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
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
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
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
know my heart c. No doubt but David was sensible that God could find enough in him but Lord search see if any thing be allowed with full leave of conscience Again False grace doth not grow unless it be worse and worse Pretences wither rather then thrive God complaineth Ier. 7. 24. that they went backward rather then forward False grace is always declining till it be wholly lost like bad salt that loseth of its acrimony and smartness every day till it be cast to the dunghil But now true grace from a grain it groweth into a tree Matth. 13. from a morning glimpse to a perfect noon Prov. 4. 18. from smoaking flax it is blown up into a flame The least meal in the Barrel and oyl in the Cruse when it is fed with a supply from Heaven shall prosper into abundance Nicodemus that at first came to Christ by night after boldly declareth himself for him Iohn 19. 30. Grace gets ground upon the flesh and holiness by degrees advanceth into a triumph Examine then whether you increase or decrease if you go backward from zeal to coldness from strictness to looseness if you lose you care of duty and choyceness of spirit and there be no complaining it is a sign grace was never wrought in truth Once more False grace is not accompanyed with humility When men the more they profess the prouder they grow and more self-conceited there is cause of suspicion With true grace there always goeth along a spiritual poverty or a sense of our spiritual wants the more knowledg the more they discern their ignorance compare 1 Cor. 8. 2. with Prov. 30. 2 3. the more faith the more they bewail unbelief and see a need of increase and further growth Mark 9. 24. Lord I beleeve help mine unbelief Oh I want faith what shall I do still I am haunted with prejudicial and lessening thoughts of Gods alsufficiency and goodness It is excellent when the Soul is thus kept hungry and humble under our enjoyments and we forget the things that are behind because the things that are before us or not yet attained are much more 3. The next thing is restraining grace which is nothing else but an awe upon the Conscience inclining men to forbear sin though they do not hate it Now you may discern it partly because love is of little use and force with such kind of spirits they are chained up by their own fears The great Evangelick motive is mercy Rom. 12. 1. I beseech you by the mercies of God The heart is most ingenuous when it yeildeth to such intreaties It is good to serve God with reverence but a servile awe hath little of grace in it It is true indeed it is better to have a slavish fear then none at all therefore David saith to them that would be held in with no other restraints Psal 4. 4. Stand in awe and sin not to cool and charm their fury he maketh use of the argument of Gods vengeance though this is also the fault of slavish spirits that carnal respects and thoughts of outward inconvenience do equally sway them as a servile fear of Gods Iudgments Again you may know it because it doth not destroy sin but only prohibit the exercise of it Abimelechs lust was not quenched yet God withheld him from sinning against Sarah Gen. 20. 6. The heart is not renewed though the action be checked as Israel had an adulterous heart towards God when her way was hedged up with thorns Hosea 2. 6. Again it is their trouble that they are held in the stocks of Conscience they would fain be enlarged and find out their own paths 4. The next thing that looketh like Sanctification but is not is common grace This is a distinct thing from all the rest yet I call it common grace because it may be in them that fall away and depart from God It differeth from Civility because it is more Christian and Evangelical from Formality because that is only in pretence and shew whereas this is a real work upon the Soul from restraining grace because that is only conversant about sins and duties out of a servile awe of God but this seemeth to carry out the Soul with some affection to Christ it is a common work good in its self which God ordaineth in some to be a preparation and begining of the work of grace Of this the Apostle speaketh Heb. 6. 4 5. where he calleth it an enlightening a taste of Christ and of the powers of the world to come and a partaking of the Holy Ghost meaning of the gifts of the Spirit abilities for holy duties c. of all which elsewhere only now let me note three things 1. That the light there spoken of is not humbling 2. The taste is not ravishing and drawing out the Soul after more of Christ 3. Their gifts are not renewing and sanctifying 1. That light is not humbling He saith they are enlightened but he doth not say they are humbled Foundations totter that are not layed deep enough The more true light a man hath the more cause of self-abasement will he find in himself You can never magnifie Christ enough and you can never debase self enough and certainly Christ is most exalted when you are most abased Isai 2. 19. Dagon must fall upon his face if you mean to set up the Ark and if Christ shall be precious to you you must be vile in your own eyes none have such true revivings as the humble Isai 57. 15 16. True humiliation is far from weakening your comforts it maketh them more full and sure therefore a main thing that was wanting in those spoken of in Heb. 6. was humiliation and their fault was a rash closing with Christ in the pride of their hearts 2. Their taste was not ravishing and affecting the heart so as to engage it to seek after Christ they had but loose and slight desires of happiness glances upon the glory of Heaven and the comforts of the Gospel which possibly might stir up a wish Oh that I might dye the death of the righteous c. they were not serious and holy desires after Christ after grace and strength to serve him The Saints that have a taste groan after a fuller communion in his graces as well as comforts that experience which they have had of Christ maketh them long for more But now in Temporaries there is a loose asseâ—t and slight affection a taste enough to prevail with them to make some profession for a while a rejoycing for a season c. 3. Their gifts are not renewing and sanctifying such possibly as may make them useful to the Church but do not change the heart the Apostle saith they were made partakers of the Holy Ghost that is had some share it may be a plentiful share of Church gifts so as to be able to carry on duties to the edification and comfort of others but alas what is a man the better if the
call upon God as when distempers grow upon the spirit the heart 's unquiet the affectious unruly a deadness increaseth upon you temptations are urgent and too strong for you cry out of violence as the ravished Virgins So when conscience is uncessantly clamorous David could not find ease till he confessed Psal 32. 5. Silence will cause roaring and restraint of prayer disquiet Again If there be a need omit not to call upon men by exhortation and counsel as when you see things grow worse every day and can hold no longer the Kings danger made the Kings dumb son speak Paul was forced in spirit when he saw the whole City given to idolatry Acts 17. 19. When we see men by whole droves running into errour and ways destructive to their souls is there not a need is it not a time to speak men say we are bitter but we must be faithful so they say the Physician is cruel and the Chyrurgion a tyrant when their own distempers need so violent a remedy can we see you perish and hold our peace Observe again That Ministers must mainly press thâ—se Doctrines that are most needful 't is but a cheap zeal that declaimeth against antiquated errours and things now out of use and practice we are to consider what the present age needeth what use was it of in Christ's time to aggravate the rebellion of Corah Dathan and Abiram Or now to handle the Case of Henry the Eight's divorce what profit hence to our present Auditories There are present truths to be pressed upon these should we bestow our pains and care usually when we reflect upon the guilt of the times people would have us preach general doctrines of faith and repentance But we may answer It is needfull for us to exhort you c. To what end is it to dispute the verity of the Christian Religion against Heathens when there are many Seducers that corrupt the purity of it amongst our selves In a Countrey audience what profit is it to dispute against Socinians when there are Drunkards and practical Atheists and Libertines that need other kind of doctrine He that cryeth out upon old errours not now produced upon the publick Stage doth not fight with Ghosts and challenge the dead So again to charm with sweet strains of grace when a people need rowsing thundering doctrine is but to minister Cordials to â— full and plethonick body that rather needeth phebotomy and evacuations 't is a great deal of skill and God can only teach it us to be seasonable to deliver what is needful and as the people are able to bear Again observe The need of the primitive Church was an occasion to compleat the Canon and rule of faith We are beholding to the Seducers of that age that the Scripture is so full as it is we should have wanted many Epistles had not they given the occasion Thus God can bring light out of darkness and by errours make way for the more ample discovery of truth I have done with the Occasion I come now to the Matter and Drift of this Epistle And exhort you that ye should earnestly contend for the faith that was once delivered to the Saints In which there is a necessary duty pressed and these two Circumstances are notable the Act and the Object the Act is to contend earnestly 't is but one word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is a word of a vehement signification and therefore fitly rendred to contend earnestly 2. The Object of this contention which is the faith once delivered to the Saints Faith may be taken either for the doctrine of faith or the grace of faith both are too good to be lost either the word which we believe or faith by which we believe the former is intended faith is taken for sound doctrine such as is necessary to be owned and believed unto salvation which he presseth them to contend for that they might preserve it safe and sound to future ages Now this faith is described 1. By the manner of its conveyance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is given to be kept 't is not a thing invented but given not found out by us but delivered by God himself and delivered as to our custody that we may keep it for posterity As the Oracles of God in the Old Testament were delivered to the Jews to be kept by them Rom. 3. 1. 2. By the time of its giving out to the world the doctrine of salvation was given but once as never to be altered and changed once for all 3. The Persons to whom to the Saints so he calleth the Church according to the use of the Scriptures or else by Saints is meant the holy Apostles given to them to be propagated by them I shall first speak of the Object before I come to the duty it selfe and because the description here used will agree both to the grace of faith and the doctrine of faith though the doctrine of faith be mainly intended yet give me leave a little to apply it to the grace if it be a diversion it shall be a short one 1. This faith is said to be given Observe That faith is a gift so Phil. 1. 29. To you 't is given to believe Ephes 2. 8. By grace ye are saved through faith not of your selves it is the gift of God We cannot get it of our selves a meer imagination and thinking of Christs death is easie but to bring the soul and Christ together requires the power of God Ephes 1. 19. We cannot merit it and therefore it is a pure gift God bestoweth it on them that can give nothing for it works before conversion cannot engage God and works after conversion cannot satisfie God Well then let us asmire the mercy of God in the Covenant of grace Christ is a gift John 4. 10. If thou knewest the gift c. His righte ousness is a gift Rom. 5. 16. The free-gift is of many offerces unto justification and faith which receiveth this righteousness is a gift so that all is carried in a way of grace in the Covenant of grace nothing is required but what is best owed Again it teacheth us whither to go for faith seek it of God 't is his gift all the endeavour and labour of the creature will never procure it But must we not use the means of prayer meditation and hearing c I answer Yes For 1. God dispenseth it in a way of means Mark 4 24. With what measure ye meet it shall be measured to you again and unto you that hear more shall be given According unto the measure of our hearing if the Lord will work is the measure of our faith Acts 16. The Lord opened Lidia's heart to attend to the things spoken by Paul God stirreth up to the use of means and whilest we are taught we are drawn 2. Though faith be Gods gift mans endeavors are still necessary for supernatural grace
Pelagian Tenets wherein original sin is denyed are natural Common people think they had ever a good heart towards God All these have I kept from my youth Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions So the doctrine of works and merit is in every mans heart What question more rife when we begin to be serious then What shall I do A ceremonious ritual Religion is very pleasing to carnal sense Conjectural perswasions is but a more handsom word for the thoughts of ignorant persons they say they cannot be assured but they hope well Doctrines of Liberty are very suitable also to corrupt nature Cast away the coards Psal 2. and Who is Lord over us Psal 12. 4. Nay all sins are rooted in some error of judgment and therefore they are called errors Psal 19. 12. Well then for our own Caution we had need stand for the Truth because Error is so suitable to our thoughts now when it spreadeth further 't is suitable also to our interests and then we are in great danger of being overset 2. That we may not hazard the Truth When Errors go away without controul 't is a mighty prejudice both to the present and the next age The dwellers upon Earth rejoyced when Gods Witnesses were under hatches and there was none to contest with them Rev. 11. 10. Fools must be answered or else they will grow wise in their own conceit Prov. 26. 4 5. Error is of a spreading growing nature therefore 't is not good to retreat and retire into our own cells from the heat and burden of the day let us stand in the gap and make resistance as God giveth ability Two Motives will enforce this Reason 1. The Preciousness of Truth Buy the Truth and sell it not 't is a commodity that should be bought at any rate but sold by no means for the world cannot bid an answerable price for it Christ thought it worthy his Blood to purchase the Gospel by offering up himself he not only procured the comfort of the Gospel but the very publication of the Gospel therefore we should reckon it among our treasures and choicest priviledges and not easily let it go lest we seem to have cheap thoughts of Christs blood 2. The trust that is reposed in us for the next age that 's an obligation to faithfulness We are not only to look to our selves but to posterity to that Doctrine which is transmited to them One generation teacheth another and as we leave them Laws and other National Priviledges so it would be sad if we should not be as careful to leave them the Gospel Our father 's told us what thou didst in their days Ps 44. 1. Every age is to consider of the next lest we intail a prejudice upon them against the Truth What cometh from forefathers is usually received with reverence A vain conversation received by tradition from your fathers 1 Pet. 1. 18. If you be not careful you may sin after you are dead our errors and evil practises being continued and kept afoot by posterity All the World had been lost in Error and Prophaneness if God had not stirred up in every age some faithful Witnesses to keep up the memory of Truth There is in man a natural desire to do his posterity good Love is descensive Oh consider how shall the children that are yet unborn come to the knowledg of the purity of Religion without some publike monument or care on your part to leave Religion undefiled Antichrist had never prevailed so much if men had thought of after ages they slept and unwarily yeilded to incroachment after incroachment till Religion began to degenerate into a fond Superstition or bundle of pompous and idle Ceremonies and now we see how hard it is to wean men from these things because they have flown down them in the stream of succession and challenge the authority and prescription of ancient Customs Look as sometimes the Ancestors guilt is measured into the bosom of posterity because they continued in their practises Matth. 23. 35. That upon you may come all the righteous blood c. So many times the miscarriages of posterity may justly be imputed to us because they shipwracked themselves upon our example The fathers ate sowr grapes and the childrens teeth are set on edg Well then let us perform the part of faithful Trustees and keep the Doctrine of Salvation as much as in us lieth pure and unmixed It presseth us to this earnestness of contention and zeal for the truths of God We live in a frozen age and cursed indifferency hath done a great deal of mischief Christians Is Error grown less dangerous or the truth of Religion more doubtful Is there nothing certain and worth contention or are we afraid to meddle with such as shrewd themselves under the glorious name of Saints We will not oppose Saints and so let the Truth go that was given to the Saints to be kept by them Oh my Brethren Paul withstood Peter to the face when Truth was like to suffer Gal. 2. 11. So should we withstand them to the face rather then make such sad work for the next age and leave our poor babes to the danger of error and seduction What 's become of our zeal There is none valiant for the Truth upon the Earth Prejudices and interests blind men so that they cannot see what they see and are afraid to be zealous lest they should be accounted bitter We have been jangling about discipline and now doctrine it self is like to escape us In the Name of God let us look about us Are there not crafty Thieves abroad that would steal away our best treasure and in the midst of the scuffle cheat us and our posterity of the Gospel it self We have been railing at one another for lesser differences and now we begin to be ashamed of it Satan hopeth that Error and Blasphemy it self shall go scot-free Ah my Brethren 't is time to awake out of sleep whilest we have slept the Enemy hath come and sown tares What a tattered Religion shall we transmit to ages to come if there be not a timely remedy To help you I shall shew 1. What we must contend for 2. Who must contend and in what manner 1. What we must contend for for every Truth of God according to its moment and weight The dust of Gold is precious and 't is dangerous to be careless in the lesser Truths Whosoever shall break the least of the Commandments and teach men so to do c. Mat. 5. 19. There is nothing superfluous in the Canon the Spirit of God is wise and would not burthen us with things unnecessary Things comparatively little may be great in their own sphere especially in their season when they are the truths of the present age and now brought forth by God upon the stage of the World that we may study his mind in them Better Heaven and Earth
〈◊〉 〈◊〉 their own stedfastness that is such a stedfastness as doth arise from solid grounds in their own hearts and not meerly from the consent of others 2. To own the profession of the Truth what ever it cost them I say 't is their duty to own the profession of the Truth for the publike owning of the people 't is a great let and restraint to Tyranny and such innovations as otherwise a carnal Magistrate would introduce into the Church by force and power See Acts 4. 21. They let them go because of the people so Mat. 14. 5. and 21. 46. And again I say they must own it what ever it cost them for zealous defences are a great honour to the Truth The disputations of the Doctors do not commend it to the world so much as the death of the Martyrs and therefore though you cannot dispute for the Truth yet you should dye for the Truth Ye have not yet resisted unto blood c. Heb. 12. 4. We cannot be at too much cost to preserve so precious a treasure to posterity And here even women may put in a share they have lives to sacrifice upon the interest of the Truth and usually they do not fall in vain 3. To honour the Truth by their conversations there are heretical manners as well as heretical doctrines and there are many that are otherwise of an orthodox belief yet make others sectaries and disciples of their vices some live Atheism there are Antinomians in practise An Apostate is a practical Arminian Therefore Christians are called to hold forth the Word of life in their conversations Phil. 2. 16. and to make the doctrine of God the Saviour comely Tit. 2. 10. by glorifying God in that course of life to which they are disposed To preach and write for the Truth doth not honour it so much as to walk in the Truth John Ep. 3. 4. and the life is a better witness of the reality of Religion then the tongue 4. To comprise all in a few words what ever maketh for the Truth either with God or men all that must the people do We can do nothing against the Truth but for the Truth saith Paul 2 Cor. 13. 8. To God you must pray that he would send forth not only Laborers but Champions Mat. 9. 38. not only such as can handle the trowel but the sword in the Battels of the Church To men you are to quicken those that have gifts to look to their duty in this kind Say to Archippus Take heed to thy Ministry which thou hast received in the Lord Col. 4. 17. Many may be stired up by your exhortations that otherwise would lie useless in illeness and privacy in the Battel the Trumpeter hath his use as well as the Souldier Neither are they to be admonished only but assisted and by that means you have an interest in the glory of the work John Ep. 3. 8. We ought to receive such that we may be fellow-helpers to the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers your helping hand is to the action and God will not be unmindful of it yea if you bear any part of the toil by performing any labour of love to them it shall turn to a good account in the day of the Lord Hezekiah's servants did but copy out the Proverbs and 't is mentioned to their praise Prov. 25. 1. All this may be done by persons of a private gift and station 2. There is something that the Magistrate may do He is the Minister of God for good not only for good Civil but Spiritual and therefore doth the Apostle bid us pray for them that they may be keepers of both the Tables 1 Tim. 2. 2. that we may lead a quiet life under them in all godliness and honesty Heathens have asserted That it belongeth to the Magistrates duty chiefly to look after matters of Religion Much more is it evident by the light of Christianity The Kings of the Old Testament are commended for their zeal in this kind and in the times of the Gospel it is prophesied that Kings shall be the Churches nursing fathers and Queens her nursing mothers Isai 49. 23. which they cannot be if they suffer poyson to be given to Gods little ones without any let and restraint 'T is a clear truth that if a man give up himself to Christ he is to give up himself to him in every relation his wit wealth parts authority all to be layed out for the use and service of Christ he that doth not give up all giveth nothing we are to be Christs in every capacity Therefore a Magistrate as a Magistrate must not only countenance Religion but also discountenance Error and hinder the spreading of it within his charge 'T is by Christ that Kings reign from him they received their power and to him must they give an account of the exercise of it in the great day of Recompenses therefore they are bidden to be wise and to kiss the Sun Psal 2. 10 11 12. which certainly noteth more then a negative act or not opposing there must be something positive a zealous defence of the Truth in their way or else God will reckon with them Those Gallio's that are indifferent to Christ and Antichrist cannot expect a long and happy reign I cannot see how they can be true to Civil Interest unless they be careful for the suppression of Error for when false doctrines are freely vented 't is to be supposed they will find a general reception for the most are the worst and then when the generality of a Nation are corrupted National Judgments will not long be kept off the whole Body is sure to smart for it for as the Jewish Proverb is Two dry sticks will set a green one on fire Besides that Error is masterly and bloody and loveth to give Law therefore ere it be too late they should look to the Civil Peace for if men be quiet God will not when his Honour and Truth and Worship is neglected But of this more hereafter 3. Ministers are to contend for the Truth for by their office and station in the Church they are Captains of the people in this War against Satan and his adherents therefore 't is required of them that they should be able to handle the sword and the trowel not only to exhort by sound doctrine but to convince the gainsayers Titus 1. 9. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 2. the faithful men the Feofees in trust to whom Truth is committed they are the salt of the Earth Mat. 5. 13. those that must season the world with gracious principles therefore they must above all others labour in the desence of the Truth otherwise they are compared to dumb dogs that bark not when the thieves come to steal away the treasure Now Ministers must contend partly by preaching warning the people of the Wolves that are abroad Acts 20. 29. Partly by disputing Acts 15. 2.
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
take away the heart Hos 4. 11. as they do extinguish every spark of conscience and abate of the vigour and tenderness of our affections 'T was and 't is the opinion of Libertines that 't is perfection to get the victory of conscience and to live as we lift without any trouble and sense of danger possibly such a thing may be aimed at here 't is the perfection of sinning I confess to do evil and then to choak the Conscience with carnal pleasures that we may not fear evil 2. You may expound it without fear of the Church then assembled in such an holy meeting they were not awed from riotous practises Whence Note That sensuality maketh men impudent Partly because where spiritual sense is gone shame is gone partly because when the bodily spirits are warmed with wine and meat men grow bold and venturous Solomon saith Prov. 23. 33. the drunkards heart shall utter perverse things in such a case men take a liberty to speak or do any thing that is unseemly I do not exclude this sense because Peter in the paralel place maketh them all along presumptuous and sensual 2 Pet. 2. 10 11 12 13 14. 3. You may expound it without fear of the snare in the creatures Whence observe In the use of pleasures and outward comforts there should be much caution When Jobs sons feasted he falleth to sacrifice lâ—st they should have sinned against God Job 1. 5. 'T is good to be jealous of our selves with an holy jealousie lest unawares we meet with a snare in our Cup or Dish At a feast there are more guests then are invited evil spirits haunt such meetings they watch to surprize us in and by the creature and therefore we should watch especially if we be given to appetite then put a knife to thy tbroat as Solomon saith that which is sweet to the palate may wound the souls and gluttony may creep upon good men before they are aware as Austin confesseth that he was far from drunkenness but crapula nonnunquam surrepit servo â—uo somtimes he would eat too much but saith he Lord thou hast now taught me to use my meat as my medicine to repair nature not to oppress it an holy course and to be imitated Christians you may think it needless that we should speak to you about your meat and drink as if the light of Conscience were pregnant and active enough to warn you in such cases Oh! but you cannot be too cautious the throat is a slippery place and a sin may get down ere you are aware Christ did not think it needless to warn his own disciples of excess Luke 21. 34. Take heed to your selves lest ye be overcharged with surfetting and drunkenness c. The next clause is Clouds They are without water carried about of winds Here now comes in an heap of similitudes to express their vain arrogancy and oftentation in professing themselves to be far above what indeed what they were though they were unapt to teach and to every good work reprobate yet they gave out as if they were illuminate men and of an higher attainment than others The first similitude is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 clouds without water Aristotle called barren and light clouds such as are carried up and down with the winds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to these are the Seducers likened because though they seem to look black and promise rain yet they do not give us one drop one wholesom notion that may occasion more light in the understanding of saving Doctrine or any further relief for the poor thirsty conscience or any more forcible excitement to the practise and power of godliness The Apostle Peter hath two similitudes Wells without water and Clouds carried about with a tempest but here they are contracted into one if you will have the holy Ghosts own comment upon this similitude see Prov 25. 14 He that boasteth of a false gift is like clouds and wind without rain That which is observable is 1 That the word of God is like a moystening rainy cloud Deut. 32. 2. My doctrine shall distil like the dew and my speech like the small rain among the Hebrews the same word signifieth to teach and to rain Well then let us as parched ground wait for the droppings of Gods clouds in this time of drowth when you go abroad into the fields you shall see the grass burnt and turned into stubble and the earth gaping for a refreshing and with a silent eloquence begging for the influences of the Heavens every chap is a mouth opened to swallow up the clouds as soon as they fall or a cry to the God of Heaven for a little rain just so should you come to wait upon God in the word My soul desireth after thee as a thirsty Land Psal 143. 6. Oh for a little refreshing from the presence of the Lord in his Ordinance promise your selves also that from the word which you would from rain Isa 55. 10 11. this is the means by which the grace of God soaketh into the heart to make it fruitful 2. False Teachers are Clouds without rain 'T is the proposition of the Text Partly because they make shew of more then they have they boast of a false gift Prov. 25. 14. There is a great deal of shew to affect the minds of the simple but little of substance and truth like boxes in the Apothecaries Shop that have a fair Title but no Medicine in them much pretence of light and spirit and when all comes to all there is nothing but pride and boldness Aperiunt fontes doctrine sed non habent aquam scientiae they will adventure to rain when they have but a few heat drops a few poor fragments of truth which being disguised and transformed into some strange conceits are cryed up for rare mysteries and attainments However thus much we learn from them That 't is seducer-like to promise more then we can perform and to be much in the pretence when we have little of real and true solid worth Partly because they do not that good to others which they promise to do Satan will always be found a lyar 't is the property of his instruments to beguil men into a false expectation Papists cry up their Masses and Indulgences which yet do not one penny worth of good Preachers that study pomp and edification come with much fancy and appearance but alass these airy notions are too fine for the conscience seducers pretend to some heights of discovery as if they would carry you into the third Heaven but you are where you were at first they promise you hidden Manna rare discoveries of Christ but is your heart the better two things they never do which may be explained by two properties of rain Namely Refreshing the earth and making it fruitful 1. Refreshing the earth Do they offer any Doctrine that will give the conscience solid comfort and relief in distress
here you will find them barren Clouds the Locusts tormented the dwellers on earth Rev. 9 5. they tickle the fancy for a while but when you come to dye and are serious you must return to the old truths to find rest for your souls your fancies then are like the Brooks of Teman consumed out of their place when Pharaoh was under any trouble Moses and Aaron must be sent for his Magicians could not satisfie him nor ease him 2. To make the earth fruitful do you find holiness improved by their Notions 2 Pet. 2. 19. They promise liberty when you are the servants of corruption they promise a new way of mortification but still your bondage under your lusts is increased Again in the third place false Teachers are light easily driven up and down in various motions Carried about of winds ' tit said in the Text sometimes with this opinion and sometimes with that as light clouds yeild to the motion of the winds the winds are there corrupt passions lusts and interests Eph. 4. 14. Be not tâ—ssed about with ever wind of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried round the Card and compass when the chain of truth is once broken man is at large and being taken off from his bottom left loose to strange contrary winds we see many scrupulous persons that at first made conscience of all things afterward to grow so loose as to make conscience of nothing Again they are as clouds driven with a tempest so Peter they do not yeild rain but breed Factions and Schisms and turbulent Commotions light Clouds are driven with great violence Well then Mark them that cause divâ—sions and offâ—nces Rom. 16. 17 they are not what they seem to be you will sind in the end that you get nothing by dancing after their pipe We go on with the Verse Trees whose fruit withereth twice dead pluckâ—d up bâ— the roots this is the second similitude here are four Properties of evil Trees reckoned up by way of Gradation The first is Trees whosâ— fruit withereth let us first look to the Grmatical interpâ—etation of these words and then the sense and accomodatâ—on of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar readeth â—bores Autumnales in Autum things begin to decay and Trees loose both fruit and leaves and so would some explain it like trees that loose their leaves in Harvest time and bring forth no fruit some go another way making it an allusion to a particular experiment of young plants who if they flowre at Autumne husbandmen take it for a sure sign that they will dye But simiâ—itudes are taken from things usual and known I suppose therefore the Apostle useth the word in its native and original signifâ—cation 't is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from corrupting fruits and the mean 〈…〉 g is they bring forth no fruit but what is rotten and withered and so 't is applyed to these seducers whose lives were not full of good fruits they pretend much but what fruits do you find more Holiness true Mortification Strictness Piety to God or Equity and Mercy to men nay rather all manner of bruitishness disobedience to civil powers neglect of God abuse of Gospel contempt of their Betters c. Observe Corrupt Doctrine produceth corrupt fruits Principles have an influence upon the life and conversation our Saviour directeth us to this way of scrutiny and tryal Mat. 7. 16 By their fruits you shall know them How can that be since they do easily counterfeit an holiness ' â—i said before they come in sheeps cloathing I Answer Pretences will not last loâ—g observe them narrowly and you will find the wolf breaking out I but may not a good way be promoted by men of an ill life Answ Look to the fruits of the Doctrine if it hath no influence upon strictness but be only curious and tend to foment pride malice envy sedition and turbulent practises and contempt of Superiours certainly 't is naught who ever brings you that Doctrine what ever holyness they pretend in other things on the contrary side the wisdom that is from above is full of good fruits Jâ—mes 3. 17. Mercy Justice Piety Strictness meekness c. The Lord sealeth the integrity of faithful Teachers by guiding them to holiness and by his judgements suffereth Hypocrites and Seducers to discover their filthiness and shame that they may be manifested to the Congregation Prov. 26 26. Holiness hath been the usual badge of truth and the professors of it when watched have been in no point liable to exception but in the matter of their God Pliny could find no fault with the Christians but that they worshipped one Christ whom they owned for a God and had their Hymns Antelucanos their morning meetings and Songs of praise to him one of the Notes by which the inquisitors of the Waldenses descryed them was that they were sobrii modesti vultu habitu of a sober deportment and modest garb But may not seducers put on a demure garb as Swenckfield prayed much lived soberly but his Doctrine tended to looseness destroyed the person of Christ c. I Answer as before you must consider the aim of the Doctrine which is not always to be discovered by the life of the first brâ—acher of the errour Satan may transform himself into an Angel of light to set on a design of darkness paint will in time wear away Cito ad naturam ficta reciderunt suam 2 Tim. 3. 9. They shall proceed no further for their folly shall be made manifest to all men they begin with great shews at first to gain credit and entrance but a discerning eye may find the deceit and in due time God will discover them to the Congregation Well then trye ways and persons by this Note 1. Ways men do not easily teach point blank contrary to their manners surely the Devil would not assist to bring holiness in fashion and promote Christian practice observe the fruits and evils both of their lives and Doctrines in two cases 't is a pure Note 1. When there is a fair compliance between principles and practises if neglect of God mutinous practises fraud injustice contempt of civil dignity be the very aim and design of the Doctrine and accordingly men live this is of the Devil 2. If it be so generally and in the most zealous of this way some men are of a reserved temper not disposed to gross and sensual wickedness and so can counterfeit the better and possibly so much of truth as they do retain in the midst of their errours may somewhat operate to sanctification â—â—d on the other side a true way may be prejudiced if we should look to one or two a street is not measured by the sink and channel but if it be usual and for the most part so then their principles are corrupt 3. We may not be always inticed to a course of weakness or gross wickedness if it be to a dead powerless
in one place 't is said The Kingdom prepared for you in another Vessels of mercy aforehand prepared unto glory so is Hell fitted for the wicked and they fit themselves for Hell God prepareth the Saints and sitteth them but endureth the wicked and beareth with them whilst they fit themselves for destruction see Rom. 9. 22 23. Carnal men may lord it abroad for a while and ruffle and shine in worldly pomp but the blackness of darkness is kept for them 3. Observe the suitableness of the judgment to the sin he saith darkness not fire Clouds that darken the truth are justly punished with the mists of darkness for ever see 2 Pet 2. 17. they that would quenâ—h the true light are cast into eternal darkness God loveth to retaliate that men may read their sin in their judgment here in the world we may do it in mercy to the Saints Jacob that came the younger for the elder to blinde Isaac had the elder daughter given him instead of the younger Asa that put the Prophet in the stocks was diseased in his feet but in Hell he doth it for the greater horror to the wicked they that chuse left hand blessings Prov. 3. 16 are justly placed with the Goats on the left hand Mat. 25. he that denyeth a crumb could not receive a drop they that cared not for Gods company are then banished out of his presence and to those that loved darkness more then light is the mist of darkness reserved for ever Verse 14. And Enoch also the seventh from Adam Prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle urgeth another Argument to imply the destruction of those Seducers and that is The Prophesie of Enoch whether this Prophesie were written or noâ— the same spirit that spake in Enoch inspired our Apostle if he received it by Tradition 't is here made Authentick and put into the Canon The Jews have some Relicks of this Prophesie in their Writings and some talk of a Volume extant in the primitive times consisting of 4082. lives called she Prophesie of Enoch but that was condemned for spurious and Apocryphal Tertullian saith there was a Prophesie of Enoch kept by Noah in the Ark which book is now lost be it so many good books may be lost but no Scripture but most probably 't was a Prophesie that went from hand to hand from father to son Jude saith Enoch Prophesied he doth not say 't is written as quoting a passage of Scripture But why should he rather produce Enochs Prophesie rather then a passage out of the Authentique books of Scripture where are many such to this purpose I Answer 1. It was done by the providence of God to preserve this memorial to the Church 2. Because ancient things are more venerable for by all mens confession those times were most simple and free partium studio from factions and partialities therefore all along the Apostle bringeth instances of the most ancient date And Enoch the seventh from Adam that is inclusive putting Adam for the first but why is this circumstance mentioned I Answer 1. To commend the Antiquity of the Doctrine the seventh in discent from Adam intimates that judgment was to be administred by Christ 2. Some observe a mystery the seventh person was a Prophet as the seventh day was holy 3. I think 't is to distinguish him from Enoch the son of Cain who was the third from Adam as Enoch the son of Seth was the seventh see Gen. 4. 17. Prophesied that Enoch was a Prophet is clear here and may begathered from Gen 5 2â— where he is said to walk with God a phrase proper to those that served the Lord in some near way of ministration 't is there applyed to Enoch who was a Prophet and to Noah Gen. 6. 9. who was a Preacher of righteousness 2 Pet. 2. 5. and to Eli. 1 Sam 2. 30. who was a Priest Of these saying Of these because of such like 't is a general Prophe sie brought down to a particular case and instance The Lord cometh that is the Lord Jesus appointed to be the Judge of the world nay mark it Behold the Lord cometh as putting it before their eyes commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come that is he shall as certainly come as if he were come already the Jews say the great excommunication Maranatha was instituted by Enoch the word signifieth The Lord commeth with ten thousand of his Saints it may be rendred with his holy Myriads or ten thousands an uncertain number for a certain that was their highest and roundest reckoning the meaning is with huge multitudes of Angels and Saints as the Apostle 1 Thes 3. 13. At the coming of the Lord Jesus with all his Saints Zech. 14. 5. The Lord my God shall come and all thy Saints with thee not only the Angels but the Saints do help to make up the tryumphs of that day The Notes are these 1. That what is spoken in the word in general doth as much concern us as if it were spoken to our own persons Enoch Prophesied of these c. Particulars are comprized in their generals some Scriptures speak directly to every single person the Decalogue is most express this way Thou thou c. as aiming to awaken every one to a sense of their duty God doth as it were talk with every of our persons imediately the Gospel indeed speaketh largely come all yee c. as excluding and exempting none out of the hopes of it yet sometimes the Gospel speaking as particularly as the Law especially where the condition is annexed to the offer as Rom. 10. 9. If thou beleevest in the Lord Jesus with thine heart c. if you as speaking to me if thou as speaking to thee and every other man in particular Well then though the word speaketh generally take home your own share as men cut a passage out of the common River to water their own fields let not the Scriptures speak in vain James 4. 5 we are all concerned when his speech is directed to men of our condition Psal 27. 8. Thou saidest seek ye my face and David sub-sumeth Thy face Lord will I seek 2. Prophesie or Preaching the word is ancient for Enoch the seventh from Adam Prophesied still some have been set a part for this work Enoch was a Prophet and Noah a Preacher of righteousness 't is said that in the latter end of six thousand years we should be rooting up an ancient Ordinance that hath stood from the beginning of the world till now in the old time before the Law there were some to teach every master in his family churches were then in houses and some special Prophets to instruct in publique and continue the tradition under the Law also there were some solemnly set apart for the work of the Tabernacle and Prophets immediately called to deliver the special messages of God not only for the instruction of the present age but to
increase the Canon or rule of faith and manners even for our comfort and in Christs time Apostles were added to unvail the figures of the Law and deliver the Gospel more clearly and when once the Canon was setled and enough delivered to make us wise to salvation some were set apart by the constitution of Christ as Pastors and Teachers to explain and apply Scripture and though all the Saints be Kings and Priests to God yet the office ministerial must not be invaded for as spiritual Kingship is no warrant to disturb the Magistrate or to wrest the exercise of authority out of his hands so spiritual Priesthood doth not lay the Ministry in common but still there must be some set apart for that work if we grudge at the institution we repine at Christs bounty to us and in effect bid him take his gift to himself for in the day of his Royalty or Ascention he gave gifts to men some to be Apostles some Prophets some Pastors some Teachers c. Eph. 4. 11. 3. That the Doctrine of the day of Judgement is ancient long since foretold Enoch prophesied of it yea the sentence of death pronounced in Paradise did imply it and the Lords messengers have ever urged the terrour of it many passages in Moses may be applied to this purpose Deut. 32. David clearly saith Psal 50. 22. I will set thy sins in order before thee now consider this ye that forget God lest I tear you in pieces and there be none to deliver So Solomon Eccles 11. 9. Remember that for all these things thou shalt come to judgement 'T were needless to tell you of Daniel Joel Malachy Christ Paul Peter John Jude still this truth was pressed in the Church nay the Lord was pleased to grant some intimation of it to the heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. in the fragments of the Sybils in Eusebius by the light of nature the Philosophers had some dark and uncertain guesses at such a thing Conscience is soon sensible of the truth of it as Felix trembled when it was mentioned Acts 24. the ancient judgements of drowning the world and burning Sodom were types and forerunners of it Well then entertain this doctrine with the more certainty verum quod primum that which is first is true we are secret Atheists can a man believe judgement to come that walloweth in sin and profaness Our actions are the best image and expression of our thoughts the Apostle saith the latter days shall yeild scoffers and mockers 2 Pet. 3. there may be Atheists in the Church but there are none in hell we deny and doubt of that at which the divels tremble if the Spirit Scripture Conscience Reason will not teach men there is no other way of learning but by feeling and experience Enoch prophesied the man that walked with God he could see the day of judgement though so far off Those that have most communion with God do most discern his mind Let a man walk humbly and closely with God and he is near not only the root of life but the fountain of light Psalm 25 14 The secret of the Lord is with them that fear him when the Disciples doubted of any thing they pointed to him whom Jesus loved and who leaned in Jesus bosom John 13. 21 22 23 23 those that are in Christs bosom know his mind well then if we would pry more deeply into the things of God walk humbly and closely with him there is a promise John 7. 17. He that will do the will of God shall know what doctrine is of God Pure souls are soonest enlightned and they discern most of the Lords counsel who are not darkned wits Lusts and Interests 5. From that Behâ—ld he speaketh of this day of the Lord as if it were instant and before their eyes We should always realâ—ize the day of the Lord and represent it to our thoughts as near at hand 'T is the work of faith to give things absent and at a distance a present being in the heart of a Believer Heb. 11. 1. Six thousand years agone Enoch said Behold he cometh 't is not for us to fix the seasons which the Father hath put in his own hands there may be much of snare and temptation in that therefore the Apostle Paul reproveth them that confidently gave it out that the day of the Lord was at hand 2 Thess 2 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instantly to come * Austin giveth a reason of it thus ne forte cum â—ransisset tempus tempus quo eum credebunt esse futurum de ipsa mercede fidei desperarent self they should question all when deceived in the time of their fore-setting which indeed experience hath verified In the year of Christ one thousand and one when many vain opinions and conceits of the end of the world were disappointed men began publikely to assert Mundus est incorruptibilis Bar. ad annum 1001. The faith of all truths is shaken by the disappointment of a rash confidence but though we are not punctually to state the time yet the thing being certein faith should represent it to the thoughts as actually present and we should live as if the Trumpet were always sounding in our ears and the Judge were sate and the books opened to put off the thought of that which will one day and within a short time come about is a spice of Atheisme Amos 6. 3. for things foretold in the Word should be as certain and have a like influence upon us as if they were already accomplished Behold the Lord is come 6. From that with ten thousand of his Saints When Christ cometh to judgement his Saints come to judge the world with him When the wicked are filled with amazement they come in Christs company partly that the world may know what shall be done to the men whom God will honour and that Christ may be admired in the glory he putteth upon them 2 Thess 1. 10 partly that Christ may make them partakers of the mediatory Kingdom therefore they are associated with him in judging the world Matth. 19. 28. their suffrage is required as approving the sentence of the Judge 2 Cor. 6. 2. partly for the greater sorrow of the wicked they shall be judged by mean men whom they once hated and persecuted Psal 49. 12. The upright shall have dominion over them in the morning that is of the resurrection they counted their lives madness and folly but now they are exalted partly to make amends for the perverse censures of worldly men now they are judged every day counted the off scowring and reproach of men but then the Lord will clear up their innocency and they shall sit as Justices with the Judge upon the Bench. Well then 1. Be Saints if you would have a Saints priviledge Fellons may be jovial in the Prison but they tremble at the Bar they are happiest that have joy and boldness at Christs appearance when
course never more to be altered But why do the Scriptures speak so much of Scoffers in the last time I Answer 1. Either by way of aggravation that there should be scoffers then when God had sealed Doctrine by the comming of his Son beyond which godly men did not desire a greater confirmation 2. Or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of distinction more Mockers in the last time rather than another partly because the world was still continued notwithstanding the threatnings of its destruction 2 Pet. 3. 4. partly because the holy people were then devided Jews and Christians and times of division prove times of Atheism and scoffing partly because carnal hopes of a ten poral Messiah were dissappointed and by that means their assent was much weakned as to principles of faith mockers some think it imlyeth Seducers who by deluding do as it were make a mock of men but I suppose 't is rather taken properly for such as in the old Testament are termed scorners Prov. 9. or scoffers when men slight that of which themselves or others have had an high esteem they usually do it by scorning and scoffing thereby the more to deface all feelings of conscience if you enquire what they mocked at I Answer in general it seemeth to be the Lordship of Christ in particular the glorious exercise of it at the day of judgment Where is the promise of his comming 2 Pet. 3. 4. and therefore is Enochs Prophecy produced which foretelleth the Lords comming with ten thousands of his Saints and Hieron in Isa lib. 14. cap. 51. telleth us of a discourse between Peter and Simon magus against whose School and Sect our Apostle is supposed to write concerning the destruction of the world If God be good saith Simon why will he destroy that which is good if the world be bad how is God good that made it c. These Scorners are said to walk after their own ungodly lusts walking implyeth their setled course and daily custom of life and their lusts are called ungodly lusts partly to note the profane temper of their spirits and partly to distinguish them from the motions and lustings of the new nature The Notes are these 1. What is told to the Church in general we must apprehend it as told to us Paul telleth Timothy and Peter telleth the distressed strangers and Jude saith they told you So Heb. 12. 5. the exhortation speaketh to you c. As if the Hebrews were the persons to whom the Proverbs were directly written the Scriptures speak to every age every Church every person no less than to those to whom they were first directed well then it sheweth us how we should be affected in reading the word we should read it as a letter written by the hand of God from Heaven to us by name if an Angel should bring us a letter from Heaven certainly we would regard it the Bible is a Message sen from Heaven to acquaint us with the mind of God if we own the divine authority of it why do we regard it no more 2. We should not be troubled at what is foretold monsters expected are not wondered at expectation as it deflowreth any good thing that we expect so it fore armeth the mind against evil John 16. 4. these things I have told you that when the time shall come ye may remember I have told you why what good will that do Ans we are the better prepared to entertain evils when we expect them before they come and the evil to which the mind is accustomed seemeth the less again we have an experience of Gods truth in the prediction which will help us to believe and depend upon other promises finally it assureth us that the Lord hath a hand and a Counsell in all our troubles for hee told us of them before 3. That the Scriptures speak much of the evil of the latter times there is more knowledg and yet more sin and error knowledg where it is not sanctified puffeth up and maketh men curious and so they have an itch after novelties or else it maketh men wicked exasperating our evil affections and so none so bad as they that sin against light thence much of the error and profaneness in the latter dayes Again the latter dayes are as the bottom and sink that receiveth the dregs of foregoing ages and as the world groweth old it is much given to dreams and dotage Once more much division there will be and beâ—ting their fellow-servants Matth. 24. 29 much Libertinism instead of casting off ceremonies they will cast off O dinances and desire to be freed not only from the Popes Laws but the very Law of Christ Among other sins that are found in the latter times there will be many Scoffers Partly because in times of controversie men will lose all awe when truths are made questionable assent is weakened partly because in times of liberty men will gâ—ve vent to their thoughts partly because the scandals of professing Christians will make many turn Atheists partly because fabulous conceits concerning the coming and temporal Kingdom of Christ will make men question the whole doctrine of his coming Well then wonder not if you find many scoffing at the authority of the Scriptures God-head of Christ Day of Judgment the Ordinances Fasting and Prayer The latter age will yield such kind of men and 't is one of the arts of Sathan by his Instruments to make things of the saddest and most serious concernment to seem ridiculous that when once the awe of these blessed truths is weakened men may be more easily induced to cast off both the concernment and profession of them Mockers and Scoffers are usually the worst of sinners In the first Psalm there are three degrees of sinners mentioned and the highest rank are those that sit in the seat of sinners Psal 1. 1. the Sept. render there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the chair of pestilence these are the pests of mankind scorning commeth from custom in sinning and maketh way for freedom in sinning when Conscience is seared and men have lost not only restraints of grace but natural modesty then they they fall a scoffing aud when once they are turned scoffers nothing will reclaim them reproofs inrage them rebuke a Scorner and he will hate thee Prov. 9 8. yea none do the Divel so much service in preventing others as they if your feet have been taken in this snare of death extricate your selves betimes beg earnestly for the more grace there is some hope God inviteth Scorners Pro. 1. 22. Again observe Those that cast off the awe of the Lords coming will certainly give up themselves to bruitish lusts Those mockers that said where is the promise of his coming are said here to walk after their own lusts Nâ—gantes enim paenam nâ—gant disciplinam saith Tertullian de resurrect cap. 11. denying the Resurrection of the flesh they must needs be fleshly for therefore they denyed the
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. 〈◊〉 〈◊〉 〈◊〉