnesse the merit of Works c. but streams which flow'd from the Ethicks of Philosophers not the Epistles of Paul Humane Reason is deceitfull when it goes beyond its bounds A Philosopher as such is but a naturall man and perceiveth not the things of God Blind men cannot judg of colours beasts order not humane affairs nor must humane Reason determine of heavenly doctrine The principles of Reason are a sandy foundation for the Conclusions of divine Doctrine Hagar must be ejected if she submit not to Sarah Reason must be subdued to Faith 5. Great is the dignity of a Ministers Office Observ 5. 2 Cor. 4.7 The end of it is the delivering of the Faith to people Ministers though earthen vessels yet carry a treasure though torn caskets yet they contain jewels A faithfull Minister is Gods Steward to dispense his blessings He is a Star for light and influence a Cloud to distill down showers of plenty upon Gods weary heritage a Nurse a Father a Saviour a common Good Joseph's Office in delivering out of Corn to the people in the Famine made him honoured how worthy an employment is it then to deliver to souls the bread of life 6. Observ 6. It 's a great sin to part with the faith delivered to us It 's an hainous sin either in Ministers or People In the former when they shall either give it away or suffer it to be taken from them Phil. 1.17 For the defence of the Gospel they are set they must be men made up of fire in the midst of a field of stubble or errours though holily patient when their own interest yet holily impatient when the interest of Christ is endangered They must not be dumb dogs when thieves attempt to rob the House of God the Church Though they must not bite the children within yet neither spare the thief without Nor is any Christian exempted in his station from the duty of keeping Faith Pro. 23.23 they must not sell the truth not patiently suffer Sectaries and Persecuters to bereave them of it not for the love of their swine suffer Christ to go much lesse send Christ out of their Coasts not part with the faith by keeping their money In a word they must keep the faith by perseverance in the love and profession of it by taking heed of errour and profaneness lest being led away with the errour of the wicked they fall from their stedfastnesse 2 Pet. 3.17 2. Jude saith in the amplification of this faith that it was delivered to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may here be enquired 1. Who are holy and Saints 2. Who the Saints are to whom this faith was delivered Men are called holy in two respects 1. In respect of the holiness of destination separation Explication or being set apart from common uses and employments to the holy service of God 2 Chro. 7.16 Isai 13.3 1 Kings 9.3 thus the Greeks apply the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate and thus not onely men but the Temple vessels Sabboth Tabernacle are called holy The first born Exod. 13.2 God commandeth Moses to sanctifie which he explains Ver. 12. Thou shalt set apart to the Lord c. Thus the Prophets and Apostles are often in Scriptures called holy and Jeremy was sanctified from the womb Jer. 1.5 in regard of this holiness of separation and dedication and all visible professors and their children are called holy 1 Cor. 7.14 as likewise may the whole body of a visible Church 2. In respect of their having holiness really and properly put into them which is done by the holy Spirit whence it is read of the sanctification of spirit it abolishing their native polution and unholiness 2 Thes 2.13 1 Pet. 1.2 1 Cor. 1.2 Exod. 19.6 and bestowing upon them graces and holy qualities by the renovation of Gods image in them And the holy Spirit makes them holy in two respects 1. Of not holy privatively and so man that had lost totally his holines is made holy by regeneration or effectuall vocation 2. Of less holy and so Gods children are sanctified by being enabled to the exercise of an actuall mortifying of sin and living in holiness with proceeding in both 2. Who the Saints are to whom the faith was delivered 1. Some by Saints here understand those holy Prophets Apostles and other Ministers who are holy by peculiar Office and Employment to whom God delivered the doctrine of Faith either of old in an extraordinary or since in an ordinary way that they might be his Ministers in delivering it unto others and these in Scripture are called holy Luke 1.70 He spake by the mouth of his holy Prophets which have been since the world began And Acts 3.11 the same words are again used So 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost So 2 Pet. 3.2 The words spoken before by the holy Prophets Rev. 18.20 Ye holy Apostles and Prophets And Rev. 22.6 The Lord God of the holy Prophets And these in a peculiar manner had the doctrine of faith delivered to them Act. 1.8 Yee Apostles shall be witnesses to me both in Jerusalem and in all Judea and Samaria and unto the uttermost part of the earth Mat. 28.19 These had commission to teach all nations By these Heb. 2.3 the great salvation was confirmed Paul tels the Corinthians 1 Cor. 11.23 he had received from the Lord that which he delivered to them And 1 Cor. 15.3 I delivered unto you first of all that which I also received And 1 Cor. 9.17 A dispensation of the Gospel is committed to me 2 Cor. 5.19 God hath committed unto us the word of reconciliation Gal. 2.7 The Gospel of uncircumcision was committed to me 1 Tim. 1.11 The glorious Gospel of the blessed God was committed to my trust 1. Tim 6.20 O Timothy keep that which is committed to thy trust He
and holinesse 1 John 3.9 putteth into us a seed that shall never die and infuseth an habit of holinesse never to be lost or overcome Phil. 1.19 Ephes 3.16 Ephes 6.10 2. In the latter it affordeth those continued supplies of grace whereby we are more and more strengthened with might to resist all tentations go through all conflicts to find preservation and direction in every danger and doubt to walk in daily detestation of every sinfull way to call and cry for grace which is wanting and in a word Phil. 4.13 enabled to do all things through him who strengtheneth us 2. On our parts he enables our faith by his Spirit to receive from him the supplies of his strength This he doth by giving a power to faith 1. To unite us unto and to incorporate us into him as the branches are in the tree the member in the body or the house upon the foundation We laying hold upon him for ours by our faith as he layeth hold upon us for his by his Spirit wherby the union is compleat and reciprocall 2. To improve this union for our assistance by drawing daily influences of grace and strength from Christ who is a fountain of fulnesse John 1.16 John 15.1.5 Gal. 2.20 as the root doth from the soyl or the branches from the root or the pipe from the fountain Hence it is that we live by faith it being the instrument that fetcheth vertue from Christ to sustain us in all our wants and weaknesses it being not only in but drinking of the fountain it not only uniting us as members to the head but supplying us as members from the head with all vertue necessary to the preservation of grace both from the filth of sin within us and the force of tentations without us and hence it is that faith makes use of all ordinances but as the conduit pipes or water-courses to convey from Christ that grace and strength it wants it esteeming ordinances without Christ but as a viall without a cordiall or a pipe without water Faith also having united us to Christ helps us to expect through him that abundant reward which will infinitely more than countervail for all the combats and contentions for him against his enemies Moses saw him that was invisible Heb. 11.26.27 he had an eye to the recompence of reward We faint not c. saith the Apostle while we look not at the things which are seen but at the things which are not seen 2 Cor. 4.16.18 And herein consisteth principally the strength of Christians in this earnest fight and contention 4. This earnest contention by which the faith is maintained implyeth a putting out forth of this strength against the enemy with whom we contend for the faith He who hath strength contends not if he stands still and acts not Sundry wayes is strength to be put forth in contending for this faith 1. Magistrates must put forth their strength 1. By commanding their subjects to submit to the faith Their edicts and injunctions should be like those of Asa and Hezekiah who commanded Judah to seek the Lord. 2 Chro. 14.4 2 Chro. 29.5.30 2 Chro. 34.33 They must engage men to be true and faithfull to God by precept and example their commands must not so savour of state policy as to be regardless of Scripture purity 'T is not reason of State but ruin of States to be remiss in enjoyning piety The lawes of man should be a guard to the Law of God They who reign by God should reign for him Neh. 13.19 How unreasonable is it that people should be lawless only in Religion Shall it not be indifferent whether men will pay a tax And shall it be indifferent whether they will ever hear a Sermon It was a commendable decree of Artaxerxes though aheathen and that for which the faithfull servant of God blessed God That whosoever would not do the law of God judgment should be executed upon him to death to banishment Ezra 7.26.27 to confiscation of goods or imprisonment and of Darius Dan. 6.26 who decreed that in every dominion of his Kingdom men tremble and fear before the God of Daniel 2. By repressing the perveters of the faith Restraining hereticks and Seducers removing the impediments of Religion whether persons or things Nebuchadnezzar a heathen made a decree that none should speak any thing amiss against God 1 Kin. 15.12.13 2 Kin. 18.5 2 Kin. 23.8 2 Chro. 17.6 2 Chro. 31.1 Asa took away the Sodomits Idols and removed Maachah an idolatresse from being queen Hezekiah removed the high places and brake the images and cut down the groves So Josiah defiled the high places and brake them down Thus likewise Jehoshaphat took away the high places and groves out of Judah Thus also Manasseh took away the strange gods and the idol out of the house of the Lord and all the idols that he had built c. To these may be added zealous Nehemiah in repressing Sabboth-breakers Neh. 13.21 And the Apostle saith Rulers are a terrour to wicked works Rom. 13.3 3. By providing and maintaining a faithfull Ministry to dispense the doctrine of faith Thus did Jehoshaphat and Hezekiah 2 Chro. 17.8.9 2 Chro. 31.4 That Magistrate cannot contend for the faith which contends against the Ministers thereof Satan knowes no mean between the pampering and famishing of the Ministry double labour must not be requited with scarce a single maintenance Ministers should not labour for and yet not without a comfortable recompence They ought not to be left to the courtesie of those who though they account enough for themselves but a little yet they account a little for the Ministry too much It 's not enough for faithfull Ministers to be kept from being battered and storm'd by cruel persecuters unless also from being starved by the common protestants 2. Ministers must contend for the faith principally two wayes 1. 1 Tim. 6.3 Tit. 2.1 By preaching the word of faith they must preserve the pattern of wholsome words and speak the things which become sound doctrine They must take heed of their own mixtures and not adulterate the doctrine of faith to please men The beauty of heavenly truths wants not the paint either of humane or hereticall additions The babes of Christ must be fed with sincere milk and the sorenes of mens eyes must not hinder the lights of the Church from shining 2. By confuting gainsaiers and hereticks The Apostle commands Titus by sound doctrine to convince gainsayers Tit. 1.9.11 Ministers must not only have a voice to call their sheep but to drive away wolves one to establish truth 2 Cor. 13.8 another to oppose errour one of his hands must work and the other hold a weapon Christ confuted the corrupt glosses of the Pharisees and Paul confounded the Jewes by proving that this is the very Christ Act. 9.22 and Apollos mightily convinced the Jewes and that publikely shewing by the Scriptures
contend the crown that rewards us Holy fervour is never so seemly as in contending for a holy faith It 's storyed of Scanderberg that in fighting against the Turks he was so earnest that the bloud would often start out of his lips Indifferency better becomes our worldly contentions between man and man than spirituall contentions between men and divels 3. We must contend for the faith unanimously and with one consent How easily will errour prevaile when Faith's Champions are divided among themselves How shall they adventure their lives one for another in war Phil. 1.27 who will not do so much as love one another in peace Excellent is the counsell of the Apostle Stand fast in one spirit with one mind striving together for the faith of the Gospel 4. We must contend for the faith against errour universally impartially for every doctrine of faith and against every opposite errour We must contend for discountenanced disowned persecuted faith and take it into our doors when the most would have it laid in the streets and give it entertainment when 't is death to harbour it Nor ought we to to spare preferred Quò major est Princeps eò minus ferantur ejus vitia Nomina potestatum metuenda sed vitia contemnenda Luth. favoured errour The snake of errour must be struck at though in the field of a King 5. We must contend for the faith constantly We must never give over our conflict as long as one enemy is left We must continue in the things we have learned and hold fast the name of Christ. It 's not contention but constancy therein which crowns We must be faithfull to the death if we expect a crown of life 2 Tim. 3.14 Rev. 2.13 It 's easier once to persevere than often to begin No Christian is too old to go out to fight in this spirituall warfare As soon as we cease to fight we begin to flye Christianity knows no cessation of Combating We must take heed of losing the things which we have wrought and fought for 2 John 8. It 's as great a vertue to hold what we have as to get what is worth the holding If the faith be bad why did we begin if good why did we give over our contention for it 6. We must contend prudently and with judgment Christian prudence is not inconsistent with Christian fervency Sundry wayes must a Christian shew his prudence in this contention 1. He must oppose those enemies most that most oppose the faith The greatest errours with greatest zeal and place most forces where there 's most dan ger not being as some fervent against disciplinary and superficiall against doctrinall errours The former do but scratch the face the latter stab the heart of truth 2. He must contend for the faith soberly not passionately God wants not the beesom of passion to sweep down the cobwebs of errour Soft words and strong arguments are good companions We may at the same time spare the person and yet be merciless to his errour 3. We must contend for the faith orderly not extravagantly The Minister must not contend like the Magistrate by politick government nor the people like the Minister by publick preaching Every souldier in this war must keep his rank Never did more contend against the faith than in the times wherein all are suffered to contend how they will for the faith 4. We must contend for the faith preparedly not weakly Faith deserves not obloquy but victory A weak judgment often hurts the faith as much as strong passion An able mind is more needfull in spirituall than an able body is for worldly warrs What pity is it that a good cause should have a feeble champion 1. Observ 1. The goodnesse of any cause and course exempts it not from opposition What more precious then Faith and what more opposed Odium genius Evangelii Luth. John 17.14 Superbus sio quod video nomen pessimum mihi crescere gaudeo rebellis dici Luth. Gratias ago Deo quòd dignus sum quem mundus oderit Hier. Hatred is ever the companion of Truth As that which Satan opposeth must needs be good so that which is good must needs be by him opposed A good man once said He much suspected his own faithfulness in delivering that Sermon for which he got not some hatred from wicked men Hatred as one saith is the Genius of the Gospel I have given them saith Christ thy word and the world hath hated them Wicked mens rage should rather make us thankfull than discouraged I am proud saith Luther because I hear I have an ill name among bad men I blesse God said Jerom that I am worthy of the worlds hatred 2. Observ 2. The best things require most contention for them Not trifles Nostra impatientia non est pro reculis honoribus c. sed pro contemptu verbi pertinacia impietatis ubi anathema est esse patientem Luth. fancies or fables but doctrines of faith deserve our earnest contention How poorly are most mens contentions imployed How happy were we could we but as earnestly contend for Christ his cause faith and our own salvation as wicked men do for riches honours interest nay for hell by striving to out-sin one another How unsutable is it that a greater fire should be made for the roasting of an egg than for an ox that men should be more contentious for bubbles than blessednesse 3. Observ 3. Satan will fight though he cannot prevail Though he conquer not he will yet contend Though he be unable to overcome yet he will oppose the faith Such is the hight of his malice that rage he will be it insuccesfully If he cannot disappoint the saints of their end he yet pleaseth himself in disturbing them in their way Satans rage should not dismay us His furious onsets do not prove his endeavours succesfull rather his great wrath speaks his time short And if he fight who knowes he shall be foyl'd how earnestly should they contend who know they shall both conquer and be crowned 4. Satan labours most to spoyl us of the best things Observ 4. those whereby God is most glorified and we most benefited If he may have our faith heavenly things from us he cares not to leave earthly blessings behind him Eph. 6.12 Chrysost Musculus Perkins vid. Heb. 8.5 Hence it is that the Apostle saith We wrestle against spirituall wickedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenlies i. e. as I humbly conceive for heavenly things whereby is noted the cause of Satans contention which is to bereave us of blessings of an heavenly nature In the tempting of Eve he aimed at the bereaving of our first parents of their happiness and Gods image It was Peter's faith he sought to winnow He blinds mens eyes that the light of the glorious Gospel of Christ should not shine unto them 2 Cor. 4.4 In the troubles of Job Satan aimed at a greater matter
these false Apostles deceitfull workers Satan using them for his instruments to beguile as sometime he did the Serpent which beguiled Eve Likewise Rom. 16.18 Paul saith that they deceive the hearts of the simple And Acts 20.30 that they draw many disciples after them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By these Gal. 3.1 the Galatians were bewitched These would have beguiled the Colossians Col. 2.18 They have their slight and cunning craftinesse whereby they lie in wait to deceive Ephes 4.14 They creep into houses and lead captive silly women 2 Tim. 3.6 They are seducers and deceiving ver 13. False teachers privily bringing in damnable heresies 2 Pet. 2.1 And they make merchandise of people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. And they allure ver 18. those who were clean c. But more particularly the by-wayes in which they go the subtle artifices and insinuations by whith they creep into the company and good opinions of the Church and deceitfully enter unawares are such as these 1. They conceal their opinions Vid. Aug. contr Pelag. l. 1. Pelagius dixit liberum sic confitemur arbitrium ut dicamus nos semper indigere Dei auxilio ita homi nis laudamus naturam ut Dei semper gratiam addamus auxilium Anathema qui docet gratiam Dei per singulos actus nostros non esse necessariam Diligenter est interrogandus Pelagius quam dicat gratiam quâ fateatur homines adjuvari c. Mihi paenè persuaserat hanc illam gratiam de qua quaestio est confiteri Aug. de gra Christ c. 37. In fraudem nomen Christi circumferunt Hos 7.8 especially at their first entrance Either they totally forbear the delivering of errours or else they deliver them so darkly cloudily and ambiguously as that they may finde subterfuges and places for retreating whensoever they are charged with them They love to know but are wary in being known like Moles they labour to spoil the ground by keeping under ground It 's often harder to finde them than to overcome them Their words and phrases have divers senses the same sentence shall speak both truth and falshood so that their disciples shall understand them one way and the ingenuous hearer shall hope that they meant another by reason of which deceit they resemble some light-fingerd-dealers who can steal even from those who look upon them Augustine was sometime almost well perswaded concerning Pelagius so seemingly orthodoxe were his expressions about grace 2. They utter some reall and wholsome truths Their custome is to mix something true with much that is false that thereby they may put off one with another The false Apostles taught Christ joyning some other thing with him in the cause of salvation and so the Papists at this day Their doctrines like that cake which Hosea saith was not turned are neither raw nor baked i. e. neither altogether true nor altogether false or like a picture which seems beautifull on the one side and deformed on the other or like the commodities of some deceitfull chapmen the top the uppermost of the bag is good and vendible but the wares which are under are corrupt and unsound or as that image the head is of gold but the feet of iron and clay Errour would never be honour'd before the people unlesse it were seen in the company of truth As a man who is often taken in a lie is not believed when he speaks the truth so he who is often observ'd to speak truth is not mistrusted though he somtimes utters what is false 3. They preach doctrines pleasing to corrupt nature 2 Pet. 2.18 such as are most delightfull to flesh and bloud They know that naturally people cannot endure sound doctrine Isai 30.10 2 Tim. 4.3 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire not to have right things prophesied to them but smooth things and deceits and therefore they corrupt and deal deceitfully with the word like deceitfull Vintners who for gain mix water with their wine meer truth they know would be bitter truth veritas mera veritas amara and therefore they are more desirous to be sweet and unsound than harsh and wholsome suting their doctrines as some fable of the taste of the Manna in the wildernesse to the pleasure of every pallate Hence it was that the false Apostles preach'd up circumcision and other abrogated observations because they knew such doctrines only would be savoury to Jewish pallates And hence it was that these seducers preached doctrines of liberty and licentiousnesse 2 Pet. 2.19 Jude 4. and such as turned the grace of God into lasciviousnesse making the narrow way to heaven seem broader then God ever intended it holding before peoples eyes the spectacles of carnall liberty wherby in their passage over the narrow bridge of Christianity they adventuring upon a supposed bredth tumble down into the waters of perdition 4. They deliver such doctrines as savour of novelty The subjects of which they treat must be represented as rare and unusuall to accomplish which either they put upon them a new dresse a new shape and fashion of words and expressions or they deliver either that which is false and against Scripture they chusing rather to be erroneous than not to be rare and often venting for new truths old errours new drest or that which is nice and very uncertainly grounded upon Scripture they preferring a doubtfull before a common way well knowing that usuall truths will not sute with itching eares If the doctrines which they deliver be old and ordinary truths they often as men use to do by old stuffes water them over with new expressions strange and new-minted phrases not savouring of Scripture-simplicity or agreeable to the pattern of wholsome words 5. They labour to work the godly and orthodox Ministers out of the affections of their hearers They erect a building of honour for themselves upon the ruins of the reputation of such who deserve to stand when they are ruin'd Well they know 2 Cor. 10.10 as long as the messenger is loved the message is not like to be loathed They had much rather stand in the peoples light than that a godly Minister should stand in theirs Omnis apostata est osor sui Ordinis The greatest enemies to true have ever been false teachers Thus it was of old Michaiah and Jeremiah had the one a Zedekiah the other a Pashur to smite them And as the practice of smiting with the tongue at least still continues Amos 7.10 so doth the pretence of that practice Hence 't is that faithfull Ministers must be represented as the disturbers and troublers of Church and State though the true reason why turbulent practices against the peace of both are by false prophets condemned a good work is that they may get all the practice to themselves while the peaceable servants of Christ are only suspected Non accuso verba tanquam vasa pretiosa fed vinum quod in illis
no good way of God because Satan makes it seemingly deformed to love no way of sin though he makes it seemingly amiable to build our faith upon no eminency of man and ever to be more forward to examine than to admire what he saith or is 4. Observ 4. Mat. 7.15 Theâ— best Christians may somtimes be mistaken in Seducers The advice of Christ to beware of false prophets shews how possible it is to be over-seen The shape into which they transform themselves namely the Apostles of Christ and the Ministers of righteousnesse shews the difficulty of discerning them The very Apostles were deceived in him whom some conceive to be the Heresiarch Acts 8.13 and one from whom these Seducers suck'd their poyson 1 Thes 5.21 God will alone have the prerogative of trying the heart the doctrines we must their hearts God only can search And the difficulty of understanding who are Seducers should cause in the faithful diligence in trying what their best of teachers deliver The seduced most call for our pity who with good meanings though alas with bad success follow their blind leader whose misery that we may avoid we must examine all we hear by the word taking nothing upon trust not loving doctrines for men but men for their doctrine and it for its Consonacy to Scripture which should like a sword of Paradise keep errours from entring into our hearts Be not like little children to gape at be ready to swallow whatsoever the Nurse puts to the mouth If Seducers appeal to Scripture 1 John 4.1 to Scripture let them go and if they cannot endure the light of that Sun reject them as spurious and their meeting places as infected houses and schools of impiety Psal 26.4 Sit not among vain persons Let not Satan take thee among his own lest he make thee one of his own 5. Sin loves not to be seen in its own colours Observ 5. These Seducers having in them no reall goodness and worth or fit qualifications of piety and integrity but intentions by their entrance to seduce others appeared not to be what indeed they were but cunningly they seemed to be what they were not that so the faithfull might admit them as they did unawares not knowing who they were Sin is a deed of darknesse not only because the sinners portion will be utter darknesse but because his practices he loves to conceal in the dark Sins deformity makes not a sinner desire that it should not be but only that it should not be seen Aaron cover'd over his sin with the wickednesse of the people Exod. 32.22 1 Sam. 15.21 Saul colour'd over his sin of sparing Agag and the cattell with pretended resolutions to sacrifice to the Lord. Carnall will ever hath carnall wit attending upon it Love to sin refines the invention for concealing it No sin hath beauty enough in its own complexion to win the affection of the fondest spectator unlesse its wrinkles be fill'd up with the paint of religious pretences Sinners have a false conceipt of God they think he cannot see through their coverts like little children because they shut their own eyes they think they are in the dark to all others How much is holinesse honoured by its enemies who even when they hate the having of it love to appear to have it How unable is an hypocrite to shun the dint of this Dilemma If holinesse be bad why doth he so much as appear if good why doth he no more than appear holy In a word how slight and childish will all hypocriticall varnishings prove at the last day Paint will not endure the fire of wrath nor can hidden wickednesse be concealed in the day of divine disquisition 6. Observ 6. Seducers with other sinners are modest in the beginning of sin When these Seducers first entred the faithfull thought them not such as afterward they found them They were like a deceitfull gamester or dice-player who playing with one who is ignorant and wealthy seems in the beginning of the game to be altogether unskilfull till at length by degrees he puts forth his craft and cheats him of all he hath And never hath Satan been so dangerous an enemy either to Churches or persons as when he hath been hurtfull insensibly gradually and creepingly He can hardly tempt men at one leap to get up to the top of impiety but by severall steps As 1. By an evill motion 2. By some kind of approbation 3. By determination to embrace it 4. By a vitious action 5. By an evill habit 6. By defence and justification of sin Till 7. there be a glorying and boasting in it Satan dyeth not a man a purple or a scarlet sinner at the first but after divers tinctures that so at the last he may take the deepest dye He windeth not up his treble to the highest pitch hastily but strains it up by little and little to the desired height at the first he makes men adventure upon actions questionable whether sinfull or not then he presseth them forward to sins undoubted yet small and then he easily draws men from making little account of small sins to make small account of great sins How dangerously because gradually did Satan bring idolatry into the Church First images and pictures of Saints were used in private for memory history or ornamennt only afterward in Gregories dayes they were brought into the Church but with an expresse prohibition of worshipping them in the next age the worshipping of them was enjoyned yet not for themselves but in respect only of what they did represent but since the Councell of Trent it is the Tenent of the Roman Church that images are to be worshipped for themselves Ut in se conâ—iderantur non tantum ut vicem gerunt exemplaris Bel. De imag Sanc. l. 2. c. 21. Plat. in Bonif. 3. and further the heathen go not in their idolalatry The great Seducer of the Nations the Pope was he not creeping and modest in his beginnings to get into his present height of tyranny First he contends for a bare primacy of order after he pretends to a little more the receiving the last appeal from the other Patriarchs In Boniface the thirds time he puts in for the title of universall Bishop and in his next Successours time to give spirituall lawes to the whole Church and after him in Pope Hildebrands time to give temporall lawes to Kings and Princes Satan is like a deceitfull tradesman who first by fair-dealing gains Customers that so afterwards by foul-dealing he may gull them Teachers must not speedily be admitted It 's good to know before we take or trust them And people should take heed that they forsake not their old approved Ministers who have been throughly made manifest to them in all things 2 Cor. 11.6 to embrace such strange Doctors whose designe is in time to bring in strange doctrines The mothers milk is most wholsome for the child The Ministry that
which is given by some Papists who haply to wave the Doctrin of reprobation expound this fore-writing here mentioned to be the predictions by writing which went before in the Scriptures concerning these Seducers Nor can this writing here mention'd so be attributed to God as if either he could properly be said to have a memory or to remember any thing or had any defect or weaknesse of memory or had any materiall books wherein he wrote any thing at all but this writing or booking is spoken concerning him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of resembling him to man who what he purposeth exactly to remember or certainly to do he books and writes down before hand And the Scripture speaks of four Meta phoricall books or writings which God hath 1. The Book of his providence or Gods knowledge and decree of all the particular persons things and events that ever vvere or shall be in the world and in this book were written all the members of David Rom. 5.1 Summa judicii aequitas ex humano foro significatur Pareus in Apoc â—0 Psal 132.16 And all the tears of David Psal 56.8 2. The Book of the last and universall judgement which is the perfect knowledge that God hath of the actions of all men good and bad according to which at the last day he will give judgement thus Dan. 7.13 it s said The thrones shere set up c. and the books were opened And Revel 20.12 I saw the dead small and great stand before God and the books were opened It 's a term taken from publick judgements here among men wherein are produced all the writings of informations depositions of witnesses c. to shew that Gods Omniscience shall discover and rehearse all actions and his justice proceed accordingly 3. The Book of life Rev. 20.12 and 22 19. called also the Lambs book of life Revel 13.8 and 21.27 which is Gods eternall decree to bestow grace and glory upon some Phil. 4.3 and in this are set downe the names of the elect of these it is said often Their names are written in the book of life Luk. 10.20 and at the last day this book is said to be opened because it shall then be manifested to all who are elected 4. This writing here mentioned by Jude namely that black bill or the Catalogue of those whom God hath appointed unto wrath 1 Thes 5.9 ordinarily considered as the Positive or Affirmative part of Reprobation wherein God decreed justly to damn some for sin For Reprobation is considerable in a double act First Negative which is that of preterition or passing by of some and Gods will not to elect them Secondly Positive which is Gods ordaining them to punishment for sin And in both these acts there is a double degree In the first the Negative act Gods denying his grace in this life And 2. his denying them glory and salvation in the next life In the Positive or affirmative act 1. Gods ordaining the wicked to blindnesse and obduration here And 2. eternall condemnation hereafter And upon holy Scripture are both these acts and both the degrees of each of them evidently grounded 1. Concerning the Negative act speaks the Spirit of God John 10.36 Yee are not of my sheep And Matth. 7.23 I never knew you Mat. 13.11 To them it is not given to know the mysteries of the Kingdome And Mat. 11.25 Thou hast hid these things from the wise and prudent c. for so it seemed good in thy sight And Rev. 13.8 20.15 There are some mentioned whose names are not written in the Book of Life 2. Concerning the Positive or Affirmative act speaks the Spirit of God in 1 Pet. 2.8 where the Apostle mentioning those that stumbled at the word and were disobedient saith they were appointed thereunto And Rom. 9.18 Whom he will be hardneth And ver 21. he speaks of Vessels made to dishonour And ver 22. 1 Thes 5.9 Of Vessels of wrath fitted to destruction And John 17.12 Judas is said to be a son of perdition And here Jude saith that these Seducers were written down and appointed to this condemnation which was their abode among the faithfull with an obstinate opposing of the truth and faith of Christ making way to their own eternall condemnation A doctrine I confesse not more distastfull to the bad then hard to be understood by the best It is no where as Pareus notes treating upon it Rom. 9. perfectly apprehended but in that eternall School I profess my greater desire to study then discuss it I did not seek it nor dare I altogether shun it ever remembring that though we must not rifle the cabinet of the secret decree yet neither bushel the candle of Scripture-discovery the former being unwarrantable curiosity the later sinfull ingratitude Briefly therefore 2 For the second in what respect this ordination is said to be before of old The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old is sometime applyed to a thing done a little time before Pilate asks of Joseph who came unto him to ask the body of Jesus whether he had been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any while dead The word as Doctor Twiss observes doth not signifie any definite time It is applicable even to eternity And though as he notes the signification of the word be not extended to eternity by any force in it selfe yet from the matter whereof the Apostle treats viz. the ordination or decree of God which is eternall it ought to be so extended The denyall of the eternity of Gods decree was one of the prodigious doctrines of Vorstius As the ancient of dayes was before there was a day so this of old was before there was an age Which as it refers to the forementioned ordination comprehends in the judgment of many Learned and Godly Divines as well 1. The independency and absolutenesse of this ordination As 2. The immutability and unchangeableness of this ordination 1. For the first This ordination according to some was absolute from all causes in the creature of old before these Seducers were before their sins were in respect not only of their actuall existence but even of their prevision also and foresight of their futurition or coming to passe hereafter And in delivering their judgement herein 1. q. 23. Art 5. they consider Reprobation with Aquinas and other Shoolmen either in respect of the act of God reprobating Gods willing and decreeing or in respect of the effect thereof the things willed or decreed as God wills that one thing should be for another 1. As to Reprobation in respect of the act or decree of Gods reprobating or Gods willing or decreeing they say the sins of the creature cannot be assigned as the cause of reprobation Non est assignare causam divinae voluntatis ex parte actus volendi Aquin ubi supr and herein they agree with Aquinas and the sounder Schoolmen They conceive that the decree of reprobation was not without the
Mysteries of redemption and the free pardon of sin through Christ And this last way it 's taken Acts 14.3 20.32 where the Gospel is called the word of grace called also Acts 20.24 the Gospel of the grace of God and 2 Cor. 6.1 and Tit. 2.12 grace it self we beseech you that ye receive not the grace of God in vain And the grace of God hath appeared c. In this last signification I take it in this place wherein what the Apostle had called the faith in the foregoing verse for which the Christians should Contend he calls the grace in this which Seducers did abuse and oppose 2. Why is the doctrine of the Gospel called by the name of grace 1. Because it is a gift of grace and it was onely Gods free good will that bestowed it These questions Why it was ever bestowed at all or why one age or place of the world should receive it rather than another why God should discover the mystery that was kept secret since the world began Rom 16.25 26. to those who were sinners of the Gentiles who served dumb Idols why God should be found of them who sought him not and made manifest unto them who asked â—ot after him Isa 65.1 Mat. 11.26 can only be answered by that reason which Christ gives of Gods hiding these things from the wise and prudent and revealing them to babes Even so Father because it seemed good in thy sight 2. Because the subject matter of the Gospel even all the benefits discovered in it flowed meerly from free-grace whether blessings without us or within us Without us Eph. 1.5 Election is the election of grace and according to the good pleasure of his will our vocation was according to grace 2 Tim. 1.9 Regeneration was of Gods own will Jam. 1.18 Faith the gift of God Justification is freely by his grace Phil. 1.29 Rom. 3.24 And a free gift Rom. 5.15 18. Forgivenesse of our sins according to the riches of grace Ephes 1.7 Eternall life is the gift of God Acts 15.11 Rom. 6.23 Even the life of glory is the grace of life 1 Pet. 3.7 Christ himselfe was a token of free love sent to mankind And as his whole work was to love so his whole love was free The portion which he expecteth is nothing but poverty Isai 55.1 Would we purchase any benefit of him we must be sure to leave our money behind us There 's not one soul that ever he loved but was poor and empty sick and impotent unamiable and filthy regardlesse of him and ignorant opposite to him and unkind and often unfaithfull to him and disloyall And may not the Gospel which discovers this goodnesse well be call'd grace 3. As the Gospel doth discover and reveal so doth it instrumentally impart and bestow these benefits of free-grace The Gospel is not only light to discover them but an invitation to accept them not only a story but a testament The language of the Gospel is Luke 14.17 Come for all things are now ready Nor hath it only an inviting but a prevailing voice with some It is made powerfull to overcome the most delaying disobedient sinner by him who doth not only ordain Rom. 1.16 Acts 6.7 2 Thes 1.8 but accompany it This grace bringeth salvation Tit. 2.12 it bringeth it to us not to look upon but to take 1. Observ 1. What an happy difference is between the Law and the Gospel The Law affords not a drop of grace it bestowes nothing freely The language of the Law is Do thou and live if not dye No work no wages but in the Gospel the yoke of personall obedience is translated from believers to their surety there 's nothing for them to pay all that they have to do is to hunger and feed Their happinesse is free in respect of themselves though costly to Christ who by his merits purchaseth for them whatsoever they would obtain and by his Spirit worketh in them whatsoever he requires 2. Observ 2. How shall we escape if we neglect the salvation which the Gospel of grace brings If they are unexcusable who pay not their own debts under the Law what are they who will not do so much as accept of free pardon and a surety under the Gospel Gospel-grace neglected is the great condemnation of the world How mindfull should we be of the Apostles counsell 2 Cor. 6.1 1 Thes 5.1 2 Cor. 3.6 2 Cor. 3.18 Receive not the grace of God in vain not only in word but in power as it is a quickning spirit or spirit and life not begetting only a form of profession but as changing and transforming into the image of God and altering the inward disposition of the heart If the grace of the Gospel make a stop at restraining it only advantageth men ut mitiùs ardeant not to save them 3. Observ 3. The sin and folly of those is great who though poor are yet so proud that they submit not themselves to the freenesse of the Gospel who will not feed upon the supper of Evangelicall benefits unlesse they may pay the reckoning who mix at least their own merits with Christs expecting justification for their own obedience Alas what is our rectitude but crookednesse what our righteousnesses but filthy rags How fond an undertaking is it to go about to establish our own righteousnesse Rom. 10.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it but to endeavour to make a dead carcasse to stand alone How just is the issue that rich ones should be sent empty from the Supper A proud heart can no more be fill'd with Evangelicall grace then can a vessel with water poured upon its convex out-side It 's better to be an humble sinner than a proud justiciary 4. Observ 4. How chearfull free and forward should all their services be who partake of the grace of the Gospel Jugum Christi non deterit sed honestat colla Bern. If God have removed the insupportable yoke of legall satisfaction how willingly should we take upon us the easie yoke of Evangelicall obedience Though Saints be exempted from bondage yet not from service Christians though they serve not God by the compulsive power of the Law yet they ought by vertue of the Spirit renewing the soul Their spirits should be free and willing even when strength and power fail them They should delight to do the will of God Psal 110.3 Psal 40.8 If Gospel-grace be free then it 's most unsutable that Gospel-service should be forced The Evangelicall bond to obedience is strong though it be silken 5. Observ 5. Every one should covet to be interested in the benefits of the Gospel they are freely bestowed It is easie to know a house where alms are freely distributed by the crowding of beggers When money is freely thrown about the streets at the Kings coronation how do the poor thrust tread one upon another There 's no such crowding
stone upon a stone which he casts not down by having low thoughts of high services Eccl. 5 1. Thou must not onely keep thy foot from entring into places of vanity but also keepe thy foot when thou entrest into the house of God not onely take heed that thou neglectest not hearing but also take heed how thou hearest How oft have the servants of God been humble and hungry in the want of those tokens of grace under the enjoying whereof they have been proud unprofitable and the sin of these Seducesrs being naturall almost lascivious 4. Observ 4. An unholy heart sucks poyson out of the sweetest and holyest enjoyments Even the grace of God he abuseth to his own perdition Vnto them who are defiled and unbeleeving saith the Apostle is nothing pure Tit. 1.15 They taint every thing they touch Prov. 15.8.28.9 Their best services are abomination to the Lord. Their prayers are turned into sin The word is to them the savour of death and the grace of God pernicious The Sacraments are poyson and damnation Christ is a stumbling stone Their table snares them their prosperity slayes them Whatever we have till Christ be ours cannot be enjoyed profitably the guilt of the person must be removed before the comfort of the gift can be enjoyed Out of Christ all comforts are but like a funerall banquet or the prison provisions of him who is fed against his execution And a sinner is as farre from returning any enjoyment by love to God as he is from receiving it in love from God His heart is the heart of an enemy even under the dispensations of grace And what are all blessings til the heart be changed but furniture to oppose God and fuel to increase sin O Christian in stead of boasting how good thy enjoyments are in themselves labour to finde them good to thee It matters not what the things are which thou receivest but what thou art who dost receive them The same promise which purifyes a Saint through thy sin pollutes thee The same breath which warmes him cools thee he being neer thou farre from him that breaths Till grace savingly work upon thee thou art but a wanton under grace 5. Observ 5. 1 King 21.13 1 Sam. 15. Mat. 23.25 Corrupt nature can cast even upon foul and lascivious courses the cloak and colour of a religious pretext The murderous contrivements of Absolom and Jezabel The disobedience of Saul the devouring of widowes houses the maliciousnesse spoken of by Peter 1 Pet. 2.16 had their several cloaks and covers The unlovelinesse of lusts in themselves and the love of sinners to them put sinners upon this covering of them by reason of the former this covering is required by reason of the later 't is contrived But of this more before 6. Observ 6. God is gracious even unto them who abuse his grace He affords the means and offers of it to them who turn it into lasciviousnesse He holds the candle to them who will not work by but wanton away the light He cals men though they will not hear and woos them who will not be intreated Certainly God doth not onely shew himselfe a God in powerfull working but even in patient waiting upon the wicked none but a God could do either Oh sinner how inexcusable wilt thou bee in that great day when God shall say Isa 5.4 What could I have done more or how couldst thou desire me to wait longer for thy good Certainly thine own conscience shall be Gods deputy to condemn thee If thou shalt give an account for every idle word which thou thy self hast spoken how much more for every unprofitable word which thou hast made God speak to thee For the Lords sake Christians take heed of receiving the grace of God in vain And how should this goodnesse of God put us especially Ministers upon imitating of him though sinners be wantons under grace yet let not us be weary of dispensing it 2 Tim. 2.25 Let us wait if peradventure at any time God may give sinners repentance Ministers are spirituall fishers and fishing we know is a tedious work to him who hath no patience The catching of one soul will make amends for all our waiting Our patience cannot be so much abused as is Gods 7. Observ 7. The doctrine of grace is warily to be handled by Ministers 'T is hard to set up Christ and grace and not to be thought to destroy the Law Christian Liberty is to be propounded as giving no allowance to libertinism Satan hath in no one point more drawn teachers to extreams Because he could not keep them in Popery by the doctrine of satisfying the Law as a Covenant he labours to drive them to Antinomianisme by the doctrine of casting off the Law as a Rule because they have rejected the merit of works he labours to make them cast off the obedience of works But the man of God should observe the Methods of the Divel The Apostle Paul having at large proved the doctrine of Free justification by Christ Rom. 3.4 5. Rom. 6.1 15. subjoyns and that twice in one chapter a most vehement denyall by way of interrogation of any liberty to sin by grace Shall we continue in sin that grace may abound and shall we sin because we are not under the Law but under grace The like he had expressed before chap. 3.31 Do we then make void the Law through faith To all which he answereth with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God forbid words of defiance and detestation What though Ministers for their preaching holinesse of life be represented as those who preach not Christ And what though their names be crucified between the slanders of the Papists and Antinomians the former calling them Libertines for defending the doctrine of justification by Christ and the later Legallists for urging the Law as a rule yet let them hold fast the faithful word against both Tit. 1.9 and remember that as Jesus is to be preached in opposition to the former so is Christ as an anointed King in opposition to the later and that as there was a resurrection of the body of their crucfied Master so shall there be a resurrection of the crucified names of his servants and that it is their duty to preach the Lords Christ as Simeon cals him and not the drunkards the Libertines the Antinomians Christ 8. No expressions of Gods grace or goodnesse of any kind Observ 8. ought to be abused and perverted unto sin 1 Not the temporall gifts and worldly blessings which God bestowes 1. We must not abuse the gifts of outward estate whether riches or honours 1. Riches must not be abused 1. to Covetousnesse the possessours of them should not be possess'd by them Siut soltiotia non negotia They should rather be refreshments than employments rather used as steps to raise us towards than stops to hinder us from heaven rather as those things without which we cannot
Gospel even against the inward operation and supernaturall revelation of the holy Ghost This as I conceive is the unpardonable sin and was the sin of Alexander the copper-smith 2 Tim. 4.14 and of Julian 2. By an open and wilfull apostatizing from the faith and profession of religion haply for fear of persecution and out of too much love of this world This I conceive was the sin of Demas and Spira 2 Tim. 4.10 3. By a politick and terme-serving neutrality a lukewarmenesse and halting between two opinions for fear or shame when a man is oft on either side but truly on neither They on that side think him theirs we on this side think him ours his own conscience thinks him neithers To hold our peace when the honour of Christ is in question is to deny Christ even to a mistaking of the end of our redemption 1 Cor. 6.20 Yee are bought with a price therefore glorifie Christ in your body Joh. 1.20 and spirit Christ is not glorified when his name is concealed John Baptist confessed and denyed not Whosoever doth not openly confesse Christ Pet. 3.15 doth secretly deny Christ Christ is not to be hid as the woman hid the spies in the deep well of our hearts and covered over as she did the mouth of the well with corn for worldly concernments Rom. 10.10 Christum deseserit qui Christianum se non asserit If it be enough to beleeve in the heart why did God give thee a mouth He denyes Christ that doth not professe himselfe a Christian We are bound both consentire and confiteri both to consent to and confesse Christ If it be sufficient for thee to know Christ without acknowledging him for thy Lord it shall be sufficient for Christ to know thee but not to to acknowledg thee for his servant 2 Tim. 2.12 He who refuseth to suffer for dinies Christ He who is not for Christ is against him There may be a sinfull a damnable moderation The following Christ a far off in this life is no sign that thou shalt be near to him in the next No man will be afraid of being too professed a Christian at the day of judgment or will think that he hath lost too much for Christ when he is presently to lose all things by death If the time wherein we live be a night of profanenesse it s our duty the more brightly to shine as lights Phil. 3.15 4. By despairing of salvation offered through the merits of Christ in the promise of the Gospel This is a thrusting from us the hand that would and a casting away the plaister that should cure us 1 John 5.10 This sin makes God a lyar changeth his truth into a lye and Satans falsehood into a truth and justifies the divell more than God He that despairs of mercy what-ever he pretends practically denies the faithfulnesse sufficiency and sincerity of the Lord Jesus and asserts the faithfulnesse of him who is the father of lies 5. Lastly By a loose and profane conversation and this kind of practicall reall denying of Christ I conceive the Apostle particularly chargeth upon these seducers They walked after their own ungodly lusts their lives being full of earthlinesse and epicurism and their mouths of reproaches against holy obedience they encouraging themselves and others herein by perverting the sweet doctrine of the grace of God Ii qui sanguine Christi redempti fuerant diabolo se rursus mancipantes incomparabile illud pretium irritum faciunt Calv. in loc They professed the grace of Christ but led most gracelesse lives Their practice gave their profession the lye If they were not ashamed of Christ yet were they a shame to Christ their Lord who kept such servants they walked not worthy of their Lord. They had the livery of Christ upon their backs and the works of the divell in their hands The merit of his redemption they acknowledged but they denyed the efficacy thereof whereby he fanctifieth and reneweth the heart subdueth sin and quickneth to new obedience They acknowledged Christ a Jesus but denyed him as a Lord Christ they took for their Saviour but Satan for their master They like it well to come to Christ for ease but they will not take his though easie yoke upon them II. 2d Branch of Explicat Wherein appeares the sinfulnesse of this denyall of Christ 1. It plainly comprehends the sinne of Atheism There 's none who denies this only Lord God in his life but first denyed him in his heart and they who serve him not as the word commands apprehend him not as the word discovers They who are corrupt and do abominable works Psal 14.1 have said in their hearts there is no God Life-Atheisme is but the daughter of heart-Atheisme All outward actions are the genuine productions of the inward man they are as I may say the counter-panes of the spirit and so many derivations from that fountain Now think O Christians what an heinous sin it is to deny that being which thine own proves nay to hear to speak of God to plead for God to pray to God so frequently and in appearance feelingly and yet to deny that this God is 2. The denyall of this Lord as clearly contains the sin of unbeleife and distrust They who deny the service of this their Lord truly think what that wicked servant in the Gospel said namely that Christ notwithstanding all his promises Mat. 25.24 is as an hard man that reaps where he did not sow and that there is no profit in serving him Heb. 3.12 'T is this evill heart of unbelief that makes men depart from the living God When men see no excellencie in Christ 't is easie for them to be perswaded to reject him He who beleeves not a jewel is precious will easily part with it He who denyes Christ plainly shews that he hath no trust in him to receive any benefit from him And how great a sin is this unbelief whereby fulnesse it self is esteemed empty Mercy it self is reckoned cruell Gain it self deemed unprofitable and all because faithfulnesse it self is accounted false 3. The denyall of Christ is notorious and unspeakable profanenesse it evidently shews that a man preferrs other things before and loves other things more than Christ No man ever denies and leaves this best of Masters till he be provided of a Master whom he thinks and loves better But how great a disparagement and indignity do they who set up any thing above Christ offer to Him who hath sent and designed Christ Joh. 5.23 and 6.27 the master-piece of all his mercifull and wise contrivements and to Christ himself For there 's nothing which can come in competition with Christ but is infinitely below him All the combined excellencies of creatures put into the balance with Christ bear not so much proportion as doth a feather to a mountain To forsake Christ for the world or a lust is to leave a
part with thy dearest comforts for Christ rather then deny him Know nothing to be thine but himself 2. Make a right estimate of the comforts which are to be enjoyed in Christ 1. Account them realities not notions not imaginary though invisible Look upon them as substantiall and indeed John 8.36 2. Account them not as scanty but abundant so large that thou needest not go to other things for additions Look upon Christ only as having enough for thee and able to fill thy vast receptions to the brim 3. View them as sublime precious not as low and vile so excellent that a holy generosity may be kindled in thee and all these dunghill delights accounted unworthy thy stoop 4. Account them usefull and efficacious not idle and unhelping such as want not thee to uphold them but as are able in all distresses to relieve thee and will procure strong and strengthening consolations Heb. 6.18 5. View them as thine not anothers Christ is never good in the souls account till it hath a propriety in him Nor can a soul be contented when it sees a parting from other things unless it considers its propriety in Christ who is far better 6. View them as neer and at hand and alway prepared to relieve the souls exigencies Let faith as a prospective glasse make remote comforts appear hard by 7. Lastly view them as eternal not as finite such as are above the reach of theef and moth and which alone triumph over time and enemies and which shal live and last when all worldly enjoyments are dead and gone Oh who would deny such delights as these for a blast a bubble a nothing what poor nothings of comfort are the sweetest delights which would allure us what poor nothings of misery are the sorest sufferings that would affright us from Christ 3 Labour for an inward reall Implantation and rootednesse in Christ The advice of the Apostle is to be rooted in Christ Col. 2.7 A stake in the ground may easily be pluckt up but a tree rooted in the ground stands immovable They who are in Christ only by way of externall profession may be pull'd from Christ and outward troubles will overcome a meerly visible and outside professor but they who are in Christ by way of reall and internall implantation will keep their standing He who is but a visible Christian may in a short time cease to be so much as visible He who speaks for Christ only notionally will soon be won to speak against him From him who professeth not Christ truly may soon be taken away his very appearances Please not your selves with the form of religion Realities are only durable The colour of blushing is soon down that of complexion remains longer Si ista terrena diligitis ut munera amici ut arrham sponsi diligite 4. Let no wordly comfort be beloved but only so far as it is a pledg of Christs love to thee or an incentive of thine to him Let not Christ content thee with any thing without himself Love not thy enjoyments as gifts but as mercies and love-tokens Look upon every thing out of Christ as a sieve pluck'd out of the water as a coal without fire as a cypher without a figure Were it not that I regard the presence of Jehoshaphat I would not look toward thee said Elisha to Jehoram and were it not for a taste of the love of Christ in our worldly comforts we should not much regard them Love nothing but as it is a step to raise thee up higher and more toward him onely as a Phylactery and a remembrancer of thy Friend as that which incites to him not as that which bewitcheth from him If Christians would studie thus by and in every comfort to taste Christ they would not for gaining these comforts be willing to part with Christ 5. Take heed of professing Christ for by-ends Serve him not to serve your own turns Make not Religion a design Let every interest be subservient to Christ Be willing to set up a building of glory for him upon your own ruines Learn to perish that the glory of Christ may live Let Christ be sweet for himself Love him for his beauty not his cloathes In serving him let nothing else be your scope and then nothing will divert you aim not at profit so gain will not allure you not at pleasure so ease will not corrupt you not at friends so favour wil not seduce you Let none but Christ be your end 6 Daily increase sweet acquaintance and humble familiarity with Christ Stand not at a stay in taking in his comforts Stint not Communion with him Oh labour to take in hissweetest consolations fresh and fresh every morning If communion with Christ be but a while intermitted the love of the world will soon be admitted When the people were without their wonted converse with Moses they began to think of a golden Idol The soul cannot live without some comfort or other If it finds no sweetnesse in Christ it will look out for it else where and if it tast nothing in his wayes to whet and keep it up it will be ready to go down as the Israelites went down to the Philistims to sharpen their instruments to earthly delights for relief But if Christ be sweet the world will be bitter And if thine eyes have but lookt stedfastly upon his Glory they will not suddenly behold beuty in any thing else VER 5. I will therefore put you in remembrance though yee once knew this how that the Lord having saved the people out of the land of Egypt afterward destroyed them that beleeved not AT This verse the Apostle begins the second Argument whereby he proves it the duty of these Christians Earnestly to contend for the Faith once delivered to the Saints and now opposed by the seducers of those times The Argument is taken from the certainty of the destruction of those Seducers the Apostle by the zealous prosecution thereof declaring that these Christians must avoid their Doctrines if they would not be involved in their downfall The Apostle in the managing of this Argument doth these three things 1. He gives us severall Examples of Gods severe wrath upon others in former times for sundry heinous sins to the 8th Verse 2. He declares that these Seducers lived in the same sins which God had formerly punish'd in others to the 11th verse 3. He concludes that they practising the same impieties shall partake of the same plagues with those who were before them to the 17th verse For the first of these the Apostle propounds three Examples of Gods most severe displeasure against the sinners of former times The first is of the Israelites who were destroyed in the wildernesse The second of the wicked Angels who are reserved in everlasting chains under darknesse The third of the Sodomites who suffer the vengeance of everlasting fire The Apostle with admirable wisdom making choice of these Examples to prevent