Gospel even against the inward operation and supernaturall revelation of the holy Ghost This as I conceive is the unpardonable sin and was the sin of Alexander the copper-smith 2 Tim. 4.14 and of Julian 2. By an open and wilfull apostatizing from the faith and profession of religion haply for fear of persecution and out of too much love of this world This I conceive was the sin of Demas and Spira 2 Tim. 4.10 3. By a politick and terme-serving neutrality a lukewarmenesse and halting between two opinions for fear or shame when a man is oft on either side but truly on neither They on that side think him theirs we on this side think him ours his own conscience thinks him neithers To hold our peace when the honour of Christ is in question is to deny Christ even to a mistaking of the end of our redemption 1 Cor. 6.20 Yee are bought with a price therefore glorifie Christ in your body Joh. 1.20 and spirit Christ is not glorified when his name is concealed John Baptist confessed and denyed not Whosoever doth not openly confesse Christ Pet. 3.15 doth secretly deny Christ Christ is not to be hid as the woman hid the spies in the deep well of our hearts and covered over as she did the mouth of the well with corn for worldly concernments Rom. 10.10 Christum deseserit qui Christianum se non asserit If it be enough to beleeve in the heart why did God give thee a mouth He denyes Christ that doth not professe himselfe a Christian We are bound both consentire and confiteri both to consent to and confesse Christ If it be sufficient for thee to know Christ without acknowledging him for thy Lord it shall be sufficient for Christ to know thee but not to to acknowledg thee for his servant 2 Tim. 2.12 He who refuseth to suffer for dinies Christ He who is not for Christ is against him There may be a sinfull a damnable moderation The following Christ a far off in this life is no sign that thou shalt be near to him in the next No man will be afraid of being too professed a Christian at the day of judgment or will think that he hath lost too much for Christ when he is presently to lose all things by death If the time wherein we live be a night of profanenesse it s our duty the more brightly to shine as lights Phil. 3.15 4. By despairing of salvation offered through the merits of Christ in the promise of the Gospel This is a thrusting from us the hand that would and a casting away the plaister that should cure us 1 John 5.10 This sin makes God a lyar changeth his truth into a lye and Satans falsehood into a truth and justifies the divell more than God He that despairs of mercy what-ever he pretends practically denies the faithfulnesse sufficiency and sincerity of the Lord Jesus and asserts the faithfulnesse of him who is the father of lies 5. Lastly By a loose and profane conversation and this kind of practicall reall denying of Christ I conceive the Apostle particularly chargeth upon these seducers They walked after their own ungodly lusts their lives being full of earthlinesse and epicurism and their mouths of reproaches against holy obedience they encouraging themselves and others herein by perverting the sweet doctrine of the grace of God Ii qui sanguine Christi redempti fuerant diabolo se rursus mancipantes incomparabile illud pretium irritum faciunt Calv. in loc They professed the grace of Christ but led most gracelesse lives Their practice gave their profession the lye If they were not ashamed of Christ yet were they a shame to Christ their Lord who kept such servants they walked not worthy of their Lord. They had the livery of Christ upon their backs and the works of the divell in their hands The merit of his redemption they acknowledged but they denyed the efficacy thereof whereby he fanctifieth and reneweth the heart subdueth sin and quickneth to new obedience They acknowledged Christ a Jesus but denyed him as a Lord Christ they took for their Saviour but Satan for their master They like it well to come to Christ for ease but they will not take his though easie yoke upon them II. 2d Branch of Explicat Wherein appeares the sinfulnesse of this denyall of Christ 1. It plainly comprehends the sinne of Atheism There 's none who denies this only Lord God in his life but first denyed him in his heart and they who serve him not as the word commands apprehend him not as the word discovers They who are corrupt and do abominable works Psal 14.1 have said in their hearts there is no God Life-Atheisme is but the daughter of heart-Atheisme All outward actions are the genuine productions of the inward man they are as I may say the counter-panes of the spirit and so many derivations from that fountain Now think O Christians what an heinous sin it is to deny that being which thine own proves nay to hear to speak of God to plead for God to pray to God so frequently and in appearance feelingly and yet to deny that this God is 2. The denyall of this Lord as clearly contains the sin of unbeleife and distrust They who deny the service of this their Lord truly think what that wicked servant in the Gospel said namely that Christ notwithstanding all his promises Mat. 25.24 is as an hard man that reaps where he did not sow and that there is no profit in serving him Heb. 3.12 'T is this evill heart of unbelief that makes men depart from the living God When men see no excellencie in Christ 't is easie for them to be perswaded to reject him He who beleeves not a jewel is precious will easily part with it He who denyes Christ plainly shews that he hath no trust in him to receive any benefit from him And how great a sin is this unbelief whereby fulnesse it self is esteemed empty Mercy it self is reckoned cruell Gain it self deemed unprofitable and all because faithfulnesse it self is accounted false 3. The denyall of Christ is notorious and unspeakable profanenesse it evidently shews that a man preferrs other things before and loves other things more than Christ No man ever denies and leaves this best of Masters till he be provided of a Master whom he thinks and loves better But how great a disparagement and indignity do they who set up any thing above Christ offer to Him who hath sent and designed Christ Joh. 5.23 and 6.27 the master-piece of all his mercifull and wise contrivements and to Christ himself For there 's nothing which can come in competition with Christ but is infinitely below him All the combined excellencies of creatures put into the balance with Christ bear not so much proportion as doth a feather to a mountain To forsake Christ for the world or a lust is to leave a
Christian of strong grace that can bear the strong wine of his commendations without the spiritual intoxication of pride It s as hard humbly to hear thy self praised as it is patiently to hear thy selfe reproached That Minister of whom I have heard was a rare example of humility who being highly applauded for a sermon preach'd in the Vniversity was by a narrow observer found weeping in his study presently after for fear that he had sought or his auditors unduly bestowed upon him applause Lutb pref in Gen. Ridiculum est si anxius es quomodo honoraretur homo nondum creatus tu es nihil Nieremb de ador in spir How heavenly was the temper of John the Baptist when he said Christ shall increase but I shall decrease It was a good fear of Luther namely lest the reading of his books should hinder people from reading the Scriptures Would wee account our selves nothing and indeed in our selves we are so we should think it as ridiculous a thing to be solicitous for our own as for that mans honour who is not yet created 5. The better the persons are who become wicked Observ 5 the more obstinate they are in wickednesse When angels fal into sin they continue in it with pertinacy the hottest water cooled becoms the coldest They whose light of knowledg is most angelicall sin with highest resolution and strongest opposition against the truth The greater the weight of that thing is which falls the more violent is its fall and the greater is the difficulty to raise it up again They who leave God notwithstanding their clear light are justly left by God to incurable darknesse None should so much tremble at sin as those who are inlightned obstinacy is most like to follow their impiety It may be impossible to recover them Seducers saith the Apostle wax worse and worse and do not only shew themselves men in erring but divels in persevering But of this before Ver. 4. 6. The happinesse of beleevers by Christ Observ 6. Est in nobis per hanc Dei gratiam in bono recipiendo perseveranter tenendo non solum posse quod volumus verum etiam velle quod possumus Aug. de cor gra c. 11. 1 Pet. 1.5 1 Pet. ult 10. is greater than that of Angels meerly as in the state of nature These had a power to stand or fall we by Christ have a power whereby we shall stand and never fall By creation the creature had a power either to abide with God or to depart from him But by Regeneration that fear of God is put into the hearts of his people whereby they shall not depart from God Jer. 32.40 And this power of not falling is in them indeed but not from them The faithfull are kept by the power of God through faith unto salvation They are stablish'd setled strengthned Created will hath a power to will to presevere in that which is good Prima gratia data primo Adamo est quâ fit ut habeat homo justitiam si velit sed gratia potentiae est in secundo Adamo quâ fit ut velit tantóque ardore diligat ut carnis voluntatem contraria concupiscentem voluntate spiritus vincat August de Cor. gra c. 12. but it hath not the will it selfe to presevere neither the act of preseverance as the regenerate will hath Of this before p. 64 65. 83 84 85 c. 72 73. Thus far of the sift part of this verse viz. the defection of these angels The second followes namely their punishment and herein first that of the prison is considerable which is twofold 1. Everlasting chains 2. Darknesse EXPLICATION For the first Everlasting chains It may here be inquired 1. What we are to understand by these chains 2. How and why these chains are everlasting 1. What is meant by chains The word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in bonds which bonds are not to be taken literally for those materiall instruments or bonds whereby things are bound that they may stand firm and steddy or persons are hindred from acting what they would or drawn whither they would not but metaphorically as are also those chains into which Peter saith these fain angels were delivered for that condition 2 Pet. 2.4 of punishment and woe wherein they shall remain like prisoners in bonds Certus inclusos tenet locus nocentes utque fert fama impios supplicia vinclis saeva perpetuis domant Senec. in Herc. Fur. The Metaphor being taken from the estate of malefactors who in prison are bound with chains to hinder them from running away that so they may be kept to the time of judgement and execution or who by the Mittimus of a Justicer are sent to the Gaol there to lie in chains till the Sessions And thus these angels are kept in chains or bonds of three sorts 1. They are in the chain of sin bound by the bond of iniquity as the phrase is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 8.23 and Prov. 5.22 the wicked are said to be holden with the cords of their sins and deservedly may sins be called bonds or chains they both holding sinners so strongly as that without an omnipotent strength they can never be loosed as also being such prison-bonds as goe before their appearing at the bar of the last and dreadfull Judgement The bonds of sin wherein wicked men are held are often by the goodnesse and power of God loosed but the bonds of sin wherein wicked angels are held shall be everlasting there is and ever shall be a total inability in those cursed creatures to stir hand or foot in any wel-doing they are in arctâ custodiâ Non dicit Apostolus peccavit ab initio sed peccat nam ex quo diabolus peccare coepit nunquam peccare definit Bed A peccatis nunquam feriatur quia sicut non dormitabit neque dormiet qui custodit Israel it a nunquam dormitat neque dormit qui impugnat Israel Est in 1 John 3.8 Vid. Jun. in Jud. Non voluntatis confessio sed necessitatis extorsio Hier. close prisoners in these chains of iniquity stak'd down wedg'd wedded to sin chained as it were to a block hence it is said 1 John 3.8 that the divell sinneth from the beginning whereby may be noted not only how early he began but also how constantly he poceedeth in sin for as Bede well observes it is not said he sinned but he sinneth from the beginning to note saith he that since he began he never ceased to sin he keeps no holy dayes makes no cessation from pride and other impieties and as he sleeps not who keeps so neither doth he who opposeth Israel he walketh about seeking c. 1 Pet. 5.8 to this purpose our Saviour saith John 8.44 that the divell hath no truth in him to note his utter impotency saith Junius to any thing of goodnesse and integrity and when he speaks a lie he
that his commands are profitable to both 3. Sins of unchastity are peculiarly defiling Besides that spirituall uncleannesse wherewith every sin defiles carnall chastity defiles with that which is bodily All sin in generall is called uncleannesse but fornication is the sin which is singled out particularly to be branded with that name Some think that Adulterers are especially compared to Dogs unclean creatures The hire of a whore and the price of a dog are put together and both forbidden to be brought into the house of the Lord Deuter. 23.18 And when Abner was by Ishbosheth reproved for defiling Rizpah he answers Am I a dog Weems on the seventh Commandment The childe begotten in adultery is Deut. 23.2 called Mamzer which some learned men derive from two words signifying another mans spot or defilement how foolish are they who desire to have their dead bodies imbalmed and their living bodies defiled There 's a peculiar opposition between fornication and sanctification 1 Thes 4.3 This is the will of God even your sanctification that ye should abstain from fornication The Saints of God should have a peculiar abhorrence of this sin fornication and uncleanness c. let it not be once named among you as becometh Saints Eph. 5.3 they should cleanse themselves from all filthiness of flesh and Spirit 2 Cor. 7.1 A man who is of a cleanly disposition loves to wear clean garments The body is the garment of the soule and a clean heart will preserve a pure body Remember Christians by what hand your bodies were made by what guest they are inhabited to what head they are united by what price they are purchased in what laver they have been washed and to whose eye they shall hereafter be presented Consider lastly whether Delilah's lap be a fit place for those who expect a room in Abrahams bosome 3. Observ 3. The love of lust makes men erroneous and seducers They who make no conscience of ordering their conversation will soon be hereticall These Seducers who oppos'd the Faith were unclean and Flesh-defilers The fool said in his heart that there was no God Psal 14.1 and the true ground thereof immediately follows they are corrupt and have done abominable works They who put away a good conscience concerning faith will soon make shipwrack 1 Tim. 1.19 The lust of ambition and desire to be teachers of the Law makes men turn aside to vain jangling 1 Tim. 1.7 Diotrephes his love of preheminence puts him upon opposing the truth 3 Joh. ver 10. The lust of covetousness did the like They who supposed that gain was godliness quickly grew destitute of the truth 1 Tim. 6.5 while some covered money they erred from the faith Mich. 3 5. 1 Tim. 6.10 They who subverted whole houses and taught things which they ought not did it for filthy lucres sake Tit. 1.11 The blinde Watchmen and the Shepherds which understood not were such as could never have enough and lookt every one for his gain and they were dumb because greedy dogs Esa 56.10 11. The lust of voluptuousness produced the same effect they who caused divisions contrary to the Doctrine which the Romans had learned were such as served their own belly Rom. 16.17 They who lead captive silly women laden with divers lusts resisted the truth were men of corrupt minds and reprobate concerning the faith 2 Tim. 3. Wine and strong drink made the Prophets erre and go out of the way The Hereticks of old the Gnosticks Basilidians Epiph. adv haer c. 24 25 26. Aug. de haer c. 5 6. Perit judicium cum res transit in affectum Nicolaitans c. were so infamous for carnall uncleanness as Epiphanius Augustine and others report that a modest ear would even suffer by the relation thereof Nor have the Papists and Anabaptists of late come far short of them The lusts make the affections to be judges and where affection swayes judgement decayes Hence Alphonsus advised that affections should be left at the threshold when any went to Councell We are prone to believe that to be right and lawful which we would have to be so Lusts oppose all entrance of light which opposeth them Repentance alone makes men acknowledge the truth 2 Tim. 2.25 How can yee believe saith Christ who receive honour one from another Sensuall men taught that the Resurrection was past 2 Tim. 2.18 because it troubled them to think of it The consideration of a Resurrection an Hell an Heaven disturbs them and therefore they deny these If the light be too much in mens eyes they will either shut their eyes or draw the curtains Lusts will pervert the light which is brought in making men instead of bringing their crooked lives to the strait rule to bring the strait rule to their crooked lives and in stead of bringing their hearts to the Scripture to bring the Scripture to their hearts Hence it is that wicked men study the Scripture for distinctions to maintain their lusts and truly a carnall will is often helpt by the Devill to a carnall wit Lastly God in judgement gives up such who will not see to an inability and utter impotency to discern what they ought and to a reprobate minde they who will not be Scholars of Truth are by God justly delivered up to be Masters of Error And because men will not indure sound Doctrine God suffers them to heap unto themselves teachers after their own lusts to turn away their ears from the truth and to be turned unto fables because that when the very Heathen extinstuish'd the light of Nature and knowing God did not glorifie him as God professing themselves wise they became fools and God gave them up to uncleanness and vile affections much more may God send those who live under the Gospell and receive not the love of the truth strong delusions that they should believe lies 2 Thes 2.10 11. Wonder not therefore at that apostacy from the truth which abounds in these dayes and the opposing of those old precious Doctrines which heretofore men have imbraced in appearance some unmortified lust or other there was in them some worm or other there was of pride licenciousness c. in these beautifull Apples which made them fall from the tree of truth to the dirt of error in stead therefore of being scandalized at them let us bee carefull of our selves if wee would hold the mystery of faith let us put it into a pure conscience Let us keep no lust in delitiis love we no sin if we would leave no truth Let us love what we know and then we shall know what to love let us sincerely do the will of Christ and then we shall surely know the Doctrine of Christ I understand more than the Antients saith David Psal 119.100 because I keep thy precepts The Lord will teach such his way and guide them in judgment Evill men saith Solomon understand not judgement but they that seek the Lord understand all things Prov.
enough It 's very good manners in Christianity to stay and to knock again though we have knock'd more than three times at a sinners conscience 3. Observ 3. The best Christians often stand in need of quickning by holy incitements The strongest arms like Moses's want holding up the ablest Christian may now and then have a spirituall qualm He who is now as it were in the third heaven 2 Cor. 12. may anon be buffeted with the messenger of Satan Grace in the best is but a creature and defectible onely the power of God preserves it from a totall failing Corruption within is strong tentations without are frequent and all these make exhortation necessary A Christian more wants company as he is a Christian than as he is a man though much as both The hottest water will grow cold if the fire under it be withdrawn 4. Observ 4. Isa 23.16 Hos 6.1 Mal. 3.16 1 Sam. 23.16 Holy exhortation is an excellent help to Christian resolution It 's as the sharpening of iron with iron It 's a whetstone for the relief of dulnesse Jonathan in the wood strengthened David's hand in God They who fear the Lord must often speak one to another The want of communion is the bane of Christian resolution When an Army is scattered 't is easie to destroy it The Apostle Heb. 10.23 24. joyns these two together the holding fast the profession of our faith without wavering the provoking one another to love and good works as also the exhorting one another 5. Observ 5. Heb. 13.22 Christians must suffer the word of Exhortation They must be intreated If importunity overcame an unrighteous Judge to do good to another how much more should it prevaile with us for our own good Let not Ministers complain with Esay I have spread out my hands all the day to a rebellious people Isai 65.2 Heavenly Wisdome is easie to be intreated Men want no intreaty at all to do good to their bodies Whence is it that when we want no precept and therfore have none to love our selves all Precepts and Exhortations are too little to perswade us to the true self-love This for the way or manner of the Apostles writing it was by Exhortation The second followeth The Apostles expressing to what he exhorted these Christians viz. earnestly to contend for the faith once delivered to the Saints In which words I consider two things 1. What it is which the Apostle here commends to them carefully to maintain and defend The faith once delivered to the Saints 2. The means whereby or the manner how he exhorts these Christians to maintain and preserve that thing which was by earnest contention Earnestly contend 1. What thing it is which the Apostle here commends to these Christians to maintain and preserve viz. The faith once delivered to the Saints This thing the Apostle here first specifieth calling it the faith secondly amplifieth three wayes 1. It was faith given or delivered 2. To the Saints delivered 3. Once delivered 1. He specifieth the thing which these Christians were to maintain and defend Explicat faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word faith in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doceo and persuadeo to teach concerning the truth of a thing which we perswade men to believe it is in Scripture taken either properly or improperly 1. Properly and that either 1. In its generall notion for that assent which is given to the speech of another Or 2. In its different sorts and kinds and so it 's either humane or divine humane the assent which we give to the speech of a man or divine the assent which we give to divine Revelation This divine faith is comonly known to comprehend these four sorts 1. Historicall faith called also by some dogmaticall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is nudus assensus that bare assent which is given to divine truth revealed in the Scripture without any inward affection either to the revealer or to the thing revealed Thus the divels believe James 2.19 and ver 17. This is called dead faith 2. Temporary faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so properly call'd a different kind of faith from the former as a further degree of the same which is an assent given to divine truths with some taste of and delight though not applicative and prevalent in the knowledge of those truths for a time Mat. 13.21 he endureth for a while Luke 8.13 for a while they believe Miraculosa 3. Miraculous faith is that speciall assent which is given to some speciall promise of working miracles and this is either active when we believe that miracles shall be wrought by us as 1 Cor. 13.2 Mat. 7.22 or passive when we believe they shal be wrought for and upon us Acts 14.9 4. †Justificans Justifying faith which is assent with trust and affiance to the promise of remission of sin and salvation by Christ's righteousnesse Rom. 3.26 Gal. 2.16 Luke 22.32 Acts 15.9 Rom. 4.5 c. 2. Faith is considered improperly and so it 's taken in Scripture four wayes especially 1. For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De hac fide nunc loquimur quam adhibemus cum alicui credimus non ca quam damus cum alicui pollicemur nam ipsa dicitur fides sed aliter dicimus non mibi habuit fidem aliter non mihi servavit fidem Illud est non credidit quod dixi hoc non fecit quod dixit secundùm hanc fidem quâ credimus fideles sumus Deo secundùm illam verò quâ fit quod promititur etiam Deus est fidelis nobis Aug. lib. 6. de sp lit cap. 31. fidelity and faithfulnesse And so faith is attributed to God Rom. 3.3 Shall their unbeliefe make the faith of God without effect And to man Mat. 23.23 Yea have omitted the weightier matters of the Law judgment mercy and faith This is as Cicero saith Dictorum conventorúmque constantia the truth and constancy of our words and agreements So we say he breaks his faith Punica fides 2. For the profession of the faith Act. 13.8 Acts 14.22 Rom. 1.8 Your faith is spoken of throughout the world 3. For the things believed or the fulfilling of what God hath promised Gal. 3.23 Before faith came we were kept under the Law shut up unto the faith which should afterward be revealed and ver 25 But after that faith is come Here faith is taken for Christ the Object of faith 4. For the doctrine of faith or the truth to be believed to salvation and more peculiarly for the doctrine of faith in Christ Acts 6.7 A great company of the priests were obedient to the faith Rom. 3.31 Do we make void the law through faith Nomine fidei censetur illud quod creditur illud quo creditur Lomb. Rom. 12.6 Acts 24.24 He heard him concerning the faith in
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
heaven people must not hear them delivering another Gospel 4. Observ 4. Infinite is the power of God to preserve the faith perpetually and unalterably The doctrine of faith is a torch burning in the midst of the sea It 's a Moses's bush burning not consumed All oppositions are by God turned into victories on its side The smutchings which Hereticks cast upon it are but to make it shine the brighter Naked truth will vanquish armed errour 5. This delivering of the faith once Observ 5. regulates the notion of new lights If we understand by new light a new and further degree of knowledge to understand what is unchangeably delivered in the Scripture new light is a most desirable gift but if by it we understand pretended truths which are new to Scripture varnish'd over with the name of new light they are to be shun'd for false lights which lead to perdition After Christ hath spoken in the word we must not be curious 't is bastard doctrine which springs up after the Scripture This one thing believe that nothing but Scripture Doctrine is to be believed 6. Observ 6. Gods unchangeable perpetuall delivery of the faith is a singular encouragement to expect his blessing in the delivery of it It may encourage Ministers and people He who hath promised a Gospel to the end of the world hath also promised to be with the deliverers of it to that time He who will continue a Gospel to us if sought will also continue his grace to it He who bestows the doctrine of faith will not deny the grace of faith if we duely ask it When the Lord bestowes the seed of his word be encouraged to expect the showers of his blessing If he sticks up his candles comfortably hope that he will put light by his Spirit to them 7. Observ 7. It 's a great comfort to the Saints that in all their changes and losses their best blessings shall never be altered or utterly removed In an impure world there shall ever be kept up a pure word This light shall never be put out till the Sun of righteousnesse ariseth at the last day God will keep his stars in his right hand They who will go about to remove the stars in his right hand shall feel the strength of his right hand Of the Ministry it may be said as Isaac said of Jacob God hath blessed them and they shall be blessed The Saints shall have a golden Gospel though they live in an iron age 8. Observ ult It must be our care to be stedfast in the faith and to shun hereticall superadditions and superstructures We must beware lest being led away by the errour of the wicked we fall from our stedfastnesse 2 Pet. 3.17 To this end 1. We must be grounded in the knowledge of the truth Ignorant and doubting people will easily be seduced Silly women 2 Tim. 3.6 ever learning and never coming to the knowledge of the truth will easily be led away Children in knowledge will soon be tossed with every wind of doctrine Eph. 4.14 They will like water be of the same figure with the vessell into which it 's put They will be of their last doctors opinion 2. We must get a love to the truth Many receive the truth for fear of loss disgrace c. or hope of gaine preferment c. or because others do so and as hounds who follow the game not because they have the sent of it but because their fellows pursue it These who embrace the truth they know not why will leave it they know not how and by the same motives for which they now embrace the truth they may be induced to forsake truth and embrace errour God often sends to those strong delusions that they should beleeve a lie who received not the love of the truth 2 Thes 1.11 3. Nourish no known sin The Jewel of faith can never be kept in a crack'd cabbinet a crazy conscience He who puts away a good conscience concerning faith will soon make shipwrack 1. Tim. 1.19 Those silly women laden with sins may easily be led captives 2 Tim. 3.6 Solomon by following strange women soon embraced strange and idolatrous practices Demas having loved the present world soon forsook Paul 2 Tim. 4.10 Seducers through covetousness wil make merchandise of souls 2 Pet. 2.3 Tit. 1.11 Pride will also hinder from finding and keeping wisdome Prov. 14.6 God giveth grace to the humble and resisteth the proud The garment of humility is the souls guard against every spirituall mischief 'T is prudent counsell to be clothed with humility 1 Pet. 5.5 An humble soul will neither hatch nor easily be hurt by heresies 4. Labour to grow in grace Beware saith the Apostle lest being led away with the errour of the wicked ye fall from your own stedfastness the remedy is immediately subjoyn'd but grow in grace They who stand at a stay will soon go backwards This for the first part of the duty to which the Apostle exhorted these Christians viz. What the thing was which he commended to them to maintain The faith once delivered to the Saints The second followeth namely the means whereby he exhorts them to defend the faith by an earnest contending for it That you should earnestly contend Two things offer themselves in the Explanation 1. 1. Explicat To shew what the force and importance of that word is which is translated earnestly contend 2. More fully what the Apostle here intends by earnest contending for the faith and wherein this earnest contention doth consist as it is imployed for the faith 1. The compound-word in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto which our English words Earnestly contend do answer Decerto Bez. Supercerto Vulg. John 18.36 Luk. 13.24 1 Cor. 9.25 Col. 1.29 1 Tim. 6.12 2 Tim. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 propriè dicitur de aestuatione animi in eo qui in certamen descensurus est Accipitur pro luctâ in morte Gerh. Harm is onely used in this place throughout the whole new Testament All the severall translations thereof by interpreters speak this contention to which Jude exhorts these Christians to be eminent extraordinary The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of composition though then it importeth not so notable a contention as here in composition it doth is rightly translated to strive to fight and that as for the mastery to labour fervently and signifieth that vehement fighting and striving which was wont to be among wrastlers in their solemn games with sweat pains and trouble but it being so compounded as in this place it importeth a more renowned and famous contention than ordinary It is not agreed by all wherein the force of the composition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consisteth Some conceive that thereby the Apostle intends they should add one kind of contention to another as possibly an open professed to an inward and secret contention Others that the Apostle would have them
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
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
falling of these angels from their originall holinesse and intended by the Apostle to be the effect thereof as if because they kept not their naturall integrity they therefore forsook their appointed duty and office wherein God had set them For as * Natura angelorum quum non posset esse otiosa non amplius inclinat et agit in iis quibus privata est sed in contrariis Positâ privatione hac effectiones ejus in isto genere poni necesse est Itaque optimè Christus privationi huic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotentem incl nationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actionem inclinationis istius attexuit dicens Verit as non est in eo à principio homicida fuit Jun. in Jud. Junius well notes These angels having deprived their nature of what good was in it before since it could not be idle it did not now incline to and act in former but contrary ways and imployments for that privation being put the effects thereof must needs follow accordingly in the same kind as a man being blind sutable effects and operations will succeed Hence it is that Christ to this privation of holinesse and not abiding in the truth most fitly annexeth the impotent inclination of the divell to sin in these words There is no truth in him and the action whereby he express'd that inclination which was in being a murderer By reason of this defection then from his originall holinesse he became a lyar an adversary to God and all his a tempter a murderer a spirit of uncleannesse a slanderer a divell So that from the former privative action of forsaking his primitive integrity as from a fountain flowed a voluntary and uncessant acting sutable thereunto and opposite to the duty which at the first God appointed him And now for the high nature of this offence of the angels in leaving their own habitation needs must it be answerable to the forementioned cause thereof viz. The revolting from their originall integrity Bitter was that stream which came from such a fountain how high a contempt of God was this 1. To slight the place of his presence in which is fulnesse of joy and at whose right hand there are pleasures for evermore Psal 16. ult If it be an heinous sin not to attaine that presence when we are without it how unsufferable a provocation is it to despise it when we have it The presence of God is heaven upon earth and the heaven of heaven The forsaking of this was the despising of all good at once even of that which was able to satisfie all the desires and capacities of all the creatures to the brim Nay the glorious perfections of God satisfie God himselfe and if they can fil the sea how much more a little vessel 2. Heinous was the impiety of these angels in leaving their own habitation as it was a forsaking of that office and station wherein God had placed them Job 1.6 1. They were the creatures nay the sons of God He made them and therefore it was their duty to serve him the homage of obedience was due to God for their very beings He gave them those hands which he imployed he planted in them those endowments of which he desired the increase 2. They were of the highest rank of all the creatures If he expected work from the weakest worm how much more might he do so from the strongest angel If God required the tax of obedience from the poorest how much more due was it from those richest those ablest of creatures to pay it And 3. As God had bestowed upon them the best of all created beings and abilities so had he laid out for them the happiest the honorablest of all employments All creatures were his subjects but these his meniall servants or other creatures did the work without doors these waited upon his person by an immediate attendance This employment was both work and wages What was their work but to behold the face of the King of glory and to praise the glory of that King and what other happinesse is desirable imaginable OBSERVATIONS 1. Holinesse Obser 1. the image of God makes the difference between an angel and a divel When an angel leaves his integrity he becomes a divell If he keep not his primitive purity he parts with his primitive preheminence The originall holinesse of the angels is set out by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies dignity Cut off Samsons locks and he will be even as another man Though never so many other accomplishments be left behind as spirituality strength wisdome immortality c. Yet if holinesse be gone the truly angelicall part is gone That which is to be desired in a man yea an angel is goodnesse All the stars cannot make a day Should a whole sheet of paper be fill'd only with cyphers they could not all amount to the smallest number nor can the rarest endowments without grace make a person excellent The righteous not the rich the honourable the learned is more excellent than his neighbour There 's nothing will have a lustre at the day of Judgement but purity Riches honours c. like Glow-worms in the dark blind night of this world glister and shine in mens esteems but when the sun of righteousnesse shall arise in his glory all these beauties will die and decay How much are they mistaken who shun and abhor Christians as divels because they are poor deformed disgraced though they keep their integrity and how great their sin who hate them because they keep their integrity but the world will love its own Black-mores account the blackest beautifullest Would we look upon men with a renewed eye and Scripture spectacles we would judge otherwise The poorest Saint is an angel in a disguise in raggs and the richest sinner is for the present little better then a gilded divell Holinesse though veyled with the most contemptible outside is accompany'd with a silent majesty and sin even in the highest dignity bewrayes a secret vilenesse 2. Observ 2. Truth and holinesse can only plead antiquity The first estate of the fallen angels was holy Sin came or rather crept in afterwards Holinesse is as ancient as the Ancient of days and the essentiall holinesse of God the pattern of that which was at the first created in angels and man is eternall and increated Sin is but an innovation and a meer invention of the creatures A sinner is but an upstart They who delight in sin do but keep alive the adventitious blemishes of their originall and the memory of their traiterous defection from God O that we might rather remember from whence we are fallen and in Christ recover a better than our first estate To any who pretend the greatest antiquity and longest custome for error or any other sin it may be said From the beginning it was not so Mat. 19.8 Consuetudo sine veritate vetustas est erroris Tert. Hos 5.10 Prov. 22.22
And custome without truth is at the best but the antiquity of error The old path and the good way are put for the same Jerem. 6.16 If the removall of the ancient bounds and landmarks which our fathers have set be a sin so frequently prohibited how heinous is the violation of the ancient boundary of holinesse which at the first was fixed by God himself 3. The depravation of nature Observ 3. introduceth all disorder in practice When these angels had left their originall purity they soon forsake their originall employment and Mat. 7.18 the divel abiding not in the truth becomes a murderer All the irregularities of life are but derivations from unholy principles The corrupt tree yeelds not good fruit Luk. 6.45 Out of the evill treasure of the heart are evill things brought forth The wheels of the Clock going wrong needs must the hand do so the Translation will be according to the Original We see at what door to lay all the prodigious impieties in the world which are but the deformed issues of corrupted nature How foolishly are men angry with themselves for outward and visible transgressions in their lives when they tamely and quietly endure an unchanged nature like men who dung and water the roots of their trees and yet are angry for their bearing of fruit How preposterous and how plainly begun at the wrong end are those endeavours of reformation which are accompanyed with the hatred of renovation If the tree be bitter and corrupt all the influences and showrs of heaven cannot make the fruit good When these angels had lost the integrity of nature even heaven it self did not help them to it How miserable lastly is he who hath no better fountain than corrupted nature for the issuing forth of all his services Even the best performances of an unrenewed person cannot be good coming not from a pure heart Phil. 1.11 Eph 2.10 a good conscience and faith unfained they are but dead carcasses embalmed and at the best but hedg-fruit sowre and unsavoury till they who bear them are ingrafted into Christ and partake of his life 4. Corrupt nature cares not for the joyes Observ 4. joyned with the holinesse of heaven As soon as these angels had left their first estate of integrity they forsook even that holy though most happy habitation Heaven it selfe was no heaven to them when they became unholy A sinner may not unfitly be compared to a common beggar who had rather live poorly and idly than plentifully in honest imployment How great is the antipathy of corrupt nature to heavenly performances when they will not down though never so sweetened The enmity of sin against God and holinesse is not to be reconcil'd How little are we to wonder that heaven is a place only for the pure in heart and that Christ at the last day will say to the workers of iniquity Mat. 7.23 Job 22.17 Depart from me since they not only in this life say to God Depart from us Job 21.14 but should they be admitted into that habitation of blisse with unholy hearts they would be unwilling there to continue with him Let it be our care to be made meet for the inheritance of the Saints in light if we expect to have nay to love the joyes thereof 5. Observ 5. How irrationall is every sinner There 's no person in love with any sin but is indeed out of love with his owne happinesse These angels for a meer supposed imaginary happinesse of their own contriving part with the reall blessednesse of enjoying the satisfying presence of the blessed God None can become a divell till first he become a beast A sinner can with no better plea of reason yeeld to any tentation of sin Jud. 16.6 then could Samson to that motion of Delilah Tel me where thy great strength lieth and wherewith thou mightest be bound to afflict thee Wicked men are rightly call'd unreasonable 2. Thes 3.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jud. 10. Psal 49. ult or absur'd such whom no reason will satisfie and brute beasts led with humour and sense against all reason Who that had not laid aside even reason would lose his soul for a trifle a shadow and die as Jonathan said for tasting of a little hony He who accounts it unreasonable to part with the poorest worldly commodity without a valuable consideration much more to exchange a conveyance of a thousand pound per annum for a painted paper is yet much more absur'd in sinning against any command of God which is back'd with the very height of reason both in respect of our duty to the Commander and benefit by the command 6. It s a sin for any even the highest Observat 6. to exempt himselfe from service Angels have their tasks set them by God which they must not leave There 's no creature but hath an allotment of duty Though we cannot be profitable yet must we not be idle God allowes the napkin to none upon whom he hath bestowed a talent nor hath he planted any to cumber the ground and only to be burdens to the earth If wee are all of him we must be all for him It s not consistent with the soveraignty of this great King to suffer any subject within his dominions who will be absolute and not yeeld him his homage nor to his wisdome to make any thing which he intends not to use The first who adventur'd to cease from working was a divel and they who follow him in that sin shall partake with him in the sutable punishments of chains and darknesse It s a singular mercy to have opportunities of service abilities for it and delight in it at the same time It s the priviledg of the glorious angels to be confirmed in their work as well as in their happinesse God never is so angry with any as those whom he turns out of his service 7. The glorifyed are in heaven as in an habitation Observ 7. Luk. 16.9 Joh. 14.2 2 Cor. 5.1 Heb. 11.10 16 Heb. 13.14 Heb. 4.9 Omnis homo est advena nascendo incola vivendo quia compellitur migrare moriendo Aug. in q. 91. sup Lev. Heaven is in Scripture often set out by expressions importing it to be a place of stability setlement and abode as Everlasting habitations a Fathers house Mansions a building of God an House not made with hands eternall in the heavens A city a city which hath foundations a continuing city a Rest How sutable are fixed and immovable affections to this permanent and stedfast happinesse everything on this side Heaven is transitory The fashion of this world passeth away here we have no continuing city Our bodies are tabernacles and cottages of clay which shortly shall bee blown down by the wind of death * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isid Pelus l. 1. ep 65. yea their falling begins with their very building and this whole world is an habitation which ere long will be
severest punishing of offenders and not wound like murderers to destroy but like Chyrurgeons to cure and to prevent the spreading of sin yea punishment 8. Observ 8. It should be our great desire by all our own sufferings for sin to prevent the like sin in and sufferings of others We must not be like those that have the Plague who love to inffect others with it A gracious heart rather desires to hear of converts by his falls and woes then to have companions in either They who have been by sin examples of imitation should pray that by their sufferings they may become examples of Caution How rare is this heavenly temper in sufferers Most Christians when they are in troubles only desire the removall of them perhaps the sanctifying of them to themselves but who prayes for the sanctifying of them unto others It s ordinary for men under their sufferings to have thoughts of impatience against God and of revenge against the instrument of their troubles but unusuall for men to have aimes of benefiting beholders by their troubles If the Lord would throughly affect us with love to his glory and hatred to sin we should be willing to have the house pulled down upon our own heads so as sin may be destroyed in others and hereby we may do more good at our death then we have done throughout our whole lives The sinners of these laters times sin more heinously then they who lived in former ages Observ 9. The sins committed by those who have others for an example are greater then those committed formerly though they be the same for kind He who falls by stumbling at the same stone at which he dash'd who went before him falls without apology Wee in these times stand upon the shoulders of those who lived of old and therefore ought to see further we may behold by what meanes they stood where also and how they fell and how by either they sped More exactnesse in working and walking becomes us who have more light to guide us How happy were we if as we strive to excell our forefathers in other arts we did not come behind them in that heavenly art of a holy life though their helps were fewer then ours It is a common observation concerning our buildings that though they are of more curious contrivement yet lesse substantiall and durable then those of old time Non tulit nos sine exemplo◠ut inveniat sine delicto vel tollat sine patrocinio I fear this may be more truly said of our religion then of our buildings It will be more tolerable at the last day for those who lived in the times of Sodom then for sinners in these days upon whom the ends of the world are come Vnto whomsoever much is given of him shall be much required Surely as we pay dearer for our worldly commodities we must pay much dearer for our sinfull pleasures then our fore-fathers have done We had better never have heard of Sodoms ruin then not to mend our lives by the example 10. Observ 10 It s our duty to make an holy improvement of the worst things which fall out in the world Even Sodom and Gomorrha were our examples and we should make lye to cleanse us of their ashes A good man should sail as they say of skilfull Mariners with every wind and as Samson take honey out of the carcass of the Lion Vespasian raised gain out of an excrement the Estrich concocts iron Even the waters of jelousie which rotted the bellies and limbs of some made others healthfull and fruitfull The sins of the worst should and sometimes do teach the godly to walk more closely and humbly with God Were we not wanting to our selves the sin of Sodom might be to us felix culpa an happy fault But alas most men more imitate then shun the sins of others nay which is much worse they rather take occasion to oppose deride and so get hurt by seeing the holy strictnesse of the godly then to grow more watchfull and holy by observing the sinfull loosenesse of the wicked But here is the excellency of grace to make a man like David Therefore to love the Commandments of God Psal 119. i 27. because wicked men make void the Law 11. Observ ult It is our wisdome to learn how to behold the examples of caution which God hath set forth especially in Scripture with most advantage to our souls Against that which God shews we must not shut our eyes To this end 1. Let us give our assent to the truth of examples as delivered in Scripture which doth not only relate the judgments themselves but their causes also the supreme God the deserving sin Faith takes into its vast comprehension every part of Gods word It hath been the Divels policy to strike at the truths of Scripture-stories either by denying or adulterating them * Prophani quidam ex Schola Porphirii ut miraculū elevarent Confinxerunt Mosem peritissimum naturae observasse fluxum refluxum maris Erithraei refluente illo suos traduxisse Riv. in Exod. Porphiry to overturn the miraculousnesse of the Israelites passing through the Red sea saith that Moses took the advantage of a low ebbing water and so went through safely which the Egyptians not understanding were drowned by the flowing of the water Strabo likewise perverts the truth of this story of the destruction of Sodom and Gomorrha Graeci Scriptores Sodomam cum vicinis civitatibus eam ob causam incendio periisse sentiunt quod regio illa cavernosa esset sulphurea atque ita hujusmodi exitio obnoxia Muscul in 19. Gen. by attributing it to naturall causes and reporting that these cities were seated on a soyl sulphureous and full of holes from which fire breaking forth consumed them Examples of the dreadfullest aspect will never affright us from sin when we look upon them in the Divels dress Let us not sport at examples and make them our play-fellows Read not the example of Lots wife as the Poeticall fiction of turning Niobe into a stone What judgement thou readest beleeve though never so severe never so farre beyond thy apprehension 2. Look upon examples with deep and diligent observation They must sink into us we must set our hearts to them Steep our thoughts in them and ponder them in their certainty causes severity Posting passengers cannot be serious observers of any place How profitable is it sometime to dwel in our meditations upon these monuments of divine justice Assent must be followed with consideration Transient thoughts become not permanent examples 3. Look upon these examples with an impartiall examination Enquire within whether was such an one whom vengeance overtook a greater sinner then I am Ask thy conscience that question which the Prophet put to the Israelites are there not with me even with me the same sins against the Lord Ransack thy soul to find out the traytor hide not that in
Judgement An unjust Judge is a Solecism a contradiction A Judge should be the Law enlivened To this end Judges must be godly Righteousnesse will not stand without Religion Jethro's advice to Moses was Chuse men fearing God Exod. 18.21 Let the fear of the Lord be upon you said Jehoshaphat to the Judges 2 Chr. 19.6 7. The Aethiopians apprehended that the Angels attended on all Judicatories and therefore as I have read of them they left twelve chairs empty in the judgment-place which they said were the Seats of the Angels but Judges must believe that a greater than the Angels is there 2. Impartiall He must not respect the person of the poor nor honour the person of the mighty Lev. 19.15 and Deut. 1.17 He must hear the small as well as the great There must no mans condition be regarded in judgement nor must the Judge behold the face of any ones person but the face of his cause Job 34.19 God accepts not the persons of Princes A Judge will be a sun of righteousness it shining as well upon the beggar as the noble 3. A Master of his affections Anger hatred pity fear c. the clouds of Affection will hinder the Sunshine of justice The Athenian Judges us'd to sit in Mars-street to shew that they had Martiall hearts Constantine is termed a man-childe Rev. 12.5 So Brightman for his courage He who wil go up to the mount of Justice must leave his affections as Abraham did his Asse and Servants at the foot thereof Love and wisdom seldome dwell under one roof and the fear of man is a snare A Coward we say cannot be an honest man nor will a fearfull and flexible Judge be able to say injustice Nay 4. Deliberate In the case of information about false Worship Deut. 17.3 Moses directs to this deliberation before sentence be given If it be told thee and thou hast heard of it and enquired diligently and behold it be true and the thing certain c. then shalt thou bring forth the man c. What plenty of words are here to prevent precipitancy in Judicature It much commended the integrity of Job who professeth Job 29.16 The cause which I knew not I searched out †See the example of the Heathen Festus Act. 25.16 Both sides must be heard the small as well as the great Though a Judges * Qui statuit aliquid parte inaudita alerâ aequum licit statuerit haud aequus fuit Sen. in Med. sentence be right yet hee is not right in giving it if he give it before either party be heard 5. A lover of truth A man of truth Exod. 18.21 Hating lying executing the judgement of truth Zech. 8.16 His heart must love his tongue speak the truth Exod. 18.21.23.8 Deut. 16.19.27.26 2 Chron. 19.7 nor will the hand without go right if the wheels within go wrong 6. Incorrupt Hating bribes because hating covetousnesse A gift blindeth the wise and perverteth the words of the righteous Of whose hand saith Samuel have I received any gift to blind mine eyes therewith 1 Sam. 12.3 A Judge must neither take money to be unjust nor to be just Righteousnesse is its own reward The Thebeans erected the Statues of their Judges without hands the gaine of bribes is sum'd up Job 15.34 Fire shall consume the Tabernacles of bribery 7. Sober and Temperate He that followes the pleasures that attend on Majesty will soon neglect the paines which belong to Magistracy It was a prudent instruction of Lemuel's mother Prov. 31.4 5. It is not for Kings It is not for Kings O Lemuel to drink wine nor for Princes to drink strong drink lest they drink and forget the law and pervert the judgement of any of the afflicted Whoredom and wine and new wine take away the heart Hos 4.11 Some understand those words Jer. 21.12 Execute judgement in the morning properly as if they should performe acts of judgement early before they were indangered by abundant eating or feasting to render themselves less able to discerne of causes 2. The second branch of Jurisdiction which belongs to the Magistrate consisteth in the Dstribution of rewards and punishments 1. Of Rewards to those who keep 2. Of Punishments to those who break the Lawes 1. Of Rewards Of this the Apostle speaks Rom. 13. Do that which is good and thou shalt have praise Of this the Supreme Lord gives an example who joynes shewing mercy to thousands with visiting the iniquities of the fathers upon the children Exod. 20. Nor must a Magistrate be a Sun only for lustre of Majesty but also for warmth and benignity 2. Of Punishments These are of sundry kinds Some concern the name as degradations some the estate as pecuniary mulcts some the body and these are either Capitall or not Capitall as mutilation of some part c. Evident it is from Scripture-commands that it is the Magistrates duty to punish Deut. 19.21 the Judges shall make diligent inquisition c. And thine eye shall not pity but life shall go for life 2. From his Function Rom. 13.4 He beareth not the sword in vaine Governours are for the punishment of evill doers 3. From the Benefit of these punishments To the punished who may grieve for what they have done to the Spectators who may be warned from doing the like Prov. 19.25 Deut. 19 19r Indulgentia flagitiorum illecebra Exod. 21.12 Lâ—v. 24.17 c. Sinfull indulgence silently yet strongly invites to a second wickednesse Even Capitall punishments are injoyned by Scripture Gen. 9.6 Who so sheddeth mans blood by man shall his blood be shed A Law which being before the erection of the Mosaicall Polity shews that the Lawes which afterward commanded Capitall punishments did not simply and absolutely but only in respect of some circumstances concern the Israelites The capitall punishment of Malefactors by the Magistrate was dictated by the Law of Nature And as the force of the foresaid command was before so did it continue after Moses Christ himself even from it drawing an Argument to disswade Peter from shedding of blood Mat. 26.52 Nor do I understand but that if all punishments of Malefactors by the sword be now unlawful as Anabaptists dream it must necessarily follow that all defending of the subjects by the sword against an invading enemy is unlawfull also the publick peace being opposed by the one as much as the other nay may we not argue That if the power of the sword belong not to the Magistrate to defend the Common-wealth that it belongs not to any private man to defend himself against the violent assaults of a murderer In sum Capitall punishments may be inflicted but sparingly slowly It is observed by some That God was longer in destroying Jericho then in making the whole world Satius est ut euret pharmacum quam sanet ferrum As many Funerals disgrace a Physician so many executions dishonour a Magistrate The execution of Justice should like Thunder fear many and