under the power and reign of their sins and yet pretend to rest upon Christ for salvation they set up another Christ then the word holdeth forth and as the Christ is mistaken so is the Faith 't is not an Idle trust but such as is effectual to purge the heart for the true faith purifieth the heart Acts 15. 9. If besides profession knowledge assent and a loose trust they should pretend to assurance or to a strong conceit that Christ died for them and they shal certainly go to heaven this will not excuse them from unbelief this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grand mistake that the strength of Faith lieth in a strong perswasion of the goodness of our condition and the stronger the perswasion the better the faith If this were true hardness of heart would make the best faith and he that could presume most and be most secure and free from doubts would be the truest believer and the goodness of our condition would lie in the strength of our Imagina ion and conceit Alas many make full account they shall go to heaven that shall never come there The foolish Virgins were very confident and the foolish Builder goeth on with the building never suspecting the foundation nay let me tell you Assurance of a good condition as long as we lie under the power and reigne of sin is the grossest unbelief in the world for 't is to believe the flat contrary to that which God hath revealed in the word therefore none abuse the Lord and question his Truth so much as these do Where hath God said that men that live in their sins shall be saved nay he hath expresly said the contrary be not deceived neither Fornicators nor Adulterers nor Idolaters c. 1 Cor. 6. 9. so that you give God the lie or conceit that he will break his word for your sakes nay in a sense you even dare him to make good his truth He hath said Be not deceived you shall never enter c. and you say Though I am an Adulterer a Drunkard a Worldling I shall go to heaven for all that Now in a little while you shall see whose word shall stand God's or yours Jer. 44. 28. Once more The word is not supposed to be without all kinde of power men may have some relish of good things and some experience of the powers of the world to come and yet be in an unbelieving state See Heb. 6. 5. Where the Apostle speaketh of a common work opposed to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to things that do accompany salvation v. 9. or have salvation necessarily annexed to them they may have some feeling of the power of the truth and yet afterwards make defection out of a love to the world and worldly things they may have many spiritual gifts change their outward conversation make a glorious profession and be thereupon enrolled among the Saints yea be of great use and service in the Church though for their own ends and interests remaining all this while unrenewed and having their worldly inclinations to honour esteem pleasure profit unbroken and unmortified for there is no such enemy to faith as a carnal worldly heart Therefore let men pretend what they will when they are as eager upon the world as if they had no other matters to mind and the love of outward greatness doth sway with them more then the love of heaven and the praise of men more then the approbation of God and carnal ease and pleasure more then delight in God How can they be said to believe John 5. 44. for such kind of lusts and earthly affections are inconsistent with the power and vigour of saving faith therefore till the bent of the heart be towards heavenly things and carnal affections be soundly mortified unbelief reigneth I pitch it upon this evidence partly because the great drift of conversion is to draw off the soul as from self to Christ and from â—in to holiness so from the world to heaven See 1 Pet. 1. 3. Begotten to a lively hope and 1 John 5. 4. He that is born of God overcometh the world Assoon as we are converted the heart is drawn and set towards heavenly things partly because the main thing to be believed next to God's Being is his Bounty Heb. 6. that we may make God our rewarder and partly because the main work of Faith is to draw off the soul from sensible things to things unseen and to come Heb. 11. 1. so that whatsoever glorious profession men make or whatsoever service they perform in the Church or whatsoever experience they have in the enlargement of gifts yet if they be careless of things to come and eager after the things of the world Faith is not throughly planted for a main thing wanting in these temporaries was a resolution to serve God for God's sake or to make him their pay-master which can never be till carnal inclinations to the honours pleasures and profits of the world be subdued and we are willing to lay down all these things at Christ's feet taking only so much as he shall fairly allow us for our use Thus much for the hainousness of unbelief in the General 2. Let me tell you that all unbelief is not alike hainous as will appear by these considerations 1. Total reigning unbelief is a black mark such as lie under it are in the high way to hell John 3. 18. He that be-@2lieveth not is condemned already The Law hath condemned him and whilest he remaineth in that estate the Gospel yeildeth him no hope John 3. 36 The wrath of God abideth on him and if he die in it he is miserable for ever Rev. 21. 8. Fearful and Vnbelievers are reckoned among the Inhabitants of hell First he is condemned by that ancient sentence That whosoever sinneth shall die which is not reversed but standeth in full force till faith in Christ John 8. 24. If ye believe not that I am he ye shall die in your sins and if we continue refusing the counsels of the Gospel to the condemnation that is already to the condemnation of the Law there is added a new condemnation for despising the Gospel But now partial unbelief where faith prevaileth though there be many doubts and fears leaveth a man obnoxious to temporal judgements but not to eternal ruine 2. All unbelief is the more hainous the more means you have to the contrary as counsels warnings promises clearly held forth See John 15. 22. If I had not spoken to them c. and John 2 19. Light is come into the world c. The word is preached 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a witness Matth. 24. 14. with Mark 13. 9. first to them and if not received then against them Did not I warn you saith Reuben to his Brethren Every offer and warning will be as so many swords in your Consciences One observeth well That twice Christ marvelled once at the unbelief of his Countrymen the Galileans that
Pharisees Hypocrites for ye compass Sea and Land to make one Proselyte c. Blind zeal leadeth on men with an incessant rage to poyson others with their errour and draw them to their sect Well then we may learn diligence from our enemies Shall they be more busie to pervert the truth then we to propagate it Dan. 12. 4 Mary shall run too and fro and knowledge shall be increased Once more learn that 't is a signe of a naughty heart to be restless in sin Prov. 4. 16. They sleep not unless they have done mischief and their sleep is taken from them unless they cause some to fall 3. Raging waves of the Sea there you have their turbulency they fill all places with troubles and strifes Wicked Seducers are usually of a turbulent and impetuous spirit Why Because they are urged by their own pride and vanity and have lost all restraints of modesty and are usually as to their constitution of violent and eager spirits Well then be not born down with impudence and rage there may be during attempts and much resolution in an ill cause Besides 't is an hint to the Magistrate to look to seducers betimes for they are raging waves 4. The next expression is foaming out their own shame as a raging sea casteth up mire and dirt or it alludeth to that scum and froth which the Waves leave upon the rocks and so it noteth the abominabâ—eness of their opinions and practises Whence note That though Errours come in blushing and with a modest dress yet usually they go out of the world with a great deal of shame They dash against the rock upon which the Church is built and what is the issue They are covered with froth and foam 1 Cor. 3. 13. The day shall declare it that is time whose daughter truth is have a little patience and you shall see that all that is but hay and stubble which is accounted gold when worldly interests are unconcerned and the heat of contention a little allayed that men may have more clear discerning and the world hath had a little more experience of the fruit of false ways and opinions there will not need any great confutation evil men will sufficiently bewray their own filthiness Guicciardine saith of the expedition of Charls the 9th into Italy that he came in like lightning and went out like the snuff of a Candle so errours come in like a raging wave as if they would bear all before them but they go out like foam and froth in scorn and infamy Well then observe the fruitlesness of all Sathans attempts the gates of hell shall not prevail against this Rock Matth. 16. 18. By the gates of hell is meant strength and counsel power and policy for in the gates was their Ammunition and seats of Judicature they that seek to slaver the Church or deface the truth which is the foundation of it they do but spit against the wind the drivel is returned upon their own faces We often betray our trust and faith by our passions we have not an holy greatness of mind to look above every trouble contend for God but wait upon him Sathan may prevail a long time but he can never carry it clearly from Christ the Arrians had a day of it but they soon grew infamous for their cruelty and baseness We come now to the next similitude wandring stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be taken two ways properly or improperly 1. Properly for the stars which we call Planets or wandring though indeed no stars wander less then they do they have their name from the opinion and common judgement of sense because they are not carried about the whole circuit of the heavens but in a shorter orb and course in themselves they have certain stated motions and do keep thr just points of their compass the Sun knoweth his going down Psal 104. 2. Improperly There are a second sort of wandring stars which Aristotle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 running and gliding stars not stars indeed but only dry exhalations inflamed which glare much and deceive the eye with an appearance of light but soon vanish and are quenched Now these glancing shooting stars do excellently express the quality of these Seducers who pretended great knowledge being therefore called Gnosticks and gave out themselves for illuminate and profound Doctors but were various and uncertain in their motions and soon extinguished and obscured 'T is notable that the Apostle ransacketh all the elements for comparisons whereby to set them forth The Ayr Clouds without water the Earth barren rotten Trees the Water there he compareth them to raging Waves the Fire to wandring stars which are of a fiery nature A fruitful fancy can make use of all the world and a willing mind cannot want objects of meditation But let us come to observe somthing from this similitude The guides of the Lords people should be stars but not wandring gliding stars These seducers pretended to be stars and great lights of the Church which is the office of the ministers but were indeed wandring stars and such as did seduce and cause to err First Stars they should be 1. In regard of the light of doctrine Matth 5. 14. Ye are the light of the world that 's Christs honour John 1. 9. but he taketh his own crown and puts it upon his servants heads they are the light in a subordinate sense stars though not the Sun he is the original and fountain of all light and we are used as a means to convey it to others thus John is called John 6. 35. a burning and a shining light He useth our service to dispel the mists of errour the right of profaness and the darkness of false worship you had need prize those whom God hath set over you they are light and will you quench the light of Israel 2. In regard of the luster of their conversations 't is said of all Christians Phil. 2. 15. that they should shine as lights in this world they are the bright part of the world as the stars are the shining part of heaven as the star directed the wise men to Christ so they must shine to light others by their example to him as 't is required of all Christians much more of Ministers who are placed in an higher orb and sphere alas we are but dim lights we have our spots and eclipses but this sets the world a talking Secondly They must not be gliding falling stars that 's charged upon these seducers a false teacher and a falling star symbolizeth in three respects 1. 'T is but a counterfeit star so is he an Angel of light only in appearance 2 Cor. 11. 14. a true Christian should covet more to be than to seem to be to be light in the Lord before he is a light in the world Hypocrites are all for appearance 2. In respect of the uncertainty of its motion falling stars are not moved with the heavens but with
ready to crush it and Libertines who like worms bred within the body sought to devour the entrails and eat out the very bowels of it the first Ring-leader was Simon Magus and there followed Menander Saturninus Basilides Carpocrates Cerinthus Ebion Cerdo Marcion Tatianus Valentinus and many others who being once turned aside from the truth and the fellowship of the faithfull lost all awe of God and were given up to a sottish judgment to believe all kinde of fables and fancies The monsters of Africa came from the unnatural commixtures of the beasts running wild in the desarts so when men had once broken through the hedg mingling their own fancies with the Word of God by an unnatural production they brought forth such monstrous and absurd Opinions In succeeding ages the devil hath often plaid over the old game sometimes oppressing the Church by the tyranny of pseudo-christians as many Martyrs being made by Antichristian as Pagan persecutions Revel 14. 13. at other times corrupting the trueth by error or rendring it suspitious by the divisions about it heresies revolve as fashions and in the course of a few years antiquated errors revive again and that by their means who did not so much as know them by name When God first called his people out of Babylon by Luthers reformation and the Christian religion began to be restored to its pristine purity there was not only a Roman party to persecute but a fanatical party to perplex the estate of reformation and retard the course of the Gospel as histories do abundantly declare especially Sleidan in his Commentaries What hath been our late experience we all know and have cause to bewail assoon as wee were freed from our hard task-masters and a door of hope began to be opened to us â— swarm of libertines have arisen among us and do every day increase in number power and malice and under various forms oppugn the unquestionable interests of Iesus Christ to the great scandal of reformation and the sadning of the hearts of the godly We seem to be ripe for a judgment but from what corner the storm shall blow we cannot tell some fear a return of Popery and that a second deluge of Antichristianisme shall overwhelm the Western Churches the Papists I confess are dangerous but the great and next fear I think to be from libertines and a yokeless generation of men who are most reproachful to religion and most troublesom The spirit and drift of this Epistle is carried out mainly against this fanatical and libertine party and therefore I suppose it to be a mistake in Dr Willet Mr Perkins and others when they would turn the edg of it against the Papists I confess they had a temptation that way these being the only Heretical party with whom the Church of God was then in suit and symbolizing in many things with those of the other extream as usually darknesse and darknesse doth better agree than light and darknesse but certainly the party described here are not a domineering faction that carry things by power and greatnesse and height of natural abilities as the Papists do but a creeping party such as by sordid and clancular waies seek to undermine the truth a kinde of mean and loose sort of people that vented monstrous and grosse conceits chiefly out of envy against those that excelled in gifts and place and if our modern Ranters Familists Quakers be not here described in their lively colours as if the Apostle had lived to heare their blasphemous expressions and that contempt which they cast upon the Officers of the Church I confesse then I understand nothing of the whole Epistle If the Judicious Reader let alone the larger discussion of the observations and go but over the explications of each verse hee will soon finde my observation true What I have done through grace to the clearer understanding of the Apostles scope and the larger explanation of the common places here offered I shall not mention but leave to the Readers judgment some will blame mee for being too large and others in many places for being too short I shall only let the first sort know that in the larger explications of points of doctrine I have rather satisfied the desires of others than followed my own judgment who when these things were first delivered which was long since in the way of short notes were willing to hear the points more largely debated and so I went over them again in a Sermon-fashion if any blame mee for being too short let them know that therein I have more satisfied my self as keeping to the Laws of an expository exercise I confess I am so conscious to the many imperfections of this work that the Reader had never been troubled with it had it not been extorted from mee by such importunity as I could not withstand especially did I judg the publication needless the Elaborate commentary of my Reverend Brother Mr William Jenkyns being already printed but when I saw that wee went different waies in prosecuting the same truth that objection ceased seasonable things must be often urged and the variety of method maketh the repetition gratefull I observe Gods providence in it when divers men fall upon the same work that in the mouth of two or three witnesses every truth might be established Beza I remember perswadeth Olevian to print his Meditations on the Galatians though many excellent Writers had but lately and diligently explained that Epistle Dr King Dr Abbot and Dr Benefield all wrote upon Jonah and with approbation near about the same time As much as my occasions would permit me I consulted with my Reverend Brothers Book and when I found any point at large discussed by him I either omitted it or mentioned it very briefly so that his Labors will be necessary to supply the weaknesses of mine This work hath been long in the Press and no wonder the Authour lying under such an oppression of Business it being carried on by snatches and spare hours many faults have been occasioned whether by the obscurity of the Copy or the negligence of the Printer I will not now determine surely I have had to do with those that learned how to make a pitcher in a tubb or else they would never have so pitifully mangled the Greek and Latine sentences that in some places they are scarce intelligible I have added the Errata in the end which must be consulted with or else the Reader will hardly finde sense and in some places not true doctrine the Tables I have collected with some diligence the one of Scriptures which are either vindicated or largely illustrated in this Commentary the other of the principal matters especially the common places here discussed if by all thou findest any help in the way of thy heavenly Calling bless God and forget not to put up one prayer for The meanest of the Lords Servants THO. MANTON AN EXPOSITION WITH NOTES On the EPISTLE of JUDE VERSE 1. Jude the Servant of Jesus
be cleansed as to sanctifie signifieth to separate so there is a difference between them and others and as it signifieth to cleanse so there is a difference between them and themselves They differ from others because they are a people set apart to act and live for God they trade for God eat for God drink for God more or less all is for Gods glory and so are a distinct company from the men of the world who are meerly swayed by their own interests a company that meerly act for themselves in all that they do And then there is a difference between them and themselves for Sanctification is the cleansing of a thing that was once filthy 1 Cor. 6. 11. Such were some of you but now ye are washed but now ye are sanctified in the Name of the Lord Iesus and by the Spirit of our God they are not the same men they were before We all come into the world polluted with the stain of sin which is purged and done away by degrees and at death wholly and never before When Christ cometh to bring us to God as the fruits of his Purchase then we are without spot and blemish Ephes 5. 26. The Papists cavil â—â—â— trifle when they argue from that place that either we must grant a perfection in this life or a purgation after death or how else cometh the Soul to be without spot and blemish I answer That place asserts the thing to the comfort of the Elect that once they shall get rid of the filthy spots of sin but for the time most probably in the moment of expiring As the Soul in the very moment wherein it is joyned to the body becometh sinful so in the moment wherein it leaveth the body 't is sanctified and presented by Christ to God as many pious Souls breathe out their last with the profession of this hope Then we shall be cleansed indeed now the work is in fieri 't is a doing The work of grace for the present consists in rubbing away the old filth and weakening original corruption more and more as also in washing off the new defilement which we contract every day by conversing in the world See Iohn 13. 10. where our Saviour alludeth to a man that hath been bathing himself but after his return by treading on the ground again staineth his feet and needeth another washing of his feet at least So by conversing in the world there are stains and spots contracted which must always be washed off by dayly repentance besides our general bathing at first conversion or regeneration I have no more to say to this cleansing work but only this That it is not meerly like the washing off of spots but like the purging of sick matter or ill humors out of the body it is a work done with much reluctation of corrupt nature and therefore it is expressed by subduing our iniquities Micab 7. 19. In outward filthiness there is no actual resistance as there is in sin But to speak now of the positive work or the decking and adorning the Soul with grace As the Priests under the Law when they came to minister before the Lord were not only washed in the great Lavor but adorned with gorgeous apparel So to be sanctified is more then to be purified for besides the expulsion of sin there is an infusion of grace a disposition wrought clean contrary to what we had before therefore called a new heart and a new spirit see Ezek. 36. 25 26 27. from whence also there sloweth newness of life and conversation there is a new heart or conformity to Gods Nature and a new life or conformity to Gods Will The pattern of that Sanctification which is wrought in the heart is Gods Nature or Image 2 Pet. 1. 4. Ephes 4. 24. and the pattern of that Sanctification which is wrought in the life is Gods Law or revealed Will 1 Thef 4. 3. the one is our haâ—iâ—â—al holiness and the other our actual 1. For habitual Sanctification or that which is wrought in the heart I observe that it is through but not full there must be all grace and every faculty must be adorned with grace â—â— Thes 5. 23. The very God of peace sanctifie you wholly I pray God your whole spirit soul and body be preserved blameless until the coming of Iesus Christ All of man is made up of spirit soul and body that is the Theological distinction of the faculties the spirit that is the more rational and Angelical part of the soul understanding conscience will â—â—â—â—d then there is soul the lower part the more brutish and sensual affections and desires and then body the outward man the instrument of soul which needeth to be sanctified that is kept in a good order and frame that it may not rebel or disobey the motions of the better part You see then every faculty must be seasoned with the new nature this leaven must get into the whole lump the mind memory conscience will desires delights all must be brought into conformity to the Image of God And as every faculty must be sanctified so there must be every grace In Conversion there is introduced into the Soul a stock of truth and a frame of grace called in other terms the anointing 1 Iohn 2. 27. and the seed of God 1. Iohn 3. 1â— There is a stock of truth brought into the understanding to season that not that every one that is regenerate doth actually know all truths but there is a saving light and knowledg of things necessary they see enough to avoyd courses of damnation and to cleave to the ways of God and there is an inquisitiveness after truths and a suitableness to them when they are revealed they are teachable though actually ignorant there is something in their hearts that carryeth a cognation and proportion to every truth and claimeth kin of it when ever it is revealed And then there is a frame of grace for the mind is not only inlightened but the will and affections are sanctified and the heart inclined to choose the ways of God and to obey him when ever occasion is offered The habits of all grace are brought into the heart by Regeneration as original â—in containeth the seeds and habits of all sin though there be not explicite workings of all graces at that time yet they are introduced and make up one sincere bent of the Soul towards God called holiness in truth Eph. 4. 24. Thus you see the new creature doth not come out maimed the person sanctified hath all the parts of a new man not one member is wanting But now though this Sanctification be through yet it is not full and compleat for degrees every part is sanctified but every part is not wholly sanctified In the most gracious there is a double principle Hell and Heaven Adam and Iesus the flesh and the spirit the Law of the members and the Law of the mind such a medley and composition
Image that make Saints a word of disgrace Scoffing Ismaels that will be mocking are sure to be cast out Gen. 21. 9. they do not belong to God The Apostle interprets that mocking to be persecution Gal. 4. 27. so it is in Gods account and yet it is always found in those that are born after the flesh Prophane spirits think Religion a matter of nothing and men are wont to mock at those which make a great matter of what they account nothing Oh remember holiness is the badg of those which are the Lords called people and it should be a matter of reverence not reproach Again It serveth for Caution to prevent mistakes Christians look to your Sanctification Psal 4. 3. Know that God hath set apart him that is godly for himself The Beasts worshippers have the Beasts mark Rev. 13. 16. So also Gods children are stamped with his seal impress 2 Tim. 2. 19. The foundation of the Lord standeth sure having this seal c. they are sealed with a mark of preservation The Lord knows those that are his and they are sealed with a mark of distinction Let every one that nameth the Name of God depart from iniquity As Cain is stamped on both sides so hath Gods Seal a double Motto one that noteth his owning the Saints the other that noteth their temâ—er and disposition they depart from iniquity Take heed then have you this seal and impress There are many things that look like Sanctification but are not I shall touch upon four Civility Formality restraining grace and temporary grace 1. Civility which is nothing else but a fair demeanor in the world or in the Apostles expression a fair shew in the flesh a darker representation of holiness rather Heathenish strictness then Christian you may descry it by these Notes 1. It is usually accompanyed with ignorance and little knowledg of Gods Institutions Men live well are no drunkards no swearers but know little of God have no insight in matters of Religion like Nicodemus a strict Pharisee but grosly ignorant Iohn 3. 10. Spiritual life beginneth with knowledg and endeth in a rational strictness and what they do they do upon principles Conscience is swayed by the acknowledgment of Gods Will others live plausibly but know not the ground and reason of their actions and therefore are soon satisfied never troubled about imperfections because where there is no light there is not that tenderness which is found in real Christians who look into the purity of the Law and are troubled because they know so much of the Will of God and do so far come short of it as in a clear glass the least mote is soon espyed 2. There is little of Christ in such Souls for a man that is satisfied with his own righteousness doth not prize Christ Paul a Pharisee counted his works gain which afterward he found to be loss Phil. 3. 7. by gain he meaneth an advantage to procure the favour of God Self is wont to take up all their thoughts and therefore moral strains suit more with them then Gospel comforts and doctrines that breed faith The Law is more natural to men then the Gospel and therefore with those that are of a moral disposition and no more it findeth better entertainment and welcome then the Gospel doth there is no hungering and thirsting after Christ they do not see the need of the sweetness of his gracâ— of the help of his Spirit going on in a plausible moral course without rub or difficulty whereas in the spiritual life Christ doth all and every day they see more cause to bless God for him 3. Vsually there is some great prevailing sâ—n Civility is but a freer slavery one way or another Satan holdeth them captive and their honesty and fair shew to the world is but to serve their carnal interests to hide a lust or feed a lust and most commonly this sin is worldliness Christs young man that had kept all those things from his youth had great possessions and they were a great snare to his heart Mat. 19. 22. The sin of the Pharisees was vain-glory and ambition some morsel there is reserved under the tongue some sin kept with the greater allowance from conscience and the less shame from abroad because otherwise the life is fair and honest 4. There is a greater care about actions then lusts Wrath and pride and wanton thoughts are digested because there is no violence and unâ—leanness in the conversation Civility is all for the carriage nothing for tempering the affections to such an order and moderation as becometh grace Paul complaineth of his lusts and the Law of sin within Rom. 7. yea of such sinful workings as do not fall under the cognisance and discovery of the light of Nature Rom. 7. 7. The first risings and stirrings of sin forbidden in the tenth Commandment the least rebellion of Nature Thus for Civility 2. Formality or pretended grace you may be deceived in that and therefore the Apostle speaketh of a true holiness Ephes 4. 24. in opposition to that which is feigned and counterfeit Now false grace is always acted by forreign and external considerations as pupils have not a principle of life within them but are moved by an external force The hypocrites principles of motion are without him as carnal respects self-ends c. True grace hath an inward propensity to comply with the Will of God there is a Law upon their bowels by-ends work by constraint and carry the Soul contrary to its native inclination a man would not do such a thing were it not for such ends therefore the Apostle saith 1 Pet. 5. 2. Feed the flock that is among you not by constraint but willingly not for filthy lucre but of a ready mind When a man acteth genuinely in a work his own heart carryeth him to it more then all outward encouragements Again False grace is shy of Gods presence and sight pretences are to deceive men therefore such persons strive to get God out of their thoughts they know his eye will find them out But now truth of grace is ready to draw every thing into Gods sight though they tremble to think what defects God can find in them yet they appeal to him for the sincerity of their hearts Iohn 20. 17. Lord thou knowest all things and thou knowest that I love thee He would not excuse miscarriages yet for the general temper and bent of his heart he reâ—erreth himself to Gods Omnisciency So Iob 31. 6. Let me be weighed in an even ballance that God may know mine integrity and yet elsewhere he saith Iob 42. 5 6. Mine eye seeth thee and therefore I abhor my self in dust and ashes In the one place he appealeth to God for he was confident that his integrity would hold weight and yet in the other he could even loath himself when he thought of God because of so many defects and failings So David Psal 139. 23. Search me O Lord and
Pelagian Tenets wherein original sin is denyed are natural Common people think they had ever a good heart towards God All these have I kept from my youth Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions So the doctrine of works and merit is in every mans heart What question more rife when we begin to be serious then What shall I do A ceremonious ritual Religion is very pleasing to carnal sense Conjectural perswasions is but a more handsom word for the thoughts of ignorant persons they say they cannot be assured but they hope well Doctrines of Liberty are very suitable also to corrupt nature Cast away the coards Psal 2. and Who is Lord over us Psal 12. 4. Nay all sins are rooted in some error of judgment and therefore they are called errors Psal 19. 12. Well then for our own Caution we had need stand for the Truth because Error is so suitable to our thoughts now when it spreadeth further 't is suitable also to our interests and then we are in great danger of being overset 2. That we may not hazard the Truth When Errors go away without controul 't is a mighty prejudice both to the present and the next age The dwellers upon Earth rejoyced when Gods Witnesses were under hatches and there was none to contest with them Rev. 11. 10. Fools must be answered or else they will grow wise in their own conceit Prov. 26. 4 5. Error is of a spreading growing nature therefore 't is not good to retreat and retire into our own cells from the heat and burden of the day let us stand in the gap and make resistance as God giveth ability Two Motives will enforce this Reason 1. The Preciousness of Truth Buy the Truth and sell it not 't is a commodity that should be bought at any rate but sold by no means for the world cannot bid an answerable price for it Christ thought it worthy his Blood to purchase the Gospel by offering up himself he not only procured the comfort of the Gospel but the very publication of the Gospel therefore we should reckon it among our treasures and choicest priviledges and not easily let it go lest we seem to have cheap thoughts of Christs blood 2. The trust that is reposed in us for the next age that 's an obligation to faithfulness We are not only to look to our selves but to posterity to that Doctrine which is transmited to them One generation teacheth another and as we leave them Laws and other National Priviledges so it would be sad if we should not be as careful to leave them the Gospel Our father 's told us what thou didst in their days Ps 44. 1. Every age is to consider of the next lest we intail a prejudice upon them against the Truth What cometh from forefathers is usually received with reverence A vain conversation received by tradition from your fathers 1 Pet. 1. 18. If you be not careful you may sin after you are dead our errors and evil practises being continued and kept afoot by posterity All the World had been lost in Error and Prophaneness if God had not stirred up in every age some faithful Witnesses to keep up the memory of Truth There is in man a natural desire to do his posterity good Love is descensive Oh consider how shall the children that are yet unborn come to the knowledg of the purity of Religion without some publike monument or care on your part to leave Religion undefiled Antichrist had never prevailed so much if men had thought of after ages they slept and unwarily yeilded to incroachment after incroachment till Religion began to degenerate into a fond Superstition or bundle of pompous and idle Ceremonies and now we see how hard it is to wean men from these things because they have flown down them in the stream of succession and challenge the authority and prescription of ancient Customs Look as sometimes the Ancestors guilt is measured into the bosom of posterity because they continued in their practises Matth. 23. 35. That upon you may come all the righteous blood c. So many times the miscarriages of posterity may justly be imputed to us because they shipwracked themselves upon our example The fathers ate sowr grapes and the childrens teeth are set on edg Well then let us perform the part of faithful Trustees and keep the Doctrine of Salvation as much as in us lieth pure and unmixed It presseth us to this earnestness of contention and zeal for the truths of God We live in a frozen age and cursed indifferency hath done a great deal of mischief Christians Is Error grown less dangerous or the truth of Religion more doubtful Is there nothing certain and worth contention or are we afraid to meddle with such as shrewd themselves under the glorious name of Saints We will not oppose Saints and so let the Truth go that was given to the Saints to be kept by them Oh my Brethren Paul withstood Peter to the face when Truth was like to suffer Gal. 2. 11. So should we withstand them to the face rather then make such sad work for the next age and leave our poor babes to the danger of error and seduction What 's become of our zeal There is none valiant for the Truth upon the Earth Prejudices and interests blind men so that they cannot see what they see and are afraid to be zealous lest they should be accounted bitter We have been jangling about discipline and now doctrine it self is like to escape us In the Name of God let us look about us Are there not crafty Thieves abroad that would steal away our best treasure and in the midst of the scuffle cheat us and our posterity of the Gospel it self We have been railing at one another for lesser differences and now we begin to be ashamed of it Satan hopeth that Error and Blasphemy it self shall go scot-free Ah my Brethren 't is time to awake out of sleep whilest we have slept the Enemy hath come and sown tares What a tattered Religion shall we transmit to ages to come if there be not a timely remedy To help you I shall shew 1. What we must contend for 2. Who must contend and in what manner 1. What we must contend for for every Truth of God according to its moment and weight The dust of Gold is precious and 't is dangerous to be careless in the lesser Truths Whosoever shall break the least of the Commandments and teach men so to do c. Mat. 5. 19. There is nothing superfluous in the Canon the Spirit of God is wise and would not burthen us with things unnecessary Things comparatively little may be great in their own sphere especially in their season when they are the truths of the present age and now brought forth by God upon the stage of the World that we may study his mind in them Better Heaven and Earth
〈◊〉 〈◊〉 their own stedfastness that is such a stedfastness as doth arise from solid grounds in their own hearts and not meerly from the consent of others 2. To own the profession of the Truth what ever it cost them I say 't is their duty to own the profession of the Truth for the publike owning of the people 't is a great let and restraint to Tyranny and such innovations as otherwise a carnal Magistrate would introduce into the Church by force and power See Acts 4. 21. They let them go because of the people so Mat. 14. 5. and 21. 46. And again I say they must own it what ever it cost them for zealous defences are a great honour to the Truth The disputations of the Doctors do not commend it to the world so much as the death of the Martyrs and therefore though you cannot dispute for the Truth yet you should dye for the Truth Ye have not yet resisted unto blood c. Heb. 12. 4. We cannot be at too much cost to preserve so precious a treasure to posterity And here even women may put in a share they have lives to sacrifice upon the interest of the Truth and usually they do not fall in vain 3. To honour the Truth by their conversations there are heretical manners as well as heretical doctrines and there are many that are otherwise of an orthodox belief yet make others sectaries and disciples of their vices some live Atheism there are Antinomians in practise An Apostate is a practical Arminian Therefore Christians are called to hold forth the Word of life in their conversations Phil. 2. 16. and to make the doctrine of God the Saviour comely Tit. 2. 10. by glorifying God in that course of life to which they are disposed To preach and write for the Truth doth not honour it so much as to walk in the Truth John Ep. 3. 4. and the life is a better witness of the reality of Religion then the tongue 4. To comprise all in a few words what ever maketh for the Truth either with God or men all that must the people do We can do nothing against the Truth but for the Truth saith Paul 2 Cor. 13. 8. To God you must pray that he would send forth not only Laborers but Champions Mat. 9. 38. not only such as can handle the trowel but the sword in the Battels of the Church To men you are to quicken those that have gifts to look to their duty in this kind Say to Archippus Take heed to thy Ministry which thou hast received in the Lord Col. 4. 17. Many may be stired up by your exhortations that otherwise would lie useless in illeness and privacy in the Battel the Trumpeter hath his use as well as the Souldier Neither are they to be admonished only but assisted and by that means you have an interest in the glory of the work John Ep. 3. 8. We ought to receive such that we may be fellow-helpers to the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co-workers your helping hand is to the action and God will not be unmindful of it yea if you bear any part of the toil by performing any labour of love to them it shall turn to a good account in the day of the Lord Hezekiah's servants did but copy out the Proverbs and 't is mentioned to their praise Prov. 25. 1. All this may be done by persons of a private gift and station 2. There is something that the Magistrate may do He is the Minister of God for good not only for good Civil but Spiritual and therefore doth the Apostle bid us pray for them that they may be keepers of both the Tables 1 Tim. 2. 2. that we may lead a quiet life under them in all godliness and honesty Heathens have asserted That it belongeth to the Magistrates duty chiefly to look after matters of Religion Much more is it evident by the light of Christianity The Kings of the Old Testament are commended for their zeal in this kind and in the times of the Gospel it is prophesied that Kings shall be the Churches nursing fathers and Queens her nursing mothers Isai 49. 23. which they cannot be if they suffer poyson to be given to Gods little ones without any let and restraint 'T is a clear truth that if a man give up himself to Christ he is to give up himself to him in every relation his wit wealth parts authority all to be layed out for the use and service of Christ he that doth not give up all giveth nothing we are to be Christs in every capacity Therefore a Magistrate as a Magistrate must not only countenance Religion but also discountenance Error and hinder the spreading of it within his charge 'T is by Christ that Kings reign from him they received their power and to him must they give an account of the exercise of it in the great day of Recompenses therefore they are bidden to be wise and to kiss the Sun Psal 2. 10 11 12. which certainly noteth more then a negative act or not opposing there must be something positive a zealous defence of the Truth in their way or else God will reckon with them Those Gallio's that are indifferent to Christ and Antichrist cannot expect a long and happy reign I cannot see how they can be true to Civil Interest unless they be careful for the suppression of Error for when false doctrines are freely vented 't is to be supposed they will find a general reception for the most are the worst and then when the generality of a Nation are corrupted National Judgments will not long be kept off the whole Body is sure to smart for it for as the Jewish Proverb is Two dry sticks will set a green one on fire Besides that Error is masterly and bloody and loveth to give Law therefore ere it be too late they should look to the Civil Peace for if men be quiet God will not when his Honour and Truth and Worship is neglected But of this more hereafter 3. Ministers are to contend for the Truth for by their office and station in the Church they are Captains of the people in this War against Satan and his adherents therefore 't is required of them that they should be able to handle the sword and the trowel not only to exhort by sound doctrine but to convince the gainsayers Titus 1. 9. These are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. 2. the faithful men the Feofees in trust to whom Truth is committed they are the salt of the Earth Mat. 5. 13. those that must season the world with gracious principles therefore they must above all others labour in the desence of the Truth otherwise they are compared to dumb dogs that bark not when the thieves come to steal away the treasure Now Ministers must contend partly by preaching warning the people of the Wolves that are abroad Acts 20. 29. Partly by disputing Acts 15. 2.
which we must use may be reduced to two hearts 1 Cautions 2 Directions 1. Cautions 1 Take heed of setting God a task Psalm 78. 20 Can the Lord prepare a Table in the Wildernesse c. so Matth. 26 40. if thou be the Son of God come down from the Crosse this is to go beyond the promise and to indent with God upon conditions of our own making so Matth. 4. if thou be the Son of God turn these Stones into Bread so when we prescribe to God in matter of allowance We would have God maintain us at such a rate be so fed so cloathed have so much by the year such Portions for our Children he that will be rich c. 1 Tim. 6. 9. God never undertook to give us meat for our lusts when we subject his Providence to our direction and prescribe what he shal do for our satisfaction we do but make a snare for our selves 2. Take heed of betraying faith by distrusting present means 't is an usual thing Luke 16. If one come from the dead they would beleeve if we had Oracles or Miracles or God did speak to us from Heaven as heretofore then we should not faulter in our trust as we now do but by this excuse you impeach the Scriptures Moses and the Prophets are a sufficient ground for saith and extraordinary means will not work on them upon whom ordinary do not prevail there were weaknesses then and so there will be whatsoever Dispensation God use Man is Man still they beleeved not though he opened the Clouds and commanded Manna from Heaven Ps 78. 23. 3. Take heed of â—ff's in principles of Faith Foundation stones if laid loose indanger the whole building take notice of the first hesitancy Gen. 3. Yea hath God said So Matth. 4. 3. If thou be the Son of God c. there was a plain Oracle from Heaven determining it a little before Thou art my beloved Son but the Divel would fain draw it to an IF 4. Beware of sin doubts are the fumes of sin like the vapours that come from a foul stomack uprightnesse begetteth serenity and clearnesse as in nature there is often a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a circular generation vapours beget showers and showers beget vapours so in moral and spiritual things there is such a circular generation unbelief maketh way for sin and sin for unbelief sin will weaken trust it cannot be otherwise shame and horrour and doubt these are the consequences of sin God never undertook to bear us out in the Divels work 2. Directions 1. Strengthen your Assent to the Word of God fire if well kindled will of it self burst out into a flame so assurance and comfort would more easily follow if there were a through and undoubted assent to the truths of the Word we take them up hand over head and then when a temptation commeth no wonder that the building tottereth when the foundation is so weak there are several degrees of assent conjecture which is but a lighter inclination of the mind to that which is probable opinion which is a stronger inclination to think that that which is represented is true but there is formido oppoâ—ti 't is mixed with hesitancy and doubts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak faith or firm adherence upon sufficient conviction yet doubts may arise and in time of temptation this degree of Assent may be overborn but above this there is a through certainty or assurance of understanding Col. 2. 2. We should never cease till we come to this 't is a great mistake to think that we need not look after the setling of our assent to the truths of the Word but take these for supposed but in an hour of temptation we are made sensible of our folly herein and if I am not mistaken much of our carelessenesse and unsetlednesse of life doth proceed from hence 2. In setling assent begin with natural principles and then go on to those which are spiritual and mystical As Gods Being and Gods Bounty in the everlasting rewards Heb. 11. 6. the necessity of purity and holinesse Heb. 12. 14. the fall and misery of the creature and then our redemption by Christ c. I observe the Apostles when they came to gain men to faith began with truths suited to their capacity and present understanding With the vulgar they evince Creation and Providence by arguments taken from showers of rain and the courses of nature Heb. 14. 16 17. with the Philosophers they urge the notions of a first cause and a first mover and those inclinations in nature towards an eternal good Acts 17. 3. Urge your hearts with the truths you assent too and work them upon your affections Rom. 8. 31. Heb. 2. 3. and Job 5. 27. 4 They observe the disproportion of your respects to things present and things to come If the Judgement Seat were fiâ—ed and the Books opened how would natural men tremble now faith should make it as present Heb. 11. 1. the Apostle â—aith I saw the dead small and great stand before the Lord c. Revel 20. 12. faith which is the evidence of things not seen should see it as if it were in being the light of faith differeth not from the light of Prophecy in regard of the certainty of the thing which is to come or the assured expectation of it the light of Prophecy requireth a special Revelation and differeth in degree from the light or sight of â—aith as it causeth rapture and exstatick motions but as to the seeing of things to come with certainty there they agreed well then if you would discern the strength or weaknesse of your faith observe how differently you are affected with what is present and what is future So also how differently you are â—ffected with things visible and things invisible with things temporal and eternal if upon easie terms you might have a good bargain for lands and riches how readily would men imbrace the offer for temporal profit what pains will they take but now in things of soul-concernment we are not alike affected which is an argument we do not beleeve them in all cases t is good to put spiritual things in a paralel temporal instance we are taught that wisdom Mal. 1. 8. Offer it now to the Governour c. would we do thus to an earthly Potentate as we do to God If an able potent friend promise help in troubles how are we cheared with it If God promise the same things we are little comforted if every offence that we commit were liable to the notice of man our punishment should be to hold our hand in scalding Lead for half an hour men would be more afraid to offend then now they are in the sight of God who knoweth all their thoughts and hath threatned eternal torment if the tasting of such a meat would bring present death who would be so fool-hardy as to meddle with it nay when a thing is but likely to do us hurt as
Angels are for ever and ever now ad custodium â—o keep them and hold them in their lost estate hereafter ad poenam they are continued upon them as a part of their final punishment when much of the liberty which now they have shall be abridged From hence observe these practical Inferences 1. That sins are as it were bonds and chains a wicked man is in bondage here and hereafter now in snares and then in chains here taken captive by Sathan in his snares 2 Tim. 2. 26. and hereafter bound up with him in chains Sin it selfe is a bondage and Hell a prison were there nothing in sin but the presonâ— slavery 't is enough to disswade us but alas this is not all there are not only snares but chains in the fall of the Angels how many notions are there offered to us to discover the evil of sin they left their beginning and lost their habitation and then chains of darkness he that hath a mind to be a beast or a divel let him be a sinner If you mean to quench your reason to eclipse the glory of your Creation to disturb the quiet of your spirits and instead of calmenesse and serenity of conscience to bring in horror and confusion if you mean to enthral and captivaâ—e your soules to every base affection and to be at the command of every corrupt desire then go on freely as you do in sinning against God but alas the present thraldome is nothing to what is future all the sins that you commit will be as so many Chains binding you over to an eternal and just damnation The good Angels are at liberty to serve God when the evil Angels are shut up in the prison of their own obstinacy and wickedness remember this when you are convinced of a sin which you cannot leave and fear lest it prove a chaine of everlasting darknesse Secondly those chains bonds can never be broken by us the Angels cannot break them themselves and Christ will not for their day of grace is past every ones chains would be eternal if Christ did not loose them and open the prison door to poor Captives Isa 61. 1. this is our advantage above the Angels that an year of liberty is proclaimed to us and an opening of the prison to them that are bound Christ himselfe was bound with our chains the Prophet saith Isa 53. 8. he was taken from prison and from judgement he was in prison that we might go freeâ— If the â—edge had given us up to the Officer and the Officer had cast us into prâ—soâ— how long would it have been â—re we had payed the ulmost farthing Luk. 12. 58. others that reject the mercy offered in Christ can never wrest themselves out of the hands of justice but do for ever remain under the power and wrath of the living God Hebr. 10. 30. Thirdly The Divel is in chains a cruel spirit but under bonds his power is lesse then his will and malice he is wrathful that we may not be secure he is chained that we may not despair he hath no power but what is given him from above and when God putteth any of his servants into Sathans hands he keepeth Sathan in his own hands if you be in Sathans hands for your exercise remember Sathan is in Gods hands for your comfort and safety He had not power over the herd of Swine without leave Matth. 8. 31. suffer me c. so Luk. 22. 31. he could not sift Peter till he had a commission Sathan hath desired c. Ioh. 1. 12 Job 2. 7. Sathan could not so much as touch Jobs estate or skin till leave obtained nay he could not deceive Ahab a wicked man till God said Go 1 King 22. 21 22. he is but Gods executioner he sent his evil Angels among them Psal 78. 49. God gave commission for the plagues of Egypt and then the evil Angels had power to execute them the godly need not fear Sathan as a disobedient Angel he is cast into the chains of Gods justice and power and as head of the Kingdome of darknesse his power is more restrained by the death of Christ John 12. 29. Fourthly Observe how weak the Creatures are when God marcheth in judgement against them guilt of conscience is one of the fallen Angels chains if God will but arm our own thoughts against us he needeth not bring forces from without there is enough in that to sink us into Hell The Law needeth not bring Brimstone from Heaven to burn sinners nor open the mouth of the great deep to drown them nor shatter the frame of nature about our heads alas we cannot bear up under the burden of our own consciences or the weight of our own grief when he layeth his finger upon the conscience who can bear it The Angels excel in strength and yet the impressions of honour laid upon them are too hard for them to grapple with all Prov. 18. 14. a wounded spirit who can bear as if he had said I challenge all the world to bring me a man that is able to deal with his own conscience when God armeth it against him Fifthly That spiritual judgements of all others are most secure to have sin punished with obstinacy and hardnesse in sinning This is nothing but to have the Divels chains layed upon us a sad intimation that we are given up to chains of darknesse frogs and lice and hailstones were but soft judgements to Pharaoh's hard heart unlesse God should send us quick into Hell there cannot an heavier judgement befal us nay certainly it were better to be given up to Hell torments if there could be any expectation of deliverance then to be given up to a spirit of sinning for there is no end of that say then Lord what ever judgement thou bringest upon me bring not thy heavy judgement of an hard heart 't is better by far that you should live miserably then sin freely without remorse But what sins bring on this spiritual judgement I answer 1. an unthankful abuse of Gods gifts The Divels had a glorious and excellent nature but they were not thankful observe it when you will you will find it true that no man was ever punished with hardness of heart but some former merciful dispensation was abused the Heathens were not thankful for the light of nature and therefore God gave them up to vile affections Rom. 1. 22 24. Others received not the love of a truth and therefore God gave them up to believe a lye that they might be damned 2 Thess 2. 11 12. the very sin against the Holy Ghost is so called because 't is a despighting grace received or a divellish opposing of the grace and supernatural work of the spirit by which the mind is convinced of the truth 2. Sinning against the light that was Sathans sin who was full of light and sinned in the very face of God and 't is his sin still malice having onely put out the light of
prudence but not of his understanding so that he knowingly sinneth so wicked men imprison the truth in unrighteousness and then God giveth them up to the sway of their own lusts and passions there is more of malice in sins against light you laugh at Christ before his face out-dare Heaven and Conscience will he force the Queen before my face c. 3. Sinning with the light When malice sets wit a work as it doth in the Divels against God and the Church 't is Sathanical to be wise to do evil to make no other use of our parts then to plot wickednesse pervert the truth and undermine religion Jer. 4. 22. They are wise to do evil but to do good they have no knowledge when you make religion yeild to policy or bend policy to ruine religion then your wisedome hath undone you Isa 48. 4. Malice against God and goodnesse This is Sathans direct sin when men will not onely be wicked themselves but adversaries and malicious opposers of all that is good This is not onely to be sinnâ—rs but Sathans Acts 13. 10. O thou Child of the Devil and Enemy of all goodnesse Cain that hated his Brother because his works were righteous was the Divels Patriarch 5. A sottish obstinacy and wilfulnesse When will and humour is lifted up against conviction Jer. 2. 25. Ier. 44. 18. they will not because they will not foolish wilfulness meeteth with penal hardness he that will wink shall not seethe Sun shine it never so brightly such men do but lay Sathans chains on their own will and understanding 6. A senseless security notwithstanding the growth and increase of sin when men lose all feeling and restraint and grow more wicked but less tender Eph. 4. 19. and so men sin freely foully wax worse and worse and adde new lincks to the chains of darkness Sixthly There is little reason that we should adore him whom God holdeth in chains of darkness that we should exalt him whom the Lord hath cast downe and make a God of him who hath made himselfe a Divel All sins do as it were set the Crown upon Sathans head these especially 1. False Worship Sathan is the Head of Idolaters if the sacrifice were offered in an unbecomming manner God saith it was a sacrifice offered unto Divels Levit. 17. 7. In all false worships the Divel is served either directly or obliquely either by consequence or in the intention of the worshippers thence those expressions Table of Divels 1 Cor. 10. 21. they sacrificed to Divels and not to God Deut. 32. 17. You gratifie Satan if you be not right in worship those among Christians that worshipped towards an Idol of Gold and Silver are said to worship Divels Rev. 9. 20. Sathan is saith Synesius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of Images and a Patron of false worship 2. Worldly conversation he is called the God of this World 2 Cor. 2. 4. sensual covetous proud men are Sathans Votaries at his beck and pleasure and will you be one of the number when Christ came to dissolve Sathans works Iohn 3. 8. will you uphold them 3. Bâ—se fear of wicked men you do but fear the Divel in them Rev. 2. 10. Fear not behold the Divel shall cast some of you into prison He that will deny the truth for fear of men preferreth the Divel before God 4. Being of the faction of the wicked there is a corrupt party in the world over whom Sathan usurpeth Empire and Domination Rulers of the darkness of this World Eph. 6. 14. Col. 1. 13. cry not up a confederacy with these take heed how your soule entreth into that secret I confess 't is ingeniousness a matter of Christian skill and art to find out the snare that we may escape it Generally they are the Antichristian dark part of the world such as are led with a blind zeale and rage to oppose the interest of righteousnesse such as oppose the Gospel with rage and lyes Iohn 8. 44. Ye are of your father the Divel and his lâ—sts will ye do Many that deny Sathan yet may be of his Faction and Party We are now come to the second part of the punishment of paines taken from the other inconvenience of a prison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 under darkness in allusion to Malefactors who are cast into Dungeons where besides the load of Irons the very darkness of the place concurreth to their misery light is pleasant as giving us the sight of what is grateful in the world of which when we are deprived the mind like a Mill falleth and worketh upon its selfe Peter saith in chains of darknesse as implying that God did bind them fast with their darknesse and horror as with a chain but our Apostle here seemeth to make them two distinct parts of their torment as certainly it is a more full description of it Well then the proposition will be That the Apostate Angels are kept under darkness Darkness in Scripture representeth three things first Ignorance secondly Sin thirdly misery as light the contrary quality implyeth Knowledge Holiness and Happiness because light discovereth all things 'T is put for knowledge because of all bodily qualities 't is most pure and unmixed therefore 't is put for holiness because 't is wonderfully pleasing and delightful to sense therefore 't is put for glory so contrarywise darkness which is nothing else but the absence and privation of light signifieth ignorance Rom. 2. 19. Sin 1 Pet. 2. 9 Misery Psal 107. 11. Now all these three make way for one another Ignorance for Sin and Sin for Misery the understanding being the great Wheel of the Soule if it be not right nothing can be right Matth. 6. 22. ignorance maketh us stumble upon sin and by sin we fall into the pit of everlasting darknesse If you ask what kind of Darkness is intended here I answer though all may be implyed yet chiefly the darkness of misery is here intended they being cast down from the light and glory of the highest Heavens into dark and obscure babitations where they want the sight of God and the light of his countenance as when the Sun is gone there is nothing but darknesse in the world so being banished out of the presence of God they are fitly said to be held under darkness for as the Sun is to the corporeal world so is God to the world of Spirits Psal 4. 6. now their Sun is Eclipsed and by the interposition of the dark cloud of their sin and obstinacy they cannot have the least comfortable glimpse and fruition of God to which also may be added the horrible apprehension of their loss and that terrour and discomfort that lyeth upon them for they have onely so much light left as serveth to encrease their torment I confesse 't is disputed by Divines whether the Devils can grieve for the losse of the light of Gods countenance or the want of the beatifical vision and the ground of doubting is because there
called to excharge it which will you cause then to live at large and wallow in carnal contentments or be imployed in the serious and grave exercises of Religion surely one moment communion with God is better then all the mirth we can get by the pastime of an age Verse 20. But ye beloved build up your selves in your most holy Faith praying in the Holy Ghost HEre the Apostle cometh to exhort as all along with the description of Seducers he intermingleth exhortation the summe of the exhortation is to quicken them to the use of the means of perseverance and constancy Build up your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth the going on with a building already begun and fitly noteth that care they should take for the growth of their spiritual estate your selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some translâ—tâ— iâ—vicem build up one another that I confess is the Apostles â—nteâ—â— but first to press them to a care of their own Salvation and then mutually to care for one another See 1 Thes 5. 11. Comfort your selves together and edifie one another as ye also do and possibly this is spoken here by way of opposition to those that separate themselves in your most holy Faith By faith may be meant either the grate of saith of the doctrine of faith I rather suppose the latter that true and pure Religion which they had learned from the Apostles which was the foundation already laid unto which they should keep close If it be meant of â—aith the grace theâ— he perswadeth them to progress and to lay hold on the superstructure of good works and final perseverance Matth. 7. 24. This faith is called most holy in opposition to the profane mysteries of the Gnosticks and Valentinians 'tis an holy rule and maketh us holy John 17. 17. Sanctifie them by thy truth thy word â—â— truth praying in the Holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be â—â—nderâ—d â—â— with or by the Holy Ghost that is by hiâ— motion and inspiration and gifts and graces received from him elsewhere the Holy Ghost is said to pray in us Rom 8. 26. and here we pray in the Holy Ghost he prayeth in us so as we pray in him he prayeth in us to note the excitations of his grace we pray in him to imply the concurrence of our faculties which is to be noted against the Famulists who make the Spirit to be the immediate formal cause of all our actions as if in the productions of grace the Spirit did only make use of us as Bilhah did of Rachel to bring forth upon her knees Gen. 30. 3. and the action were wholly his own The Notes are these 1. 'T is not sufficient to be established or grounded in the faith but we must daily increase and grow more and more therein when the foundation is laid the building must go on piece by piece they that are contented with a little faith have no faith graces though imperfect are alwayes growing Luk. 17. 5. 't is the holy ambition of Christians to be more like God every day certainly their temper is contrary to the temper of Gods people that think they have learned enough know enough are holy enough none are so knowing but they may know more so established but they may be more here we are in a state of progress not of rest and perfection the Corn in the field groweth though in the Barn it doth not Eph. 21. 12. 13. Phil. 3. 13. A Christian is alwayes reaching forth and pressing onward and the nearer he cometh to Heaven his motions and tendencies arethe more earnest as a stone moveth faster the nearer it cometh to the Center the more he enjoyeth still he hath new motives to seek more Pro. 1. 5. A wise man will hear and will increase learning a good man would go to Heaven as fast as he can not make an hard shift but enter abundantly 2 Pet. 1. 11. 2. To grow in faith is a means to persevere in faith man is of an active nature either he groweth better or worse we shall not keep what we have received if we do not labour to increase in it as an house begun to be built goeth to decay and droppeth down more and more if we do not go on to finish it do we grow then or decline Did we observe our first coolings the mischief would not be so great but we like the Hen as long as there is one egg in the nest observe not how many are taken away as long as we have any tolerable affections to the things of God or somewhat to keep us alive we do not consider how many degrees of grace we have lost Faith take it for the grace is the proper foundation of holiness and good works Works without faith are but a roof without a foundation and faith without works is a foundation without a building good fruit supposeth a good tree Math. 7. The faith of Christians is a most holy faith no doctrine hath such pure precepts such high examples such raised motives such misterious inforcements such blessed rewards and all to encourage holiness if ever any thing were exactly fitted to its purpose surely the word is fitted to promote holiness the percepts of the Law require it the doctrine of the Gospel sheweth where vertue and power is to be had to perform it the promises incourage it the examples of God and Christ shew the height and exactness of it the examples of the Saints shew 't is possible the word and ordinances work it as being instituted by God for such a purpose and accompanied with the power of his grace Eph. 5. 26. God hath reserved this honour of sanctifying the heart to the doctrine of the Scriptures to evidence their divine original James 1. 18. He hath begotten us to himself by the word of truth this great change which is wrought in the heart of man is by the word a moral Lecture may a little fashion the outward man and reduce him to a civil course as Xenocrates his moral Lecture made Polamo leave his vitious and sensual course of life but regeneration is only found in the School of Christ Well then it you will know the best Religion observe where is there most holiness discovered and wrought Psal 19. 7 8 9. John 17. 17. In the word of God you have the copy of his holiness there is somewhat of good life and moral behaviour among Heathens but nothing of regeneration and genuine holiness Once more an impure life will not suite with an holy faith you dishonour God and disparage your religion when you walk as Heathens This holy faith is best kept in a pure conscience 2 Tim. 3. 9. From that building up your selves In building up that is in growth and persevereance there is a concurrence of our own endeavours we are living stones 1 Pet. 2 4. after we are converted and are not altogether dead and passive as in conversion after we have received