so the delivery of it the doctrine they had from the Holy Ghost and also their commission and pasport You would stand wondring and think it a special benefit if in a time of drought the rain should fall on your field and none else if as Gideons fleece your heritage should be wet and all is day round about you or if the Sun should be shut up to others and shine only in your Horizon as it did in Goshen this is a better blessing and God hath a special hand in the progress of it it goeth from place to place as the Lord will Why should it come to us our Ancestors were of all Nations most barbarous and portentous for their Idolatries why to us No cause can be assigned but the free grace and gift of God 6. That it is given to us in our persons in particular in the power and efficacy of it 'T is offered to the Nation but bestowâ—d upon us John 14. 12. Why is it that thou wilt reveal thy self to us and not unto the world Others have only Truth presented to them obiter by the by for your sakes but you are called according to purpose Rom. 8. 28. Though in the general means they have a like favour with you yet you may observe the particular aim of God in continuing the Gospel to England for your sakâ—s Well then Acknowldg God in the truths that are delivered to you out of the Scriptures What ever means are used God is the Author of the doctrine and the Disposer of the message receive it as the Word of God and then it will profit you 1 Thes 2. 13. If you had an Oracle from Heaven speaking to you on this wise you would be more serious It is as certain yea 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a more sure Word 2 Pet. 1. 19. more sure then the Oracle spoken of in the Context Regard the promises and threatenings of it with more reverence as if God in person had delivered them to you If you receive it as the Word of God and not of men what will you venture upon the promises of it These are bills of exchange given you that you may draw your estate into another Country that you may lay up treasures in Heaven Neglect of the opportunity is a sign of unbelief If one should proffer you an hundred pound for the laying out of a peny and you go away and never heed it 't is a sign you do not beleeve the offer The recompenses of the Word do far exceed all temporal emolument if you do not heed them 't is a sign you do not beleeve them So what will you forbear upon the threatenings of the Word If there were a Law made that every time we deceive or slander one another we should hold one of our hands in scalding Lead for half an hour men would be afraid of the offence God hath told us that the wages of sin is death that we shall be plunged for evermore in the lake that burneth with fire and brimstone and yet it doth not deter us from sin and giving offence to God If a man were told that he were in danger of a cruel death every moment if he did not presently get a pardon he would not sleep till it were done Natural men are in danger of Hell every moment by the sentence of the Word and yet how backward are they to make their peace with God Secondly The word delivered implyeth a leaving things in anothers hand by way of trust and so doth not only note the mercy of God but the duty of the Church to whom the Oracles of God are committed to be kept Whence observe That God hath delivered the Doctrine and Rule of Faith to the Church as a publique Trustee that it may be kept and employed to the uses of the Truth Let us a little see what is the Churches duty towards the Truth I answer 1. To publish it to the present age 2. To keep it and preserve it for ages to come So that to the present age we are Witnesses to the future Trustees 1. To publish own and defend the Truth by Profession and Martyrdom and therefore the Church is called the pillar and ground of Truth 1 Tim. 3. 15. namely in respect of men and as it holdeth it forth to the world and therefore we ought to harken to the Churches testimony till we have better evidence We do not ultimately resove our faith into the Churches Authority for the Churches Authority is not absolute but ministerial as a royal Edict doth not receive credit by the Officer and Cryer he only declareth it and publisheth it yet the Churches testimony is not to be neglected for faith cometh by hearing Rom. 10. 14. and this publication of the Church is a good preparative inducem ut John 4. 42. If we would know the truth of a thing till we have experience we go to those that have experience and ordinarily the judgment of others whom we respect and reverence causeth us to have a good opinion of a thing till we make tryal our selves in which respect Austin saith I had never believed the Scriptures unless I had been moved thereunto by the Authority of the Church as we should never have known Kings pleasure unless the messenger had brought us his Letters The Church hath not power to make and unmake Scripture at pleasure but onely to communicate and hold forth the Truth and till we have further assurance is so far to be heard We receive the faith of per Ecclesiam by the ministry of the Church though not propter Ecclesiam for the Authority of the Church 2. The next Office of the Church is to preserve the Truth and transmit it pure to the next age As the Law was kept in the Ark so was Truth delivered to the Church to be kept 1 Tim. 1. 11. The glorious Gospel committed to thy trust There is a trust lieth upon us upon the Apostles first to publish the whole Counsel of God and then upon Pastors and Teachers in all ages to keep it afoot and upon all Beleevers and Members of the Church to see that after ages be not defrauded of this priviledg We are to take care that nothing be added there is enough to make the man of God perfect nothing diminished none of the Jewels which Christ hath left with his Spouse must be embezzel'd that it be not corrupted and sophisticated for we are not only to transmit to the next age the Scriptures those faithful Records of Truth but also the publique Explications of the Church in Summaries and Confessions must be sound and orthodox lest we intail a prejudice upon those that are yet unborn Every one in his place is to see that these things be accomplished So much for the Tradition it self Now for the Manner Once delivered that is once for all as never to be altered and changed and when the Canon or Rule of
of folly mixed with popular Rites and Customs There are many things necessary to Religion which the Angels themselves could not have known if they had not been revealed therefore their knowledg increaseth by observing Gods dispensations to the Church Ephes 3. 10. The way of Salvation by Christ is such a Mystery as could not have entred into the heart of any creature no not of an Angel If an Angel had been to set down which way man should be redeemed nay if all the Cherubim and Seraphim Thrones Dominions and Powers had met together in a Synod and Council and had taken in all the world to their assistance it would have posed them all to have found out such a Way as God hath appointed But not to speak of Mysteries There is in the Word some Moralities suitable to the Law of Nature which was once written upon mans heart but alas now there remains only some scattered fragments and obscure characters so defaced that they cannot be read and how blind are we in these things without the Word Witness the sottish Idolatry of those Nations that want it worshipping stocks or stones yea a piece of red cloth or what ever they saw first in the morning And witness those brutish Customs among other Nations whereby uncleanness and unnatural sins have been authorized by a Law Therefore 't is a great mercy that something is delivered and given out as a Rule of Faith and Manners 2. That this Tradition is written and put into a stated course in those Books which we call Scriptures If the Revelation of Gods Will had been left to the tradition of men of such a rank or order what a liberty might they take of coyning Oracles and obtruding their fancies upon the world 'T is a great mercy that our faith doth not depend upon uncertain suggestions but some main publique Records to which all may appeal and find satisfaction Heretofore the Lord revealed himself by Visions Oracles and Dreams to persons of ancient holiness and sanctity that they might instruct others which course was sure enough while the people of the world were but a few families and the persons intrusted with Gods message had authority and credit sufficient with the present age and lived long to continue the tradition with the more certainty to future ages But afterwards the Lord was pleased to speak to his Church both by Word and writing His Word was necessary for further revealing and clearing up the doctrine of Salvation and writing was necessary because when Precepts were multiplyed it was needful for mens memories that they should be written the long life of Gods Witnesses was lessened corruptions began to increase Satan giving out lying oracles and visions idolatrous Rites and customs crept into the best families the people of God were grown numerous enough to make a Commâ—nwealth and Politick Body therefore to avoyd mans corruptions and Satans deceits the Lord thought fit that we should have a written Rule at hand as a publique Standard for the tryal of all Doctrines God himself wrote the first Scripture with his own Finger upon tables of stone and he commanded Moses and the Prophets to do the same Exod. 17. 14. and 34. 17. which dispensation of Word and Writing continued till Christs time who as the great Doctor of the Church perfected the Rule of Faith and by the Apostles as so many publique Notaries consigned it to the use of the Church in all Ages When the Canon began to be compleat the latter Apostles pressed the receiving of it and John as the last and as one who outlived all the rest closeth up his Prophecy thus Rev. 22. 18 19. If any man add c. and if any man take away c. which doth not only seal up the Book of the Revelations but the whole Canon and Rule of Faith which indeed was a great mercy to the world the Lord knew to what a liberty we inclined in divine things and therefore we needed to be tyed up to a Rule which here is given us 3. The mercy of God appeareth in preserving it that it may be delivered from one age to another No Doctrine so ancient as the Doctrine of the Scriptures it describeth the whole History of the World from the very Creation and the original of all things Where are there Records so ancient and yet they have been preserved even to our time We have some ancient writings of the Heathens though nothing so ancient as Scripture but these are not contrary to mens lusts and have been cherished by them and yet they have felt the tooth of time and are in a great measure mangled but the Word of God hath been maligned and opposed and yet it continueth and holdeth up its head in the world not only the main Doctrine of the Scriptures hath been continued but no part of the Word hath been falsified corrupted destroyed the world wanted not malice nor opportunity the powers of the world have been bent against it and corrupt persons in the Church have been always given to other gospelling but still the Scriptures have been wonderfully preserved as the three children in the furnace not an hair singed not a jot and tittle of Truth perished 4. That God doth continually stir up men in the Church and bestow gifts upon them for the opening and application of this faith and doctrine of Salvation Christ that hath given Prophets and Apostles to the Church to write Scripture hath also given Pastors and Teachers to open and apply Scripture that so still it might be delivered to the Saints and also to vindicate the doctrine of it when opposed Every age that hath yeilded the Poyson hath also yeilded the Antidote that the world might not be without a Witness if there hath been an Arrius there hath been an Athanasius if a Pelagius there is also an Austin the Church hath never wanted help in this kind Look as in War as the Arts of Battery and methods of destruction do increase so also doth skill in Fortification and in the Church God still bestoweth gifts for the further explication of Truth 5. That the Light cometh to us and shineth in this Land The Gospel is a great National Priviledg To you is this Word of Salvation sent Acts 13. 26. Pray mark 't is sent he doth not say we have brought it to you but 't is sent 't is a token sent from Heaven in love there is a mighty Providence accompanieth the Gospel the journeys of the Apostles as I said but now were ordered by the Spirit as well as their doctrine Acts 8. 26. The Angel of the Lord said to Philip Arise and go towards the South towards the way that goeth down to Jerusalem They went not as their own good affection carryed them but according to the Spirits direction So Acts 17. 7 8 9. The Spirit suffered them not c. as prophecy came not by the will of man 2 Pet. 1. 20. that is the doctrine it self
ready to crush it and Libertines who like worms bred within the body sought to devour the entrails and eat out the very bowels of it the first Ring-leader was Simon Magus and there followed Menander Saturninus Basilides Carpocrates Cerinthus Ebion Cerdo Marcion Tatianus Valentinus and many others who being once turned aside from the truth and the fellowship of the faithfull lost all awe of God and were given up to a sottish judgment to believe all kinde of fables and fancies The monsters of Africa came from the unnatural commixtures of the beasts running wild in the desarts so when men had once broken through the hedg mingling their own fancies with the Word of God by an unnatural production they brought forth such monstrous and absurd Opinions In succeeding ages the devil hath often plaid over the old game sometimes oppressing the Church by the tyranny of pseudo-christians as many Martyrs being made by Antichristian as Pagan persecutions Revel 14. 13. at other times corrupting the trueth by error or rendring it suspitious by the divisions about it heresies revolve as fashions and in the course of a few years antiquated errors revive again and that by their means who did not so much as know them by name When God first called his people out of Babylon by Luthers reformation and the Christian religion began to be restored to its pristine purity there was not only a Roman party to persecute but a fanatical party to perplex the estate of reformation and retard the course of the Gospel as histories do abundantly declare especially Sleidan in his Commentaries What hath been our late experience we all know and have cause to bewail assoon as wee were freed from our hard task-masters and a door of hope began to be opened to us â— swarm of libertines have arisen among us and do every day increase in number power and malice and under various forms oppugn the unquestionable interests of Iesus Christ to the great scandal of reformation and the sadning of the hearts of the godly We seem to be ripe for a judgment but from what corner the storm shall blow we cannot tell some fear a return of Popery and that a second deluge of Antichristianisme shall overwhelm the Western Churches the Papists I confess are dangerous but the great and next fear I think to be from libertines and a yokeless generation of men who are most reproachful to religion and most troublesom The spirit and drift of this Epistle is carried out mainly against this fanatical and libertine party and therefore I suppose it to be a mistake in Dr Willet Mr Perkins and others when they would turn the edg of it against the Papists I confess they had a temptation that way these being the only Heretical party with whom the Church of God was then in suit and symbolizing in many things with those of the other extream as usually darknesse and darknesse doth better agree than light and darknesse but certainly the party described here are not a domineering faction that carry things by power and greatnesse and height of natural abilities as the Papists do but a creeping party such as by sordid and clancular waies seek to undermine the truth a kinde of mean and loose sort of people that vented monstrous and grosse conceits chiefly out of envy against those that excelled in gifts and place and if our modern Ranters Familists Quakers be not here described in their lively colours as if the Apostle had lived to heare their blasphemous expressions and that contempt which they cast upon the Officers of the Church I confesse then I understand nothing of the whole Epistle If the Judicious Reader let alone the larger discussion of the observations and go but over the explications of each verse hee will soon finde my observation true What I have done through grace to the clearer understanding of the Apostles scope and the larger explanation of the common places here offered I shall not mention but leave to the Readers judgment some will blame mee for being too large and others in many places for being too short I shall only let the first sort know that in the larger explications of points of doctrine I have rather satisfied the desires of others than followed my own judgment who when these things were first delivered which was long since in the way of short notes were willing to hear the points more largely debated and so I went over them again in a Sermon-fashion if any blame mee for being too short let them know that therein I have more satisfied my self as keeping to the Laws of an expository exercise I confess I am so conscious to the many imperfections of this work that the Reader had never been troubled with it had it not been extorted from mee by such importunity as I could not withstand especially did I judg the publication needless the Elaborate commentary of my Reverend Brother Mr William Jenkyns being already printed but when I saw that wee went different waies in prosecuting the same truth that objection ceased seasonable things must be often urged and the variety of method maketh the repetition gratefull I observe Gods providence in it when divers men fall upon the same work that in the mouth of two or three witnesses every truth might be established Beza I remember perswadeth Olevian to print his Meditations on the Galatians though many excellent Writers had but lately and diligently explained that Epistle Dr King Dr Abbot and Dr Benefield all wrote upon Jonah and with approbation near about the same time As much as my occasions would permit me I consulted with my Reverend Brothers Book and when I found any point at large discussed by him I either omitted it or mentioned it very briefly so that his Labors will be necessary to supply the weaknesses of mine This work hath been long in the Press and no wonder the Authour lying under such an oppression of Business it being carried on by snatches and spare hours many faults have been occasioned whether by the obscurity of the Copy or the negligence of the Printer I will not now determine surely I have had to do with those that learned how to make a pitcher in a tubb or else they would never have so pitifully mangled the Greek and Latine sentences that in some places they are scarce intelligible I have added the Errata in the end which must be consulted with or else the Reader will hardly finde sense and in some places not true doctrine the Tables I have collected with some diligence the one of Scriptures which are either vindicated or largely illustrated in this Commentary the other of the principal matters especially the common places here discussed if by all thou findest any help in the way of thy heavenly Calling bless God and forget not to put up one prayer for The meanest of the Lords Servants THO. MANTON AN EXPOSITION WITH NOTES On the EPISTLE of JUDE VERSE 1. Jude the Servant of Jesus
of grace and mercy to us and we lay down cur enmity against God he is gracious to us and we love and serve him only observe that God beginneth first though he the wronged party he was reconciling And mark again 't is in Christ to shew 't is sure Those that are reconciled to men are still in â—mbrage and suspition with them they that have once been enemies they may be again therefore they do not return to perfect grace When the wound is cured the scars remain But our reconciliation with God 't is like the sodering of a vessel which is strongest in the crack or as a leg broken if well set it is the stronger so are vve upon firmer terms then vve vvere in innocency there vvas a possibility of being at odds vvith God vvhich is novv taken avvay 4. God being reconciled in Christ all things else are at peace with us For his League vvith us is offensive and defensive My horses are as thy horses and my chariots as thy chariots God and all his Confederates are in the League or rather God and all his Subjects as a Prince doth not only contract for his person but his subjects and estates Angels are at peace vvith us in stead of being Instruments of Vengeance they become ministring Spirits Heb. 1. 14. A Christian hath an invisible guard Satan is sensible of it though vve be not he saith of Job Thou hast hedged him round about Gods heirs are vvell attended Angels vvait upon them at Christs direction Other creatures serve us as if they vvere in League and Covenant vvith us Stars Winds Seas Beasts Job 5. 23. Thou shalt be in league with the stones of the field and the beasts shall be at peace with thee They are included in Gods League vvhich is as much as if there vvere an express Covenant betvveen us and them that they shall not do us harm they are at the beck of Providence and therefore so far as it conduceth to our good at our service So Hosea 2. 18. I will make a Covenant for them with the beasts of the field and the fowls of the Heaven c. So for men they are wolves one to another yet God can change them The Gospel civillizeth and pulleth the beast out of mens bosoms vvhere it vvorketh least see Isai 11. 7 8 9. The hearts of men are in Gods hands he can either destroy their persons or restrain their rage or turn out their respects to you When a mans ways please the Lord he maketh his enemies to be at peace with him Prov. 16. 17. We think to carry all by force and violence many times but obedience to God is the best vvay to gain the respects of men as a key openeth a door sooner then an Iron bar If you be in vvith God you stop enmity and strife at the Fountain head So for peace with the Saints Jesus Christ breaketh down the partition wall Ephes 2. 16 17 18. removeth prejudices and jealousies changeth interests cleareth up truths and by his Spirit meekeneth their hearts that they be at one Surely his Blood is the best cement and bond of friendship Christ hath called us into a Body that there might be peace in the Church Col. 3. 15. Brothers have defaced the feelings of Nature but fellow-members are wont to care one for another Peace with fellow Saints was his dying charge his legacy John 14. 27. his prayer John 17. and his constant care now he is in Heaven Then for peace with our selves Sin rendeth and teereth a ma from himself it maketh a mutiny in his own heart Rom. 2. 15. thoughts accusing and excusing by turns 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A man and his conscience are at odds and a man and his affections Now we being reconciled to God the foundation is layd for peace of Conscience that we and our hearts may talk together as loving friends without scolding without reproaching And then Grace giveth us a calm and contented spirit which easeth us of a great deal of trouble for a discontented man is his own burden We need the peace of God not only in our consciences but to bear rule in our hearts Col. 3. 16. that we may refer all matters to Gods disposal Psal 4. 8. 5. Though all things are at peace with us yet some troubles are left for our exercise but not for our hurt and destruction The peace of God 't is a very riddle Phil. 4. 7. It passeth all understanding To sense who more wretched then Gods children hated reviled persecuted afflicted How are they are at peace with God and all his creatures I answer The priviledges of Christs Kingdom are spiritual what ever troubleth the Saints nothing can harm them 1 Pet. 3. 13. they may harm the man but not the Christian All things are at peace vvith them because they are at the disposal of a wise and gracious Providence and cannot do hurt to the better part they vvork for good Death is at peace vvith them vvhich doth the greatest hurt to the body Ask old Simeon and he 'l tell you so Luke 2. 29. Lord now lettest thou thy servant depart in peace c. They are sent for by their friend the King of fears is a grim messenger but they knovv his errand and therefore are not afraid 6. In Heaven there is a perfect Peace In the nevv Jerusalem all is quiet 'T is just with God to give you that are troubled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rest 2 Thes 1. 7. And there is a rest that remaineth for the children of God Heb. 4. 9. there vve rest both from our sorrows and our labours there is no trouble nor affliction more all priviledges are at the height no more apprehensions of Gods Wrath fears of death there vve are not only free from hurt but danger our exercise is at end there vve do immediately behold the Kings face vvhich is not granted us here novv vve are in Absaloms condition pardoned reconciled but cannot see the Kings face So much for the nature of this Peace and the Observations that open it to you Let us novv apply all If Peace be such an excellent Blessing and a main priviledg of the Gospel then it puts us upon tryal Are vve at peace vvith God through Christ If it be so then 1. Enmity is layd aside Gods enemies vvill be yours and yours vvill be Gods otherwise what peace What do we talk of peace with God as long as we are in league with Gods enemy What peace as long as the whoredoms of thy mother Jezabel are so many Our League with God is defensive and offensive There is a war with Satan if we be at peace with God The spiritual conflict is the best evidence we have of our unity with God With the wicked God is at open war There is no peace c. Isai 57. 20. The Devil may be at a secret peace with them but God is at distance and abhorreth all communion
worship to our selves 3. Take heed of letting love degenerate into compliance there is the Bond of the Spirit and there is an unequal yoke there are Wards of love and the Chain of Antichristian interests and you must be careful to make distinction Isa 54. 15. They shall gather together but not by me There are evil mixtures and confederacies that are not of God which you must beware of lest by joyning with men you break with God and turn love into compliance The Image was crumbled to pieces where the toes were mixt of iron and clay Dan. 2. Love may forbear the profession of some truths there is an having faith to our selves but must not yeeld to error 4. There are some so vile that they will scarce come within the circuit of our Christian respect such as are the open Enemies of Christ and hold things destructive to the foundation of Religion John 2. Ep. 10. If any one bring not this Doctrine bid him not God-speed Vile wretches must know the ill sense the Church hath of their practises Elisha would not have looked upon Joram had it not been for Jehosaphat 2 Kings 13. 4. When men break out into desperate rage and enmity to the wayes of Christ or run into damnable errors 't is a compliance to shew them any countenance Thus for the compellation 2. The next circumstance in the occasion is at stification of the greatness of his love and care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When I gave all diligence he speaketh as if it were his whole care and thought to be helpful to their faith and therefore did watch every occasion He addeth to write to you that 's a further testimony of his love that he would think of them absent to write when he could not speak to them So that here are two things 1. The greatness of his love 2. The way of expressing it by writing From the first I gave all diligence observe That offices of love are most commendable when they are dispensed with care and diligence 'T is not enough to do good but we must do good with labour and care and diligence See Tit. 3. 14. Let ours also learn to maintain good works in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 watch our good works hunt out occaons So Heb. 10. 24. Consider one another to provoke to love and good works 'T is not enough to admonish one another but we must consider study one anothers tempers that we may be most useful in a â—â—â— of spiritual communion So Rom. 12. 17. providing for â—â—ings 〈…〉 in the sight of God â—nâ— men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catering contriving as carnal men do for their lusts Rom. 13 14. So for Ministers 't is not enough for them to press that wherein they are most versed or what cometh next to hand but to study what will most conduce to the ends of their Ministerie with such a People study to approve thy self a good workman c. Well then try your Christian respects by it the Spirit is most pure not only when you do good but when you do it with care and diligence wicked men may stumble upon good but they do not study to do good common Spirits are moved to pray but they do not watch unto prayer Eph. 6. 17. that is make it their care to keep their hearts in order and expresly to suit their prayer to their present necessities many may do that which is useful to the Church but they do not watch opportunities and make it their design to be serviceable Again let no care be grievous to you so you may do good I am willing to spend my self and to be spent for you 2 Cor 12. 15. We cannot be wasted in a better imployment so we shine no matter though we burn down to the Socket or like Silk-worms die in our work Phil. 2. 17. If I be offered upon the Sacrifice of your Faith I rejoyce with you c. The greatest pains and care even to a maceration of our selves should not be unpleasing to a gracious heart certainly this is an expression will shame us I gave all diligence he sought all opportunities when we will not take them Love will put us upon searching out and devising wayes of doing good 2. This love he would express by writing when he could not come to them Holy men take all opportunities to do good present or absent they are still mindful of the Saints and write when they cannot speak As Ambrose alludeth to Zecharias writing when he was stricken dumb A man would think that absence were a fair excuse a writ of ease served upon us by Providence yet godly men cannot be so satisfied but all helps to promote the common benefits a willing mind will never want an opportunity and they that have an heart will be sure to find an occasion they give all diligence to promote others welfare and therefore use all means take all occasions Which sheweth first how far they are from this temper that do nothing but by constraint A ready mind is a special qualification in an Elder 1 Pet. 5. 2. and a sure note of our reward 1 Cor. 9. 17. But now when the Awe of the Magistrate prevaileth more then love of souls every thing is done grudgingly 'T is Pauls advice Be instent in season and out of season 2 Tim. 4. 2. not only at such seasons as are fairly offered but where corruption and laziness would plead an excuse Christ discoursed with the woman at the Well when weary John 4. We have but a little while to live in the world and we know not how soon we may be taken off from our usefulness that was Peters motive to write 2 Pet. 1. 12 13. 2. This sheweth their sottishness that are not careful to redeem opportunities for themselves Jude is studying which way to promote the salvation of others and many do not look to the state and welfare of their own souls Again observe That uniting is a great help to promote the common Salvation By this means we speak to the absent to posterity and by this means are the Oracles of God preserved in publick Records which otherwise were in danger of being corrupted if stil left to the uncertainty of verbal tradition By this means are errours more publickly confuted a testimony against them transmitted to future ages Speech is more transient but writing remaineth so Christ telleth the Apostles that they should bring forth fruit and their fruit should remain John 15. 16. Apostolical Doctrine being committed to writing remaineth as a constant rule of faith and manners and by the publick Explications of the Church left upon record we come to understand the Dispensations of God to every age what measures of light they enjoyed how the truths of God were opposed how vindicated Finally by writing the streams of salvation are conveyed into every family as a common fountain by so many pipes and conveyances
call upon God as when distempers grow upon the spirit the heart 's unquiet the affectious unruly a deadness increaseth upon you temptations are urgent and too strong for you cry out of violence as the ravished Virgins So when conscience is uncessantly clamorous David could not find ease till he confessed Psal 32. 5. Silence will cause roaring and restraint of prayer disquiet Again If there be a need omit not to call upon men by exhortation and counsel as when you see things grow worse every day and can hold no longer the Kings danger made the Kings dumb son speak Paul was forced in spirit when he saw the whole City given to idolatry Acts 17. 19. When we see men by whole droves running into errour and ways destructive to their souls is there not a need is it not a time to speak men say we are bitter but we must be faithful so they say the Physician is cruel and the Chyrurgion a tyrant when their own distempers need so violent a remedy can we see you perish and hold our peace Observe again That Ministers must mainly press thâ—se Doctrines that are most needful 't is but a cheap zeal that declaimeth against antiquated errours and things now out of use and practice we are to consider what the present age needeth what use was it of in Christ's time to aggravate the rebellion of Corah Dathan and Abiram Or now to handle the Case of Henry the Eight's divorce what profit hence to our present Auditories There are present truths to be pressed upon these should we bestow our pains and care usually when we reflect upon the guilt of the times people would have us preach general doctrines of faith and repentance But we may answer It is needfull for us to exhort you c. To what end is it to dispute the verity of the Christian Religion against Heathens when there are many Seducers that corrupt the purity of it amongst our selves In a Countrey audience what profit is it to dispute against Socinians when there are Drunkards and practical Atheists and Libertines that need other kind of doctrine He that cryeth out upon old errours not now produced upon the publick Stage doth not fight with Ghosts and challenge the dead So again to charm with sweet strains of grace when a people need rowsing thundering doctrine is but to minister Cordials to â— full and plethonick body that rather needeth phebotomy and evacuations 't is a great deal of skill and God can only teach it us to be seasonable to deliver what is needful and as the people are able to bear Again observe The need of the primitive Church was an occasion to compleat the Canon and rule of faith We are beholding to the Seducers of that age that the Scripture is so full as it is we should have wanted many Epistles had not they given the occasion Thus God can bring light out of darkness and by errours make way for the more ample discovery of truth I have done with the Occasion I come now to the Matter and Drift of this Epistle And exhort you that ye should earnestly contend for the faith that was once delivered to the Saints In which there is a necessary duty pressed and these two Circumstances are notable the Act and the Object the Act is to contend earnestly 't is but one word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is a word of a vehement signification and therefore fitly rendred to contend earnestly 2. The Object of this contention which is the faith once delivered to the Saints Faith may be taken either for the doctrine of faith or the grace of faith both are too good to be lost either the word which we believe or faith by which we believe the former is intended faith is taken for sound doctrine such as is necessary to be owned and believed unto salvation which he presseth them to contend for that they might preserve it safe and sound to future ages Now this faith is described 1. By the manner of its conveyance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is given to be kept 't is not a thing invented but given not found out by us but delivered by God himself and delivered as to our custody that we may keep it for posterity As the Oracles of God in the Old Testament were delivered to the Jews to be kept by them Rom. 3. 1. 2. By the time of its giving out to the world the doctrine of salvation was given but once as never to be altered and changed once for all 3. The Persons to whom to the Saints so he calleth the Church according to the use of the Scriptures or else by Saints is meant the holy Apostles given to them to be propagated by them I shall first speak of the Object before I come to the duty it selfe and because the description here used will agree both to the grace of faith and the doctrine of faith though the doctrine of faith be mainly intended yet give me leave a little to apply it to the grace if it be a diversion it shall be a short one 1. This faith is said to be given Observe That faith is a gift so Phil. 1. 29. To you 't is given to believe Ephes 2. 8. By grace ye are saved through faith not of your selves it is the gift of God We cannot get it of our selves a meer imagination and thinking of Christs death is easie but to bring the soul and Christ together requires the power of God Ephes 1. 19. We cannot merit it and therefore it is a pure gift God bestoweth it on them that can give nothing for it works before conversion cannot engage God and works after conversion cannot satisfie God Well then let us asmire the mercy of God in the Covenant of grace Christ is a gift John 4. 10. If thou knewest the gift c. His righte ousness is a gift Rom. 5. 16. The free-gift is of many offerces unto justification and faith which receiveth this righteousness is a gift so that all is carried in a way of grace in the Covenant of grace nothing is required but what is best owed Again it teacheth us whither to go for faith seek it of God 't is his gift all the endeavour and labour of the creature will never procure it But must we not use the means of prayer meditation and hearing c I answer Yes For 1. God dispenseth it in a way of means Mark 4 24. With what measure ye meet it shall be measured to you again and unto you that hear more shall be given According unto the measure of our hearing if the Lord will work is the measure of our faith Acts 16. The Lord opened Lidia's heart to attend to the things spoken by Paul God stirreth up to the use of means and whilest we are taught we are drawn 2. Though faith be Gods gift mans endeavors are still necessary for supernatural grace
Pelagian Tenets wherein original sin is denyed are natural Common people think they had ever a good heart towards God All these have I kept from my youth Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions So the doctrine of works and merit is in every mans heart What question more rife when we begin to be serious then What shall I do A ceremonious ritual Religion is very pleasing to carnal sense Conjectural perswasions is but a more handsom word for the thoughts of ignorant persons they say they cannot be assured but they hope well Doctrines of Liberty are very suitable also to corrupt nature Cast away the coards Psal 2. and Who is Lord over us Psal 12. 4. Nay all sins are rooted in some error of judgment and therefore they are called errors Psal 19. 12. Well then for our own Caution we had need stand for the Truth because Error is so suitable to our thoughts now when it spreadeth further 't is suitable also to our interests and then we are in great danger of being overset 2. That we may not hazard the Truth When Errors go away without controul 't is a mighty prejudice both to the present and the next age The dwellers upon Earth rejoyced when Gods Witnesses were under hatches and there was none to contest with them Rev. 11. 10. Fools must be answered or else they will grow wise in their own conceit Prov. 26. 4 5. Error is of a spreading growing nature therefore 't is not good to retreat and retire into our own cells from the heat and burden of the day let us stand in the gap and make resistance as God giveth ability Two Motives will enforce this Reason 1. The Preciousness of Truth Buy the Truth and sell it not 't is a commodity that should be bought at any rate but sold by no means for the world cannot bid an answerable price for it Christ thought it worthy his Blood to purchase the Gospel by offering up himself he not only procured the comfort of the Gospel but the very publication of the Gospel therefore we should reckon it among our treasures and choicest priviledges and not easily let it go lest we seem to have cheap thoughts of Christs blood 2. The trust that is reposed in us for the next age that 's an obligation to faithfulness We are not only to look to our selves but to posterity to that Doctrine which is transmited to them One generation teacheth another and as we leave them Laws and other National Priviledges so it would be sad if we should not be as careful to leave them the Gospel Our father 's told us what thou didst in their days Ps 44. 1. Every age is to consider of the next lest we intail a prejudice upon them against the Truth What cometh from forefathers is usually received with reverence A vain conversation received by tradition from your fathers 1 Pet. 1. 18. If you be not careful you may sin after you are dead our errors and evil practises being continued and kept afoot by posterity All the World had been lost in Error and Prophaneness if God had not stirred up in every age some faithful Witnesses to keep up the memory of Truth There is in man a natural desire to do his posterity good Love is descensive Oh consider how shall the children that are yet unborn come to the knowledg of the purity of Religion without some publike monument or care on your part to leave Religion undefiled Antichrist had never prevailed so much if men had thought of after ages they slept and unwarily yeilded to incroachment after incroachment till Religion began to degenerate into a fond Superstition or bundle of pompous and idle Ceremonies and now we see how hard it is to wean men from these things because they have flown down them in the stream of succession and challenge the authority and prescription of ancient Customs Look as sometimes the Ancestors guilt is measured into the bosom of posterity because they continued in their practises Matth. 23. 35. That upon you may come all the righteous blood c. So many times the miscarriages of posterity may justly be imputed to us because they shipwracked themselves upon our example The fathers ate sowr grapes and the childrens teeth are set on edg Well then let us perform the part of faithful Trustees and keep the Doctrine of Salvation as much as in us lieth pure and unmixed It presseth us to this earnestness of contention and zeal for the truths of God We live in a frozen age and cursed indifferency hath done a great deal of mischief Christians Is Error grown less dangerous or the truth of Religion more doubtful Is there nothing certain and worth contention or are we afraid to meddle with such as shrewd themselves under the glorious name of Saints We will not oppose Saints and so let the Truth go that was given to the Saints to be kept by them Oh my Brethren Paul withstood Peter to the face when Truth was like to suffer Gal. 2. 11. So should we withstand them to the face rather then make such sad work for the next age and leave our poor babes to the danger of error and seduction What 's become of our zeal There is none valiant for the Truth upon the Earth Prejudices and interests blind men so that they cannot see what they see and are afraid to be zealous lest they should be accounted bitter We have been jangling about discipline and now doctrine it self is like to escape us In the Name of God let us look about us Are there not crafty Thieves abroad that would steal away our best treasure and in the midst of the scuffle cheat us and our posterity of the Gospel it self We have been railing at one another for lesser differences and now we begin to be ashamed of it Satan hopeth that Error and Blasphemy it self shall go scot-free Ah my Brethren 't is time to awake out of sleep whilest we have slept the Enemy hath come and sown tares What a tattered Religion shall we transmit to ages to come if there be not a timely remedy To help you I shall shew 1. What we must contend for 2. Who must contend and in what manner 1. What we must contend for for every Truth of God according to its moment and weight The dust of Gold is precious and 't is dangerous to be careless in the lesser Truths Whosoever shall break the least of the Commandments and teach men so to do c. Mat. 5. 19. There is nothing superfluous in the Canon the Spirit of God is wise and would not burthen us with things unnecessary Things comparatively little may be great in their own sphere especially in their season when they are the truths of the present age and now brought forth by God upon the stage of the World that we may study his mind in them Better Heaven and Earth
〈◊〉 〈◊〉 their own stedfastness that is such a stedfastness as doth arise from solid grounds in their own hearts and not meerly from the consent of others 2. To own the profession of the Truth what ever it cost them I say 't is their duty to own the profession of the Truth for the publike owning of the people 't is a great let and restraint to Tyranny and such innovations as otherwise a carnal Magistrate would introduce into the Church by force and power See Acts 4. 21. They let them go because of the people so Mat. 14. 5. and 21. 46. And again I say they must own it what ever it cost them for zealous defences are a great honour to the Truth The disputations of the Doctors do not commend it to the world so much as the death of the Martyrs and therefore though you cannot dispute for the Truth yet you should dye for the Truth Ye have not yet resisted unto blood c. Heb. 12. 4. We cannot be at too much cost to preserve so precious a treasure to posterity And here even women may put in a share they have lives to sacrifice upon the interest of the Truth and usually they do not fall in vain 3. To honour the Truth by their conversations there are heretical manners as well as heretical doctrines and there are many that are otherwise of an orthodox belief yet make others sectaries and disciples of their vices some live Atheism there are Antinomians in practise An Apostate is a practical Arminian Therefore Christians are called to hold forth the Word of life in their conversations Phil. 2. 16. and to make the doctrine of God the Saviour comely Tit. 2. 10. by glorifying God in that course of life to which they are disposed To preach and write for the Truth doth not honour it so much as to walk in the Truth John Ep. 3. 4. and the life is a better witness of the reality of Religion then the tongue 4. To comprise all in a few words what ever maketh for the Truth either with God or men all that must the people do We can do nothing against the Truth but for the Truth saith Paul 2 Cor. 13. 8. To God you must pray that he would send forth not only Laborers but Champions Mat. 9. 38. not only such as can handle the trowel but the sword in the Battels of the Church To men you are to quicken those that have gifts to look to their duty in this kind Say to Archippus Take heed to thy Ministry which thou hast received in the Lord Col. 4. 17. Many may be stired up by your exhortations that otherwise would lie useless in illeness and privacy in the Battel the Trumpeter hath his use as well as the Souldier Neither are they to be admonished only but assisted and by that means you have an interest in the glory of the work John Ep. 3. 8. We ought to receive such that we may be fellow-helpers to the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers your helping hand is to the action and God will not be unmindful of it yea if you bear any part of the toil by performing any labour of love to them it shall turn to a good account in the day of the Lord Hezekiah's servants did but copy out the Proverbs and 't is mentioned to their praise Prov. 25. 1. All this may be done by persons of a private gift and station 2. There is something that the Magistrate may do He is the Minister of God for good not only for good Civil but Spiritual and therefore doth the Apostle bid us pray for them that they may be keepers of both the Tables 1 Tim. 2. 2. that we may lead a quiet life under them in all godliness and honesty Heathens have asserted That it belongeth to the Magistrates duty chiefly to look after matters of Religion Much more is it evident by the light of Christianity The Kings of the Old Testament are commended for their zeal in this kind and in the times of the Gospel it is prophesied that Kings shall be the Churches nursing fathers and Queens her nursing mothers Isai 49. 23. which they cannot be if they suffer poyson to be given to Gods little ones without any let and restraint 'T is a clear truth that if a man give up himself to Christ he is to give up himself to him in every relation his wit wealth parts authority all to be layed out for the use and service of Christ he that doth not give up all giveth nothing we are to be Christs in every capacity Therefore a Magistrate as a Magistrate must not only countenance Religion but also discountenance Error and hinder the spreading of it within his charge 'T is by Christ that Kings reign from him they received their power and to him must they give an account of the exercise of it in the great day of Recompenses therefore they are bidden to be wise and to kiss the Sun Psal 2. 10 11 12. which certainly noteth more then a negative act or not opposing there must be something positive a zealous defence of the Truth in their way or else God will reckon with them Those Gallio's that are indifferent to Christ and Antichrist cannot expect a long and happy reign I cannot see how they can be true to Civil Interest unless they be careful for the suppression of Error for when false doctrines are freely vented 't is to be supposed they will find a general reception for the most are the worst and then when the generality of a Nation are corrupted National Judgments will not long be kept off the whole Body is sure to smart for it for as the Jewish Proverb is Two dry sticks will set a green one on fire Besides that Error is masterly and bloody and loveth to give Law therefore ere it be too late they should look to the Civil Peace for if men be quiet God will not when his Honour and Truth and Worship is neglected But of this more hereafter 3. Ministers are to contend for the Truth for by their office and station in the Church they are Captains of the people in this War against Satan and his adherents therefore 't is required of them that they should be able to handle the sword and the trowel not only to exhort by sound doctrine but to convince the gainsayers Titus 1. 9. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 2. the faithful men the Feofees in trust to whom Truth is committed they are the salt of the Earth Mat. 5. 13. those that must season the world with gracious principles therefore they must above all others labour in the desence of the Truth otherwise they are compared to dumb dogs that bark not when the thieves come to steal away the treasure Now Ministers must contend partly by preaching warning the people of the Wolves that are abroad Acts 20. 29. Partly by disputing Acts 15. 2.
18. ult that by the knocking of flints light may fly out and that Truth may beat its enemy hand to hand in the open field And partly by writing for many times disputes are carried on with so much tumult and popular noise that Truth is lost in the crowd besides by this means we are the help to posterity that together with the poyson the antidote may be transmitted to them VERSE IV. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousness and denying the only Lord God and our Lord Jesus Christ JVde having made way into their affections by a Salutation which according to the wont of the Apostles breatheth out spiritual and heavenly wishes for their good he doth in the third Verse exhort and engage them to a constant defence of the Truth and now the necessity or occasion of such an Exhortation is declared namely because false Teachers were got abroad and had slily taken up the general name and profession of Christians therefore in faithfulness he could not choose but warn them of the danger The whole Epistle is spent in the description of Hereticks their sins and punishments in this Verse they are described by four things 1. By their entrance into the Church Certain men crept in unawares 2. By their condition before God who were before of old ordained to this condemnation 3. By the disposition of their spirits ungodly men 4. By the course of their doctrines and conversations where two things are charged upon them 1. Abusing the Gospel turning the grace of our Lord into lasciviousness 2. Denying Jesus Christ in his Natures and Offices denying the only Lord God and our Lord Jesus Christ First Let us begin with the description of their entrance into the Church There are certain men crept in unawareâ—â— Some say they are not named as not being worthy or rather it not being necessary they being so plainly described and indeed 't is usual with the Apostles who rather dealt against things then persons to suppress the name and describe the error or sin But what is the meaning of this first thing layed to their charge they crept in unawares I answer It may imply their entrance into the Church under a colour and shew of profession Wicked men may creep into the best Church God permitteth it not only for their own hardening but for our trouble and tryal Paul complaineth of false Brethren privily brought in to spy out their liberty Gal. 2. 7. and the adversaries of Jerusalem said Ezra 4. 1. Let us build with you for we seek your God as ye do but 't was with an intent to hinder the work so Simon Magus got to be baptized Acts 8. as thieves seek to be entertained in the house that they may have the more opportunity to work mischief whilest the good man is asleep Learn hence to be more watchful in admissions to the Church no perils so great as those occasioned by false Brethren We think to fill the Church but we do but fill the house with thieves wicked men ever prove a trouble 'T is an easie matter to fill the Church by remitting the rigor and severity of discipline but Heaven is never the fuller but the emptier for wicked men are hardened and confirmed in their own security and the Church never fareth the better it loseth in strength what it gets in bredth as a river doth and zeal is lessened the more the number is increased yea wicked men usually prove a trouble and we come to wish afterward we had been more strict 't is said Acts 5. 13 14. Of the rest dâ—rst no man joyn himself unto them but the people magnified them and Beleevers were the more added unto the Lord multitudes both of men and women 'T is spoken upon the occasion of the sudden death of Ananias and Saphira it terrified the hypocrites but brought in more sound Beleevers for of the rest durst no man joyn that is of such as Ananias and Saphira was Beleevers in shew but carnal in heart they saw 't was not dallying with God in such matters Just so when the Church keep a streight hand hypocrites dare not joyn but sound Beleevers will the sooner and then the Church though it be a lesser body 't is more sound healthy and active But what Rule must we go by we must go by outward and general profession I answer This place will give us some direction as far as we can discern men so far may we judg of them for the entrance of these men is here declared to be clancular and surreptitious if the Church had known them or looked to them so warily as it should the mischief had been prevented Bellarmine himself confesseth That the intention of the Church is only to gather Believers into a Body and if it knew the wicked and unbeleeving it would either not admit them or being admitted by chance it would cast them out 'T is good to be strict lest by promiscuous admissions we bring in such a mischief to the Church as we cannot easily get rid of 2. It may note their intrusion or invasion of the office of preaching presuming without a Warrant or coming into the fold not by the door in the regular established way false Teachers usually running unsent 't is often charged upon them in the Scriptures None so prone to errors as those that have a defect in their Calling Christ when he prayeth for a blessing on the Apostles labours he useth that as an argument John 17. 18. I have sent them into the world They that are loth to submit their gifts to publike approbation draw a just suspition upon themselves How came they to you did they creâ—p in or were they solemnly admitted When Elements are out of their place they breed confusion When men are out of their place they are not a blessing but a mischief to the Church 3. The two former sences may be allowed but I rather prefer a third their creeping into the peoples hearts and affections by plauâ—ble pretences and insinuatâ—ons in stilling their errors drop by drop before they could be observed and pretending themselves to be friends of Truth and Piety I do prefer this sence partly because he saith only crept in without mentioning either Church or Office but chiefly because this Epistle is but the abridgment of the second Epistle of Peter as will easily appear to those that do compare them now there 't is said â— Pet. 2. 1. They shall privily bring in damnable heresies denying the Lord that bought them From this sence observe That false Teachers use to varnish over and mask the face of Error with plausible pretences that unawares we may take it into our bosoms The Apostle speaketh of their slights and cunning craftiness Ephes 4. 14. Their slights and pretences are many I shall touch upon a few First Sometimes greater
under the power and reign of their sins and yet pretend to rest upon Christ for salvation they set up another Christ then the word holdeth forth and as the Christ is mistaken so is the Faith 't is not an Idle trust but such as is effectual to purge the heart for the true faith purifieth the heart Acts 15. 9. If besides profession knowledge assent and a loose trust they should pretend to assurance or to a strong conceit that Christ died for them and they shal certainly go to heaven this will not excuse them from unbelief this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grand mistake that the strength of Faith lieth in a strong perswasion of the goodness of our condition and the stronger the perswasion the better the faith If this were true hardness of heart would make the best faith and he that could presume most and be most secure and free from doubts would be the truest believer and the goodness of our condition would lie in the strength of our Imagina ion and conceit Alas many make full account they shall go to heaven that shall never come there The foolish Virgins were very confident and the foolish Builder goeth on with the building never suspecting the foundation nay let me tell you Assurance of a good condition as long as we lie under the power and reigne of sin is the grossest unbelief in the world for 't is to believe the flat contrary to that which God hath revealed in the word therefore none abuse the Lord and question his Truth so much as these do Where hath God said that men that live in their sins shall be saved nay he hath expresly said the contrary be not deceived neither Fornicators nor Adulterers nor Idolaters c. 1 Cor. 6. 9. so that you give God the lie or conceit that he will break his word for your sakes nay in a sense you even dare him to make good his truth He hath said Be not deceived you shall never enter c. and you say Though I am an Adulterer a Drunkard a Worldling I shall go to heaven for all that Now in a little while you shall see whose word shall stand God's or yours Jer. 44. 28. Once more The word is not supposed to be without all kinde of power men may have some relish of good things and some experience of the powers of the world to come and yet be in an unbelieving state See Heb. 6. 5. Where the Apostle speaketh of a common work opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to things that do accompany salvation v. 9. or have salvation necessarily annexed to them they may have some feeling of the power of the truth and yet afterwards make defection out of a love to the world and worldly things they may have many spiritual gifts change their outward conversation make a glorious profession and be thereupon enrolled among the Saints yea be of great use and service in the Church though for their own ends and interests remaining all this while unrenewed and having their worldly inclinations to honour esteem pleasure profit unbroken and unmortified for there is no such enemy to faith as a carnal worldly heart Therefore let men pretend what they will when they are as eager upon the world as if they had no other matters to mind and the love of outward greatness doth sway with them more then the love of heaven and the praise of men more then the approbation of God and carnal ease and pleasure more then delight in God How can they be said to believe John 5. 44. for such kind of lusts and earthly affections are inconsistent with the power and vigour of saving faith therefore till the bent of the heart be towards heavenly things and carnal affections be soundly mortified unbelief reigneth I pitch it upon this evidence partly because the great drift of conversion is to draw off the soul as from self to Christ and from â—in to holiness so from the world to heaven See 1 Pet. 1. 3. Begotten to a lively hope and 1 John 5. 4. He that is born of God overcometh the world Assoon as we are converted the heart is drawn and set towards heavenly things partly because the main thing to be believed next to God's Being is his Bounty Heb. 6. that we may make God our rewarder and partly because the main work of Faith is to draw off the soul from sensible things to things unseen and to come Heb. 11. 1. so that whatsoever glorious profession men make or whatsoever service they perform in the Church or whatsoever experience they have in the enlargement of gifts yet if they be careless of things to come and eager after the things of the world Faith is not throughly planted for a main thing wanting in these temporaries was a resolution to serve God for God's sake or to make him their pay-master which can never be till carnal inclinations to the honours pleasures and profits of the world be subdued and we are willing to lay down all these things at Christ's feet taking only so much as he shall fairly allow us for our use Thus much for the hainousness of unbelief in the General 2. Let me tell you that all unbelief is not alike hainous as will appear by these considerations 1. Total reigning unbelief is a black mark such as lie under it are in the high way to hell John 3. 18. He that be-@2lieveth not is condemned already The Law hath condemned him and whilest he remaineth in that estate the Gospel yeildeth him no hope John 3. 36 The wrath of God abideth on him and if he die in it he is miserable for ever Rev. 21. 8. Fearful and Vnbelievers are reckoned among the Inhabitants of hell First he is condemned by that ancient sentence That whosoever sinneth shall die which is not reversed but standeth in full force till faith in Christ John 8. 24. If ye believe not that I am he ye shall die in your sins and if we continue refusing the counsels of the Gospel to the condemnation that is already to the condemnation of the Law there is added a new condemnation for despising the Gospel But now partial unbelief where faith prevaileth though there be many doubts and fears leaveth a man obnoxious to temporal judgements but not to eternal ruine 2. All unbelief is the more hainous the more means you have to the contrary as counsels warnings promises clearly held forth See John 15. 22. If I had not spoken to them c. and John 2 19. Light is come into the world c. The word is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a witness Matth. 24. 14. with Mark 13. 9. first to them and if not received then against them Did not I warn you saith Reuben to his Brethren Every offer and warning will be as so many swords in your Consciences One observeth well That twice Christ marvelled once at the unbelief of his Countrymen the Galileans that
care of truth if not in zeal for Gods glory yet out of a sense of his own interest and upon reason of state the Common-wealth being troubled by those who first began to trouble the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Doctrines put men after an itch upon new Laws and false Religions are usually turbulent partly because persons loose and erroneous would free themselves from all awe both of God and Man as 't is said of the unjust Judge that he feared neither God nor Man Luk. 18. So with those men error taketh off the dread of God and sedition the dread of the Magistrate that so they may more freely defile the flesh God hath two Deputies to keep a sinner under awe Conscience and the Magistrate now false doctrine benummeth conscience and then that all Authority may be laid aside the rights of the Magistrate are invaded that as conscience may not stand in the way of their lust so not the Magistrate in the way of their sin that there were anciently such libertines in the Church appeareth by Gal. 5. 13. and 1 Pet. 2. 16. and 1 Cor. 7. 20 21 22 23 vain man would fain be free and yoaklesse neither would he have his heart subject to God nor his actions to mans censure partly because all errors are rooted in obstinacy and that will bewray its selfe not onely in Divine and Spiritual but in Civil things see 2 Pet. 2. 10. But chiefly them that walk after the flesh in the lust of uncleannesse Presumptious are they and selfe willed they are not afraid to speak evil of dignities Usually errours sear the conscience and give the sinner a front and boldnesse so that God is not onely dishonoured but civil societies disturbed as Nazianzen observeth of the Arians they began in blasphemous language against Christ but end in tumultuous carriage against the peace of the Common-wealth for saith he how shall we hope that they will spare men that would not spare God Often it falleth out that they that please not God are also contrary to all men 1 Thes 2. 15. Tully an Heathen observeth the same â—ietate adversus Deos sublatâ fides etiam sociâ—tas humani generis c. Partly because opposition to Magistracy is a kind of indirect blow and aim at God and that either as 't is his ordinance Rom 13. or a kind of resemblance of his glory I have said you are Gods Psal 84. 6. So that 't is a contempt of God in his image and picture look as under the Law God forbade men cruelty to the beasts as not to destroy the Dam from the Young loseth the Kid in the Mothers milk c. but such kind of Prohibitions might be as a fence and raile about the life of man so respect to Magistracy is a kind of fence about his own Dignity and divine Glory Magistrates being representative Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore through their sides they strike at God himselfe Partly because the end of Magistracy is to suppresse evil Rom. 13. 5. an indesinite speech is equivolent to an universal in a matter of necessary duty and the universal particle is expressed elsewhere Prov. 20. 8. A King that sitteth upon the Throne of judgement scattereth away all evil with his eyes all evil that falleth under his cognisance whether it be of a Civil or Spiritual concernment we must not limit and distinguish where the word doth not I know there be some that do defulcate and cut off a great part of that duty which belongeth to the Magistrate confining his care onely to things of a civil concernment but preposterously truths according to godlinesse belonging also to his inspection upon which ground we are bound to pray for them that they may come to the knowledge of the truth 2 Tim. 2. 2. and under them we may lead a quiet life in all godlinesse and honesty where it is plainly implyed that the converted Magistrate is to look to the countenance and maintenance of godlinesse as well as honesty Well then sensual Hereticks being doubly obnoxious as sensual as venting errors no wonder that they rise up in defiance of Gods Ordinance It sheweth us the evil of inordinate lustings we may learn hence whence they proceed and whither they tend they proceed from the pride and obstinacy of error Men dream and are then licentious and it tendeth to the casting off of all duty to God and Man nip this disposition in the bud 't is in all our natures man is born like the wild asses colt Job 11. 12. not onely for rudeness of understanding but untamedness of affection we love to break through all bonds and restraints as if none were Lord over us Psal 12. 3. It informeth us what will be the issue when libertism aboundeth even an utter confusion See Socrates Schâ—last lib. 5. Eccle. 4. 11. in proem Non nunquam tumultus Ecclesiarum antegressâ— reipublicae autem confusiones consecuta sunt The ruine of the Weale publike is brought on by pestilent and evil doctrines So our Divines at the Synod of Dort Cavendum est ne qui magistratu conniverâ—e res novas in Ecclesia meliantur eodem etiam repugnante idem in republica effiâ—iunt Tully in his Book De legibus saith That the glory of Greece presently declined when the people were given malis studiis malisque doctrinis to evil manners and evil opinions let us lay these things to heart I do not love to enveigh against the times and to endulge the petulancy of a mistaken zeal but the Kings danger made Croesus dumb son to speak It may take off the prejudice that is often cast upon Religion and the true ways of God 't is not truth that troubleth Israel but error 1 Kings 18. 18. I have not troubled Israel but thou and thy fathers house in that ye have forsaken the Commandements of the Lord 'ts an old slander that strict Religion is no friend to Common-wealths as soon as Christianity began to fly abroad in the world it was objected against her as if it were prejudicial to civil power and greatness thereby to defeat her of the patronage of Princes and to hinder them from becomming nursing fathers Isa 49. 25. Magistracy being that power which is left able to suppresse or advance Religion the Divel striveth all that he can to incense it against her there is a natural and wakeful jealousie in Princes over their Dignities and Prerogatives and therefore the enemies of the Church have ever sought occasion to represent the people of God as enemies to their just power So Christ was accused Luk. 23. 2. and Paul Act. 24. 5. But altogether without cause 't is true if Religion be not kindly received it bringeth a judgement there where 't is tendered as the Ark where it was irreverently handled brought a plague upon the Bethshemites 1 Sam. 6. 19 but yet a blessing upon the house of Obed Edom so Religion wher it is worthily
treated bringeth a blessing otherwise a judgement let the world say what it will 't is a friend to Magistracy partly by its commands enforcing civil duties by a sacred bond and obligation See Prov. 24. 21. Matth. 22. 21. 1 Pet. 2. 17. Eccles 8. 2. Partly by its influence meekning the hearts of men and obliging them to faithfulness Those that are faithful to God I shall expect them to be faithful to me said Constantines Father certainly none live so sweetly under the same government as those that are united in the same faith or cemented together with the same blood of Christ Partly by the indulgence of Gods providence who is wont to favour those States where true Religion is countenanced and vigorously owned Oh that our Magistrates would regard this there wisedom lieth in kissing the Son Psal 2. 10. Christ came not to gain persons but nations to his obedience and the more that is effected though it be but by a publike profession the more safety may they expect 't is but a necessary thankfulnesse of the powers of the world to him to whom they owe their Crowns Prov. 8. 17. Let us pray for them that God would raise their zeale and make them more cordial in the support of Religion An Heathen said aut undiquaque religionem tolla aut usque quaque conserva either wholly abandon Religion or maintain it more entirely It sheweth us what little reason Magistrates have to countenance and spread their skirt over obstinate and impure Hereticks such spirits being usually most opposite to Magistracy They do but nourish a Snake in their own bosomes and cherish a Faction that in time will eat out their bowels were there no respects of Religion but onely those of Civil Policy they should not be so sleepy in this case but you will say is it lawful for them to intermeddle in matters of Religion and to use any compulsive power I answer yes verily they bear not the Sword in vain we have frequent instances in the word of good Kings whose zeal is commended for so doing and frequent injunctions also to this purpose the Levites are commended for assisting Moses in the execution of those that worshipped the Calfe Exod. 32. 26 27 28. Abraham was to command his Children Gen. 18. 29. Asa commanded Judah to worship God and the thing was right in the eyes of the Lord 2 Kings 14. 23 24. So see 2 Kings 15. 23. Esra 10. 8. So 2 Kings 34. 32 33. And that promise Isa 43. 23. I know I touch the soar of this age and that this is a truth much prejudiced therefore I shall first remove the prejudices and then state the question 1. Remove the prejudices The first is taken from the Fathers or Primitive Christians who almost generally expresse themselves against planting Religion by the Sword and compulsive force defendenda est Religio non â—ccidendo sed monendo non saevitia sed patientia so Lactantius and suitably others I answer were Religion now to be planted these sayings would take place Pagans are not to be compelled but enlightned taught not destroyed and yet in such a case 't is a question not easily resolved whether the Magistrate if he had power were not bound to compel his people though professed Pagans to hear or attend upon the Ministry of the Word it being the ordinary meanes of working faith Augustine determineth that a Christian in such a case should improve his power for Christ Faelix necessitas quae ad meliora nos cogit foris inveniatur necessitas nascitur intus voluntas a little after non quia cogantur reprehendant sed quae cogantur attendant 't is a favour that the Magistrate wil take care to bring them to the means of salvation Again in such a case they are to be kept from scandalizing blaspheaming the true Religion that 's the least a Magistrate can do for Christ But where a people are Christianized and do professe the true Religion they should not be set free to Atehâ—ism Error and Apostasie 2. Another prejudice is that the examples before mentioned are brought from the Old Testament and so propose to the policy of the Jewes I answer some alledged were before Moses Law as that of Abraham and Jacobs commanding his family to put away their Idols Gen. 35. 2. And the injunctions in the old Testament were built upon reasons of immâ—table equity as Gods glory the danger of infection c. and so concern us as well as them and the thing in question is agreeable to the light of nature there being instances of Pagan Princes who were so far convinced of their duty to the true God that they enjoyned his worship punishing the contempt thereof See Esra 6. 11. so Esra 7. 26. Dan. 3. 29. The Gentiles by the light of nature saw it to be suitable and agreeable to right reason Arist Polit lib. 7. cap. 8. saith the first thing that falleth under a Magistrates care is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a care of divine worship The Athenians banished Protagoras for speaking doubtfully and by way of extenuation of their Religion and burnt his Books besides all this the reason why we have onely presidents in the old Testament is because the people of the Jews were the onely State that were acquainted with the knowledge of the true God we have some prophesies that the like should be done in the New Isa 49. 23. Zech. 13. which concerneth Gospel-times Isa 60 10. Rev. 21. 24. we were worse provided for then they were in the Old Testament if men that had the Plagnesoar of Heresie running upon them should without restraint be permitted to come into all companies 3. Another prejudice is 't will make men Hypocrites I answer with Athanasius would to God all were got so far as Hypocrites it would certainly be better for the Christian world but however duties must not be left undone for ill consequences 4. Prejudice this will make way for persecution and the calamities of the Godly upon every change of the Princes mind I answer if the Lord see persecution necessary for the Church we must endure it and so we shall be gainers both by good Princes and bad by the persecution of evil Princes Truth is made glorious by the ministry of the good error is suppressed and dis-countenanced God would oblige us the more to pray for them in power Ps 72. 1. 1 Tim. 2. 2. and he hath promised to hear such prayers provide Nurse Fathers for the Church Sometimes a wicked Magistrate understanding his duty may by the over-ruling power of God in his conscience be with-held from persecuting the Truth yea carried out to the suppression oferror When Paulus Samosatenus revolted from the Orthodox Christian Faith and would yet retain the Bishoprick of Antioch the businesse was brought to Aurelian a Pagan Emperor who removed him Secondly I shall state the point and shew you how far compulsion it necessary
1. The Magistrate should use no compulsion before care had for better information and resolution of the doubting Conscience otherwise the practice were fell cruel like that of false Religions that brook no contradiction consc ences scrapâ—lous must not be too hardly dealt with all to answer arguments by a Prison or the Fires is a Popish Topick and to supply in rage what wanteth in strength of reason and clearnesse of light is but a butcherly violence punishment and compulsion should not be hastned as long as there appeareth a desire to be informed with meek endeavours after satisfaction The Apostle Paul is for two Almonitions bâ—fore Church censure Titus 2. 10. And the cenâ—ure of the Magistrate should noâ— pâ—ecede that of the Church 2 In things indisferent Christian toleration and forbearance take places all men never were nor ever will be in this world of one and the same opinion no more then of the same feature and complexion There is a due latitude of allowable differences wherein the strong should bear with the weak ` Rom. 15. 1. Eph. 4. 2. Gal. 6 1. There are some lesser mistakes of Conscience and infirmities incident to all men namely such as are consistent with Faith the main and fundamental truths and principles of salvation and charity as not tending to foment Faction in the Church or Sedition in the Common-wealth but if either of these limits be transgressed circumstances may make these lesser things intolerable as Paul withstood Peter to the face though otherwise he did not count the matter great Gal. 2. 11. yet when it was urged to the scandal of the Churches he thought it worthy of a Contest and here it belongâ—th to Christian Princes as to defend truth so to see that Peace be not violated for Rites and Ceremonies and lesser differences that lie far from the heart of Religion I am perswaded that want of condescention to brethren hath brought all this confusion upon us c. 3. A grosse error kept secret cometh not under the Magistrates cognisance but the diffusiâ—n and dissemination of errors he must take notice of as when men infect others and openly blaspheam Christian Doctrine he beareth not the sword in vain The minde and conscience as to any power under God is sui juris thoughts are free 't is a saying in the Civil Law Cogitationes poenam nemo patitur all command is exercised about such things as fall within the knowledge of him that commandeth now God onely knoweth the heart quis mihi im oâ—â—t necessitatem credenâ—i quod nolin saith Lictantius v l quod v. lim non credendi Theodosiâ—s and Valentinian in their Law concerning the Heretick give this limitation sibi tantummodo nocitura sentiat aliis obâ—utura non panda Subscriptions and Inquisitions into mens consciences we cannot but justly condemn 4. Error according to their nature and degree merit a different punishment Jude â— 9. and Esra 7. 26. 5. Blasphemy Idolatry and grosse Heresie are to be put into the same rank with grosse vicious actions and supposed if entertained after the receiving of the truth to be done against light and conscience Paul saith of the Heretick that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after due admonitions Tiâ—â—s 3. 11. Therefore in some cases these may be punished with death as Baals Prophets were slain 1 Kings 18. 40. Eâ— 21 20. Lev. 24 16. But of the whole Question elsewhere Again I observe from the same clause That 't is a sin to despise Dominions For 't is here charged upon these Seducers 'T is a sin because 't is against the injunctions of the world Rom. 13. 1. Titus 3. 1. We are apt to forget our civil duties or to count them Arbitrary as if the same Authority had not established the second Table as well as the first and 't is a sin because Magistracy is Gods Ordinance the general instructiâ—n of it is of God though the p rticular constitution of it be of man Compare Rom. 13. 1 with 1 Pet. 2 13 Government it self is of God but this or that special maner or form oâ— government is not determin'd bâ— God which is the difference between Civil and Ecclesi stical Government for there the particular form is specified as well as the thing it self appointed Again 't is a sin because dominion preserveth human Sâ—cieties so that we should trespasse against the common good and publike order if we should despâ—se this help yea against the Law of our own Natures man being by nature a sociable creature Well then let us obey every Ordinance of man for the Lords sake The publike welfare is concerned in our obedience as also the honour of Religion both which should be very dear to one that feareth God the publike wellfare better bare many inconveniencies then embroyl the Country in War and Blood We are bidden be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the froward 1 Pet. 2. 18. And the honour of Religion God will have the world know that Christianity is a friend to civil policy see 1 Pet. 2. 15. Matth. 7. 27. We learn hence too that they are but libertines that think that Religion freeth them from the subjection which they owe to God or man it doth not exempt us from our duty but enable us to perform it may take such a liberty in civil things that they begin to grow contempâ—uous even in divine and so cast off Gods yoak as well as the Magistrates The last expression is that speak evil of Dignities or of Glories by which probably Church-Officers are intended such being spoken against in that age John Ep. 3. 10. and expressed by the word Glories a term given both to the Apostles and other Officers of the Church Note There is a respect due to persons invested with Church power This is established by Gods Ordinance and therefore should not be set at naught neither should the persons invested with it be evil spoken of that obedience is required to them see Heb. 13. 17. and respect and honour see 1 Thess 12. 13. 1 Tim. 5 17. that they should not be lightly evil spoken of 1 Tim. 5. 19. though for their persons and outward estate they are mean and despâ—cable yet they are called to an high employment and have the promise of a great pow r and presence with them Matth. 16. 19. John 20. 23. Their regular proceedings are ratified in the Court of Heaven we are fallen into an age wherein no persons are more contemptible then Ministers nothing lesse valued then Church-Authority 't is become the eye-soar of the times not to speak of those barking Shimâ—is the Quakers and their â—oul mouthed language taught them by the Father of lyes surely others have not such a reverence of Gods Ordinance as they should have Vers 9. Yet Michael the Arch-Angel when contending with the Divel he disputes about the body of Moses durst not bring against them a railing accusation but said the Lord rebuke thee THe
increase the Canon or rule of faith and manners even for our comfort and in Christs time Apostles were added to unvail the figures of the Law and deliver the Gospel more clearly and when once the Canon was setled and enough delivered to make us wise to salvation some were set apart by the constitution of Christ as Pastors and Teachers to explain and apply Scripture and though all the Saints be Kings and Priests to God yet the office ministerial must not be invaded for as spiritual Kingship is no warrant to disturb the Magistrate or to wrest the exercise of authority out of his hands so spiritual Priesthood doth not lay the Ministry in common but still there must be some set apart for that work if we grudge at the institution we repine at Christs bounty to us and in effect bid him take his gift to himself for in the day of his Royalty or Ascention he gave gifts to men some to be Apostles some Prophets some Pastors some Teachers c. Eph. 4. 11. 3. That the Doctrine of the day of Judgement is ancient long since foretold Enoch prophesied of it yea the sentence of death pronounced in Paradise did imply it and the Lords messengers have ever urged the terrour of it many passages in Moses may be applied to this purpose Deut. 32. David clearly saith Psal 50. 22. I will set thy sins in order before thee now consider this ye that forget God lest I tear you in pieces and there be none to deliver So Solomon Eccles 11. 9. Remember that for all these things thou shalt come to judgement 'T were needless to tell you of Daniel Joel Malachy Christ Paul Peter John Jude still this truth was pressed in the Church nay the Lord was pleased to grant some intimation of it to the heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the fragments of the Sybils in Eusebius by the light of nature the Philosophers had some dark and uncertain guesses at such a thing Conscience is soon sensible of the truth of it as Felix trembled when it was mentioned Acts 24. the ancient judgements of drowning the world and burning Sodom were types and forerunners of it Well then entertain this doctrine with the more certainty verum quod primum that which is first is true we are secret Atheists can a man believe judgement to come that walloweth in sin and profaness Our actions are the best image and expression of our thoughts the Apostle saith the latter days shall yeild scoffers and mockers 2 Pet. 3. there may be Atheists in the Church but there are none in hell we deny and doubt of that at which the divels tremble if the Spirit Scripture Conscience Reason will not teach men there is no other way of learning but by feeling and experience Enoch prophesied the man that walked with God he could see the day of judgement though so far off Those that have most communion with God do most discern his mind Let a man walk humbly and closely with God and he is near not only the root of life but the fountain of light Psalm 25 14 The secret of the Lord is with them that fear him when the Disciples doubted of any thing they pointed to him whom Jesus loved and who leaned in Jesus bosom John 13. 21 22 23 23 those that are in Christs bosom know his mind well then if we would pry more deeply into the things of God walk humbly and closely with him there is a promise John 7. 17. He that will do the will of God shall know what doctrine is of God Pure souls are soonest enlightned and they discern most of the Lords counsel who are not darkned wits Lusts and Interests 5. From that Behâ—ld he speaketh of this day of the Lord as if it were instant and before their eyes We should always realâ—ize the day of the Lord and represent it to our thoughts as near at hand 'T is the work of faith to give things absent and at a distance a present being in the heart of a Believer Heb. 11. 1. Six thousand years agone Enoch said Behold he cometh 't is not for us to fix the seasons which the Father hath put in his own hands there may be much of snare and temptation in that therefore the Apostle Paul reproveth them that confidently gave it out that the day of the Lord was at hand 2 Thess 2 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly to come * Austin giveth a reason of it thus ne forte cum â—ransisset tempus tempus quo eum credebunt esse futurum de ipsa mercede fidei desperarent self they should question all when deceived in the time of their fore-setting which indeed experience hath verified In the year of Christ one thousand and one when many vain opinions and conceits of the end of the world were disappointed men began publikely to assert Mundus est incorruptibilis Bar. ad annum 1001. The faith of all truths is shaken by the disappointment of a rash confidence but though we are not punctually to state the time yet the thing being certein faith should represent it to the thoughts as actually present and we should live as if the Trumpet were always sounding in our ears and the Judge were sate and the books opened to put off the thought of that which will one day and within a short time come about is a spice of Atheisme Amos 6. 3. for things foretold in the Word should be as certain and have a like influence upon us as if they were already accomplished Behold the Lord is come 6. From that with ten thousand of his Saints When Christ cometh to judgement his Saints come to judge the world with him When the wicked are filled with amazement they come in Christs company partly that the world may know what shall be done to the men whom God will honour and that Christ may be admired in the glory he putteth upon them 2 Thess 1. 10 partly that Christ may make them partakers of the mediatory Kingdom therefore they are associated with him in judging the world Matth. 19. 28. their suffrage is required as approving the sentence of the Judge 2 Cor. 6. 2. partly for the greater sorrow of the wicked they shall be judged by mean men whom they once hated and persecuted Psal 49. 12. The upright shall have dominion over them in the morning that is of the resurrection they counted their lives madness and folly but now they are exalted partly to make amends for the perverse censures of worldly men now they are judged every day counted the off scowring and reproach of men but then the Lord will clear up their innocency and they shall sit as Justices with the Judge upon the Bench. Well then 1. Be Saints if you would have a Saints priviledge Fellons may be jovial in the Prison but they tremble at the Bar they are happiest that have joy and boldness at Christs appearance when
course never more to be altered But why do the Scriptures speak so much of Scoffers in the last time I Answer 1. Either by way of aggravation that there should be scoffers then when God had sealed Doctrine by the comming of his Son beyond which godly men did not desire a greater confirmation 2. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction more Mockers in the last time rather than another partly because the world was still continued notwithstanding the threatnings of its destruction 2 Pet. 3. 4. partly because the holy people were then devided Jews and Christians and times of division prove times of Atheism and scoffing partly because carnal hopes of a ten poral Messiah were dissappointed and by that means their assent was much weakned as to principles of faith mockers some think it imlyeth Seducers who by deluding do as it were make a mock of men but I suppose 't is rather taken properly for such as in the old Testament are termed scorners Prov. 9. or scoffers when men slight that of which themselves or others have had an high esteem they usually do it by scorning and scoffing thereby the more to deface all feelings of conscience if you enquire what they mocked at I Answer in general it seemeth to be the Lordship of Christ in particular the glorious exercise of it at the day of judgment Where is the promise of his comming 2 Pet. 3. 4. and therefore is Enochs Prophecy produced which foretelleth the Lords comming with ten thousands of his Saints and Hieron in Isa lib. 14. cap. 51. telleth us of a discourse between Peter and Simon magus against whose School and Sect our Apostle is supposed to write concerning the destruction of the world If God be good saith Simon why will he destroy that which is good if the world be bad how is God good that made it c. These Scorners are said to walk after their own ungodly lusts walking implyeth their setled course and daily custom of life and their lusts are called ungodly lusts partly to note the profane temper of their spirits and partly to distinguish them from the motions and lustings of the new nature The Notes are these 1. What is told to the Church in general we must apprehend it as told to us Paul telleth Timothy and Peter telleth the distressed strangers and Jude saith they told you So Heb. 12. 5. the exhortation speaketh to you c. As if the Hebrews were the persons to whom the Proverbs were directly written the Scriptures speak to every age every Church every person no less than to those to whom they were first directed well then it sheweth us how we should be affected in reading the word we should read it as a letter written by the hand of God from Heaven to us by name if an Angel should bring us a letter from Heaven certainly we would regard it the Bible is a Message sen from Heaven to acquaint us with the mind of God if we own the divine authority of it why do we regard it no more 2. We should not be troubled at what is foretold monsters expected are not wondered at expectation as it deflowreth any good thing that we expect so it fore armeth the mind against evil John 16. 4. these things I have told you that when the time shall come ye may remember I have told you why what good will that do Ans we are the better prepared to entertain evils when we expect them before they come and the evil to which the mind is accustomed seemeth the less again we have an experience of Gods truth in the prediction which will help us to believe and depend upon other promises finally it assureth us that the Lord hath a hand and a Counsell in all our troubles for hee told us of them before 3. That the Scriptures speak much of the evil of the latter times there is more knowledg and yet more sin and error knowledg where it is not sanctified puffeth up and maketh men curious and so they have an itch after novelties or else it maketh men wicked exasperating our evil affections and so none so bad as they that sin against light thence much of the error and profaneness in the latter dayes Again the latter dayes are as the bottom and sink that receiveth the dregs of foregoing ages and as the world groweth old it is much given to dreams and dotage Once more much division there will be and beâ—ting their fellow-servants Matth. 24. 29 much Libertinism instead of casting off ceremonies they will cast off O dinances and desire to be freed not only from the Popes Laws but the very Law of Christ Among other sins that are found in the latter times there will be many Scoffers Partly because in times of controversie men will lose all awe when truths are made questionable assent is weakened partly because in times of liberty men will gâ—ve vent to their thoughts partly because the scandals of professing Christians will make many turn Atheists partly because fabulous conceits concerning the coming and temporal Kingdom of Christ will make men question the whole doctrine of his coming Well then wonder not if you find many scoffing at the authority of the Scriptures God-head of Christ Day of Judgment the Ordinances Fasting and Prayer The latter age will yield such kind of men and 't is one of the arts of Sathan by his Instruments to make things of the saddest and most serious concernment to seem ridiculous that when once the awe of these blessed truths is weakened men may be more easily induced to cast off both the concernment and profession of them Mockers and Scoffers are usually the worst of sinners In the first Psalm there are three degrees of sinners mentioned and the highest rank are those that sit in the seat of sinners Psal 1. 1. the Sept. render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chair of pestilence these are the pests of mankind scorning commeth from custom in sinning and maketh way for freedom in sinning when Conscience is seared and men have lost not only restraints of grace but natural modesty then they they fall a scoffing aud when once they are turned scoffers nothing will reclaim them reproofs inrage them rebuke a Scorner and he will hate thee Prov. 9 8. yea none do the Divel so much service in preventing others as they if your feet have been taken in this snare of death extricate your selves betimes beg earnestly for the more grace there is some hope God inviteth Scorners Pro. 1. 22. Again observe Those that cast off the awe of the Lords coming will certainly give up themselves to bruitish lusts Those mockers that said where is the promise of his coming are said here to walk after their own lusts Nâ—gantes enim paenam nâ—gant disciplinam saith Tertullian de resurrect cap. 11. denying the Resurrection of the flesh they must needs be fleshly for therefore they denyed the
bidd them God-speed l st we be partakers of their evil deeds John 2. ep verse 11. 3. Gross Idolatry when we cannot communicate in their worship without sin 8. The scandals of Professors are ground of mourning but not ground of separation 1 Cor. 5. 2. Church Guides must do their Office discern between the precious and the vile that the hearts of the righteous be not made sad yet if not you have no ground to separate because God may own them for a Church though they have many scandals among them as in Corinth there was incâ—st heresie profaneness many that never had repented 2 Cor. 12. 21. yet to the Saints at Corinth we may communicate with a Church without sin when we have done our duty that is informed warned mourned if the word and Ordinances be kept pure for substance though the persons be corrupt you may communicate without sin the Pharisees held the degree of Doctors and Expositors of the Law and so far were to be owned though guilty of much personal wickedness Matth. 23. 2 3. The Prophets lived in corrupt times yet did they not separate from the Assemblies of the Church usually laziness is the ground of separation they are loth to discharge their duty to take pains to convince exhort and warn their fellow members or to call upon their Pastors to take heed to their Ministry and some Pastors are loth to be at the labour to gain a rugged people to the obedience of the Gospel to use that frequent admonition and those serious addresses which are necessary for such a purpose and to expose themselves to encounter those exasperations which the discharge of their duty will necessarily draw upon them and therefore rnn into separate assemblies where all things may be carried on more easily 9. Lawful separation must not be suddain till all due courses be tryed 1. Cor. 13. 7. Love beareth all things endureth all things hopeth all things Certainly we should do much endure much ere we go off from the communion of any Church it must be with grief when Physicians cut off an arm or leg they do not deâ—ight in it but are driven to it of necessity So when a Judg condemneth a Malefactor he delighteth not in the punishment in a civil warre though the cause be just yet to delight in the executions that are done upon the enemy is not without sin 1 Cor. 13. 5. Charity rejoyceth not in evil but rejoyceth in the truth Again it must be with a mind to return when the evil is taken away 10. For the degrees of separation take these rules If a afew separated for a weighty cause they should only withdraw tarrying for the Reformation of the Church but numerous bodies may go on to positive Seperation for they ought not to be without Ordinances but boldly to profeâ— the right way Again as long as a lower degree of separation will serve the turn we should not go to a higher 't is a great weakening to the Interest of Christ when we presently draw things to an extremity In smaller differences we must observe the Apostles rule Phil. 3. 16. but enough of this matter The next Point is taken from the seond sin mentioned in this verse sensual he chargeth it upon those that separate themselves Those that separate from the assemblies of the faithful are usually sensual Discipline is too straight for them that would live according to their own lusts the Raven that was sâ—nt out of the Ark finding carrion floating abroad had no mind to be cooped up there and therefore returned not so these finding more liberty abroad than in the Congregations of the faithful separate and inhaunt with such among whom they may have room for their lusts Moreover they lose the benefit of those that should watch over them Church communion is a good preservative against lusts Wo to him that is alone Eccles 4. 11. Straglers are more easily surprized they were sâ—aâ—tered and became meat to the beasts of the field Ezek 34. 6. they that separate are the more easily perverted both in Judgment and practice they tuâ—n Famulists now Famulism is but painted Atheism or Antimonists and Antimonism is but sin licensed and priviledged Again 't is just with God to punish that pride wherewith seperation is accompanied with bruitish lusts usually unsanctisâ—ed knowledg runneth into pride and then the affections are not governed well then observe the providence of God in setting a mark upon those that separate they are men of unbridled affections and without yoke and are usually given up to carnal pleasures and wonder not if sensual persons cast off communion with the Church when they cast off communion with God himself those that spent their dayes in mirth said unto God depâ—rt from us Job 21. 14. Many now that are come to the height of pride and sin pretend to live to the height of the creature The next Note is That sensual persons are evil persons there are three ranks of sinners those that are given to to fleshly lusts and they are the sensual those that are given to the lust of the eyes and they are the worldly those that are given to pride of life and those are the proud the great spirits of the world see 1 Iohn 2. 16. and Jam 3. 15. with my comment there our work now lyeth with the â—ensual who seem to be the worst sort of sinners and altogether unfit for any worthy action and exploit To find them out let us consider what sensuality is 't is an inordinate desire and delight in soft and delicate living there is a due care of the body to keep it serviceable and an allowed delight in the creature he that created water created wine creatures for our delight as well as our necessity and false Teachers have often set off themselves with the shew of a severer abstinence Col. 2. 19. ' tic possible that by an undue rigor the body may be used a little too hardly and disabled for better services but yet we are more usually guilty of the excess then of the defect pleasure is born and bred with us and therefore hath a mighty force and inchantment upon the soul the first years of humane life are meerly governed by sense and for a great while all our business is to live and grow and therefore most men miscarry by appetite and an undue liberty in meats drinks and sports now to state the due bounds and limits which reason and Religion hath set is very hard different tempers and constitutions of body make rules uncertain in the general 't is good to watch least pleasure become a master and reason a slave The two general limits are 1. The health of the body 2. The welfare of the soul 1. The health of the body must be regarded too much care for the body destroyeth it as too much oylâ—puâ—s ouâ— the Lamp wine and women take away the heart Hos 4. 11. that is the generousness and sprighrliness
usually bloody 402 403. See Seducers Error in judgement whether punishable by the Magistrate See Magistrate Reproofs of Error should be seasoned with love 482. Errors fall not out by chance but according to the certain pre ordination and fore knowledg of God 175 176 178 179. F FAction bringeth men to ruine 406. Faith to be contended for that duty opened and pressed with the causes incident discussed 158 159 160 161 162 163 164 165 166 167 168. Faith of Christians an holy faith 505 506. Fear of Gods wrath its use 543 When 't is slavish and when not 544 Feasts should be seasoned with grace 411. Feeding what fear and caution to be used therin 412 413 414. Formality what and how known 42 43 44. Evils foretold are more comportable 488. G GRace restraining 44. Grace common how differenced from saving 44. 45 46. Grace of God how it may be abused 204 205 206 207 208 209. Reasons of this abuse 210 211. Kinds of it 211 212 213 214 215 216. Disswasives from it 216 217. Signs of it 218 219 220. Growth in Grace reasons perswading to it 118 119 120 121. Observations about it 122 123 124 125 126 Uses 127. Necessity of it 504 505. H HEll described 331 332. and 429 430 431. Hope the nature of it 526 527 528 529. the influence it hath on our perseverance in a state of grace 529 530 531. Uses of it 531 532. Means to get it 532 533. I THe Divel loves Idolatry 573 574 575 576. Dead bodies of the Saints abused to Idolatry 376 377 378. Judgements ancient are our warnings 241 242 243. and 406 407. The impartiality of Divine Judgements 243 244. They come on places for the peoples sake 324 325 326. Fellowship in evil bringeth on fellowship in Judgements 326 327. The day of Judgement is a great day 308 309 310 311 312 313 314 315 316 317 318 319 320 321. The doctrine of it ancient 435 436. We should be mindful of it 436 437. The Process of that day described as to the conviction of sinners 441 442 443. The coming of Christ to Judgement must be looked for 525 526 'T is a joyful day to the godly 553 554. Saints Judge the world together with Christ 437 438. Infirmities and Iniquities differenced 444. K KEeping that grace we have received is our duty 514. What need there is of care and caution therein 515 516 517 518 c. L LAtter times evil 488 A Levelling humour no new thing 406 Life eternal 536 537. Love to God the nature of it 96 97 98. Reasons perswading to it 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114. Evidences of it 115 116 117. Decay of Love to God how easie and yet how dangerous 418 419. Whence it proceedeth what is decay of love to God 519 520 521. Preservatives against it 521 522 523. They that Love Christ look for his coming 523 524. Whether they always be in this frame 524 525. Love from Christians one to another 129 130 131 132 133. Lusts what they are 467 468. What 't is to walk after them 468 469. 489 490. This a note of unregeneracy 469 470. Disswasives from them 470 471 472 473 474. Directions about the suppression of them 474 475 476. M WHether the Magistrate may interpose in the case of Error and how far 350 351 352 353 354. Magistracy and Magistrates not to be despised 354 355. Magistrates duty about the truth 167 168. Mercy of God to sinners set forth 72 73 74 75 76 77 78 79 80 81 82. Uses of â—â— 82 83 84 85. How we may wrong Mercy 86 87 88. Great Mereies abused bring great Judgements 251 252. Ministers should be temperate 410 411. Stars but not wandring stars 427 429 429. They are Remembrancers 245 246 247. Their Office ancient 434 435 c. Murmuring what it is 447 448. The kinds of it 448 449 450 451 452. The causes of it 453 454. The evil of it 454 455 456. Murmuring at the times taxed and stated with remedies against it 457 458 459 460 461 462. Murmuring in a private case with remedies against it 463 464 465. Particular remedies for particular cases 465 466 467. N NAtural men left to themselves grow to be more corrupt 397. P PEace of God what iâ— is 88 89 90 91 92 93. Uses of it 93 94 95 96. Of the Doctrine of Perseverance how Christ is concerned in it 52. Nature of it 53 54 55 56. The grounds of it 57 58 59. Uses of it 60 61 62 63 64 65. When to apply the comfort of it 65 66 67. Power of God to keep us a relief to the soul and how 547 548 549. Praying in the holy Ghost opened at large with Reasons and Uses 506 507 508 509 510. Pride in them of low degree is less tolerable 361 362 363. Proud men for advantage most fawning 478 479. Presentation of the Elect by Christ at the last day 549 550 551 552 Who are then faultless 552 553. R RAiling and Reproaches especially in controversies about Religion most culpable 384 385 386 387 388 389. Cautions about it 390 391 302. Reproofs managed with compassion 537 538. The difference to be observed in the dispencing Reproofs 538 539 540 541. When severiâ—y is to be used in them 542 543. Reprobation the dostrine of it asserted vindicated and applyed 179 180 181 182 183 184 185 186 187 188. Repetition necessary 249 250. Remembrance of truths if seasonable a great help 482 483. Respect to persons a sin 479. Reward we may look to it 531. Retaliation Gods way of punishing 432. S SAints fittest to preserve propagate and defend the truth 155 156 157 158. Sanctification the nature of it 27 28 29 30 31 32 33 34. Reasons why it should be looked after 35 36 37 38. The bad estate of the enemies of it 39 40. How God the Father is Interested in it 46 47 48 49 50 51 52. Salvation how common 137 138 139 140 141. Seducers their pretences 171 172 173. are like clouds without rain 415 416. Boaster 423 424 Unsetled and uncertain in their opinions 424 425. Restless 425. Turbulent 425 426. They bewray themselves by their affected expressions and uncouth expressions 477. Are apt to insinuate with great persons and men of power and interest 479 480. Admire them of their own party 680. Scriptures Providence of God about them in writing and preserving them from age to age 147 148 149 150 151. Use of it 152. The office of the Church about the Scriptures 152 153 154. The Scriptures a perpetual setled Rule our duty to be acquainted with the Scriptures 247 248. Truth of Scripture evidenced by accomplishment of prophesies 408 409. Scoffing a common sin in the latter times 488 489. a great sin 489. Sensuality tendeth to death and corruption 399 400. Sensual persons the spots and stain of Christianity 408 409. Sensuality maketh men secure 412 and impudent 413. Sensual persons have
should be blended together in confusion saith Luther then one dust of Gods Truth should perish If the Lord call us out to the defence of them what ever cometh of it we must be faithful A man may make shipwrack of a good conscience in small matters say not It is a little one and my Soul shall live Harken to Satan and this will be a little one and that shall be a little one till we have littled away all the principles of faith I tell you the world hath counted those small things for which the children of God have ventured their all 't is your duty to take the little foxes Cant. 2. 15. The first appearances of Error are many times modest There is a chain of Truths the Devil taketh out a link here and a link there that all may fall to pieces See 2 Thes 2. 2. Let no man deceive you with such doctrine as that the day of Christ is at hand Why they might say there is no great danger in that Peter saith the end of all things draweth nigh 1 Pet. 4. 7. The Seducers said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is at hand and Peter saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it draweth nigh here is no great difference Aye but be not shaken in mind saith Paul neither by letter nor by word nor by spirit as if the day of the Lord were at hand that is take heed of such suggestions under what pretence soever they are brought to you either of revelations or collections from my doctrine 't is all a falshood Why is Paul so earnest because Satan had an aim to make them look for the sudden coming of Christ which not happening accordingly to make them fall a questioning all the Truths of God So Gen. 3. 2. Ye shall not eat nor touch lest ye dye that was Satans repetition whereas God had said Gen. 2. 17. Thou shalt surely dye no great difference but Satan got a great deal of advantage by it therefore be not ignorant of Satans devices The Council of Nice would not gratifie Arrius in a letter and Nestorius in a letter The lesser Truths are not to be slighted in their time and place they deserve an earnest contention The Martyrs were not foolish nor prodigal of their lives they knew what they did when they durst not give place for a moment All this is not spoken to justifie undue rigors such as are without any temper of Christian moderation or those frivolous Controversies about trifles such as have no foundation in the Word as about the Observation of Easter between the Eastern and Western Churches which difference grew so high that they excommunicated each other or about celebrating the Lords Supper with leavened or unleavened bread or the fierce bickrings between Chrysostom and Epiphanius about Origens Books set on by Theophilus in pursuit of which many were slain the Senate house pulled down and the great Church at constantinople set on fire Nor to justifie meer verbal strifes about words and names forbidden by the Apostle 2 Tim. 2. 14. 1 Tim. 6. 4. Vain glorious men if they can get but a different method or expression cry no new light and so there is a great deal of noise stirred up about a mistake Nor to justifie the breaking off Church-fellowship and communion and making rents in the Body of Christ because of difference of opinion in smaller matters when we agree in the more weighty things We are to walk together as far as we are agreed Phil. 3. 16. and externals wherein we differ lying far from the heart of Religion are nothing to faith and the new creature wherein we agree Gal. 5. 6. and 6. 15. The most weight should be pitched upon the fundamentals and essentials of Religion and when there is an agreement there private differences in smaller matters should not make us break off from one another False zeal is unevenly carryed out to these lower things both in opinion and practise and usually young Professors are eager upon disputes impatient of contradiction and lay out all their strength this way to excuse their care in the more weighty matters of Christianity whereas the Kingdom of God doth not stand in meat and drink but in peace and righteousness and joy in the Holy Ghost Rom. 14. 17. The itch of disputing and zeal for an opinion rather then Religion in the main are bad characters Again when men though in the right think there is no Religion or holiness but within the compass of such an opinion this is censorious rigor or to be righteous over-much or when a lesser dissent is loaded with all the odious consequences that you can fancy in your thoughts though disclaimed by the party dissenting when Eloi is turned into Elias and things are perverted by a mis-interpretation as Christs words were John 2. 19. compared with Mat. 26. 61. Briefly when men upon every small occasion draw all things to extremity and break out into contumely revilings persecution biting and devouring one another 't is not zeal but fierceness and brutish immoderation Therefore all this excepted it standeth us upon to be zealous even to sufferings for the lesser Truths that we may prevent the further â—ncroachments of Satan and Antichrist his eldest son upon the liberties and priviledges of the Saints But now besides the lesser things there are Fundamentals and Essentials in Religion which challenge the choicest of our care and zeal that they may be kept entire and without violation the ignorance of them is damnable and the denyal heretical to determine what they are is an undertaking of great concernment to the Christian World but of too high a nature for the present Exercise I shall only mention a few Points which seem to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matters concerning the Foundation as the Creation of the World by God in six days out of nothing Gods Providence mans misery by sin â—â—liverance by Christ the necessity of the new creature the Resurrection of the dead and the everlasting Recompenses These are Points of the greatest moment though I cannot but say that others also are Fundamental but these come to mind as being of the most practical concernment 2. Who must strive and in â—hat manner I answer All in their place and in that way that is proper to them 1. Private Christians must have a share in this holy contention their duty is partly to search out the truth that they may not fight blindfold or by an unhappy mistake lavish out their zeal upon fancies which they affect or ordinances and doctrines of men People are never so furious as when they have least ground and reason for what they assert yea and error never prevaileth so much as when Christians are all flame and affection without judgment and do not understand the Reasons of that Religion which they do profess See 1 Pet. 3. 15. A reason of the hope that is in you and 2 Pet. 3. 17. 〈◊〉 〈◊〉 〈◊〉