principally means the Gospel with which God had instrusted him So Tit. 1.3 c. 2. But not excluding the former by the Saints to whom the Faith was delivered I understand All the people of God to whom it was delivered by the fore-mentioned servants of God And as some of these were Saints in regard only of visible profession and dedication and others were made Saints in respect of true and saving sanctity so the faith was delivered unto these differently to the former by way of outward administration and visible dispensation to the later who were made true Saints by way of saving and effectuall operation They who were and continued to be onely visible and externall Saints had the faith delivered unto them as the common sort of Israelites had to whom God wrote the great things of his Law and yet they were accounted a strange thing Hos 6.12 and to whom were committed the oracles of God Rom. 3.1 and yet they beleeved not Isai 53.1 contenting themselves in the retaining the letter of the Law declaring Gods Statutes and taking his covenant into their mouth in the mean time never regarding to have the law written in their hearts Psal 50.16.17 c. but hating instruction and casting the word of God behind them They who had the faith delivered unto them by way of efficacious and saving operation did not only hear but beleeve the report of Gods messengers and the arm of God was revealed to them Isai 53.1 To whom it was given to know the Mysteries of the Kingdom of God although to others it were not given Mat. 13.11 and for whose sake alone the faith is delivered to others who got no good at all thereby but onely an estimation for members of the visible Church 1. The Word is to be laid out and delivered to Observ 1. not to be laid up and kept from others The Saints are to be the better for it The Ministry is in Scripture compared to light what more diffusive to seed it must be scattered to bread it must be broken and distributed to every one according to their exigencies to salt it must not be laid up in the Salt-box but laid out in seasoning the flesh that it may be kept from putrefaction He who hides truth buries gold Ministers must rather be worn with using than rusting Paul did spend and was spent The sweat of a Minister as 't is reported of Alexander's casts a sweet savour His talents are not for the napkin but occupation How sinfull are they that stand idle in a time of labour how impious they who compell them to stand so 2. They who retain and keep the Faith are Saints Observ 2. Visibly those are Saints and that is a Church which keep it by profession and ministerially A Church that is which is the pillar and ground of truth 1 Tim. 3.15 Rom. 3.2 to whom the Oracles of God are committed as Paul speaks of the Jewes None are so to complain of the defects of our Church for what it wants as to deny it a Church considering what it hath It holds forth the truth of all Doctrines which serve both for the beginning and increase of faith It 's one of Christs golden Candlesticks wherein he hath set up the light of his Word and though Sectaries do not yet Christ walks in the midst of them I must be bold to fear that because our adversaries cannot rationally deny that while we hold forth the Truth we are a true Church they labour by their errours to extinguish the Truth that so we may be none 3. How much is the world beholding to Saints 3. Observ They have kept the Faith the Word of life for the ingratefull world ever since 't was first delivered Were it not for them we had lost our Truth nay lost our God These are they who have in all ages with their breath nay with their bloods preserved the Gospel kept the word of Christs patience Rev. 3.8.10 And rather then they would not keep the Faith they have lost their lives They profit the world against its will they are benefactors to their severall ages like indulgent Parents they have laid up the riches of faith for those who have desired their deaths It 's our duty though not to adore them yet to honour their memory Satan knows no mean between deifying and nullifying them Imitation of them is as unquestionably our duty as adoration of them would be our sin 4. 4 Observ Vnholiness is very unsutable to them to whom the Faith is delivered It 's delivered to Saints in profession and they should labour to be so in power They should adorn the Doctrine of God Tit. 2.10 How sad a sight is it to behold the unsanctified lives of those to whom this faith hath been long delivered How many live as if faith had banished all fidelity and honesty or as if God had delivered the faith not to furnish their souls with holiness but only their shelves with Bibles Books in the head not in the Study make a good Scholar and the word of faith not in the house or head but in the heart and life make a Christian Oh thou who art call'd a Saint either be not so much as call'd so or be more than call'd so otherwise thy externall priviledg will be but an eternall punishment If God have delivered his Faith to thee deliver up thy self to him 5. 5 Observ The Fewness of faiths entertainers is no derogation from faiths excellency They are a poor handfull of Saints by whom the faith is preserved and to whom it is delivered in the world The preatest number of men and nations have not the faith delivered unto them ministerially and of them the far greater part never had it delivered efficaciously It s better to love the faith with a few than to leave it with a multitude Numbers cannot prove a good cause nor oppose a Great God 6. Observ 6. The true reason of Satans peculiar rage against Saints they have that faith delivered to them which is the bane and battery of his kingdom that word which is an Antidote against his poison that doctrine which discovers his deeds of darknesse Satans policy is to dis-arm a place of the word when he would subdue it he peaceably suffers those to live who have not the weapons of holy doctrine he throws his cudgels against fruitfull trees he lays wait as a thief for those who travel with this treasure They who are empty of this treasure may sing be merry when they meet with him he never stops them Others who have the faith he sets upon annoyeth I have given them thy word saith Christ the world hath hated thē John 1.7 3. Jude saith in this amplification Explicat the faith was once delivered once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Three things may be touched in the Explication 1. The meaning of the word once 2.
urinator Herodot Luke 4.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 8.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. First the meaning of the word The word comprehends two things 1. It implies a fact brought about accomplished which is an obtaining of a through entrance and getting into some place or company noted in the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in or into 2. It mainly intends the manner of accomplishing it or the course taken and used to effect and bring that entrance about which is by slynesse and subtilty close and cunning carriage and entrance unawares the single and simple verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth subeo mergo ingredior to dive sink to go in to go under and it 's used concerning the setting of the Sun as Mark 1.32 and Luke 4.40 c. because it seems then to sink or dive into the sea And the Apostle speaks of some 2 Tim. 3.6 who crept into houses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulg. qui penetrant i. e. qui penitus intrant Scire volunt secreta domus atque inde timeri Subrepserunt Bez. subintroierunt Vulg. Furtive se insinuare Latenter furtive ingredi Obiter subrepere Obliquè se ingerere tanquam aliud agentes ingredi adding only the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in to this verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza translates qui irrepunt others qui immergunt who subtilly silently slip in and dive as it were to the bottom to search and understand the affaires of houses as Jesuites use to do in States and Kingdoms But the principall Emphasis lieth in the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which added to the former verb signifieth a more secret and subtle close and deceitfull manner of Seducers entrance than the simple word will bear and it imports their entrance in a by-way at a back-door theevishly by little and little clancularly unawares creepingly a winding in by stealth obliquely beside the way of any reall worth and fit qualifications of integrity and piety to further the spirituall welfare of the Church and beside the intentions of the faithfull who not knowing what manner of men these Seducers were but conceiving them by reason of their painted and specious appearances of godlinesse to be worthy of admission gave them entrance before they were aware And this is the force of the preposition 2 Pet. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall privily bring in heresies that is subtilly deceitfully and so as the Church should not be aware of them they bringing in their errours under the notion and appearance of truth The same force hath the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2.4 in two words in that one verse where the Apostle speaks of false brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unawares brought in who 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came in privily Irreptitios subintroductos obiter ingressos subintroductitios c. They crept into the company of the faithfull by fraud and such cunning artifices specious and plausible pretences that the faithfull never went about to keep them out for though in both these places of Jude and Galatians their coming in might not be unawares so as that the faithfull knew not at all of their coming in yet it was unawares so as that they knew not what manner of persons how unworthy and hereticall c. they were when they did come in among them 2. The second thing to be explained is the agreement of the word thus opened to the Seducers in their entrance among these Christians 1. It agrees to them in regard they had already gotten in they were fully entred by their artifices they had obtained footing in the Church And the Apostle urgeth these Christians by this motive of the nearnesse of these seducers to them and their presence among them that they should be the more strenuous in contending against them God had suffered them to obtain entrance that those Christians who were approved might be made manifest The sincerity of the faithfull was discovered by the apostacy of hypocrites When a City is altogether in peace all the Inhabitants are accounted faithfull and loyall but when seditions and commotions arise they who are faithfull to the Prince are then discovered from the rest And when heresies and persecutions for the truth arise the sincerity of the faithfull is manifested by the defection of those who in times of peace seem'd haply as good as the best Thou shalt not saith God to his people hearken to the words of that prophet or dreamer of dreams for the Lord your God proveth you to know whether you love the Lord your God c. And by the entrance of these seducers the faithfull were more excited to search after and to defend the truth Both the sincerity of believers and the truths to be believed were made more evident Nothing is so certain as that which out of doubtfulnesse is made certain The Sun of truth breaks most clearly out of a cloud of errours * Pet. Molin in Epist dedic ad Enodation Languesceret fides no irritata ex judiciorum conflictu quasi ex collisione silicum emicant veritatis scintillae quae tandem victrix perrumpit obstantia Debemus Pelagio coelestio Aureolos tractatus Augustini de praedestinatione de natura gratia perseverantia Pravum haereticorum acumen viri sancti acuebat industriam Aug. de ver rel c. 8. Haeretici plurimum prosunt non verum docendo quod nesciunt sed ad verum quaerendum carnales ad verum aperiendum spirituales catholicos excitando The clashing of the faithfull and erroneous like the striking of flint and steel sends forth the brightly shining sparks of truth Yea further God by the entrance of these hereticks made both them and their hypocriticall followers manifest to the world that so they might at once both patefacere and pudefacere as Pareus speaks on 1 Cor. 11.19 discover and disgrace themselves before all men who hereby might know and shun them By the entrance also of these seducers the faithfull saw that this world was not a place of locall separation from all wicked ones and were incited to long for that place where good and bad shall be perfectly parted 2. The word here used of creeping in unawares agrees to these seducers in regard of the manner of their entrance which was close subtle hypocriticall and unawares without any fitness in themselves to enter or any intention in the faithful to admit them they only using many slie and sinfull artifices to bring both their persons and pinions into reputation among the faithfull by reason of which both were suffered unawares to enter although indeed both deserved to be kept out before and thrown out after their entrance This practise in the generall of insinuating creeping and winding unawares into the society and estimations of the faithfull hath been used both by these and all other seducers and therefore 2 Cor. 11.13 Paul cals
that Preservation flowes from the decree of Election Quod datur ex efficaci intentione infallibiliter servandi illam personam cui donatur illud ex decreto dilectionis dimanare manifestum est Suffr Br. p. 197. is most manifest in regard it s given with a previous intention of infallible bringing him to salvation to whom it is given for what is election but to ordain infallibly to obtain salvation And this immutable purpose the all-powerfull and faithfull God backs with infallible promises The mountains shall depart but the covenant of his peace shall not Isa 54.10 I will put my fear into their hearts that they shall not depart from me Jer. 32.40 My sheep shall never perish neither shall any man pluck them out of my hand Joh. 10.29 I will betroth thee unto me for ever Hos 2.19 Christ shall confirm you to the end 1 Cor. 1.8 Nay this stablenesse of his Councel he shews by an oath also which was Luc. 1.75 That we being delivered c. might worship him without fear in holiness and righteousness all the dayes of our life This purpose and these promises God even in this life backs with such performances as prove Perseverance infallibly to follow he bestows upon his people an inward continuing principle of holinesse the seed of God remaining in Gods people which makes them that they cannot sin 1 Joh. 3.9 A well of water springing up unto everlasting life Joh. 4.14 An annointing abiding in them 1 Joh. 2.27 The Spirit abiding for ever Joh. 14.26 The fear of God in their hearts not suffering to depart from God Jer. 32.40 Gifts without repentance Rom. 11.29 Upon these performances of God 1 Joh. 5.13 Heb. 3.6 2 Pet. 1.10 beleevers have been assured and are commanded to labour for the assurance of their salvation A priviledge not to be attained if assurance of perseverance were impossible for without perseverance there is no salvation 3. The third and fullest preservation is Eternal which shall be perfectly from every enemy that may hurt in a way of sin and misery truly called foelix securitas secura foelicitas happy safety and safe happinesse when the people of God shall neither offend nor be offended when there shall be neither a sin in the soul nor a sinner in their society when Satan shall no more solicite when the faithfull shall not onely be exempted from foyls but even from fighting when in stead of swords they shall only have palms in their hands Oh blessed condition to have rest on every side fulnesse of grace perfection of peace to be freed from all fears to be lodg'd in the bosom and lock'd up in the embraces of God to eternity to be in our haven our center our fathers house O my soul 't is a heaven to hope it what then is it to have it And this for the explication of the nature of this Preservation the second kinde of priviledge bestowed upon the faithfull The Observations follow 1. Obs 1. Sanctified persons have many enemies 'T is true none are safe but such and yet none so much solicited as such What need this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this carefull preservation this garison of Gods power if there were none feared to give and take the possession of thy soul from God Is there not a false party within The best-govern'd City hath some traytors and so hath the best-govern'd heart nay is not the better party in the soul far the lesser and how oft doth the disaffected conspire to let in the enemy without which they had long agoe done and destroy'd the good party too Perfectiones sibi relictae sunt pondera ad ruinam Gers for Grace left to it self falls had it not been for Gods power The great designe of Satan is to surprize Sanctity the thief gotten into the house presently enquires where the jewels and money are laid up the Divel had rather catch one fish then a hundred frogs he is sure already he thinks of his own Besides they do not much credit his cause but could he bring over to himself one sanctified person he would boast in such an addition to his Kingdom It s the tree that bears fruit which is pluck'd and cudgel'd under other trees which have onely leaves men sit and walk indeed but they pluck them not And of all trees which bear fruit those which bear the best are pull'd and beaten most It s the richly laden ship that is most endangered by the Pirates the soul enrich'd with holinesse for which Satan lyes most in wait There are as many miracles wrought as a Saint is preserved minutes Let us neither be secure nor discouraged Not secure we live in the midst of enemies He that will be alway safe must never be secure we cannot trust God too much nor our own hearts too little the former is our keeper the later is our traytor there 's no Christian his own keeper we can neither stand not rise alone all we can do alone is to fall Not discouraged thy many robbers shew thou hast something worth the taking from thee thy enemies though they endanger thy holinesse yet grant it in opposing thee they speak thee none of theirs nay they engage Jesus Christ to oppose them who will lose none of his Cadit mundus sed non cadit Christianus quia non cadit Christus Aug Obs 2. to pity thee who will not suffer thee to be tempted above thy power Let the world fall yet a Christian falls not as long as Christ stands 2. Then God keeps most graciously when he keeps us from sin then he keeps us as his own people He keeps from sicknesse or poverty by way of a generall providence but from sin by way of peculiar preservation what-ever other preservation he bestows without this 't is but a reservation to eternall ruine Christ that loveth all his members most tenderly never desired of his Father to keep them free from outward troubles he prayeth not that he should take his disciples out of the world Joh. 17.15 but keep them from the evill Not that they should be exempted from suffrings but preserved from sin the evill that they might never side with the times against God that they might never apostatize or forsake the truth Every one seeks safety but who desires this true safety this soul-safety Worldly policy would that a man sleep in a whole skin but true wisdom puts a man upon preserving a whole conscience A whole skin countervails not for a wounded conscience And yet this is the study of the times every one labours to save one to fall upon his feet to keep from being plundred c. but who study to be kept from offending God If thou couldst as easily keep thy self from Gods wrath as from mans by all thy projects thy policy would be a good pattern gain in the chist and loss in the conscience is but a bad exchange he that will save his life when he should
Christ Gal. 1.23 He now preacheth the faith which before he persecuted So 1 Tim. 4.16 Gal. 3.2 So here in this place of Jude Faith once delivered is to be understood of the faith of heavenly doctrine the word of faith which the Apostle saith God had delivered to them and they were to maintain against the opposite errours of seducers This holy doctrine being called faith 1. Because it is the instrument used by God to work faith The Spirit by the word perswading us to assent to the whole doctrine of the Gospel and to rest upon Christ in the promise for life In which respect faith is said to come by hearing Rom. 10.15 And the Gospel the power of God Rom. 1.16 c. to every one that believes The faith to be believed begets a faith believing 2. Because it is a most sure infallible faithfull word and deserves to be the object of our faith and belief The Author of it was the holy and true Rev. 3.7.14 Tit. 1.2 2 Pet. 1.2 the faithful and true Witnesse God who cannot lie The Instruments were infallibly guided by the immediate derection and assistance of the holy Ghost The Matter of it an everlasting truth the Law being a constant rule of righteousnesse the Gospel conteining promises which shall have their stability when heaven and earth shall passe away and of such certainty that if an angel from heaven should teach another doctrine he must be accursed It abounds also with prophesies predictions most exactly accomplished though after hundreds yea thousands of years The form of it which is its conformity with God himself sheweth that if God be faithfull Heb. 4.12 Psal 19.7 9. needs must his word be so its powerfull it searcheth the heart its pure and perfect true and faithfull and all this in conformity with the power omniscience purity perfection truth of God himself The end of it is to supply us with assured comfort Rom. 15.4 Observ 1. 1. The word of life is most worthy of assent and approbation No word so much challengeth belief as Gods it 's so true and worthy of belief that it 's called faith it self When in Scripture the object is called by the name of the habit or affection it notes that the object is very proper for that habit or affection to be exercised about Heaven is in Scripture called joy to shew it 's much to be rejoyced in and the Doctrine of salvation is called faith to shew that its most worthy of our faith Infidelity is a most inexcusable and incongruous sin in us Tit. 1.2 Heb. 6.18 Isa 53.1 when the faithfull and true God speaks unto us It 's impossible for God to lie and yet Who hath beleeved our report may be a complaint as ordinary as it is old How just is God to give those over to beleeve a lie who will not beleeve the truh How miserable is their folly who beleeve a lie and distrust faith it self 2. Observ 2. Deplorable is their estate who want the doctrine of salvation They have no footing for faith they have they hear nothing that they can beleeve Uncertainty of happiness is ever the portion of a people who are destitute of the Word He who wants this light knows not whither he goeth The Fancy of the Enthusiast the Reason of the Socinian the Traditions of the Papist the Oracles of the Heathens are all Foundations of sand death shakes and overturns them all 3. Observ 3. The true reason of the firmnesse and stedfastnesse of the Saints in their profession they lean upon a sure word Spiritus sanctus non est Scepticus ne◠opiniones in cordibus sed assertiones producit ipsâ vit â omni experientiâ certiores a more sure word than any revelation a word called even faith it self Greater is the certainty of Faith then that of Sense and Reason It 's not Opinion and Scepticism but Faith The holy Ghost is no Sceptick it works in us not opinions but assertions more sure than life it self and all experience The more weight and dependency we set upon the word so firm a foundation is it the stronger is the building None will distrust God but they who never tryed him 4. Our great end in attending upon the word should be the furthering of our faith The jewel of the Word should not hang in our ears but be lock'd up in a beleeving heart 'T is not meat on the table but in the stomack that nourisheth and not the Word preached but beleeved that saves us The Apostle having specified the thing which they were to maintain Faith he amplifieth it and that three wayes 1. Explicat 2. He saith it was delivered The word in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated delivered signifieth to be given or delivered from one to another severall wayes in Scripture according to the circumstances of the place where and the matter about which 't is used Sometime it importeth a delivering craftily deceitfully or traiterously in which respect the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often rendred to betray as Matth. 2.4.10 and Chap. 26 15 16 21 23 24 25. and Chap. 16.45 46 48. In some places it signifieth a delivering in a way of punishment and suffering As Mat. 4.12 Jesus heard that John was delivered up So Mat. 5.25 and 10.17.19.21 and 17.22 and Acts 7.42 c. In other places it signifieth a delivering in a way of committing something to ones trust to be carefully regarded and preserved as Mat. 11.27 and 25.14 20. and John 19.20 and 1 Pet. 2.23 And thus it frequently signifieth a delivering by way of information or relation of doctrines and duties from one to another to be kept and observed And that both from God first by the speech and afterward by the writing of holy men for the use of his Church as 1 Cor. 11.2 2 Thes 2.15 and 3.6 2 Pet. 2.21 and also from men who often deliver doctrines to others not written in the word Mat. 15.2 Mark 7.9.13 but invented by men In this sense the delivering here mentioned is to be taken namely for such an information or relation of Gods will as they to whom it is delivered are bound to preserve and keep as their treasure In which respect the delivering of this faith or doctrine of salvation comprehends first Gods bestowing it secondly Mans holding and keeping it 1. Gods bestowing it and in that is considerable 1. In what wayes and after what manner God delivered it 2. What need there was of this delivery of the faith by God 1. In what wayes God delivered the faith the Scripture tels us he hath delivered it either extraordinarily Num. 12.6.8 Heb. 1.1 as immediately by himselfe by Angels by a voice by a sensible apparition to men sometime when they were awake at other times when they were sleeping by dreams sometime only by inward inspiration Or ordinarily and so he delivers the doctrine of faith 1. To his
kept secret since the world began How much to be adored is Gods goodnesse to us to whom the Faith is delivered though from others it was hidden This Faith without the knowledg whereof there 's no salvation Deut. 7.6.7 Mat. 11.25 26 and which could never have been known but by revealed light was not given to us rather then to others who lived and died in the utter ignorance thereof for any preceding difference and disposition thereunto in us but onely out of the meer love and free grace of God 4. Observ 4. The great impiety of those who obtrude a faith upon people invented by men not delivered by God who erect a building of faith upon the foundation of Philosophical principles Schoolmen and Papists fasten many things for articles of Faith upon the people Ex philosophorum ingeniis omnes haereses animantur Tert. adv Marc. l. 1. which they never received from divine delivery but from the discourse of blind Reason What else are their errours concerning Worship Free-will inherent Righteousnesse the merit of Works c. but streams which flow'd from the Ethicks of Philosophers not the Epistles of Paul Humane Reason is deceitfull when it goes beyond its bounds A Philosopher as such is but a naturall man and perceiveth not the things of God Blind men cannot judg of colours beasts order not humane affairs nor must humane Reason determine of heavenly doctrine The principles of Reason are a sandy foundation for the Conclusions of divine Doctrine Hagar must be ejected if she submit not to Sarah Reason must be subdued to Faith 5. Great is the dignity of a Ministers Office Observ 5. 2 Cor. 4.7 The end of it is the delivering of the Faith to people Ministers though earthen vessels yet carry a treasure though torn caskets yet they contain jewels A faithfull Minister is Gods Steward to dispense his blessings He is a Star for light and influence a Cloud to distill down showers of plenty upon Gods weary heritage a Nurse a Father a Saviour a common Good Joseph's Office in delivering out of Corn to the people in the Famine made him honoured how worthy an employment is it then to deliver to souls the bread of life 6. Observ 6. It 's a great sin to part with the faith delivered to us It 's an hainous sin either in Ministers or People In the former when they shall either give it away or suffer it to be taken from them Phil. 1.17 For the defence of the Gospel they are set they must be men made up of fire in the midst of a field of stubble or errours though holily patient when their own interest yet holily impatient when the interest of Christ is endangered They must not be dumb dogs when thieves attempt to rob the House of God the Church Though they must not bite the children within yet neither spare the thief without Nor is any Christian exempted in his station from the duty of keeping Faith Pro. 23.23 they must not sell the truth not patiently suffer Sectaries and Persecuters to bereave them of it not for the love of their swine suffer Christ to go much lesse send Christ out of their Coasts not part with the faith by keeping their money In a word they must keep the faith by perseverance in the love and profession of it by taking heed of errour and profaneness lest being led away with the errour of the wicked they fall from their stedfastnesse 2 Pet. 3.17 2. Jude saith in the amplification of this faith that it was delivered to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may here be enquired 1. Who are holy and Saints 2. Who the Saints are to whom this faith was delivered Men are called holy in two respects 1. In respect of the holiness of destination separation Explication or being set apart from common uses and employments to the holy service of God 2 Chro. 7.16 Isai 13.3 1 Kings 9.3 thus the Greeks apply the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate and thus not onely men but the Temple vessels Sabboth Tabernacle are called holy The first born Exod. 13.2 God commandeth Moses to sanctifie which he explains Ver. 12. Thou shalt set apart to the Lord c. Thus the Prophets and Apostles are often in Scriptures called holy and Jeremy was sanctified from the womb Jer. 1.5 in regard of this holiness of separation and dedication and all visible professors and their children are called holy 1 Cor. 7.14 as likewise may the whole body of a visible Church 2. In respect of their having holiness really and properly put into them which is done by the holy Spirit whence it is read of the sanctification of spirit it abolishing their native polution and unholiness 2 Thes 2.13 1 Pet. 1.2 1 Cor. 1.2 Exod. 19.6 and bestowing upon them graces and holy qualities by the renovation of Gods image in them And the holy Spirit makes them holy in two respects 1. Of not holy privatively and so man that had lost totally his holines is made holy by regeneration or effectuall vocation 2. Of less holy and so Gods children are sanctified by being enabled to the exercise of an actuall mortifying of sin and living in holiness with proceeding in both 2. Who the Saints are to whom the faith was delivered 1. Some by Saints here understand those holy Prophets Apostles and other Ministers who are holy by peculiar Office and Employment to whom God delivered the doctrine of Faith either of old in an extraordinary or since in an ordinary way that they might be his Ministers in delivering it unto others and these in Scripture are called holy Luke 1.70 He spake by the mouth of his holy Prophets which have been since the world began And Acts 3.11 the same words are again used So 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost So 2 Pet. 3.2 The words spoken before by the holy Prophets Rev. 18.20 Ye holy Apostles and Prophets And Rev. 22.6 The Lord God of the holy Prophets And these in a peculiar manner had the doctrine of faith delivered to them Act. 1.8 Yee Apostles shall be witnesses to me both in Jerusalem and in all Judea and Samaria and unto the uttermost part of the earth Mat. 28.19 These had commission to teach all nations By these Heb. 2.3 the great salvation was confirmed Paul tels the Corinthians 1 Cor. 11.23 he had received from the Lord that which he delivered to them And 1 Cor. 15.3 I delivered unto you first of all that which I also received And 1 Cor. 9.17 A dispensation of the Gospel is committed to me 2 Cor. 5.19 God hath committed unto us the word of reconciliation Gal. 2.7 The Gospel of uncircumcision was committed to me 1 Tim. 1.11 The glorious Gospel of the blessed God was committed to my trust 1. Tim 6.20 O Timothy keep that which is committed to thy trust He
and holinesse 1 John 3.9 putteth into us a seed that shall never die and infuseth an habit of holinesse never to be lost or overcome Phil. 1.19 Ephes 3.16 Ephes 6.10 2. In the latter it affordeth those continued supplies of grace whereby we are more and more strengthened with might to resist all tentations go through all conflicts to find preservation and direction in every danger and doubt to walk in daily detestation of every sinfull way to call and cry for grace which is wanting and in a word Phil. 4.13 enabled to do all things through him who strengtheneth us 2. On our parts he enables our faith by his Spirit to receive from him the supplies of his strength This he doth by giving a power to faith 1. To unite us unto and to incorporate us into him as the branches are in the tree the member in the body or the house upon the foundation We laying hold upon him for ours by our faith as he layeth hold upon us for his by his Spirit wherby the union is compleat and reciprocall 2. To improve this union for our assistance by drawing daily influences of grace and strength from Christ who is a fountain of fulnesse John 1.16 John 15.1.5 Gal. 2.20 as the root doth from the soyl or the branches from the root or the pipe from the fountain Hence it is that we live by faith it being the instrument that fetcheth vertue from Christ to sustain us in all our wants and weaknesses it being not only in but drinking of the fountain it not only uniting us as members to the head but supplying us as members from the head with all vertue necessary to the preservation of grace both from the filth of sin within us and the force of tentations without us and hence it is that faith makes use of all ordinances but as the conduit pipes or water-courses to convey from Christ that grace and strength it wants it esteeming ordinances without Christ but as a viall without a cordiall or a pipe without water Faith also having united us to Christ helps us to expect through him that abundant reward which will infinitely more than countervail for all the combats and contentions for him against his enemies Moses saw him that was invisible Heb. 11.26.27 he had an eye to the recompence of reward We faint not c. saith the Apostle while we look not at the things which are seen but at the things which are not seen 2 Cor. 4.16.18 And herein consisteth principally the strength of Christians in this earnest fight and contention 4. This earnest contention by which the faith is maintained implyeth a putting out forth of this strength against the enemy with whom we contend for the faith He who hath strength contends not if he stands still and acts not Sundry wayes is strength to be put forth in contending for this faith 1. Magistrates must put forth their strength 1. By commanding their subjects to submit to the faith Their edicts and injunctions should be like those of Asa and Hezekiah who commanded Judah to seek the Lord. 2 Chro. 14.4 2 Chro. 29.5.30 2 Chro. 34.33 They must engage men to be true and faithfull to God by precept and example their commands must not so savour of state policy as to be regardless of Scripture purity 'T is not reason of State but ruin of States to be remiss in enjoyning piety The lawes of man should be a guard to the Law of God They who reign by God should reign for him Neh. 13.19 How unreasonable is it that people should be lawless only in Religion Shall it not be indifferent whether men will pay a tax And shall it be indifferent whether they will ever hear a Sermon It was a commendable decree of Artaxerxes though aheathen and that for which the faithfull servant of God blessed God That whosoever would not do the law of God judgment should be executed upon him to death to banishment Ezra 7.26.27 to confiscation of goods or imprisonment and of Darius Dan. 6.26 who decreed that in every dominion of his Kingdom men tremble and fear before the God of Daniel 2. By repressing the perveters of the faith Restraining hereticks and Seducers removing the impediments of Religion whether persons or things Nebuchadnezzar a heathen made a decree that none should speak any thing amiss against God 1 Kin. 15.12.13 2 Kin. 18.5 2 Kin. 23.8 2 Chro. 17.6 2 Chro. 31.1 Asa took away the Sodomits Idols and removed Maachah an idolatresse from being queen Hezekiah removed the high places and brake the images and cut down the groves So Josiah defiled the high places and brake them down Thus likewise Jehoshaphat took away the high places and groves out of Judah Thus also Manasseh took away the strange gods and the idol out of the house of the Lord and all the idols that he had built c. To these may be added zealous Nehemiah in repressing Sabboth-breakers Neh. 13.21 And the Apostle saith Rulers are a terrour to wicked works Rom. 13.3 3. By providing and maintaining a faithfull Ministry to dispense the doctrine of faith Thus did Jehoshaphat and Hezekiah 2 Chro. 17.8.9 2 Chro. 31.4 That Magistrate cannot contend for the faith which contends against the Ministers thereof Satan knowes no mean between the pampering and famishing of the Ministry double labour must not be requited with scarce a single maintenance Ministers should not labour for and yet not without a comfortable recompence They ought not to be left to the courtesie of those who though they account enough for themselves but a little yet they account a little for the Ministry too much It 's not enough for faithfull Ministers to be kept from being battered and storm'd by cruel persecuters unless also from being starved by the common protestants 2. Ministers must contend for the faith principally two wayes 1. 1 Tim. 6.3 Tit. 2.1 By preaching the word of faith they must preserve the pattern of wholsome words and speak the things which become sound doctrine They must take heed of their own mixtures and not adulterate the doctrine of faith to please men The beauty of heavenly truths wants not the paint either of humane or hereticall additions The babes of Christ must be fed with sincere milk and the sorenes of mens eyes must not hinder the lights of the Church from shining 2. By confuting gainsaiers and hereticks The Apostle commands Titus by sound doctrine to convince gainsayers Tit. 1.9.11 Ministers must not only have a voice to call their sheep but to drive away wolves one to establish truth 2 Cor. 13.8 another to oppose errour one of his hands must work and the other hold a weapon Christ confuted the corrupt glosses of the Pharisees and Paul confounded the Jewes by proving that this is the very Christ Act. 9.22 and Apollos mightily convinced the Jewes and that publikely shewing by the Scriptures
these false Apostles deceitfull workers Satan using them for his instruments to beguile as sometime he did the Serpent which beguiled Eve Likewise Rom. 16.18 Paul saith that they deceive the hearts of the simple And Acts 20.30 that they draw many disciples after them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By these Gal. 3.1 the Galatians were bewitched These would have beguiled the Colossians Col. 2.18 They have their slight and cunning craftinesse whereby they lie in wait to deceive Ephes 4.14 They creep into houses and lead captive silly women 2 Tim. 3.6 They are seducers and deceiving ver 13. False teachers privily bringing in damnable heresies 2 Pet. 2.1 And they make merchandise of people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 3. And they allure ver 18. those who were clean c. But more particularly the by-wayes in which they go the subtle artifices and insinuations by whith they creep into the company and good opinions of the Church and deceitfully enter unawares are such as these 1. They conceal their opinions Vid. Aug. contr Pelag. l. 1. Pelagius dixit liberum sic confitemur arbitrium ut dicamus nos semper indigere Dei auxilio ita homi nis laudamus naturam ut Dei semper gratiam addamus auxilium Anathema qui docet gratiam Dei per singulos actus nostros non esse necessariam Diligenter est interrogandus Pelagius quam dicat gratiam quâ fateatur homines adjuvari c. Mihi paenè persuaserat hanc illam gratiam de qua quaestio est confiteri Aug. de gra Christ c. 37. In fraudem nomen Christi circumferunt Hos 7.8 especially at their first entrance Either they totally forbear the delivering of errours or else they deliver them so darkly cloudily and ambiguously as that they may finde subterfuges and places for retreating whensoever they are charged with them They love to know but are wary in being known like Moles they labour to spoil the ground by keeping under ground It 's often harder to finde them than to overcome them Their words and phrases have divers senses the same sentence shall speak both truth and falshood so that their disciples shall understand them one way and the ingenuous hearer shall hope that they meant another by reason of which deceit they resemble some light-fingerd-dealers who can steal even from those who look upon them Augustine was sometime almost well perswaded concerning Pelagius so seemingly orthodoxe were his expressions about grace 2. They utter some reall and wholsome truths Their custome is to mix something true with much that is false that thereby they may put off one with another The false Apostles taught Christ joyning some other thing with him in the cause of salvation and so the Papists at this day Their doctrines like that cake which Hosea saith was not turned are neither raw nor baked i. e. neither altogether true nor altogether false or like a picture which seems beautifull on the one side and deformed on the other or like the commodities of some deceitfull chapmen the top the uppermost of the bag is good and vendible but the wares which are under are corrupt and unsound or as that image the head is of gold but the feet of iron and clay Errour would never be honour'd before the people unlesse it were seen in the company of truth As a man who is often taken in a lie is not believed when he speaks the truth so he who is often observ'd to speak truth is not mistrusted though he somtimes utters what is false 3. They preach doctrines pleasing to corrupt nature 2 Pet. 2.18 such as are most delightfull to flesh and bloud They know that naturally people cannot endure sound doctrine Isai 30.10 2 Tim. 4.3 2 Cor. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desire not to have right things prophesied to them but smooth things and deceits and therefore they corrupt and deal deceitfully with the word like deceitfull Vintners who for gain mix water with their wine meer truth they know would be bitter truth veritas mera veritas amara and therefore they are more desirous to be sweet and unsound than harsh and wholsome suting their doctrines as some fable of the taste of the Manna in the wildernesse to the pleasure of every pallate Hence it was that the false Apostles preach'd up circumcision and other abrogated observations because they knew such doctrines only would be savoury to Jewish pallates And hence it was that these seducers preached doctrines of liberty and licentiousnesse 2 Pet. 2.19 Jude 4. and such as turned the grace of God into lasciviousnesse making the narrow way to heaven seem broader then God ever intended it holding before peoples eyes the spectacles of carnall liberty wherby in their passage over the narrow bridge of Christianity they adventuring upon a supposed bredth tumble down into the waters of perdition 4. They deliver such doctrines as savour of novelty The subjects of which they treat must be represented as rare and unusuall to accomplish which either they put upon them a new dresse a new shape and fashion of words and expressions or they deliver either that which is false and against Scripture they chusing rather to be erroneous than not to be rare and often venting for new truths old errours new drest or that which is nice and very uncertainly grounded upon Scripture they preferring a doubtfull before a common way well knowing that usuall truths will not sute with itching eares If the doctrines which they deliver be old and ordinary truths they often as men use to do by old stuffes water them over with new expressions strange and new-minted phrases not savouring of Scripture-simplicity or agreeable to the pattern of wholsome words 5. They labour to work the godly and orthodox Ministers out of the affections of their hearers They erect a building of honour for themselves upon the ruins of the reputation of such who deserve to stand when they are ruin'd Well they know 2 Cor. 10.10 as long as the messenger is loved the message is not like to be loathed They had much rather stand in the peoples light than that a godly Minister should stand in theirs Omnis apostata est osor sui Ordinis The greatest enemies to true have ever been false teachers Thus it was of old Michaiah and Jeremiah had the one a Zedekiah the other a Pashur to smite them And as the practice of smiting with the tongue at least still continues Amos 7.10 so doth the pretence of that practice Hence 't is that faithfull Ministers must be represented as the disturbers and troublers of Church and State though the true reason why turbulent practices against the peace of both are by false prophets condemned a good work is that they may get all the practice to themselves while the peaceable servants of Christ are only suspected Non accuso verba tanquam vasa pretiosa fed vinum quod in illis
to despaip the tempted person knowing there 's not one of many who either beleeves or perseveres that he for his part hath hitherto resisted the motions of the Spirit and started aside from all inclinations to good and finding also by his own experience and now by Satans arguing who at last in part turns orthodox that by his own power he can no more beleeve then carry a Mountain But the opinion which makes Gods decree absolute arms a man against temptation to despair and gives him cause to blesse God as it hath made thousands to do that their salvation depends not upon fore-seeing what good courses out of their own free-will Incerta est mibide meipso voluntas Dei. Quid ergo tuane tibi voluntas de teipso certa est nec times Aug. de praed Sanc. c. 11. they would take and continue in that the bending of mens hearts to beleeve and persevere are the supernaturall fruits of Gods eternall decree and not the naturall fruits of mans depraved and frail free-will And though he be uncertain of the eternall will of God yet is he more uncertaine as Augustine saith of the strength and stability of his own Nor do I at all understand but that by the same reason whereby Arminians argue that the absolute decree tends to drive men to despair they must also grant that the decree doth the like as founded upon the prevision of mans impenitency for the Divine eternall prescience of future actions and events as much inferreth their absolute certainty and necessity as the decree of absolute Reprobation And therefore as 't is commonly observed the Schoolmen are as much troubled and * In ignorantia sola quietem invenio p. 1. q. 22. a 4. Cajetan though a learned man confesseth himselfe to be at a loss in resolving whether the prescience of God as whether Predestination imposeth a necessity on future events 4. Nor is this Doctrine of Reprobation injurious to a godly life It hinders not the use of the holy indeavors which God requireth of those who expect happiness and would shun wretchedness Mans industry must not cease about things or ends determined by Gods absolute unrevealed decree Though our endeavours doe not make the end otherwise quoad eventum then God did fore-determine it yet it was so determined by God as that it should never bee acquired without the use of our indeavours God doth not by the absolute decree of Election absolutely determine to save us whether we beleeve or not beleeve repent or not repent And therefore Faith and Repentance are not to be rejected nor doth he by the absolute decree of Reprobation determine to damne any whether they believe Bishop Davenant Gen. 4.7 Rom. 2.10 Cum praedestinatio ad finem includit media non potest hunc sperare qui ista negligit Prid. lec 1. or not believe repent or not repent Such absolute decrees saith a learned man are the absolute mistakings of the Arminians We may truly say to every man in the world elected or not elected as God to Cain If thou do well shâ—lt thou not be accepted And to every one that worketh good shall be glory c. Never did God make any decree to damn any man though he should beleeve and live righteously yea God hath published a quite contrary decree Whosoever beleeveth shall have everlalasting life John 3.16 And there is no condemnation to them that are in Christ Jesus who walk not after the flesh Rom. 8.1 From a godly life we may conclude we are no reprobates and may make our calling and election sure 2 Pet. 1.10 So that this doctrine is so far from quenching that it quickens holy endeavours seeing none but the unholy are ordained to condemnation and that we are as well ordained to the works of grace as the reward of glory Wilt thou not fear reprobation as Paul spake of fearing the civill Magistrate dothat which is good fear to do evil but if thou wilt upon hearing the doctrine of Gods absolute decree conclude that holinesse is vain and fruitlesse by the same reason resolve because the length of thy life is certainly decreed by God therefore thou wilt never either eat or drink to lengthen out thy life If but one man in the world were elected thou shouldest use the means appointed to life If but one man in the world were reprobated thou shouldest shun the wayes which lead to death 2. In regard of God there 's no chance Observ 2. nor any event by fortune All which ever was is or shall be was written before him as in a book In regard of men Vid. Aug. retr l. 1. c. 1. et Alex. Alens p. 1. q. 24. Deus cognoscit praeterita et futura praesentialiter temporalia aeternaliter mutabilia immutabiliter futura contingentia infallibiliter nature may seem to have many mischances being not as it were brought to bed with her ordinary effects But we who know the true God should acknowledge instead of chance only his divine providence That blind goddesse Fortune holds her Deity only by the tenure of mens ignorance Infinitely too weak is the axel-tree of Fortune for the least motion of the world to be turned upon it Punishments directed by Gods providence are not to be entertain'd as the pastimes of fortune That which is casuall to us is ordained by God 3. 3 Observ Occurrere periculo voluit Judas ne quos rei novitas turbaret Calv. in loc The faithfull should not be surprized with wonder at the disturbance of the Church by Seducers The opposition of the truth by such as would be and have been accounted its greatest maintainers is oft to Christians the most unexpected evil It may make an honest heart not only to fear its own apostacy from the truth but even to question whether ever heretofore it did embrace the truth or no. This fore-ordaining of many glistering professors to this condemnation should be a preservative from such a distemper Alas God did not only see through them when they were in their fairest appearances but fore-saw when they would prove before they either were men or were appearing Christians Church-disturbers are no men of yesterday He that fore-saw would have prevented their entrance into the Church had he not intended not only the preservation of his elect from them Mat. 24.24 but the benefiting of the elect by them 4. Observ 4. There 's no judging of any ones reprobation We are comanded to read over Gods oracles but we are not so much as admitted to look into his rolls Who is before of old ordained written down shall never be known till the books be opened There 's a peradventure of Gods giving repentance even to opposers 2 Tim. 2.25 De nullius hominis salute de sperandum quem Dei patientia sinit vivere de sui ipsius minime omnium Tanquam caput omnis noxiae tentationis repellatur ab animo Christiani haec mortifera conclusio
though what is done be commanded yet it is not done because it 's commanded Oculus ad coelum manus ad clavum or in obediencee to a precept The hand must not only be at work but the eye must also be upon the word It 's very possible for a work commanded to be an act of disobedience in respect of the intent of the performer 3. When 't is not given him inwardly heartily when men are eye-servants and do not the will of God from the heart Col. 3.23 Rom. 1.9 nor serve him in the spirit Ungodly men rather act a service than yield a service they rather complement with God Mat. 15.7.8 2 Tim. 3.5 Ezek. 33.31 than serve him They bring a bone without marrow They glister but they burn not like some men who lifting with others at a burden make as loud a cry as the rest but yet they put to it no strength at all In Gods account they who do but appear godly are nothing at all but ungodly 4. When honour is not given to God impartially Ungodly men pick out one work and reject another chuse an easie and forbear a difficult work serve and honour God so far as they may not disserve and dishonour themselves engaging no further than they may safely come off Whereas nothing should come amiss to one who rightly serves this Mâ—ster Psal 119.6.128 1 Tim. 5.21 One piece of his service must not be preferred before another We must answer to every call We must not examine what the service is which is commanded but who the Master is that commands 5. When honour is not given him cheerfully Ungodly men do the will of God against their will Psal 40.8 2 Cor. 9.7 it is not their meat and drink it goeth not down as their food but as a potion not upon choice but constraint whence 't is that their services are neither easie to themselves nor acceptable to God whose service is as well our priviledg as our duty 6. When he is not honour'd constantly Ungodly men wil have their rest from labour before they dye The honour which they give to God is full of gapps Their heart is not stedfast with God Psal 78.37 Ungodly men want a fountain a principle from whence their services should issue and therefore like a standing water Hos 6.4 they will in time dry up They are not friends and therefore they love not at all times The honour they give to God is like the redness of blushing soon down not like the ruddiness of complexion abiding 7. When honour is not given to God fervently and diligently with all the might and strength Ungodly men honour not God as a God as the best the greatest but without cost slightly and coldly The heart hath no love and the hand hath little labour When the spleen swels all other parts decay and those who nourish any lust will honour God but with lean and thin services A divided heart will be a lazy heart 8. When honour is not given to God with single aims and sincere intentions Ungodly men propound not to themselves glory-ends God is not honoured by them for himself They love not the lesson wherein there is not some gay of pleasure or profit they seek themselves and not God 2 Kin. 10.28 29. and therefore they lose God and themselves too remaining ungodly here and unrewarded hereafter 1. Observ 1. It s possible for men to attain to highest estimation for godliness and yet to be inwardly at the same time ungodly Men may be accounted the godly party and yet not have a dram of true godliness in them Had not these seducers been seemingly godly they had never been admitted by the Church and had they not been really ungodly they had never been by the Spirit of God call'd so Ungodliness is a close a secret evill It may creep into our profession participation in ordinances and Church communion undiscerned An ungodly heart may be in a glistring professor 2 Tim. 3.5 even in those who have a form of godliness Judas Simon Magus the Corinthian teachers were not without their estimation from men for piety nor without detestation from God for hypocrisie Christians should not like some tradesmen live altogether upon credit Quid juvat bonum nomen reclamante conscentiâ What doth a good name help a rotten heart how poor an advantage to a dying man is it for one to come and say Sir I am glad to see you well Truth of grace is alone beyond the reach of hypocrites Shape may be pictur'd life cannot The Magicians imitated Moses till God discover'd his own finger in the miracles True godliness is Gods handywork of this the most specious pretender falls short Oh Christian put not off the soul alone with shadowes Labour to be what thou seemest and then seem to be what thou art 2. Vngodliness is the root of all lewd Observ 2. irregular and licencious practices The Apostle placeth the ungodlinesse of seducers in the fore-front of all that wickednesse wherewith he chargeth them A man who hath no care of Gods honour will make no conscience of any sin Where God is not served man will not be obeyed Abraham rightly collected Gen. 20.11 that they who fear'd not God would not fear to take away his life By the fear of God men depart from evill Prov. 16.6 Prov. 8.13 Religion in the heart is the best means to order the hand Education exigency of condition resolutions humane lawes shame fear c. may for a while curb but they cannot change a sinner They may cloake not cure sin They may work a palliative not an eradicative cure All they can do till the heart be changed is but to sow a piece of new â—loth to an old garment new expressions professions to an old disposition which will but make the rent the greater How imprudent are those parents who expect obedience to themselves from their children who are ever suffered to be disobedient to God! How little policy do those Magistrates express who only care to make men subjects to them willingly suffering them to be rebels to God! I confess Satan loves to lay the brats of wars treason and rebellion c. at the door of Religion But as truly may Politicians utter those words as ever they were uttered O Religion if thou hadst been here our nation had not dyed And if that death may be attributed to the absence of religion how little are people beholding to them who hinder it from coming to the Nation to cure it 3. Observ 3. Eminent if meer profession will end in eminent profâ—nenesse A fiery hypocrite will grow from being lukewaâ—m in religion to be stone-cold in irreligion The seeming piety and glorious appearances of these seducers in advancing Christ grace and Christian liberty was soon followed with the utter rejection of godlinesse What profane and even godlesse persons and how purely neglective of all
Christ deserves rather to be esteemed holy than any dayes of mans ordaining It should be accounted both a good day and an high day having such an Instituter The Ordinances of Christ should be preferr'd before humane traditions No Institutions but his shall stand nor should religiously be esteemed I fear Luk. 19.27 that the great and bloody Controversies which so long Christ hath had with England are about some Ordinances of his which yet we will not take up and some Traditions of our own which in stead thereof we will keep up What is become of those men and of their wisdom Sapientes sapienter in infernum descendunt whose wise work it was heretofore to invent and impose their own Innovations for Christs Institutions The Servants and Messengers of Christ should be more loved and honoured than the servants of any earthly Potentate They are the servants of God We should love as he loves It 's more honourable to be a servant of God than a King over men Our delight should be in those excellent ones who bear the image Psal 16.2 and wear the badg of Christ The feet of his Ambassadors should be beautifull whether we regard their Master Rom. 10.15 or their Message Lastly his Word should be preferred before any other writings Col. 3.16 Let the word of Christ dwell in us plentifully Let it be taken in not stand at the doors or lodg only in our books or on our shelves let it dwell there not be turn'd out again Let it dwell plentifully in all that is within us Understanding Will Affections Memorie and plentifully in all that is of it in its Threatnings Commands Promises It is the word of God who hath strength to back it In a word Take heed of opposing this great God in any kinde If God the Father be offended Christ is our Advocate but if Christ be provoked who shall mediate Thus far of the description of the dignity of him whom they opposed Next we must shew How they opposed him or Wherein that Opposition did consist They Denyed him EXPLICATION Two things are here to be explained 1. How Christ may be said to be Denyed and particularly What Denyall of him is here to be understood 2. Wherein the sinfulnesse thereof shews it self 1. How Christ may be said to be denyed Denying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denyall properly is verball respecteth our words and signifieth the contrary to affirmation Thus those envious Rulers spake concerning the notable miracle of healing the lame man Acts 4.16 that they cannot dis-affirm or deny it Mat. 26.70 Joh. 18.25 27. John 1.20 Thus Peter denyed openly before them all that he had been with Jesus Thus John denyed not who he was c. But improperly and figuratively denyall may be taken for such a renouncing or rejection of a thing as may likewise be express'd by the actions and in realitie And thus Moses is said to deny Heb. 11.24 or refuse to be called the son of Pharaoh's daughter and so some are said to have a form of Godlinesse 2 Tim. 3.5 and to deny namely in their course and carriage the power thereof And Christ may be said to be denyed 1. Doctrinally and by our words 2. Really and by our works 1. Doctrinally and by our words And thus Christ hath been denyed 1. In his Person 2. In his Offices 1. In his Person and thus 1. the Jews deny his Person wholly or that he was the promised Messiah Act. 3.13 14. And the followers of Simon Magus taught as he himself had taught them that he was the Son of God Epiphan lib. 1. c. 21. Aug. de Hares cap. 1. Joseph l. 2. c. 12 Tertul. lib. de Haeres The like is reported of Menander Judas of Galilee and he who stiled himself Bencocab all which as credible Stories relate gave out that they were Christs and Messiahs the later whereof though he call'd himself Bencocab the son of a Star applying to himself that prophesie of the Star of Jacob was afterward by way of derision called Barcozba the son of a lie 2. Christ in respect of his person hath been denyed in either of his Natures In his Godhead by the Ebionites Cerinthians Arians Samosatenians and of late by Servetus and his followers In his Manhood by the Valentinians Marcionites Manichees Apollinarists and of late by some Anabaptists 3. The Person of Christ hath been denyed by those who opposed the hypostatical union of the two Natures and thus he was denyed by Nestorians Euticheans Sabellians the first dividing Christ into two persons The second confounding and mixing his two Natures The third mixing him with the person of the Father 2. In his Offices 1. Christ in his Prophetical Office is denyed by Papists who impose upon us a new Scripture 1. 1 Cor. 11.26 Hebr. 13.4 1 Tim. 4.3 By taking away from it in denying the Eucharistical Cup to the people meats also and marriage and which is worse in denying the food of life the reading of the holy Scriptures to the common people 2. Col. 3.16 By adding to it in bringing in a second place for punishment after this life the fained fire of purgatory by inventing five sacraments and introducing their own unwritten traditions which they equally esteem with and often prefer before the Scriptures and by making a Pope the infallible judge of the controversies of faith 2. In his Priestly office Christ is denyed 1. 1 Joh. 2.2 Mat. 20.18 Mar. 10.45 Heb. 10.12 14 2 Cor. 5.21 By Socinians who teach that he dyed not for us that is in our place and stead but only for our benefit and profit to shew us by his example the way which leads to salvation 2. By Papists who teaching that the Masse is a propitiatory sacrifice make the sacrifice of Christ imperfect and by joyning many other mediators and advocates with Christ deny him to be the One and Only Mediator They mingle the blood of Martyrs yea of traytors with the blood of Christ teach that images are to be worshipped Angels invoked relicks adored c. 3. In his Kingly office Christ is denyed by Papists who acknowledge the Pope the head of the Church and teach that all power is given to him in heaven and earth and that he can make lawes to bind the conscience and is universall Bishop c. In a word the eastern Turk denyes the person of Christ and the western his offices 2. Christ is denyed really and by our works And this denyall I conceive the Apostle here principally intends for had these seducers in word denyed Christ the Church would easily have espyed them In speech therefore they professed Christ but in their deeds they denyed him Tit. 1.16 Christ may be denyed by mens workes sundry ways 1. Heb. 10.29 By a malicious and dispitefull opposing Christ and his Gospel of the truth and benefit whereof the holy Ghost hath so evicted a person that he opposeth the
treasnre for a trifle a mountain of gold for an heap of dung the pure lasting fountain for the muddie broken cistern Eternity for a moment realitie for a shadow all things for nothing And therefore 4. The denyall of Christ is the height of folly and the forsaking of our own mercy Acts 4.12 Christ is the only remedie against death to deny the remedic is to perish unavoidably He who denies him who is the Saviour nay Salvation cannot be saved no not by Salvation it self No disease kils that soul who casts not away this Physick but he who refuseth the means of recovery concludes himself under a necessitie of destruction How shall wee escape if wee neglect this great salvation Hebr. 2.3 Other sins put men upon a possibilitie the deniall of Christ upon a necessitie of damnation They who deny Christ shall be denyed by Christ He often denies them in this life 2 Thes 2.11 Ps 81.11 12. by leaving them to serve and love those lords whom they have chosen in stead of him and by a denyall of any power to them ever to return to him whom they have renounced yea Apoc. ult 12. As in the case of Spira and Judas by a denying them to their own consciences which oft flash into their faces the flames of hell for the quenching whereof they sometimes relinquish though in vain those trifles for which they denyed Christ But most assuredly will Christ deny these Christ-denyers at the last day he will be ashamed of them not know them and banish them from his presence notwithstanding their calling Lord Lord Mat. 7.23 and hypocriticall claiming of former acquaintance with him He that denies Christ denies a Lord who will destroy all Rebels Luk. 19.27 he denies a Lord not weak titular and mortall but just everliving and omnipotent 5. The practical denyal of Christ discovers a most rotten and unsound heart What greater falsness imaginable than to professe and deny Christ at the same time to put on his cloak for securitie in sinning to speak service and live opposition to him to call him Master only to mock him and to do the work of his enemies not to serve him whom we do serve to be in the skin a Christian and in the coar an Heathen Certainly this meer outside complementall Christianity that bowes to Christ and yet buffets him shall one day be found to have had profession onely for an increase of judgment Oh how just will it be for those who never truly loved Christ notwithstanding their professions to hear Christ professing that he never-knew them The rotten professor is the fittest fuell for eternall flames 6. The denyall of Christ implies the greatest unthankfulnesse If it be an unkind wickednesse to deny a creature a servant that fears thee what is it then to deny that Lord whom thou shouldst fear If to deny a Father that begat the body what is it then to deny God that created the soul If to deny a wife with whom thou art one flesh what is it to deny the Lord with whom thou art one spirit What evill have any found in him to forsake to renounce such a Master How great was his goodnesse to take such unprofitable servants as we are into the family of his Church What saw he in in us more then in heathens to reveal to us the light of his truths and the mysteries of salvation What an honour did he put upon us when he took us for his by baptismal initiation Were not the imployments ever noble safe and sweet which he put upon us is not the reward rich and bountifull which he hath promised Must not our own consciences be our own accusers when he requires of us the reason of denying him OBSERVATIONS 1. Christ accounts a verball outside profession Observ 1. contradicted by an unholy conversation to be no better then a renouncing of him The profession of the lip without the agreement of the life most dishonours God How ready will the ignorant be to think that God allows the sins Ezek. 36.20 or that he cannot punish the impiety of those who professe profanely Deus non quaerit obsequiorum speciem sed affectus puritatem Ambr. in 9. Luc. How hatefull to the God who loves truth in the inward parts must he be who hath nothing but falseness in the inward parts God seeks none to serve him but such as serve him in truth The service of the soul is the soul of service The singlenesse of the intention is the sweet of a performance and makes it even a Sacrifice with marrow Sacrificium medullatum All our professions and speculations without holiness are but profanations And of him that hates instruction Psal 50.46 God justly requires the reason of his taking his Covenant into his mouth Profane professors are but wens upon the face of Religion which God will one day cut off The higher the building is raised which wants a foundation the greater will be its fall and the more eminent mens appearances of religion are the more shamefull will be their apostacie if they want the foundation of sinceritie A sincere Professor though he do not actually forsake all for Christ is habitually prepared so to do when Christ shall require A meer formall professor though he do not as yet openly renounce Christ yet is prepared to do so when his interest shall call him to it 2. The excellency of any way or person Observ 2. is not to be judged by the regard it ordinarily findes among men Christ himself cannot want a denyall by foolish men If it be put to the vote Barrabbas will have more voyces then Christ The wayes of Christ are never the worse because wicked men renounce them rather their rejecting of them speaks them holy Let us not be offended at Christ because he is by most denyed Blesse God if thou hast an heart to own him and remember 't is a signe of a gracious heart Psal 119.127 when the wicked make void the Law of God therefore to love his Commandments 3. Observ 3. It is the great Interest of Christians to take heed of denying Christ To this end 1. Deny your selves That man which sets much by himself will never reckon much of a Saviour He who hath not learn'd to deny himself when Christ and Self come in competition and meet on a narrow bridg will endeavour to make Christ go back Quando à me ipso alienabor me perdam Revelle te à teipso ut Deo inseraris Divide te à teipso ut cum Creatore uniaris Bern. He who doth not account himself nothing will soon esteem Christ so Let the heart be taken off from any thing which may take thee off from Christ Crucifie every inordinate affection Beseech God to alienate thee from thy self and to annihilate in thee what-ever opposeth Christ Reserve nothing in thee from his stroke although the lot fall upon Jonathan And resolve to
enemies how can God want weapons to beat them when he can beat them with their own how impossible is it but God should prevail over them when he doth so by being oppos'd by them how should this encourage the afflicted Church of God! when his enemies most resist him they are against their wills compell'd most to serve him and his Church 13. Observ 13. God is most faithfull in keeping promise with his people God mis-reckon'd not his people one day nay not one hour in four hundred and thirty years All the pathes of God are mercy and truth Psal 25.10 Psal 89.33 Isai 55.3 2 Cor. 1.20 Josh 21.45 and 23.14 1 King 8.56 Jer. 33.20 Isai 54.19 The faithfulnesse of God never failes nor will he alter the thing which is gone out of his lips The promises of God are called the sure mercies of David sure unto all the seed of David that are in covenant with God as David was They are yea and amen There shall not fail one word of all the good which God hath promised to do for his people The promises of God are built upon the unchangeable purpose of God which is a sure and unshaken foundation 2 Tim. 2.19 Hence it is that God is said to have promised eternall life before the world began because the promises which are made in time are according to that purpose of God in himselfe And Hebr. 6.17 the Apostle grounds the truth of the promise upon the stablenesse of Gods counsell so that unlesse Gods counsell and purpose change the promise cannot faile Psal 89.3.35 Heb. 6.17 Heb. 9.16 17 To assure us of the certainty of his Covenant God hath given us the pledges of his oath his seal of the blood of Christ the Mediatour the earnest of his spirit 2 Cor. 1.22 Let the true Israelites hence gather strong consolation Christians you are not worthy to be beloved but God is worthy to be beleeved The promises are as sure as they are great Though all the world falter and deceive you yet the promises of God are firm and stable God will try your faith but never disappoint it Judge of his faithfulnesse not by his providences but by his promises Of this more in the last part of the verse 14. Observ 14. The great God hath all the creatures at his command He commands in chiefe and the creatures are his hosts even from the least of the lice that crept upon the poorest Egyptian to the most glorious Angell in heaven Psal 148.8 Psal 77.16 If he say to a plague Go it goeth if Come it cometh they all fulfill his word the unruly sea tamely stands still if God command it yea though of it selfe it be unkind and raging it lovingly opens its bosome to entertain the Israelites Hee can make the swift sun to stop its course yea to go backward Josh 10.12 Isai 38.8 The greedy and cruell Lions are muzled up and grow gentle at Gods command If God speak unto the fish it shall take retain and restore Jonas How should this relieve the faithfull in all their exigencies Their friend their father hath all the world at his command to supply their wants to deliver them from troubles to destroy their enemies Man roweth but God bloweth The Egyptians pursue but the wind the sea the chariot wheels shall all obey the God of Israel Never need a true Israelite fear who hath such a friend Never can an Egyptian be fafe that hath such an enemy 15. Observ 15. Wicked men grow not wise till it be too late Why could not the Egyptians as well refraine from the pursuit of Israel as endeavour a retreat It had been better for them not to have entred into the sea than to struggle to get out when once they were in it They might with more wisedome have said Let us not follow after than have said Let us flye from the Israelites Wicked men do not beleeve their danger til they feel it Satan suffers not their eyes to be opened till they be with the blinded Syrians in the midst of their enemies Oh sinner Labour to be wise betimes in this thy day know the things that belong to thy peace It s easier to be warned of the wrath to come than to wade out of it 16. Observ 16. God makes those conditions and imployments easie to his people when they are once in them which before seem'd impossible Israel rather thought that the wildernesse should have given them graves then that the sea should have given them passage They who feared that none could role away for them the stone of the sepulcher when they came found it roll'd away to their hands The workes of God are sweet in the performance which are unpleasing in their undertakeing the yoke of Christ is greivous to take up but easie to bear and undergo it s otherwise in the imployments of sin they are easie and delightfull in the beginning but bitternesse in the end The Israelites find the sea shut against them when they approach it but it was open in their passage through it The Egyptians found it open at their approach but shut when they would return The waies of God are narrowly broad The wayes of sin broadly narrow Israel hath nothing to do but to follow God and to beleeve For their way if mercy do not find it easie it will make it so The second part of this example of the Israelites is their destruction after their forementioned deliverance in these words Afterward destroyed EXPLICATION Two things may here be explained 1 What this destruction was which befell Israel afterward 2. Wherein the eminency and remarkablenesse of this destruction which was afterward did appear 1. For the first The Scriptures record sundry destructions brought upon the Israelites while they were in the wildernesse after their deliverance from Egypt As 1. Some were destroyed after their idolatrous worshipping of the Golden Calfe Exod. 32.28 〈◊〉 by the command of Moses to the number of three thousand men 2. There was a destruction by fire which the Lord kindled mentioned Num. 11.1 2 3. whether this fire brake out of the earth or came from the Pillar of fire which went before the Israelites or was poured upon them from heaven it is not expressed certain it is that it was a grevious burning and therefore the place where it burnt was called Taberah 3. Another destruction by the plague wee read of in the same chapter ver 33. at Kibroth Hataavah after the people had impatiently and discontentedly lusted for flesh 4. There 's a destruction by fiery serpents recorded Num. 21.6 Where after their murmuring for want of water it 's said much people of Israel dyed 5. Many of the Israelites were destroyed about the conspiracy of Corab and his complices related Num. 16.31 Where besides the swallowing up of sundry in the earth and the consuming by fire of two hundred and fifty who offered incense fourteen thousand seven hundred more
wisedome they are termed by Philosophers Daemons and Intelligences admitable is their knowledg naturall experimentall revealed The widow of Tekoah told David that he was wise according to the wisdome of an angel of God 1 Sam. 29.9 2 Sam. 19.27 to know all things on the earth And when the Scripture attributes the highest praise to inferiour creatures the comparisons are borrowed from the angels The king of Tyrus is called an annointed Cherub Ezek. 28.14 Mat. 11.10 Rev. 2.1 Act. 6.15 Videtur haec apud Judeos pa. raemialis locutio Lorin in Act. 6. Psal 78.25 The most eminent among men are called angels David admiring mans glory breaks forth thus Thou hast made him little lower than the angels They saw the face of Stephen as if it had been the face of an angel If I speak saith Paul with the tongues of angels If they had tongues they would speak incomparably better than the most eloquent Oratour Man did eat angels food But the higher the created excellencies of angels were the lower did sin pull them down Sin will make one who is an angell for perfections and priviledges to become a divell for impiety and punishment If an angel sins he makes himself a divell if he falls he falls as low as hell The more accomplish'd any one is with abilities when that is wanting which should sanctifie and season them the more destructive their abilities become to themselvs and others The better the weapon is which a mad man holds the more dangerous is his company Nothing more precious and beneficiall than an Uuicorns horn in the Apothecaries shop but nothing more deadly than it when used by the fierce creature to wound men None have done the Church of God so much hurt or tempted so many to sin as some whom we may call faln angels who by their places were the Lords messengers and for their knowledg as the woman of Tekoah said of David 1 Sam. 14.17 Ingenium Galbaemalè habitat like an angel of God Great pity that their abilities had so bad a lodging and that either their heads should be so good or their hearts no better Whom hath the divel made use of in all ages for Heresiarcks and ringleaders into heresie and prophanesse but faln angels Popes Popish prelates Jesuites and men reputed at least for subtilty and often for piety But the eminency of their abused parts and places Non datur sal salis ejus deperdita vis non potest restitui makes a dismall addition to their wretchednesse None hath God left to fall so irrecoverably nor is the lost savour of this salt againe to be restored for what salt is there that shall season unsavoury salt Nor hath God spared to throw some of them the popish Apostates already on a dunghill of disgrace and made them trampled on by all and without repentance the present seducers must look for the same reward In a publick Minister of Church or State smallest sins are abominations blasphemies God will be sanctified in those who draw near to him in any eminency of employment If a Princeh ave servants in places remote from his person he looks they should not disgrace him by their carriage but if they wait upon him at his table then he expects more exactnesse of deportment from them God looks for holinesse in all his servants but most of all in his angels Those whom he prefers to places of ministry and nearest service about himself The second particular considerable in the revolt of the angels is from what they made their defection 1. From their first estate 2. From their own habitation EXPLICATION 1. For the Explication of the former These words first estate are in the Greek contained in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Augusti principium clade variana memorabile factum Suet. in Octav. In Graeco principii vocabulum quod est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tantum ordinatiâ— vum sed potestativuâ—â— capit principatum unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicunt Principes Magistratus Tert. advers Hermog Sunt quidem adhue inter Angelos malos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 6.12 sed infernales non coetestes Geth in 2 Pet. 2. which sometime signifies principality sometimes and most properly beginning And hence it is that Oecumenius and some others conceive that the angels are here said to leave their principality height eminency principall dignity which they had by creation above all the creatures angels being by Paul call'd Col. 1.16 principallities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This interpretation saith Junius seems too narrow though not altogether as Beza thinks to be excluded Others by this beginning understand God himself who was the author of their first being but this seems to be an harsh phrase and expression to make the keeping of their beginning Non servaverunt suam originem id est rectitudinem in quâ conditi erant q. d. justitiam originâ—lem Est inâ—â— 2. Sentent dist 3. or first estate to be the adhering to and acquiescing in God who gave them their first being The best interpretation and that which is most agreeable to the scope both of these and other Scriptures seems to be that which makes this their first estate to be that originall and primitive condition of angels not as they are substances spirituall and immortall for such even the fallen angels are but as they were created with their originall holinesse righteousnesse or integrity of nature in which respect the Elect angels which were preserved from falling are called the angels of God of the Son of man holy and such as behold the face of God This first estate which Jude saith these wicked angels kept not Christ expresseth by this one word Truth where he saith Joh. 8.44 that the divell did not abide in the truth and hath no truth in him By truth in this place is to be understood that righteousnesse and true holinesse holinesse of truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein stands the image of God Eph. 4.24 nor is it unusuall in Scripture to expresse that rectitude of heart and life which is bestowed upon renewed persons by the word truth Remember saith Hezekiah 2 King 20.2 how I have walked before thee in truth And fitly may holinesse be called truth in regard it neither deceives him in whom it is by false hopes nor any other by meer shewes Bonam voluntatem in eis quis fecerat nisi ille qui eos cum bonâ voluntate id est cum amore casto quo illi adhaererent crea vit simul in eis condens naturam largiens gratiam Aug.l. 11. de Civ D. c. 11. Sicut lapsus corporum fingi non petest nisi è loco superiore ita lapsus animorum non est nisi à quadam celsitudine boni quam prius habuerint Quòd de coelo cecidisse diabolus in scripturâ dicitur non tam ad localem motum referrendum est quam ad mutationem ejus