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
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
The agreement thereof with the delivery of faith or how faith may be said to be once delivered 3. Why the Apostle adds this expression Once to the delivery of faith amplifying it this way For the first The word Once is taken two wayes in Scripture and ordinary usage 1. As 't is opposed to inconstancy deficiency Nullâ reparabilis arte laesa pudicitia est deperit illa semel Ovid. cessation or uncertainty of continuance and so once is as much as firmly constantly irrevocably alwayes Thus God saith Psal 89.36 Once have I sworn by my holinesse that I will not lie unto David that is my oath is irrevocable nor is there any danger of inconstancy What I have sworn shall surely be accomplish'd 2. Once is taken as 't is opposed to reiteration repetition or frequency either of the being or doing of any thing and so once is as much as once and no more Once for all Once and not again Once and only once When a thing is done so fully and perfectly that it need not or should not or cannot be done again Thus Heb. 9.28 Christ was offered once to bear the sins of many And Heb. 10.10 we read of the offering of Christ once for all And Abishai 1 Sam. 26.8 desired to smite Saul once promising that he would not smite him the second time 2. For the second Both these significations agree most aptly and sutably to the delivery of the doctrine of faith For 1. The faith is once delivered as once is opposed to deficiency or cessation that is firmly and irrevocably delivered It shall ever be it shall never be quite taken away from the Church 1 Pet. 1.25 it endureth for ever As the habit of faith shall never cease in the soul so the doctrine of faith shall never cease in the world It 's a candle that all the winds of hell can never blow out a flame that all the waters of trouble can never extinguish Thus it 's called Rev. 14.6 the eternall Gospel never to be destroyed it shall ever be in the Scripture Ministry hearts and profession of a number of men My word saith God shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth and for ever Isai 59.21 Christ promiseth to be with his Ministers to the end of the world Mat. 28.19 The servants of Christ shall trade in the spirituall Merchandise of faith till he come Luke 19.13 The people of God in the use of the Lords Supper shall set forth the Lords death till he come 1 Cor. 11.26 And the work of the Ministry with the edifying of the body thereby shall continue till we all meet c. Ephes 4.13 That the doctrine of faith shall ever continue in one place is not asserted but that it shall ever in some place is certain It 's not for the dignity of Christ the King of his Church ever to suffer his Scepter to be wrested out of his hands It 's not consistent with the safety integrity health life c. of the Church in this her condition of constant exigency to be deprived of the doctrine which is given her for armour a rule medicine food It 's as easie for enemies to pluck the Sun out of the Firmament as this faith out of the Church The whole power and policy of hell hath been imployed for that purpose sixteen hundred years Could it have been done it had been done long before now 2. The faith is once delivered as once is opposed to frequency or reiteration it is once and no more Once for all Once and not again to be delivered in respect it shall never be delivered again with any change or alteration which it is to receive It 's a work done so well Semel traditam doctrinam dicit quae nunquam sit posthac immutanda Beza in loc that it need not be done again because it cannot be done better And thus the doctrine of salvation may be said to be once or unalterably delivered both in respect of the matter of it and the present manner of administring it 1. In respect of the matter it never was nor ever shall be changed The same Saviour of man and Mediatour between God and man hath unalterably been afforded Christ Jesus the same yesterday and to day Heb. 13.8 Rev. 13.8 Acts 4.12 and for ever He was the Lamb slain from the foundation of the world There never was any other but his Name by which salvation at any time was bestowed All even those before and after Christ have drank of the same spirituall rock 1 Cor. 10.4 1 John 29. Ephes 5.23 Gal. 1.7 1 Cor. 3.11 Christ is the Lamb of God that taketh away the sin of the world not he the sin of some ages and another of other ages of the world He is the Saviour of the whole body No other Gospel can be preached but the glad tidings of life by Christ Other foundation can no man lay than that is laid which is Jesus Christ As Christ so the doctrine of life by Christ is the same yesterday to Adam the Patriarchs and Prophets To day to the Apostles and for ever to all following Saints It 's a testament wherein all the legacies of grace and glory are bequeathed and therefore as the Apostle argues it is unalterable Gal. 3.15 The rule of life the holy Law of God is a standing and unalterable rule Whatsoever is a sin against the morrall Law now was a sin alwayes duties required now by it were duties alwayes Peace is the portion now and it was ever the portion of them that walked according to it The ransom from death and standing rule of life were ever one and the same 2. The doctrine of salvation is once i. e. unalterably delivered now in respect of the present manner of administration namely by Ministers preaching and Sacraments c. No other form or manner of exhibiting the benefits by Christ can be introduced In respect of this manner of administration and exhibition of the benefits of the Gospel without legall types shadows and sacrifices it 's called the New Testament And it 's called new because it 's to be alway new Novum quia semper novum and never grow old as the former did Should there ever be another manner of administration admitted it must be called The new Testament and so either this must be called Old and then there must be two Old Testaments the former and this 〈◊〉 this must still be called new and so there should be granted two New Testaments Besides this last way of administration of the benefits of the Gospel being instituted by Christ himself it should much derogate from the dignity of Christ if another way should afterward be thought more excellent and perfect Heb. 1.2 God in these last times hath spoken saith the Apostle by his Son and therfore delivered his will more excellently and
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
It s a great shame if all that are prophets are not the Lords people but it s a grosse errour to think that all the Lords people are ministerially prophets Their being the Lords people makes them fit to hear but not fit to preach fit sheep not fit shepheards Suppose that which constant experience contradicts they have the fitnesse of gifts have they therefore a sufficient Call to preach by way of Office and Ministry Is this enough to be a Kings servant or a Noble mans Steward for a person to have abilities to discharge those places is there not required Commission or Call also and are not Ministers call'd servants and Stewards At this time I doubt it would hardly be accounted true doctrine that every one who hath military gifts courage and policy may be a Commander of a Regiment or Captain of a Troop and that he might gather his Followers without Commission Is it enough for a man to be a Princes Ambassador because he hath sufficient gifts for wit and good expression c. must not the King also give him the authority to be an Ambassadour Is every one that hath good legs or can run a Messenger must he not be sent likewise Besides whosoever hath a commission to preach hath a commission to baptize as is plain from Matth. 28.19 preaching and baptizing reaching alike the Ministery of all ages But hath every gifted-man such a Commission Further doth not our Saviour Mat. 10.41 cleerly distinguish between a righteous man and a Prophet if they had been all one why would he have done so And if gifts make a Minister is it not as true that gifts make a Manistrate and then every one that had understanding and other good governing parts were a Lord Maior nay then why might not women preach as lately they have done many of whom have better gifts then some men And how could that agree with the Apostolicall prohibition for women to speak in the Church 1 Cor. 14.34 Besides all who are called to preach are bound to increase their gifts by giving attendance to reading 1 Tim. 4.13 15. to doctrine and by giving themselves wholly to these things which cannot be done unlesse earthly occupations be laid aside But gifted men are not bound to this therefore they have not this Call which they pretend To conclude Every one that hath this Ministeriall Call hath that Pastorall care lying upon him mentioned Hebr. 13.17 To watch over souls as those that must give an account with joy and not with grief But this can in no wise be said of every one that is a gifted man and therfore gifted persons as such must forsake their pretended claim to a ministeriall call Nor can it be evinced that because the Apostle saith 1 Cor. 14.31 All may prophesie therfore every gifted person may preach For besides that the gift of prophesie was extraordinarily bestowed in that age of the Church not procured by studie and industry but immediately conferr'd by the Spirit upon some as were also Miracles the gift of healing and diversities of tongues all which are now ceas'd its most plain that the word all in that place is not to be taken in its full latitude as if all the men or every beleever in the Church of Corinth might stand up and prophesie for that 's expresly contrary to 1 Cor. 12.29 1 Cor. 12.28 where by an Interrogation the Apostle doth vehemently deny that all are prophets but it s to be taken restrictively to those that were in office and set by God in the Church for that purpose as the Apostle speaks 1 Cor. 12.28 God hath set some in his Church first Apostles secondarily Prophets c. Other cavils are weaker then to deserve a mentioning as to argue from that place 1 Cor. 14.34 that because women are forbid to speak in the Church therfore any man may speak What greater strength is in this argument then to reason thus Because no woman may be a Iustice of Peace therefore every man may Because no woman may speak publickly therfore some men must namely such as are in office had been a much better consequence Nor is there more strength in that allegation of Moses his wish Num. 11.27 that all the Lords people were prophets to prove that all might prophesie for in his desiring that all might be prophets he includes a required condition that they might be call'd by God to that employment 2. Obs 2. Allyance in faith spirituall relation to Christ is much dearer and nearer then allyance in flesh Iude might have call'd himself a neer kinsman to Christ or Christs Brother as indeed he was and was so accounted Mat. 13.55 Mark 6.3 as much as Iames who Gal. 1.19 is call'd the Lords brother but that which includes a spirituall relation is to him much sweeter to be a servant of Christ is more desirable then to be a Brother of Christ. To bear Christ in the heart much better then to bear him in the womb What had it profited to have been his kinsman unlesse his servant many that were his kinsmen according to the flesh wanted the honour of this spirituall affinity but such of them who had this honour bestowed upon them had all their other glory swallowed up in this as Christ expressed himself he is my brother Mat. 12.47 50 John 12.26 and mother and sister Blessed be God that this greatest priviledge is not denyed to us even now though we cannot see him yet love him we may 1 Pet. 1.8 though we have not his bodily presence yet we are not denyed the spirituall though he be not ours in house in arms in affinity yet in heart in faith in love in service he is 3 Obs 3. I observe A peculiar excellency and worth in the title of Servant which our Apostle with others before him was so frequently delighted withall It might furnish them and us with a five-fold Consideration full of sweetest delight Sumus Domini non tantum in genitivo singulari sed in nominativo plurali Luth. 1. That he much honours us To serve Christ is to reign It s more honour to serve Christ then to serve Emperours nay then to have Emperours serve us for indeed all things do so 2. That he will assist us in our works If he gives employment he will give endowments too if an errand a tongue if work an hand Phil. 4.13 if a burden a back I can do all things through Christ that strengtheneth me saith Paul And herein he goeth beyond all other Masters who can toyl and task their servants sufficiently but cannot strengthen them 3. That he will preserve us He will keep us in all our wayes and surely then he will so in all his own work Safety evermore accompanies duty His mercy is over all his works but peculiarly over all his workers Men are never in danger but when they leave working Jonah was well enough till he attempted to
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
principally means the Gospel with which God had instrusted him So Tit. 1.3 c. 2. But not excluding the former by the Saints to whom the Faith was delivered I understand All the people of God to whom it was delivered by the fore-mentioned servants of God And as some of these were Saints in regard only of visible profession and dedication and others were made Saints in respect of true and saving sanctity so the faith was delivered unto these differently to the former by way of outward administration and visible dispensation to the later who were made true Saints by way of saving and effectuall operation They who were and continued to be onely visible and externall Saints had the faith delivered unto them as the common sort of Israelites had to whom God wrote the great things of his Law and yet they were accounted a strange thing Hos 6.12 and to whom were committed the oracles of God Rom. 3.1 and yet they beleeved not Isai 53.1 contenting themselves in the retaining the letter of the Law declaring Gods Statutes and taking his covenant into their mouth in the mean time never regarding to have the law written in their hearts Psal 50.16.17 c. but hating instruction and casting the word of God behind them They who had the faith delivered unto them by way of efficacious and saving operation did not only hear but beleeve the report of Gods messengers and the arm of God was revealed to them Isai 53.1 To whom it was given to know the Mysteries of the Kingdom of God although to others it were not given Mat. 13.11 and for whose sake alone the faith is delivered to others who got no good at all thereby but onely an estimation for members of the visible Church 1. The Word is to be laid out and delivered to Observ 1. not to be laid up and kept from others The Saints are to be the better for it The Ministry is in Scripture compared to light what more diffusive to seed it must be scattered to bread it must be broken and distributed to every one according to their exigencies to salt it must not be laid up in the Salt-box but laid out in seasoning the flesh that it may be kept from putrefaction He who hides truth buries gold Ministers must rather be worn with using than rusting Paul did spend and was spent The sweat of a Minister as 't is reported of Alexander's casts a sweet savour His talents are not for the napkin but occupation How sinfull are they that stand idle in a time of labour how impious they who compell them to stand so 2. They who retain and keep the Faith are Saints Observ 2. Visibly those are Saints and that is a Church which keep it by profession and ministerially A Church that is which is the pillar and ground of truth 1 Tim. 3.15 Rom. 3.2 to whom the Oracles of God are committed as Paul speaks of the Jewes None are so to complain of the defects of our Church for what it wants as to deny it a Church considering what it hath It holds forth the truth of all Doctrines which serve both for the beginning and increase of faith It 's one of Christs golden Candlesticks wherein he hath set up the light of his Word and though Sectaries do not yet Christ walks in the midst of them I must be bold to fear that because our adversaries cannot rationally deny that while we hold forth the Truth we are a true Church they labour by their errours to extinguish the Truth that so we may be none 3. How much is the world beholding to Saints 3. Observ They have kept the Faith the Word of life for the ingratefull world ever since 't was first delivered Were it not for them we had lost our Truth nay lost our God These are they who have in all ages with their breath nay with their bloods preserved the Gospel kept the word of Christs patience Rev. 3.8.10 And rather then they would not keep the Faith they have lost their lives They profit the world against its will they are benefactors to their severall ages like indulgent Parents they have laid up the riches of faith for those who have desired their deaths It 's our duty though not to adore them yet to honour their memory Satan knows no mean between deifying and nullifying them Imitation of them is as unquestionably our duty as adoration of them would be our sin 4. 4 Observ Vnholiness is very unsutable to them to whom the Faith is delivered It 's delivered to Saints in profession and they should labour to be so in power They should adorn the Doctrine of God Tit. 2.10 How sad a sight is it to behold the unsanctified lives of those to whom this faith hath been long delivered How many live as if faith had banished all fidelity and honesty or as if God had delivered the faith not to furnish their souls with holiness but only their shelves with Bibles Books in the head not in the Study make a good Scholar and the word of faith not in the house or head but in the heart and life make a Christian Oh thou who art call'd a Saint either be not so much as call'd so or be more than call'd so otherwise thy externall priviledg will be but an eternall punishment If God have delivered his Faith to thee deliver up thy self to him 5. 5 Observ The Fewness of faiths entertainers is no derogation from faiths excellency They are a poor handfull of Saints by whom the faith is preserved and to whom it is delivered in the world The preatest number of men and nations have not the faith delivered unto them ministerially and of them the far greater part never had it delivered efficaciously It s better to love the faith with a few than to leave it with a multitude Numbers cannot prove a good cause nor oppose a Great God 6. Observ 6. The true reason of Satans peculiar rage against Saints they have that faith delivered to them which is the bane and battery of his kingdom that word which is an Antidote against his poison that doctrine which discovers his deeds of darknesse Satans policy is to dis-arm a place of the word when he would subdue it he peaceably suffers those to live who have not the weapons of holy doctrine he throws his cudgels against fruitfull trees he lays wait as a thief for those who travel with this treasure They who are empty of this treasure may sing be merry when they meet with him he never stops them Others who have the faith he sets upon annoyeth I have given them thy word saith Christ the world hath hated thē John 1.7 3. Jude saith in this amplification Explicat the faith was once delivered once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three things may be touched in the Explication 1. The meaning of the word once 2.
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