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
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
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
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
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
ever came to Christ without a load upon his back though every one be not ready with the Jaylor to kill himself for anguish You will be at a loss sometimes it is easie security that goeth on from the cradle to the grave in the same tenor of hope without variation There will be a time when you will smite upon the thigh and cry What shall I do And as there will be some trouble found in them so some change all are not converted from prophaneness to Religion some from civility to Religion from profession to sincerity from servility to ingenuity Time was when they were careless of communion with God prayed now and then out of custom had no delight in the Almighty but now it is otherwise Partly because there is a constant calling so that first or last we shall be sensible of the motions of the Spirit and the hearts answer to some God speaketh in thunder to others in a still voyce but to all he speaketh therefore did you ever discern Gods calling and your answering Psal 27. 8. The Lord said Seek ye my face my heart said Thy face Lord will I seek There is no gracious heart but they are often sensible of such a dialogue between God and the Soul this discourse is constant he speaketh to us by the injection of holy motions and the actual excitations of his grace and we speak to him by serious promises and resolutions of obedience God calleth us into his presence often and the heart ecchoeth Lo I come Well now upon all these Considerations labour to get your calling evidenced that will clear up your title to the great priviledges of grace by it you may rebuke your doubts and fears When Conscience asketh What have you to do with these comforts to look upon your selves as objects of Gods Election as heirs of Glory you may answer I did not take this honour upon me I was called of God But you will say What are the infallible Notes and Marks of effectual calling I answer These I shall contract larger discourses You may know your effectual calling Partly by the preparations made for it though the work it self be done in an instant and many times when we least think of it yet usually God maketh way for his mighty Work As the husbandman harroweth and breaketh the clods before he throweth in the seed so by some preparative conviction God breaketh the heart and maketh it meet to receive grace Redemption needed no preparation but Conversion doth Look as Moses brought them to the Borders but Joshua led them into the Land of Canaan so usually there is some foregoing Law work though we are called properly by the Gospel 1 Thes 2. 14. Called by my Gospel The Law driveth us out of our selves but the Gospel pulleth in the heart to Christ Look as in outward generation the matter is gradually prepared and disposed so is the Soul for the new birth A man is awakened by the sight of his own wretchedness convinced of sin and the evil consequences of it and then the work is done by the milde voyce of the Gospel as Manna came down in sweet dews It is Gods way to speak terror before he speak comfort Christ sheweth the method Joh. 16. 8. The Spirit shall convince of sin The word is notable to convince is to shew a thing to be impossible to be otherwise then we represent it so the Spirit convinceth and maketh the person yield and say Certainly I am a sinner an unbeleever a very wretch that hath no interest in Christ This is Gods method We come to some certain issue about our being in the state of nature before we come to some certain issue about our being in the state of grace The Soul saith Surely I am stark naught in a deplored lost condition Well then if you had always good thoughts of your selves or only a slight and general knowledg We are all sinners c. You are not prepared The blind man Joh. 9. could say I was blind Were you ever brought to say I was a wretch a miserable forlorn creature out of Christ This feedeth presumption and security because we never bring the debate to an issue concerning our being in either of the states but content our selves with blind guesses and loose acknowledgments that we are all sinners and Christ must save us c. This is not enough there must be a particular and humbling sense of sin Unworthiness and wretchedness felt is the first occasion to bring us to Christ Never a poor Soul that taketh sanctuary at the throne of grace but he standeth guilty there and in danger of damnation 2. Again The next Note or occasion of discovery may be taken from the instrument or means by which God hath called us namely the Word 2 Thes 2. 14. By my Gospel Oracles and audible voyces are not his usual course some Christians talk of such things but to say the least of the mistake they are but the suppositions of an over-troubled fancy delusions which God who bringeth light out of darkness may at length order for good and in the wisdom of his Providence make use of them to bring off his people from their discouragements But usually Gods way of calling is by the Word and most usually by the Word preached seldom otherwise for God loveth to own and honour the means of his own appointing with a blessing I suppose scarce an instance can be given of any converted by reading or meditation that neglected prophecying where it was to be had I confess the Word may not work always in time of hearing There is a notable instance My Soul failed when he spake or rather it may be rendered because of his speech Now compare it with the time of Christs visit vers 2 3. Open my Sister my Dove c. while Christ was speaking she is careless and sluggish I have put off my coâ—â— how shall I put it on you see her heart was far from failing then but when she remembered it afterward then her bowels were troubled as Peter also was wrought upon by the remembrance of Christs words a great while after they were spoken Mat. 26. last verse Thus many times God reviveth old truths and maketh them effectual long after the time of delivery The Word worketh then either in the hearing or in the remembrance or deep meditation upon it Well now Can you remember such an experience when God called you by his Word and spake comfortably to your hearts Did he ever move you to go aside into the Closer that you might be solitary and serious and consider of your condition Usually at our first call we are moved to go aside that God and we may confer in private as Hosea 2. 14. God calleth into the wilderness that he may speak to the heart and Ezekiel was called into the field that God might more freely talk with him Ezek. 3. 22. Arise go forth into the
property though every one cannot come up to the heighth of an Apostle 5. They are all under the same rule and direction Gal. 6. 16. As many as walk by this rule peace on them and the whole Israel of God The way of errour is manifold but there is but one path that leadeth to Heaven 6. They are in one mystical Body ministering supplyes to one another Col. 2. 19. Not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God The head is the fountaine of all vital influences but the joynts and bands doe minister and convey the nourishments the whole body is still increasing and growing up to perfection and they are helping one another as the members of the same body do continue the communion of the same Spirit or by the continuity of the parts make way for the animation and quickening by the same soul What use shall we make of this I answer 1. It hinteth publick care that we should help salvation forwards both in our selves and others rejoyce in others faith as well as in your own Rom. 1. 12. Comforted by the mutual faith of you and me His faith was a comfort to them and their faith a comfort to him nay out of an excess of love and charity Paul useth an expression not imitable Rom. 9. 3. I could wish that I were accursed from Christ for my brethren my kinsmen according to the flesh 2. It checketh the impropriating of Grace and Religion to such an order or sort of Christians such as was the ambition of former times as if all religion were confined within a cloyster or wrapped up in a black garment those were called religious houses and those the Clergy or God portion all other were Lay and Secular Oh how far was this from the modesty of the Apostles Peter calleth the faith of common Christians like precious faith and Jude speaketh of a Common Salvation So the Jews before them they confined Gods choyce to their Nation they could not endure to hear of salvation among the Gentiles and of a righteousness that came to all and upon all that believe we have an envious nature and would fain impropriate common favours The Church of Rome would faine bring all the world to their lore and confine truth and faith and salvation within the precincts of their Synagogue they sieze upon and possess themselves of the Keys of Heaven to open to whom they please Now God hath broken down all pales and enclosures they would fain rear up a new partition wall Corrupt nature envyeth that others should have a fellowship in our priviledges therefore the same spirit still worketh men do so value their lesser differences and that distinct way and opinion which they have taken up as if none could be saved but those of their own party and perswasion 't is very natural to us to affixe holiness to our own opinions and to allow none to be good but those that jump with us in all things There were factions at Corinth and those that said I am of Christ were counted a faction too 1 Cor. 1. 13. as arrogating Christ to themselves therefore the Apostle writing to them saith 1 Cor. 1. 2. To the Saints at Corinth and all that call on the Lord Jesus Christ theirs and ours We are apt to be rigid to those that differ from us and to be favourable to those that think with us Tertullian saith of some in his time Illic ipsum est promereri 't is holiness enough to be one of them Oh let it not be so among the people of God! do not nullifie your brethren Rom. 14. 10. Why dâ—st thou set at nought thy brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian rendreth it Cur molificus fratrem When God hath made a Christian of him why dost thou make nothing of him and cry up every private opinion for another religion as if none could be Saints and Believers but they that think with you Take heed of impaling the common Salvation Inclosures are against the Law 3. It sheweth that there are not several ways to Heaven there is but one common Salvation to all the Elect and one common faith as Paul saith Tit. 1. 4. To Titus my own Son according to the common faith There are a sort of Libertines that think a man may be saved in any religion so he doth not walk against his own light Do not flatter your selves all the Elect are brought to Heaven the same way whether Jew or Gentile bond or free there is a good old way Jer. 6. 16. which if we misse we are sure to perish 4. It informeth us who are best to deal in matters of religion those that are religious that can call it a common Salvation that is common to them with others they have share in it and therefore they can best defend it differences are aggravated when carnall men intermeddle in religious controversies but those are likest to deal with most purity of zeal and love that can say your salvation is their salvation so in the next verse They turn the grace of our God into wantonness they that have an interest in grace cannot endure to see it abused 5. It forbiddeth scorn of the meanest Christian they have as good hopes through grace as you have in Jesus Christ all are one Master and Servant rich and poor Onesimus a poor runagate servant yet being converted Paul calleth him his faithful and beloved brother Philem. 10. In earthly relation there is a difference yet in regard of the common faith and common salvation we are all one I have now done with the first part of the occasion his earnestness in promoting their good I now come to the second part the urgency of the present necessity it was needful for me to write to you and exhort you which is said to shew that this Epistle was not only occasioned by the fervency of his own bone but the present exigence and necessity as affairs then stood the School of Simon the Gnosticks and divers other hereticks of a like loose strain and libertine spirit sought to withdraw and alienate them from the truth for that was the necessity here expressed as appeareth by the next verse Exhortations the more necessary the more pressing need quickens both writer and reader and the less arbitrary things are the more throughly we goe about them Observe from hence That necessity is a time for duty necessity is Gods season to work and therefore it should be ours For a season if need be ye are in heaviness 1 Pet. 1. 6. Duties are best done when we see they are needful and necessary things that are arbitrary are done with a loose heart the creatures duties towards God begins at the sense of their own wants Jam. 1. 5. If any man lack wisdom c. Well then take this hint for prayer and other services if there be a need omit not to
be ashamed 3. None are fit publiquely to defend the Truth but the holy they speak with more power as from the heart and inward experience and are more zealous as being more nearly concerned they that partake of Gods Nature will soonest espouse Gods Cause and Quarrel and their zeal is most pure Carnal men pervert religious differences they change the nature of them turning them into a strife of words or a contention for interests matters are not managed so purely as when there is conscience on both sides The Saints contend best for the Saints faith Zeal in carnal men is like fire in straw quickly up and quickly down but in the godly 't is like fire in wood longer kept Wisdom is justified of her children Mat. 11. 19. they are fittest to interpose Again false zeal is most passionate without pity and meekness but the flame is most pure and bright in an holy heart which is subdued to the power of Truth 4. None receive the Truth so willingly as the Saints do Holy persons can best understand what was written by holy men they pierce into it more deeply as Iron that is red hot runneth further into the board then a sharp tool that is cold God unbosometh himself to his familiars Holy hearts are not clouded with the mists of lusts and interests Where there is purity there is brightness the mind being separated from gross things is fitted for the reception of spiritual mysteries Paul saw most of God when he was blind to the world the heart being taken off from the world is erected to things supernatural and of an higher cognizance 5. None retain the Truth more firmly then the Saints do Manna was kept in a golden Vessel and so is Truth in a pure Soul Titus 3. 9. Holding the mystery of faith in a pure conscience An unclean vessel sowreth the liquor that is put into it so doth a carnal heart pervert the faith and teint the judgment Let a man once be given up to some great lust and you shall soon find him to be given up to some roaring error also and when once they come to make shipwrack of a good conscience they do not long hold the faith that was once given to the Saints for grace and truth always thrive together I come now to the main Observation that is to be drawn from these words That 't is the Duty of Christians in times of Error and Seducement to contend earnestly for the Faith once given to the Saints 'T is their duty at all times but then especially 1. That we may not discredit our selves and the Truth 2. That we may not hazard our selves and the Truth 1. Let me first speak to the Discredit and there I shall shew 1. That Truth is honoured by a bold and resolute Defence of it We are not ashamed of it though it be questioned and scorned in the world Wisdom is justified of her children Neither Johns doctrine nor Christs doctrine would relish with the world yet some had a reverend opinion of it for all that Psal 119. 26 27. They make voyd thy Law therefore I love it above pure gold In times of defection our love to God and the ways of God should be the greater as Fountain water is hottest in coldest weather 'T was an honour to the Christian Religion that the primitive Professors were glad of an occasion to dye for it and the more it was despised and persecuted the more did they own it falshoods cannot endure the brunt of opposition 2. That we may not dishonour our selves and discredit our own profession He is but an ill servant of Christ that will not serve him when the Lord hath need of him when God distinguisheth sides and cryeth out Who is of my side who Times of Error and Seducement are searching trying times Light chaff is carryed about with every wind but the solid grain lieth still upon the ground The approved are made manifest 1 Cor. 11. 19. There is a time not only to shew love but valor Jer. 9. 3. They are not valiant for the Truth upon the Earth To be valiant for Truth is to defend it in time of opposition and to sparkle so much the more in an holy zeal because they pervert the right ways of the Lord A Christian must an heart as well as a liver not onely love the Truth but contend for it and the more earnestly the more 't is opposed The Apostle saith that a Bishop must hold fast the Word of Truth Titus 1. 9. The word signifieth an holding it fast against a contrary force as when a man seeketh to wrest a staff out of anothers hand he holdeth it the faster 2. The next Reason is That we may not endanger and hazard our selves and the Truth 1. That we may not endanger our selves 'T is good to be able to defend Religion when 't is questioned ignorant secure and careless spirits will certainly miscarry Present Truths and present Errors have an aspect upon our interests we must determine one way or another Now how easily are they carryed away with interests that have no principles no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 3. 17. no proper ballast in their own spirits Therefore let us strive to know the Truth to own the Truth in a time of tryal 't is needful All Errors and Heresies are but mens natural thoughts gotten into some valuable opinion because backed with the defences of wit and parts What are all the learned Disputes against the Truth but the props of those vulgar misprisions and gross conceits that are in the heart of every natural and ignorant man We have all an heretick in our bosoms and are by nature prepared to drink in all kind of errors and lyes and therefore we are said Psal 58. 3. to speaklyes from the womb because these things are in our natures we are born Pelagians and Libertines and Papists As in the new nature there is a cognation and proportion between us and Truth so in the old nature there is an inclination to all manner of Errors Luther saith Every man is born with a Pope in his belly And Mr Greenham hath a saying That if all Errors and the memorials of them were annihilated by the absolute Power of God so that there should not the least remembrance of them remain yet there is enough in the heart of one man to revive them again the next day Certainly what ever is suggested from without doth very well suit with the carnal thoughts that are in our own bosoms Look upon any error or blasphemy that is broached in the world and you will find it true Is Atheism vented The fool hath said in his heart there is no God Psal 14. 1. Gentilism or the doctrine of many Gods So do we set up many Gods what ever we fear or love that we worship Whose god is the belly Phil. 3. 19. Every man naturally is a Pagan and Idolater
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
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. 〈◊〉 〈◊〉 〈◊〉
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
forewritten observe God hath his Books and Registers wherein the persons behaviors and eternal estates of all men are recorded At the Day of Judgment these Books shall be opened Rev. 20. 12. Therefore it should be our care to be able to read that our names are written in the Book of Life then which there cannot be a greater priviledg Luk. 10. 20. And it presseth Caution all that we do standeth upon record our speeches Mal. 3. 16 17. our thoughts 1 Cor. 4. 5. our actions Jerem. 17. 1. Again observe That in all those things which appertain to the Judgment of sinners God doth nothing rashly but proceedeth by foresight and pre-ordination Again No man ever perverted the Truths of God but to his own loss They were ordained to this judgment that is that by their sins they should come to such a ruine We play with opinions but do not consider that damnation is the end of them The way of truth is the way of life but error tendeth to death These things might be observed but I shall rather pitch upon two Points one particular and restrained to the scope of the Context the other general as being taken from the consideration of the expressions in their full latitude The first is That Heresies and Errors do not fall out by chance but according to the certain pre-ordination and foreknowledg of God There are two Reasons for it Nothing can come to pass without his Will and Nothing can come to pass against his Will 1. Not without his Will If a Sparrow cannot fall to the ground without our heavenly Father Mat. 10. 39. that is cannot be taken and slain without the Will of God then certainly nothing can be imagined which God did not foresee or which he could not have hindred There is nothing so small but the Lord taketh cognizance of it nothing so evil but he turneth it to good Exempt any thing from Providence and you weaken that respect which is due from the creatures to God If Satan may do what he will and God only be a looker on then the Devil-worship of the Heathens would seem more rational 't was their custom first to appease the angry gods lest they should hurt them and then to invoke the propitious Upon this doctrine we might fear the Devil and carnal men though God be propitious for many things are done whether he will or no. 2. Not against his Will for then God should make a creature too hard for himself Things may be against his revealed Will for that is a Rule to try the creatures but not against his secret Will for that would make God impotent and weak Things that are most against his revealed Will yet fall under the ordination of his secret Will and whilest men break Commandments they fulfil Decrees His revealed Wiâ—l sheweth what should be done his secret Will what will be done Briefly the concurrence of God in and about the errors of men may be conceived in these things 1. He denyeth grace and light which might direct and sanctifie He is debtor to no man and may do with his own according to â—iâ— good pleasure Mat. 20. 15. He is not bound to give grace to all and therefore 't is no prejudice to his goodness to pass by some 2. He leaveth difficulty enough in the Word that men who will not be satisfied may be hardened Mark 4. 11 12. All these things are spoken in Parables that seeing they might see and not perceive that is for a punishment of their wilful blindness and hardness Corrupt nature stumbles in Gods plainest ways the Word is clear enough to them that have a mind to understand it and yet difficult enough to them that have a mind to harden themselves into a prejudice Non periclitor dicere saith Tertullian ipsas Scripturas ita dispositas esse us materiam subministrarâ—nt haeretius So the Lord himself saith Jer. 6. 21. Behold I will lay stumbling blocks before this people that is suffer them to stumble at their own prejudices 3. God leaveth them to follow the course of their own hearts he doth not incline and compel their wils or infuse evil to them onely suffereth them to follow the carnal bent and corrupt ambition of their own hearts Hosea 4. 17. let him alone 1 King 22. 22. Go forth and do so Psal 31. 12. I gave them up to their own counsels he hindreth not their wickedness Yea permiteth it that so his wise counsels may take place 4. God ordereth it for good thereby bringing great advantage to his own name Exod. 9. 16. For this cause have I raised thee up to shew in thee my power great shakings and tumults discover much of God to the world the Devil picketh out the most polished shafts in all the quiver of mankind and yet still the Lord maintaineth the Lot of his Inheritance Yea God doth not onely advance his Name and discover the glory of his providence in protecting the Church notwithstanding Satans factors and the abettors of his cause and kingdom But also causes the truths that are questioned to shine the more brightly as being more strongly vindicated and asserted as a Torch shineth the brighter when ' its waved with the wind such times put men the more upon the study and love of truth doctrines not being taken up upon trust but sound conviction besides errour being permitted manifests the approved 1 Cor. 11. 19. as a quick smart wind severeth the solid grain from the chaff and 't is a means to ingage our dependance upon God for knowledge and instruction Christs Prophetical Office would lye idle and useless were not the chains of consent sometimes broken and the language divided some saying one thing some another as the difference between the Jews and the Samaritans about the place of worship maketh the woman to go to Christ for satisfaction John 4. 20. Once more Gods permission of errour conduceth to the just ruin of his enemies Offences must be but wo be to that man by whom they come Mat. 18. 6. 7. So 1 Sam. 2. 25. Elyes Sons would not harken to the voyce of their Father because the Lord had a minde to slay them By their own voluntary sins God bringeth them to their just ruine and condemnation God lets them alone to wanton and play away their own salvation if they will turn Seekers Familists Ranters Atheists Let them alone Vses The Point may be applyed many ways 1. Here is comfort to those that regard the affairs of Sion all the confusion and troubles that are in the Church are ordered by a wise God he will bring some good issue out of them some glory to his Name wherein the Saints rejoyce as much as in their own welfare some good to the Church Observe hast not thou been more confirmed in the truth ingaged to a more frequent recourse to Christ in whom are hidden all the treasures of wisdom and knowledge Hast thou not seen more of Gods Providence
it away because he could not find the name of Christ there 't is the description of a godly man His delight is in the Law of God and in his Law doth he exercise himself day and night Psal 1. 2. There are the chast delights of a child of God not in Play-books and idle Sonnets How many sacrilegious hours do most spend in these trifles Good Books should not keep us from the Scriptures Water is sweetest in the Fountain Luther professeth that he could wish all his books forgotten and utterly laid aside rather then that they should keep men from reading the Scriptures themselves Christians study the Word more that you may have Promises Doctrines Examples ready and more familiar with you to be ignorant in a knowing age is an argument of much negligence Heb. 5. 14. Now Religion is made every one's Discourse Will you alone be a stranger in Israel As the many helps â—all upon us to study the Word more so the many Errors which are abroad all errour cometh from unskilfulness in the Scriptures Matth. 22. 29. Ye err not knowing the Scriptures in the dark a man may soon lose his way To cure this mischief let me press you 1. To read the Scriptures in your Families seâ— up this Ordinance among other parts of Worship there 't is a Family Exercise that your children may be trained up in them 2 Tim. 3. 15. 'T is a good Closet exercise for your own private instruction none of you is in too high a Form the Prophets searched them diligently 1 Pet. 11. 12. 2. Read them with profit so as you may understand them and apply the Doctrines and Examples you meet with there Ask thy soul Vndâ—rstandest thou what thou readest Acts 8. 30 or as Paul Rom 8. 31. What shall we say to these things The Scriptures are not to be read for delight but for spiritual profit and use 3. In cases of difficulty use all holy means pray to God the Spirit is the best Interpreter Pray before Pray after as you do for food if God answer not at first cry â—or knowledge liâ—t up thy voice for understanding Call in the helps which God hath given many private helps of Commentaries but above all despise not Prophesying Consult with the Officers and Guides of the Church Ephes 4. 14. Mal. 2. 7. 2. Observe again That those Truths which we understand already they had need be pressed again and revived upon us See 1 John 2. 21. Our Knowledge is but weak the eye of the mind is opened by degrees our Memories are weak and commands must be repeated to a forgetful Servant our Affections are slow not easily wrought up to the love of good things When the Wedge will not enter with one blow we follow it home with blow upon blow Well then we say 1. Repetitions are lawful for you 't is a sure thing Phil. 3. 1. Christ in the Gospels and Paul in the Epistles do often repeat the same passages Till you be affected with them we must inculcate necessary Principles again and again God speaketh once yea twice when men regard it not Job 33. 14. Consider men are dull to conceive slow of heart to believe The way to pierce the hard stone is by often dropping apt to forget heavenly Truths Leaky Vessels must be filled again Heb. 2. 1. We must repeat to make shame more stirring Peter was troubled when Christ said the third time Lovest thou me John 21. 17. Let this which hath been said prevent censure look upon it as a providence when the same Truth or Sermon is presented again Surely I have not meditated enough of this truth I am not enough affected with it therefore the Lord hath again brought it to my thoughts or there is some new temptation that I shall meet with that I may find the need of this old Truth c. 2. That it is a spiritual disease a Surfet of Manna when men must still be fed with new things no truths are too plain for our mouths or too stale for your ears the itch of novelty puts men upon ungrounded subtleties and that maketh way for errour or hardness of heart though you hear nothing but what you are acquainted with be content they were carnal people that complained they had nothing but the old Burden Jer. 23. 33 34. Take heed of the Athenian itch many times it argueth guilt we cannot endure to have an old sore rubbed again as Peter was troubled when Christ spake to him the third time as I noted before that his Apostacie should once more be revived 3. It may justifie two duties of great use Meditation and Repetition in our Families Meditation for 't is good to remember Truths that we do already know Once hath God spoken and twice have I heard it Psal 62. 11. we should go over and over it again in our thoughts first we learn and then we meditate Sâ—udy findeth out a truth and Meditation improveth it as first the meat is taken in and then the digestion is afterward Conscience preacheth over the Sermon again to the heart while the thing is new it doth more exercise study then meditation but when we have once learned it then our thoughts should work upon it for meditation is the improvement of a known truth 2. Repetition in our Families let them hear it again and again the third blow may make the nail go If people were humble and sober they would have new and fresh thoughts every time a truth is revived upon them at first hearing many are lost through the wandring and distraction of our thoughts things which upon the review may be brought to hand again at least youth and children must have line upon line as when they learn to write the same letters and the same Copie are written over again and again till the figure of them be formed in their fancies I have done with the Preface I come now to the first instance produced How that the Lord having saved the people out of the Land of Egypt afterward destroyed them that believed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the term is of an honourable use in this place the people for the peculiar people of God the holy and elect Nation that had the Law and the Covenants of Promise this people after they were delivered and that by so great and solemn a deliverance as that out of the Land of Aegypt were afterwards destroyed so that 't is ill standing upon priviledges Though many of them to whom the Apostle wrote had renounced Gentilism and were as it were come out of Aegypt and made God's people by visible profession yet after all this they might be destroyed in case of disproportionable practise or disobedience to God in that profession Of Israel's destruction see Num. 14. 37. 1 Cor. 10. 10. Libertine Christians shall fare as bad as obstinate Jews that 's the drift of his Argument From this clause observe That after great mercies there do usually follow
some meats in case of the Cholick Gout or Stone how cautious are we To conclude all let me give you Chrysostomes supposition for besides unbelief there is somewhat in the strength of evil inclination suppose a man mightily desirous of rest and sleep so that he can hardly hold open his eyes and there were an offer made him of free and undisturbed rest for one night but in case he gave way to it to be held under an hundred years torment would he venture and with so great an hazard gratifie his drowsie humour yet such is our fearlessenesse and security that we can run the hazard of eternal torment for a little carnal satisfaction if a man were sentenced to death and in danger of execution every moment would not he bestir himself and improve all his interest for a pardon we are all condâ—mned already but how few are solicitous to get a copy of their discharge 5. Bewail the relicks of unbelief Mar 9. 24. 6. Chide your hearts for your dejection and distrust of Gods providence as Ps 42. 5. Why art thou so disquieted O my soul c. and Psal 77. 10. this is my infirmity 't is the duty of a gracious man to rebuke his fears to chide himself for admitting mistakes of Gods love suggestions of unbelief and disputes against the promises 7. Consider how willing Christ is to help you he carryeth home the stray lamb upon his own Shoulders rejoicing Luke 15. 5. how he prizeth the weak beginnings of faith smoaking Flax will he not quench Matth. 12. 20. taketh notice of the green Figs Cant. 2. with a mild condescension indulgeth our infirmities reach hither thy fingers Thomas John 20. This for the Cure of Vnbelief VER 6. And the Angels which kept not their first estate but left their own habitation he hath reserved in everlasting Chains under darkness unto the judgement of the great day IN this Verse you have the second instance from the Apostate Angels who notwithstanding the dignity and heigth of their nature upon their rebellion were left to a dreadful punishment in this instance there is an argument not a pari as in the former verse but a majori ad minus not from a like case but from the greater to the less for if God spared not such creatures as by the grace of Creation were advanced to such an excellency of being certainly he will not spare us what ever Gospel priviledges we have if we walk unsuitably In these words observe 1. The Sin of the Angels they kept not their first estate 2. Their Punishment which is twofold 1. Present and felt 2. Future and decreed 1. Present which is also double 1. Paena damni their lesse they left their own habitation 2. Paena sâ—nsas their punishment of pain or senâ—e he hath reserved in everlasting Chains under darknesse 2. Future and Decreed unto the judgement of the great day Because I will not perplex the discourse by grasping at too much at one time I shall discusse each circumstance a part and in distinct explication I begin with the phrases implying their sin and fall And the Angels the expression is plural to noâ—e the great number of those which fell their first estate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word may be translated either their principality or their beginning and which is all one first estate if you translate it principallity it will well enough sute with the scope of the Apostle and the Angels are often called Principallities in Scripture because of their great power and excellent nature So Col. 1. 16. Thrones Dominions Principallities and Powers all which terms imply the dignity of the Angelical nature nay the Divels themselves because of that power and cunning which they still retain are called principallities Eph. 6. 12. We wrestle not against Flesh and Blood but against Principallities and Powers against the Rulers of the darknesse of this World If you translate it beginning or first estate it will more fully expresse the misery and fall of the Apostate Angels they being not onely departed from the excellency and pâ—wâ—r but from the integrity and righteousnesse wherein they were first created So that the point is that the Angels are fallen from the condition of their original excellency and integrity So Peter 2 Pet. 2. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God spared not the Angels that sinned c. and John 8. 44. the Divel abode not in the truth because there is no truth in him that purity and integrity wherein they were created is there called truth because truth is the perfection of any rational creature and that holinesse which they had was onely to be kept up by the truth or right notions of God in opening this point I shall inquire 1 Whâ—â— was this 〈…〉 2. What was their sin or how they departed from it 3. How they came to sin 4. The number of them that fell 5. The Time I do confesse the Scriptures do speak somewhat sparingly of the nature or fall of Angels it being calculated chiefly for the use of man but some hints there are which we shal take notice of and improve not to satisfie curiosity but to serve profit 1. What is this first estate from which they are departed I answer their original condition of holinesse and happinesse every creature which the Lord made he saw it to be good much more the Angel whom God created for his own train and company they are called the Sons of God Job 38. 7. because they bore his Image and that in a more eminent degree then man as being wholly spiritual substances just holy pure in all qualities representing God their father 't is said of man thou hast made him little lower than the Angels Psal 8. 5. when man was at his best there was an inferiority the image of God was given to us in a lesse degree although we were placed above all visible creatures yet then the Angels we were a little lower that they were excellent appeareth in that the Angelical obedience is made the pattern of ours Matth. 6. 10. And our happinesse in heaven is expressed by the condition of their nature Matth. 22. 30. They are as the Angels of God in Heaven yea 't is notable that when the Scriptures would expresse any excellency they use to say 't is fit for Angels thus Manna is called Angels food not as if they needed food spirits are not capable of corporal refreshments but if so high a creature should need food he could have no better So the tongue of Angels 1 Cor. 13. 1. that is with a tongue becomming creatures of so perfect an understanding but you will say these expressions are meant of the good Angels I answer that at their first creation they had the same common nature and excellency as appeareth by the name of Thrones Dominions and Powers which they yet retain in common with the good Angels yea and by that power wisedom and knowledge which is yet left
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
Prophetically spoken not execratâ—rily as a threatning or denuntiation not as a curse For they have gone in the way of Cain Cains example is produced because he was the first and chief of them that departed from the true Church and pure service of God Gen. 4. 16. Cain went out from the presence of the Lord and dwelt c. Tertullian saith he was the Devils Patriarch the first root of the carnal seed or of the seed of the Serpent in whom persecution began Now Cains way was a way of murther he slew his Brother because he was more righteons and godly then himself 1 Joh. 3. 12. and so they go in his way that have an envy and hatred against their holy brethren which many times proceedeth so far as violence persecution and murder This instance is fitly applyed to these Seducers for if the Targum of Jerusalem say true besides the particular grudge which Cain had against Abel about the acceptance of his Sacrifice There was a dispute which happened between them in the field concerning the providenes of Gods last judgment and world to come Non est judicium nec judex nec saculum aliud nec merces bona pro justis nec paena pro impiis nec Dei misericordia creatus est mundus nec ejus misericordia regitur eo quod suscepta est oblatio tâ—a cum beneplaâ—itâ— mea verâ—â—â— Tarq Hieros So were these Seducers exasperated against the Orthodox not only because of the greater presence of God among them but also because of difference of judgment about Christ the world to come and Providence with other wholesome Doctrines by which godliness is maintained Again Cain slew Abel so were these Gnosticks ready to break out into all violence against those that dissented from them and stirred up the Jews to persecution against the Christians Cain after this murther was haunted with his own Ghost and trembled where ever he came so doth Cains end attend Cains course such quakings and fears of conscience following them where ever they went 't is said The Lord set a mark upon Cain Gen. 4. 15. what this mark was is much disputed most say it was a continual trembling and quaking throughout his body Vide Aug. lib. 12. contra Faust cap. 12. Chrysost hom 19. in Gen. And the Sept. render that Geâ— 4. 12. Thou shalt be a Vagabond upon the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt be groaning and trembling upon the earth and the word Nod the name of the place where he sojourned is by interpretation agitatio commotio quaking or trembling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Basil seleuc apud Neiremb stromat 1. pag. 23. which if so our wicked Quakers may see who was their Patriarch Now from this first instance observe First That the practice of wicked men now and the practice of wicked men from the beginning is still the same Cains Club as Bucholcer speaketh is still carryed about in the world stained with the blood of Abel see Gal. 4. 29. But as then he that was born after the flesh persecuted him that was born after the spirit even so 't is now So 't was then so 't is now so it will be while the spirit of the Devil worketh in the world we have the same original sin which they had in former times for a long time a disease runneth in the blood and is continued in a line and family but after some generations 't is worn out but this filth will still run as long as there is a channel of carnal generation to convey it Again we have the same Devil to tempt us who ever is converted he will never turn Christian to be sure and there are the same provocations and occasions to exasperate mens corruptions Well then let us not be over troubled there is no new thing under the Sun the same Devil that rageth now hath been a murderer from the beginning John 8. 44. The same Devil that deceiveth now was a lyar from the beginning are there those now that separate from all Churches of Christ there were Donatists in former time are there now that deny the God-Head of Christ There were Arians then are there now Ranters Familists and there were Gnosticks then are there bloody enemies of the truth every Age can yield its Cains Again if we would better know the state of our times let us blow off the dust from our old presidents the Devil doth but play over the old game and though the Scene be shifted and furnished with new Actors the Plot is the same Observe again Hereticks and Libertines usually turn persecutors for 't is said here They go in the way of Cain Satan that is a lyar is also a murtherer a false way cannot subsist without the props of blood and cruelty witness the Circumcellians the Priscillianists the Arians the Donatists the Tragedies at Munster An erroneous opinion is touchy and therefore efferates the minds of men against those that oppose it beleeve not Seducers then when they come in sheeps clothing 't is but that they may get a power to play the Wolves the better and when Libertines encrease let Magistrates look about them there are Clouds gathering together towards a dismal storm and though they seem to be meek and full of love while their party is contemptible yet when they grow considerable they appear in their colours Again let us bless God for the peace we enjoy there are swarms and droves of Locusts abroad but blessed be God that there is a restraint upon them that there is a spirit of perversity mingled with their counsels I tell you the great danger of the latter times is from Libertines many fear a second deluge of Anti-Christianism but that is not so probable as the seditious insurrections of Sectaries What sad havock will be made of the people of God when once these bloody minded wretches get power The latter times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perilous times 2 Tim. 3. 1. Why from what sort of men will the danger arise not from the Anti-Christian or Popish party so much as from a Libertine party from Quakers Ranters Anti-Scripturists Familists c. The Anti-Christian party carrieth things by power and wordly greatness but this party there described is a creeping party that gets into houses leadeth captive silly women verse 6. the Anti-Christian party abuseth the Sword of the Magistrate but this is a trayterous party heady high minded verse 4. a party rising up against Magistracy The Anti-Christian party are stiffe and obstinate in their old forms but this is a party of seekers looking for new discoveries holding nothing certain in Religion ever learning and never coming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the acknowledgment of the truth vers 7 In short the party there described are a party that deny civil reverence natural affection and are contemptuous despisers of the true and holy servants of Christ and all this carryed on under a pretence and form
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
the better side Well then let your memories be as an Ark or Chest in which the Tables ore kept lay up a good stock of knowledge that you may have truths always fresh and present with you will be an help to prayer Eph. 6. 17 18 Take the sword of the spirit which is the word of God praying always c. a check to temptations to sin Psal 119. 9. I have hid thy word in my heart that I might not sin against thee a support in afflictions Heb. 12. 5. a remedy against errour John 14 26. The next Clause is the words spoken before The Prophesies of Scripture evince the truth of it things are there spoken long before they fall out not only before the event but before the causes or remorse tendencies to such an event wise men may guess when they see probabilities and foretel that which dependeth on natural causes the Devil can many times shrewdly interpret the predictions of the word but a certain precience of what is future and meerly in it self contingent is the prerogative of God Isa 41. 22. Let them foretel things to come c. this is done in the Scripture Cyrus is mentioned by name an hundred years before he was born Isai 25. 1. The birth of Josiah 300. years before it came to pass 1 King 13. 2. The building of Jericho 500. years before it was re-edified Josh 7. 26. with 1 King 16. 34. The great promise of Christ in Paradice accomplished a thousands of years afterward the people of the Jews were ever warned by Prophesie of the good or bad that befel them Scripture was to them not only an Authentick Register but an infallible prognostication these two signal providences of the rejeâ—ion of the Jews and the calling of the Gentiles were they not abundantly foretold and accordingly came to pass Can there be any compact here When the Jews were the keepers of the Oracles of God would they foyst in Prophesies against themselves Well then venture upon the truth of the word more than you have done God hath ever hitherto stood to his word rather then he would go back from it he would not only cast off his ancient people but send his own Son to suffer a shameful and an accursed death he that hath been faithful hither to is he like to fail at last I go on in the Text of the Apostle of our Lord Jesus That the words of the Apostles are the Rule of faith these were legati a latere sent from the side of Christ they had an extraordinary mission and call immediately from Christ as Christ from the Father John 17. 18 and John 20. 21. they had extraordinary gifts as infallibility quod hoc as to the work of an Apostle the power of working miracles c. and ordinary gifts in an extraordinary manner as tongues c. they were to write Scripture and to consign a Rule to the use of the Church in all ages This word of the Kingdom must be Preached till the end come Mat. 24. 14. and Christ prayed for no more then do believe through their word John 17. 20. and to them he said Matth 28. I am with you to the end of the world no other doctrine can we expect till we come to study Divinity in the Lambs face Once more these Apostles of the Lord were Paul and Peter 2 Tim. 3. 1 2 3 4 Peter 2 Pet. 3. 2 3. From whence Jude taketh many passages 'T is not unlawful to make use of the writings of other men Compare the fifteenth and sixteenth Chapters of Isaiah with the 48 of Jeremiah especially Isa 16. 8 9 10 11 verses with Jer. 48. 32 33 34 35 36. and you shall see how they agree almost word for word the gifts and labours of others are for our use not to â—eed laziness but to exercise industry in some cases if we speak iisdem paene literis syllabis as Melanchthon wished Divines would in the same words 't is not a fault in controversies and positive truths better make use of old words then coin nâ—w matter many now scoff at common truths as if Preachers did but talk like clocks one after another Doctrine cannot be varied a good scribe indeed must bring forth out of his Treasury things both new and old represent common things in a fresh savory way yet 't is not altogether unlawful to make use of the words of others where they are poinaunt and emphatical not lazily to go on in the tract but as improving their conceptions Yet again Jude an Apostle quoteth Apostles Daniel a Prophet read in the Prophesies of Jeremiah Dan. 9. 2. Peter was conversant in the Epistles of Paul 2 Pet. 3. 16. Paul himself had a care of the Parchments that is as some suppose the Volumes and Books of Scripture 1 Tim. 4. 13. Certainly the Scripture is not only for novices and young beginners but for the highest a study becomming the most eminently gifted there is a passage Psal 119. 75. Let those that fear thy name turn unto me those that have known thy testimonies that turning to him some understand of joyning with him in friendship and familiarity as certainly godly men by a secret inclination are moved to joyn one with another others make the end of turning to him to behold in him a pattern and example of the Lords grace but the Chaldee paraphrase thus turns to my Doctrine those that know let them come to know more Well then do not rest in the light you have and think that you are above these helps you may be further instructed and established if you had all knowledg there are affections to be wrought upon you may be quickned if not learn Ministers and those that abound in knowledg may be stirred up by the admonitions and exhortations of others Verse 18. How that they told you that there should be Mockers in the last time walking after their own ungodly lusts HOw that they told you he meaneth not in word but in writings they told the Church in general but the Apostle applyeth it to them places are every where 1 Tim 4. 1. 2 Tim. 3. 1. Acts 20. 29 30. in the last time The days when the Gospel was first Preached are so called in a double sense either with respect to the approaching judgements on the Jews 1 Iohn 2. 18. Little children now it is the last time the lease of our mercies was running out a pace so James telleth the carnal Jews Iames 5. 3. Ye have heaped up treasure for the last days when God was pulling down and plucking up they were scrâ—ping and hoarding up wealth and so became a greater prey to the destroyer 2. Or because then the last dispensation began which God would continue without change unto the worlds end Heb. 1. 2. He hath in these last days spoken to us by his Son the Lord hath now fully revealed his mind and the Doctrine of salvation is put into a settled