as lyes or at the best as Conjecturall uncertainties but our faith must take into its vast comprehension Gods whole revealed will part whereof is this of the last judgement The last and dreadfull judgement will never affright us from sin if we look upon it in the devils dress of uncertainty for then we shall but sport with it and make it our play-fellow in stead of our monitor Let us therefore labour to make it by prayer and meditation to sink into our hearts Si nunc omne peccatum manifestâ plecterâ—tur poenâ nihil ultimo judicio reservari crederetur rursus si nullum peccatum nunc puni ret apertè divinitas nulla esse divina providentia putaretur Aug. de Civ Dei cap 8. and to beleeve it though never so distant from or opposite to sense taking heed lest the deferring thereof and the present impunity of sinners destroy or damp our belief of Christs coming to judgment considering that if every offender should now be openly punished men would think that nothing would be reserved to the last judgment as on the contrary if no offender should be plagued men would beleeve that there were no providence And let us beware lest we make that concealment of the last judgment to be an occasion of sin which God intends should be an incentive to repentance This briefly for the note of incitement c. Behold The description of the judgment followes Rev. 1. Jo. 5.27 and in that first of the first part The coming of the judg to judgment in these words The Lord cometh with ten thousands of his Saints EXPLICATION And here 1. the Title 2. Approach 3. Attendance of the Judg are all worthy of consideration by way of explication 1. Tune manifestè veniet judicaturus justè qui occultè venerat judicandus injustè Aug. Of the title Lord I have spoken very largely before pag. 344 c. p. 1. Of the greatness of this Lord the Judg as he is God and man I have also spoken pag. 527 528 529. The reasons also why he shal even as man judge the world I have mentioned p. 525 526 528. and how he excludes not Father and holy Ghost Nor wil it be needful here again to repeat the fitness of Christ for judicature Rev. 6.16 1 Jo. 2.28 Rev. 5.9 Rev. 19.11 Psal 45.6 2 Cor. 5.10 Rev. 1.14 1 Cor. 4.5 in respect of his advancement after his humiliation the necessity that the judicial proceeding should be visible the great horror and amazement of his enemies the comfort of the Saints the excellent qualifications of this judg in regard of his righteousnesse omniscience strength and fortitude c. 2. For the second therefore Act. 1.11.10.42.17.13 Aoristum secundum ponit pro futuro the Approach of the Judg in the word cometh Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which word Jude puts the signification of the time past for the time to come after the manner of the Prophets who are wont to speak of those things which are to come as if they were already past and this he doth for two reasons First to note the certainty of Christs coming to judgment it being as sure as if it were already Concerning this certainty of the coming of Christ to judgment I have spoken already pag. 536 Part 1. and in several pages before 2. Secondly to shew the nearness thereof Christs coming is at hand 1 Cor. 7 the time is short saith Paul its sails almost wound up The Judge stands at the doors He that shal come wil come and wil not tary If he were coming in Enochs time if in the first what is he then in the last times as these are frequently called come Lord Jesus come quickly Behold I come quickly Rev. 3.11 The Brides prayer and the Bridegrooms promise are both for speedy coming Rev. 1.7 Behold he cometh with clouds c. not shall come he is as good as come already Christ cometh to us either in spirit or in person 1. In Spirit he cometh 1. In the Ministry to win and perswade us to come unto him thus he went and preached in Noahs time to the spirits now in prison 1 Pet. 3.19 2. In some special manifestation of his presence in mercy or judgment The former when he meets us with comfort strength and increase of grace John 14.18.23 The later in testification of displeasure Rev. 2.16 John 16.8 2. In person he comes two waies 1. in carnem 2. in carne 1. Into flesh in humility in his incarnation to be judged 2. In flesh in glory at the last day to judg all flesh Where consider 1. Whence he cometh Where consider 2. Whither he cometh Where consider 3. When he cometh 1. Whence he cometh from heaven 1 Thes 4.16 The Lord himself shall descend from heaven he shall come in the clouds of heaven to heaven he ascended and from heaven wil he descend Acts 1.11 This Jesus which is taken from you into heaven shall so come as ye have seen him go into heaven And its necessary that Christ should come from heaven to judg because it is not meet that the wicked should come thither to him though to be judged for into that holy place can no unclean thing enter 2. Whither cometh he some think that the judgment seat shal be upon the earth that the sentence may be given where the faults have been committed and that in some place neer Jerusalem where the judg was formerly unjustly condemned and particularly some think it shal be in the valley of Jehoshaphat though that place Joel 3.12 contains but an allegorical or typical prophesie The Apostle seems to intimate that the place of judgment shal be in the air 1 Thes 4.17 where he mentions our being caught up to meet the Lord in the air it being probable that the judgment shall be in that place where we shall meet the judg in the clouds of the air and the Scripture saith he shall come in the clouds of heaven and then the divels shal be conquered and sentenced in the very place wherein they have ruled all this while as princes but over what place it seems to me a rashness to determine 3. When shal he come In the end of the world but the particular age day or year is not known to man or Angel Mark 13.32 this secret the Spirit revealed not to nor taught the Apostles who yet were led by him into all necessary truths and Christ must come as a thief in the night and as in the daies of Noah when men knew nothing And we are commanded to watch and to be ever prepared because we know not the houre The childish curiosity of sundry in their computation of a set year wherein the day of judgement shall be rather deserves our caution then confutation 3. The third thing to be opened in this coming of the Judg is his attendance in these words ten thousands of his Saints The words in the original are 〈◊〉
Christ That which they entertained meerly for fear they present to others as a doctrine of Faith These are reeds that bow and hang according to the standing of the winds such a reed shaken with the winds was not John Baptist but rather an Oak which will sooner be broken then bend by the winds by an holy Antiperistasis his zeal was doubled by opposition These false Teachers were like a man that goes to Sea for pleasure not for Traffick if a storm arise he will come back or put to the next shore Like that ship Acts 27.15 they bear not up into the wind Jer. 9 3. they are not valiant for the truth Tit. 1.9 nor hold they fast the faithful Word but let it go if enemies contend to pull it away 3. They were carried about with the wind of pride and ambition They gaped after the breath of applause old truths are of no reputation among the giddy sort hence it was that these were carried to teach that whereby they might be voiced and cryed up for some rare men dropt out of the clouds and seeing further then all the rest of their times They could not tell how to get above others unless they taught something different from others truth was counted but a dull stale business and therefore they chose rather to be accounted such as excelled by being erroneous then such as were onely equall to others Vento superbiae omnes haereses animantur by delivering the truth The wind of Pride is the life and soul of Error it is the element wherein it moves and breaths Seducers were puft up as Paul speaks Col. 2.18 vainly by their fleshly minds a humble soul will not easily either teach or follow an Error It hath ever been the property of Seducers to follow the peoples humour with Errors that so the people might follow them with applause 4. They were carried about with the wind of earthly mindedness They taught any false doctrine for filthy lucres sake 2 Pet. 2. they would rarely be carried with any wind but such as blew them some profit they steered their course by the compass of gain their Religion began at their purse strings They served not the Lord Jesus Christ but their own bellies Rom. 16.18 This was that wind which carried Balaam about from country to country from Altar to Altar he and his followers loved to be of the Kings Religion Thus Erasmus said that one poor Luther made a great many rich Abbots and Bishops he meant that by preaching against him they were wont to get their great livings and preferments Demas forsook truth to embrace the present world OBSERVATIONS 1. The want of the showrs of a faithful Ministry spiritual rain is a singular curse and calamity Consciencious Ministers are clouds and their Doctrine rain As no rain is so useful and profitable as the rain of the Word so neither is it so great a misery to be deprived of any as of this God often in Scripture promiseth Showres and Teachers as great Blessings Deut. 28.12 The Lord shall open to thee his good treasure the Heaven to give thee rain c. Joel 2.23 Rejoice in the Lord your God for c. he will cause to come down for you the Rain c. And for instructours see Jer. 3.15 Jer. 23.4 I will give you Pastours according to mine own heart which shall feed you with knowledg and understanding Isai 30.20 Though the Lord give you the bread of Adversity and the water of Affliction yet shall not thy Teachers be removed into a corner any more God also threatens the keeping away of rain and the taking away of Instructers as dismal curses Deut. 28.23 Jer. 3.3.14.4 Amos 4.7 Isai 3.2 1 Sam. 3.1 Hos 4.5 Ezek. 3.26 Psal 57.9 The Heaven that is over thy head shall be brass thy rain shall be powder and dust Lev. 26.19 I will make your Heaven as iron and your earth as brass Zach. 14.17 Vpon them shall be no rain Never was a greater plague on Israel then when in three yeers and a half it rained not on the earth in Ahabs time And concerning the Prophets the Lord saith Mich. 2.6 They shall not Hebr. drop Prophesie and Isai 5 6. God threatens his Vineyard that he will commands his clouds his Prophets that they shall rain no rain upon it God threatned a great judgment in great displeasure against the people Ezek. 3.26 when he told Ezekiel that he would make his tongue cleave to the roof of his mouth and that he should be dumh and no reprover to them and when he threatned that he would remove away the candlestick of Ephesus out of its place Rev. 2.5 The want of Spiritual is a much greater woe then the want of natural rain The withholding of showâ—s from Heaven can but produce a Famine of bread the want of a faithful Ministry brings a Famine of the Word of the Lord Amos 8.11 And this famine of the Word of the Lord is a Soul-famine And 1 Opposeth not Natural but Spiritual life The separation of the soul from the body is but the shadow of death True death stands in the separation between God and the soul Where vision faileth people perish Prov. 29.18 My people perish for want of knowledge Hos 4 6. Salvation and Life eternal stand in Knowledg Joh. 17.3 1 Tim. 2.4 2. Bodily famine takes away our natural strength and vigor whereby we perform our ordinary and worldly actions but a soul-Famine destroyes that Spiritual strength whereby we are enabled to heavenly Employments Praying Repenting Believing Holy-walking 3 Bodily Famine makes the outward man look pale deformed lean unpleasing soul-famine brings a leanness into the soul deformity and profananess into the face of our conversation Who observes not in Congregations whence the Word is taken the miserable change of men and manners In Elies time sin abounded and the reason is set down 1 Sam. 3.1 In those dayes the word of the Lord was precious 4 Bodily Famine as other external judgments may be a help to bring men to God by causing Repentance and bettering Obedience as in the Prodigal but the famine of the Word puts men farther from God and by it men grow more obdurate in sin 5. Bodily Famine may be recompensed and made up with Spiritual food Isai 30.20 Though the Lord give the bread of Adversity yet he countervailes that loss by giving them to see their Teachers whereas Spiritual famine cannot be recompensed by having bodily food because when God takes away the food of the soul he takes away himself the tokens of his presence and Grace and what can be given in exchange for God himself 6 Of bodily Famine people are sensible they cry out thereof and labour for a supply but the more soul famine rageth the more people disregard their misery and slight their wretchedness by fasting forgetting how to feed and with their food losing often their stomacks too How much then are they
〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word with his holy ten thousands or Myriads Four things may here offer themselves to be explained 1. Their quantity in respect of numbers ten thousands 2. Their quality they are holy ones holy ten thousands 3. Their relation They are his his holy ten thousands 4. Their action or employment they are to come with the Lord. 1. For the first The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek properly signifies ten thousand Thus Acts 19.19 where the Apostle mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 five myriads it s rendred fifty thousand and Rev. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vulgar et Erasm vicies mil lies dena millia two myriads of myriads we translate twenty thousand times ten thousand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 5.11 and Dan. 7.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Septuagint we render ten thousand times ten thousand So Deut. 33.2 Psal 3.6 Dan. 11.12 Luke 12.1 Acts 21.20 And in those places where the word ten thousand is used as here in Jude without the addition of a word of another number it imports an uncertaine and very great vast number or an innumerable multitude Heb. 12.22 there being a certain number put for an uncertaine 2. For the second their quality or property noted in this word holy or Saints These here called holy or saints say some are the angels In millibus sanctorum nun ciorum suorum Cypr. ad Novarian Hugo Lyranus who in Scripture are oft said to be such with whom Christ comes at the last day and also called holy and not seldome is their coming with Christ and their holiness as here put together Thus Luke 9.26 Christ is said to come in the glory of the holy Angels and Matth. 25.31 the Son of man shall come and all the holy Angels with him c. Sometimes they are called mighty Angels 2 Thes 1.7 The Lord Jesus shall be revealed from heaven with his mighty Angels And Deut. 33.2 when God delivered the law upon mount Sinai it is said he came with ten thousands of his Saints where by Saints may be understood Angels who attended God in the delivering of the law in which respect it is said that Israel received the law by the disposition of Angels Acts 7.53 and the law is said to be the word spoken by Angels Heb. 2.2 But others more rightly conceive that by these holy Myriads or ten thousands in this place we are likewise to understand holy men as wel as the holy Angels even the Saints shall appear with him in glory Col. 3.4 And more plainly 1 Thes 3.13 the coming of our Lord Jesus Christ is foretold to be with all his Saints And Mat. 13.43 The righteous shal shine forth as the sun in the kingdome of their father and these saints or righteous ones who are to attend upon Christ shall be not only those who before were with Christ in heaven but even those who shal be taken up in the clouds to meet Christ and thereby shall be made a part of his attendance 1 Thes 4.17 So that these myriads this innumerable company shal be made up of all the glorious Angels and Saints it shal be a general assembly all the servants shal wait upon their Master the Lord Jesus We shall saith the Apostle all meet Ephes 4.13 there shall not be one wanting and if Christ bestowes new liveries upon all his Saints they shall all when adorned with them yeild their attendance to him in them But in what respect doth the Apostle call them Saints or Holy Persons are holy in two respects 1. In respect of destination seperation or being set apart to holy services and employments Thus the first-born were holy Exod. 13.2 12. Jer. 1.5 Thus the Prophets and Apostles are oft called holy Jeremiah was sanctified from the womb In this respect these holy Angels and men may be called holy as being set apart to the peculiar work and glorious employment of praising and glorifying of God for ever 2. Persons may be holy in respect of true inherent holiness abiding in them thus likewise these Angels and Saints here mentioned may be called holy for the Angels they were from their very creation perfectly holy and afterward by the grace of confirmation made constant in holinesse as for holy men though they were formerly made holy of not holy privatively that is having lost their holiness had holiness bestowed upon them by regeneration and though they were made holy of lesse holy by having increase and additions of holinesse bestowed upon them in this life yet at this great day they are with the Angels perfectly holy likewise the spirits of just men made perfect in this life they were perficientes perfecting then shal they be perfecti having as much holiness as they can hold as much as God or themselves wil desire being without any mixtures of unholinesse in them all teares being wiped from their eyes and all sins from their souls and they presented faultlesse before that presence of glory not having spot or wrinkle or any such thing but being holy and without blemish Eph. 5.27 3. For the third they are called his his holy ten thousands and his they are in three respects 1. In respect of Creation he made them all whether Saints or Angels as they are creatures they are the works of his hands 2. As they are Saints they are his also Angels are his by being confirmed in their sanctity Holy men are his because he was the deserving cause of their holiness the pattern or exemplary cause also thereof and lastly by his spirit the efficient cause of their holiness he is made sanctification to us 1 Cor. 1.30 he sanctifies and cleanseth his Church with the washing of water by the word 3. They are his in point of service and attendance for being sanctifyed they wait upon him and serve him in all holy employments here in the kingdome of grace and hereafter shall they attend upon and come with him as his servants in his kingdome of glory 4. For the fourth their coming with the Lord Jesus these ten thousands of his Saints shall come with him 1. For his own glory he wil come in the glory of his holy Angels and he wil likewise come to be glorified in his Saints and admired in all those that believe in that day 2 Thes 1.10 How glorious these holy myriads or ten thousands shall make Christ at the day of judgment both in regard of their excellencies and numbers I have shewed p. 529 530 531. c. Part 1. How wil the beauty and multitudes of these subjects set forth the glory of the King of glory who shall have myriads of servants every one shining like myriads of suns and every subject being indeed a King The first time he came as a servant to sinners but the second time he shal come as the Lord of Saints and Angels Then his forerunner was John Baptist now he shall descend
the judg is here called a Lord but yet he is so the saints Lord as that he is also their husband How great is the difference 'twixt a guilty malefactors calling the Judg my Lord and a loyal wife her giving her husband that title Who is it that condemns if the judg accept acquit us he it is that shall judg us who also died for our sins The father hath delivered all judgment to him who himselfe was delivered for our sins and sent into the world not to condemn the world but that the world should be saved by him How shal he who was sent into the world to save believers condemn them how shall he who comes to condemn others for hurting them hurt them himself how shal he who the first time came to be put to death for them sentence them to die when he comes the second time How should he throw them away who was made their head to gather them together As therefore the believers of the old Testament longed to see the first coming of Christ when he came in the form of a servant so should the believers of the new Testament desire the second coming of Christ in glory when he shal come as a Lord the Lord cometh Of this before part 1. pag. 545. The nearer the day of Jubilee came the more the joy of prisoners and debtors was increased the nearer the day of our redemption approacheth the more should we lift up our heads 4. Obs 4. Christ wil be attended only by holy ones at the last day Holy myriads None shal meet with him in peace but they who first meet with him in purity He wil profess to the workers of iniquity at the last day that he knowes them not How unsutable to the dignity of Christ wil it be to be attended by those who have no better raiment then the filthy rags of sin If Achish an earthly King had no need of mad men what need wil the King of glory have of unholy men If he commands us here to have no fellowship with the works of darknesse wil he himselfe in that day of light and glory shew any love to them How shall Christ at that day acquit those openly from the guilt of sin who are not before parted from the filth of sin Men here in this world are oft ashamed of holinesse but at the last day it wil be the best ornament the best defence without it no man shal see God How shal Christ present unclean ones without spot before the presence of glory They who wil be ashamed of Christ here for his holiness shall deservedly hereafter find Christ ashamed of them for their uncleanness 5. How great is the patience and long-suffering of the Lord Jesus Christ who is contented so long to be hid and not to shew himself in glory to the end of the world suffering mean while his glory to be vailed yea trampled on by the wicked The heavens are now as a curtain between our eyes and his glory He is out of sight and among the most out of mind his patience is despised and the promise of his coming derided yea his very Saints do not so much believe love admire him as they should in regard of their sins and his hiding his face He forbears to shew forth his glory and power in judgment not constrainedly but voluntarily not because he cannot punish but because he would have sinners repent And all this time of his forbearance he sees all the impieties committed against him and indignities offered to him and his yea his hatred of all the sins which he beholds is infinitely more keen and intense then that of all the Saints and Angels in the world How unworthily and disgracefully was this Lord of glory used when he veiled and hid his glory here upon earth And yet I say with what patience and long suffering doth he forbear to manifest his majesty and greatness to the view of the world we poor worms have short thoughts and think a short time long and tedious ere our enemies fal and we rise but Christ suffers very long How patiently should we endure to have our glory obscured and injuries unrevenged since our Lord our master the judg himself is the greatest sufferer and yet voluntarily unrevenged 6. Obs 6. When Angels and Saints are in their greatest glory obsequiousness and serviceableness to Christ becomes them All the Saints and Angels of heaven shal worship and advance Christ when they appear in their highest dignity of him they wil not be ashamed when they are in their best clothes their robes of most shining glory when they lay off al their infirmities they throw off no love to Christ as Saints are made glorious in their bodies so are those bodies joyned to spirits made perfect in holiness and that holiness wil shew it self in duty and obedience How unlike to ten thousands of Saints are they who think they are too good to honour Christ when they are in outward glory and dignity when they are in their rags low and afflicted they wil then stoop to do something for Christ but when in their best apparel set up advanced to any pitch of worldly eminency they then think they shall spoil their clothes and disgrace their dignities by attending upon Christ Do Saints and Angels wait upon him in their glory and shal worms upon the dunghil think it much to serve him did he our Lord empty himself of glory to save yea serve us and shal not we his servants serve him when filled with glory Of this more pag. 457. Part. 1. Thus far of the first part of the description of the judgment viz. the coming of the Judg. The second followes the carriage of the Judg in judgment ver 15. and in that 1. His carriage toward all 2. Particularly toward the wicked 1. Toward all in these words To execute judgment upon all For this first Two things here require explication 1. What the Apostle here intends by execution of judgment How judgment is here to be taken and wherein the execution of judgment at the last day doth consist I have spoken at large before pag. 511 512 513. Part 1. 2. How it is said that Jesus Christ shall execute judgment upon all or concerning the universality of this judgment I have likewise spoken before pag. 532. Only as to this text it is to be considered that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here fitly translated upon though sometimes it signifies adversus against cannot here be so rendred in regard Jude speaks of all the whole company of those who are to be judged whom he distinguisheth into good and bad in the next words to convince all that are ungodly among them and some namely the godly shall not have judgment executed against them although there shall be a judgment concerning and upon them to be sure in respect of an happy sentencing This word then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I take in that
the flesh are opposed Gal. 6.4 The opposition also is remarkable be not drunk with wine c. but be fill'd with the spirit Eph. 5.18 when sense is gratified the spirit is opposed Marke the like opposition also Rom. 8.13 If ye live after the flesh ye shall dye but if ye through the spirit doe mortifie the deeds of the body ye shall live Rom. 13.14 But put ye on the Lord Jesus and make no provision for the flesh to fulfill it in the lusts thereof and Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh these have contrary originalls the one is from earth the other from heaven The motions of sensuall lusts and the spirit are contrary one downward another upward a man cannot look those contrary wayes at once Lust like the womans disease in the Gospel bowes us down to the earth the spirit moves to the things above Like two ballances if one goe up the other goes down they put upon contrary practises Gal. 5.17 walk in the spirit and ye shall not fulfill the deeds of the flesh Gal. 5.16 They both endeavour to take up and each to ingrosse and monopolize the whole man soul and body they will neither endure to have their dominion over man parted They can admit of no accommodation what ever means or helps advance the one suppresse and expell the other The fuel of lust worldly excesse extinguisheth the spirit the preservatives of the spirit prayer word fasting meditation are the poysons of lusts Oh the madnesse then of those who thin◠to serve these contrary masters Matth. 6.4 If one be loved the other must be forsaken The allowance of any inordinate lust is inconsistent with the spirit How great should our care be hence to take the spirits part against the flesh 1. by a through hearty inward work of mortification the plucking up of lust by the roots not only by snibbing the blade of it 2. By a holy and watchful moderation in worldly enjoyments behind which Satan like the Philistines ever lies in ambush when the lust like Delilah is tempting 3. By diverting thy joyes and pleasure upon heavenly objects and 4. By labouring for a sanctified improvement of all the stoppages in the way of lust and Gods breaking down thy bridges in thy march They who want the spirit are easily brought over to sensuality Obs ult Vide Part. 2. ver 10. They had not the spirit and no wonder if sensual Natural light is not enough to overcome natural lusts He who is but a meer man may soon become a prey to sensuality Vae soli woe to him that hath not this spirit to renew him nay constantly to reside in him and to act him Even Saints themselves when the spirit withdraws and leaves them to themselvs how sensual have they proved David Lot Samson are proofs Let thy great care be then to keep the spirit from departing Psal 51. 'T was Davids prayer take not thy holy spirit from me Take heed of giving way to sinnes of pleasure or to sins of deliberation or to repeated sinnes or to sins against conscience or to the sin of pride and presumption of thine own strength delight not in sinful company Beware of worldly mindedness follow the dictates of the spirit and listen to its first motions Fruitfully improve the ordinances wherein the spiritdelights to breath VER 20. But ye Beloved building up your selves on your most holy faith praying in the holy Ghost THe second direction to teach the Christians how to observ the former exhortation to contend for the truth and to oppose seducers is building up themselves on their most holy faith yet so as this and the next direction are set down as dispositions and meanes to keep themselves in the love of God mentioned in the next verse In this the Apostle shews and we ought to explain thre things EXPLICATION 1. The Builders or the parties directed Beloved 2. Their Foundation their most holy faith 3. Their building thereon in these words building up your selves on c. 1. Of the parties here called Beloved Part. 1. I have largely spoken before 2. The Foundation Their most holy faith In this I might inquire 1. What is meant by faith 2. How it s call'd your faith 3. How it s call'd most holy 1. Concerning the several acceptations of faith I have largely spoken Par. 1. p. 117.118 c. when I handled the Apostolical exhortation of contending for the faith And here by faithh as in the forementioned place I understand the doctrine of faith For enlargement upon which Vid. ver 3. and wha◠about delivering of the faith I have there said and reasons why the word is called faith I refer the Reader to what I have spoken on the forenamed place 2. This faith is called your faith and the doctrine of faith was theirs 1. Because of Ministration it was delivered to the Saints and by God given to them and to others for their sakes 2. Because they received it were moulded into it it was so delivered to them that they as the Apostle speaks were delivered into it as it was ministred to them so it was accepted by them It was not scorned rejected but received embraced yea contended for by them It was effectually theirs as well as ministerially 3. Theirs it was in regard of the fruit and benefit of it It was for theirs the salvation of their souls 1 Pet. 1.9 It was to them a savour of life not a sentence of condemnation 3. 3 Vid. Lorin in loc It s called most holy faith 1. To put a difference between those unholy and fabulous dreames of these seducers the most impure inventions of the Gnosticks Jewish fables c. 2. Considered in it selfe and that 1. In its supream auhtor and efficient cause the holy Ghost It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by divne inspiration 2 Tim. 3.16 2. In the Instruments of conveying it who were holy men of God who spake as they were moved by the holy Ghost 2 Pet. 1.21 3. Quanam Paul◠Epistol◠non melle dulcior non lacte candidior Hierom. In the matter of it which is altogether holy every word of God is pure The threatnings holy denounced against sin the precepts holy and such as put us onely upon holinesse the comforts and promises holy parts of a holy covenant and such as onely comfort in the practice of holinesse and encourage to holinesse and are made to holy ones 4. In the effects of it It works and exciteth holinesse in nature heart life It s that which being believingly lookt into makes the beholders holy like it selfe as the rods of Jacob which layd before the sheep made them bring forth young ones of the same colour with those rods 3. Their building on this foundation is contained in these words building up your selves Two things are in this branch comprehended 1. How we are to understand this building up 2. This building up of
though not so swiftly yet according to the proportion of its motion in the heavens and so though our love to God be more swift and intense then that to the saints yet this is proportion'd to that without love to a brother we can have no assurance of Gods love to us nor any continuance of our love to God He who hath not the love of a brother toward saints cannot have the love of a son toward God OBSERVATIONS 1. 1. Obs We are very ready to decay and grow remisse in our love to God Keep your selves saith Jude The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep notes such a keeping as wherewith we keep a prisoner our gadding hearts should be kept with all diligence It s hard to get and not easie to keep up our spirituall fervour The love of most growes cold water growes cold of it selfe but it gets heat from the fire we grow remisse of our selves fervent from the Spirit When we goe from prayer Sacraments hearing though our hearts have been warmed yet upon our going into our worldly employments we are ready soon to fall into a spirituall chilnesse as those whose heat having come outward going into the sharp aire are very ready to catch cold A tender person had need to take heed of leaving off any cloathes and our hearts upon leaving off of duty are subject to abate in the heat of their affections God complaines of those who had lost their first love Our hearts are like green wood wherein fire cannot be kept without continuall blowing Grace of it selfe is desectible Rev. 2.4 and without constant supplies of the Spirit it would soon come to nothing It is onely kept by the power of God Parents will not trust their little children to have their money in their own keeping How had we need beg of God to keep this Jewell of love for us and to preserve it from being stolne from us 2. The lest things should be most carefully kept Obs 2. Spiritualls are onely worth the keeping and indeed onely can be kept Men cannot alwayes either keep the world or their love to it Judas threw away his 30. pieces and his love to them at the same time There wil come a time when as we shal say Eccles 12.1 we have no pleasure in these things 'T is good sometimes in a way of duty to part with these things for to be sure wee shall part with them in a way of necessity How poore is that man who hath no better a treasure then that which is at the courtesie of the theif and moth Oh how great is their folly who will keep every thing but that which deserves their care to lay up trash and pibbles under lock and key and to lay their gold and Jewels abroad in the streets If thou canst keep thy God thy love be not troubled though thou partest with thy gold 3. Further How great how full a good is God! Obs 3. Even when we have him and have had him never so long he hath enough within him to draw forth fresh and fresh loves toward him The more we love him the more we should love him The glorious saints in heaven sing a new song because it is a song of love It is new to them and sweet though they have been singing it so many thousands of years We soon grow weary of our worldly toys after we have had them a while As they are withering objects so our delight in them is a withering delight they are fulsome rather then delightfull and filling 'T is true prophane Esau said I have enough and a saint saith I have enough but with as much difference are both these enoughs as when one man saith I have enough by taking a little fulsome Physick and a thirsty man saith I have enough by drinking a sufficient draught of thirst-satisfying water Before worldly enjoyments are had they seeme beautifull but when they are once obtain'd they soone clog the soule Here is the excellency of spiritualls they sweetly fill and satisfie and yet at the same time we ever desire and hunger for more 4. Obs Vlt. The preserving of our love to God is an excellent preservative against Sectaries and false teachers He who loves God will feare to break the unity and peace of the Church Eph. 4.15 also he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow the truth in love Errour comes from mens affection a cold corrupt suming vapouring stomack makes an aking head A corrupt cold heart which wants the heat of love to God makes an erroneous head And besides God hath bound himselfe to keep them from errour and folly who love him If a man love and keep the commands and will of God he shall know his will God never leaves them that will not leave him first A man will not forsake a friend a lover Sweet and sutable is that expression Psal 91.14 Because he hath set his love upon me therefore will I deliver him and Psal 145.20 Psal 119.132 The Lord preserveth all them that love him Be mercifull unto me saith David as thou usest to doe to them that love thee Though heresies and false teachers come yet these as Paul speaks 1 Cor. 11.19 shall but make those which are approved to be manifest They shall discover true love to God not destroy it And fidelity will be the more apparent like that of loyall subjects in times of sedition in the treachery of others To conclude this love is a brest-plate as the Apostle calls it 1 Thes 5.8 to repell all the darts of errour Oh then what need have we to goe abroad with this brest-plate in these times wherein these deadly arrows flye so thick And consider here the true cause that so many are wounded with them Christians want their brest-plate their hearts are not kept nor their love preserved for God The last direction which our Apostle prescribes is conteined in these words Looking for the mercy of our Lord Jesus Christ to eternal life An excellent and sutable direction The expectation of a reward in heaven countervails and sweetens all their labour and faithfulnesse in opposing the enemies of truth upon earth and withall keeps up their love to God who commands their resisting of errour and seduction Two things are here principally contained 1. A duty The looking for the mercy of our Lord Jesus Christ where he sets down 1. What was to be regarded the mercy of Christ 2. How it was to be regarded by looking for it 2 An enducement encouraging to the performance of that duty Eternal life EXPLICATION In the first branch two things are to bee explained 1. What the Apostle means 1. By mercy 2. The mercy of Christ 2. What by Looking for it For the first mercy Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have very largely discoursed thereof Part. 1. pag. 92. on those words Mercy to you To avoid needlesse repetition I only say that mercy as attributed to man is
never well themselves but when they are doing something that may make others bad or do them hurt Whose only work is to pull down and pluck up to tear and rend to lay gins and snares not for beasts but men to search out iniquities and to accomplish a diligent search who are skilful to destroy but ignorant how to build up How unlike are these to him who went up and down continually doing good It likewise discovers the goodness and power of God in stopping this hurtful Creature in bounding him within his limits in binding him in chains of restraint so that though he wils to do what nay more then he can yet he shall never do what he will nor often what he can It teacheth us to make him our friend who only hath care and goodness to countervail the Divels cruelty O miserable they whose souls do and shall ever dwel among Lions in a Godless Christless Shepherdless state Lastly it instructs that better is the suffering of him who is hurt then the solace of him that is hurtful the former is conform'd to Christ the latter to the divel 6 Observ 6. Saints must expect slanders but 〈◊〉 be afflicteâ— with them So long as there are Divels there will be false Accusers We oft say upon hearing false and infamous reports we wonder who should â—aise them But wonder not there is a Mint constantly going in hell and there is a Mint master whose wâ—rk it is to coyn calumnies and though they be men who put them off for him yet this Coyn bears his Stamp 'T is a good sign thou pleasest not Satan when thou canst not have his good word He doth no more against thee then he hath done against all thy Brethren whose Accuser he hath ever been count not this Tryal by his fiery tongue strange nay count it strange when this tougne is not fired upon thee The Son of God himself was in this fire before thee nay is in it with thee If the flame be hot remember the company is comfortable and cooling Had it been enough to have been accused there would never have been one innocent God indeed suffers this fire to buâ—n thee because thou art not pure enough but the Divel kindles it because thou art not impure enough It s a sign that thy tongue vexeth Satan when his tongue vexeth thee Remember that thy name is bright in Gods sight and lâ—ke the Sun glorious heaven-ward when most clouded earth-ward God takes a greater care of his servants names then they do of their own Wherefore were ye not afraid to speak against my servant Moses Numb 12 8. saith God to Aaron and Miriam Besides the accidental good which slanderers do thy soul or the present by making thee humble watchful selfsearchâ—ng there will come a tiâ—e wherein they shall make restâ—tutuâ— in specie of all thy stâ—ln reputation They stole it from thee in se ret Quisquiâ— vâ—lens dâ—tâ—abâ— fâ—â—mae mâ—ae istâ— nobens add a mercedi meâ— Aug. but theâ— shall restore â—t before men and Angels and that with Interest Thy innocency may be hid but not extinguish'd and he that willingly detracts from thy name doth though unwillingly add to thy reward 7 Observ 7. To censure every â—ne that is accused is to condemn the innocent It s not ground enough for thy censure that they are accused for Satan may cause that but if called throughly sift the accusation John 7.24 judge righteous judgement and look not onely upon the outside but enter into the bowels of the cause Bare accusation makes no man guilty commonly the slanders of wicked men speak the person and often the cause also good Be slow of belief Hear both sides Let both thy ears like Balances take in equal weight T is true 1 Cor. 13.7 Charity believeth all things but they all are good things it also hopeth all things There 's no harm in suspending thy belief till proof comes If thou shootest thine Arrow too soon thou mayest haply hit a Jehoshaphat drest up by Satan in an Ahabs attire It s better to acquit many nocent then to condemn one innocent In doubtful cases hope the best God went down to see when the cry of Sodom came up to heaven though he saw before he went down It s good to be forward in accusing thy self and by that time that work is well done thy censorious credulity will be cool'd when thou hearest reports of others 8. Obser 8. How harsh and cruel a Master doth every wicked man serve The Divel puts his servants upon sin against God and then accuseth them for those sins to God themselves and others He that at the first allured Saul to disobey God by sparing of Amaleck afterwards drives him to despair by representing his sin and Gods wrath when he appeared in the shape of Samuel the sins which his tentations represent but as tricks and trifles his accusations will aggravate even to a mountaynous proportion He that in the former saith Thy sin is so small thou needst not fear it nay perhaps tels thee is a great good will afterward make it appear so great an evil that thou canst not bear it Though at the first he tels thee it is so small that God will not see it yet at last he suggests it so great that God will not forgive it The time thou now spendest in hearing his accusations would have been better spent in opposing his tentations Who would serve such a Master who in stead of standing by his servants for their diligent service wil stand up before God and man against them While they are serving him he is quiet when they have done he payes them with terrors and perswasions that they are damned wretches and yet this is the Prince of the world who hath more servants then Jesus Christ though he in stead of accusing for covers sin Oh that sinners were so wise as in time to look for a new service and to stand astonished at this amazing folly that they should more delight to serve him who sheds their blood then him who shed his blood for them 9 Great should be our care to prevent false accusations Observ 9. to stop Satans mouth and the mouths of sinners which are so ready to be opened against us to take heed that they speak not reproachfully and truly at the same time 1. It ought to be our care to make streight steps to our feet Ephes 5.15 seeing we shall be sure to hear of the least halting we ought to walk circumspectly If wicked men will make faults at their own peril be it let them not find them made to their hand though we may account such or such an error to be but small yet the slanderous beholder will look upon it with an old mans spectacles and to him it will appear great The sharp weapons of slanders must be blunted by innocency Let the matter manner and end of every action be good and then
intention be the root of sin as its the scope and end which the sinner looks at in his sinning the end of obtaining all Temporal good things being as he saith that a man thereby may get a kind of singular perfection and excellency to himself yet that covetousness is the root and beginning of sin in respect of execution as its that which furnisheth a man with matter to act and commit sin and gives opportunity to fulfil all the desires of sin Agreeable to this is that of Solomon Prov. 28.20 He that maketh haste to be rich shall not be innocent and chap. 23.4 Labour not to be rich He that desires more then enough will not know where to stop will break all bounds To desire beyond the bounds of sufficiency is to seek for more then man may pray for No sooner doth a man step over this hedge but he is presently in the wide wild and boundless Champain of Covetousness and being once there he hath no limits to keep him in Achans taking of the accursed thing Ahabs violent and injurious snatching away of Nabohs Vineyard Judah his selling of his Master Gehezie's and Ananias's and Saphyrah's lying Demetrius's contention for Idol Diana Saul's disobeying of God in sparing the cattle and Jehu's halt in Reformation sufficiently prove this Truth The covetousness of the Scribes Luke 20.47 made them devour widowes houses for it the Priests made the Temple a Den of Thieves by admitting of Money-Changers c. They cared not with what corruption they filled the Temple so as they might fill their own Treasuries Popery hath hewen the principal Pillars of her Superstition out of this Rock of Covetousness It s a Religion wholly compacted and contrived for gain not only gotten from the living by Pardons Masses Confessions Offerings Pilgrimages Worshipping of Saints Indulgences Multò aequanimius decem millium animarum ferunt jacturam quà m decem solidorum Nicol. Clemangis de Pontif. Magis aurum suspiciunt quam Coelum Neh. 13.16 Amos 8. by making of a Money-matter of the most crying Abominations of Witch-craft of Murder of Father Mother Child Wife of Incest Sodomy Beastiality c. But also from the Dead who pay large Tributes by meanes of their Purgatory a toy which they cry not up at all for Truth but meerly for Traffick Silver is in the sacks mouth of every Popish Error Covetousness swallowes down any equivocation oath lye perjury 'T is this sin that makes the Sabbath Sabbatum Tyri Bacchi a Marketting and Junketting a selling and swilling day that stupifies the bowels of nature and maketh men without natural affection toward dearest relations desiring their deaths in stead of preserving their lives The thirst after gain makes men thirsty after blood as Balaam Ahab and Judas were both covetous and bloody If the hands be not defiled with blood it s the Law not conscience that keeps them clean It s Covetousness that licenseth the publick Stewes at Rome and those sties of Curtezans Many have violated their matrimonial faith and chastity and the Covenant of their God allured more with the Adulterers purse Jer. 6.13 then his person And what are all the Thefts False-dealings Oppressions Usury but the issues of this sin Judas was covetous and therefore a Thief Theft and Covetousness are joined together 1 Cor. 6.10 Whence come false-accusing pleading for an unrighteous cause the making the conscience a very hackney the flattering of men in sin and the having of their persons in admiration but from love of advantage Covetousness damps holiness as the damp of the earth puts out a candle A covetous heart like places where most Gold is is most barren Christians think not to be free of any one if you will embrace this one sin To overcome it 1. Overcome the unbelief of thy heart the root of this root of all evil is distrust of Gods promise and providence Sinful care comes from small faith Heb. 13.5 Let your conversation saith the Apostle be without Covetousness for he hath said I will never leave thee nor forsake thee He who hath God for his in him finds his Gold and all things else The Lord is my Shepherd saith David I shall not want Psal 23.1 Job 22.23 If thou return to the Almighty c. then shalt thou lay up Gold as dust c. yea the Almighty shall be thy defence or Gold Aurum lectissimum Jun. ver 25 or choice Gold as Junius reads it He that by Faith makes God his Gold shall never through covetousness make Gold his God 2. Rectifie thy opinion of Riches The earth is the lowest of Creatures and made to be trampled under our feet and the Primitive Christians laid the price of their possessions at the feet of the Apostles Act 4. ult Gold and Silver are fitter to set our feet then our hearts upon It would be against nature for earth and heaven to joyn together when an incongruity is it then for our souls purer then the heavens to be glued to the clods To have much is not to be rich God is called Rich in Scripture not for Money but for Mercy Rom. 10.12 True Riches stand more in doing then in receiving good Nec vera nec vestra Worldly enjoyments have but the name the shew of Riches There 's nothing but opinion that makes them excellent The common names given to Riches are bestowed but abusively They are not gain by them for them men oft lose their souls Not goods they neither make us good nor are they signs of goodness They are not substance they are but shadowes nor can they so much as shadow the Excellency of those which are true They are not means conducing to the chief end happiness indeed they are means to damn and undo many a soul they are nothing Solomon saith they are not i. e. in point of Duration Satisfaction efficacy and usefulness when we are in distress To conclude this 3. To overcom Covetousness study the Excellency of Riches indeed true Riches of being rich to God 1 Tim. 6.11 Math. 6 19. Quodam cordis itinere divitias tuas sequere Sequatur totum nostrum quo praecesserit aliquid nostrum Aug. rich in faith rich in Heavenly Treasures Look upon him that is Invisible view the Sun and then thy eyes will be so dazled that in other things thou wilt behold no beauty Consider thy Crown and contemn the Dung-hill Our Head is in Heaven let head and heart be together Let thy soul take a journey every day by Faith to thy Country thy Treasure thy Christ Largely of this see Part 1. pag. 372 6. Observ 6. Much is the power and goodness of God seen in the turning of the violent propensions of the heart from any way of sin toward himself His power for what but the power of Grace can turn the tide and stream of Nature Humane Lawes can curb us from the act and exercise of sin but only the Law
greatest worth that it sees in any thing beside Christ is this that it may be be left for Christ 4. It is an industrious thirst 't is not a lazy veleity but a desire which takes pains for the thing desired it suffers not a man to sit still but makes him seek knock ask cry call sell all wrastle strive all Scripture-expressions it offers violence to and makes an holy riot upon heaven It s like fire that will not be smothered It saith as Elijah to Obadiah As the Lord liveth I will shew my self It stands not for any cost it turns every stone Like the arrow drawn to the head it flies apace It 's not like the desire of the slothfull which slayes him because his hands refuse to labour Prov. 21.25 5. It s a resolved waiting permanent thirst Gen. 49.19 Luk. 2 25. Iratum colit numen Hence we frequently read of waiting for the Lord and his Salvation and Consolation It stayes the Lords leisure and will not away though the Lord seems to deny No waters of discouragement shall quench it It doth not cast off hope because it cannot presently find comfort T is good saith the soul that a man should both hope and quietly wait for the salvation of the Lord Lam. 3.26 Like one who goes to an house to speak with one much his Superiour the spiritually thirsty soul will tarry the Lords leisure for his coming to it 6. It s a thirst determined and limited to that One Thing upon which it s set Nothing else will serve its turn nor will it be brib'd or put off with any thing in stead thereof Whom saith the Psalmist have I in heaven but thee Psal 73.25 Psal 27.4 and there is none upon the earth that I desire beside thee One thing saith David I have desired of the Lord that will I seek after What have I said Abraham so long as I go childlesse and what have I saith the soul so long as I go Christless Land riches honours children c. are good but yet they are not Christ A bag of gold wilnot serve him who is perishing with thirst in stead of a cup of water 7. It s a returning progressive thirst 't is never fully satisfied on this side Heaven it puts upon craving and seeking again and again The earth desires not rain once onely in a year but a return of showres the latter as well as the former rain nor doth refreshment with drink to day make a man regardless therof to morrow Davids desire was to dwell in the house of the Lord for ever The least degree of spirituall relief Psal 23.6 Psal 27.4 satisfies and stayes a Christians stomack to the world but the greatest takes not away it s further desires of Christ 8. It s a thank full thirst it blesseth the Lord for every drop of grace with the Psalmist Psal 63.5 My soul is satisfied as with marrow and fatnesse and my mouth shal praise thee with joyfull lips Oh! saith the soul Lord who shall praise thee if I do not A soul satisfied with mercy Psal 103.3 Rom. 7.25 1 Tim. 1.17 Nibil leve quo anima reparatur is a spirituall Psalm sung out in the praises of God Blessed be God who hath blessed us saith Paul with spirituall Blessings as soon as ever Paul had said Christ came into the world to save sinners whereof he was chief he adds his Doxology Now to the King immontall c. What a delightfull fragrancy comes from and what a face of freshnesse greennesse cheerlinesse is upon the face of the parched grasse and Plants after a shower of Rain Oh! what a spirituall freshnesse of joy is upon what sweetly breathings of praises issue from that soul which God hath relieved with his spirituall Showres of Love and favour The souls greatest trouble is now that it brings not forth more fruits of new obedience after those Showres and it s now as boundless in duty as heretofore it was in desires 7. Obs 7. Seducers are wont to make great shews and appearances of worth in themselves and their Doctrines These Seducers seem'd to be full watery clouds whose wombs were big with the rain of instruction and holinesse but for all this the Apostle tels us they were clouds without water Heresie is compared to leaven Mar. 8.15 and among other reasons for its puffing and raising the dough This spirituall Leaven puffs up men with an undue and excessive opinion of their own parts and Graces The Pharisees trusted in themselves that they were righteous 2 Pet. 2.20 and despised others Luk 18.9 No doubt think they we are the people and Wisdome shall dye us with Job 12.2 They are vainly puft up by their fleshly minde Col. 2.18 The Ministers of Satan desired to be accounted the Ministers of righteousnesse False Apostles 2 Cor. 10.12 commended themselves measured themselves by themselves and compared themselves among themselves They measured and esteemed themselves according to their own mind and judgment and not according to their reall worth or excellency Regnat luscus inter câ—cos They also never considered the excellency of others who were much beyond them in worth but onely such who were of the same pitch with themselves or as some understand the place they commend and receive praises from one another and among themselves And whereas the Apostle saith vers 13. that he would not boast of things without his measure he intimates that these Seducers boasted beyond all the bounds or measure of their gifts and calling or according to some that they boasted of their labouring in the Gospel beyond the measure and term of Pauls Labour Theophilact and Oecumenius conceiving that these Seducers falsely boasted that they had propagated the Gospel to the ends of the earth and that according to the Psalmist Psal 19. Their line was gone through all the earth and their words to the end of the world Arius vainly gloried that God had revealed something to him that was hid from the Apostles themselves Vide Danaeum in descriptione arboris Haeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haer. 24. Montanus boasted that he was the Paraclet or Comforter himself Simon Magus the father of these hereticall seducers boasted that he was the mighty power of GOD. Hereticks boldly inintrude into things which they have not seen they professe knowledg falsely so called The disciples of Basilides voyced themselves onely to be men and all others to be swine and dogs saith Epiphanius and Nazianzen tels Eunomius that he was he means in his own Conceit a beholder of things which to all others are invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. in Orat. 33. an hearer of things which it is not lawfull to â—tter that he was taken up to heaven as was Elias that he had seen the face of God as had Moses that he was rapt up into the third heavens as was Paul Thus the Papists stile some of their Schoolmen Angelicall
themselves from the Church were scorners and that these who were sensuall and void of the spirit did follow their ungodly lusts Or in the words Jude expresseth 1. The sin of these seducers in Separating themselves 2. The cause thereof which was 1. Their being sensuall and 2. their not having the spirit For the first their separation EXPLICATION Two things are here to be opened 1. What the Apostle here intends by separating themselves 2. Wherein the sinfulnesse thereof consists 1. segregantes separantes Disterminantes Exterminantes For the first The words in the Originall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 severall wayes rendred by severall interpreters may signifie the unbounding of a thing and the removing of a thing from those bounds and limits wherein it was set and placed for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie to terminate or circumscribe a thing within limits and bounds and the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added to it may import * Thus the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is frequently taken in Scripture the taking away or exempting a thing from those bounds and limits wherein it was contained and this interpretation of making themselves boundlesse as being a generation of Libertines that would be kept within no bounds or compasse of restraint by Scripture Magistrates Church-discipline c. doth both agree to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and also the whole series of the Epistle and context in which the Apostle immediately before saith they walked after their own lusts and immediately after saith they were sensuall given over to sensuall pleasures These seducers were sons of Belial without a yoke like yokelesse heifers Scope and Liberty were their study They would needs make the way to heaven as he who went over a narrow bridge with spectacles before his eyes desired to make the bridg seeme broader then it was This interpreation I dare not reject I desire to present it to the learned but though upon my maturest thoughts I much incline to it yet seeing the streame of interpreters going another way I shall not refuse the second according to which the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports the parting and separating of one thing from another by bounds and limits put between them and the putting of bounds and limits for distinction and separation between severall things it being thus a resemblance taken from fields or Countries which are distinguisht and parted from each other by certain boundaryes and Land-marks set up to that end and thus it s commonly taken by interpreters in this place wherein these seducers may be said to separate themselves divide or bound themselves from others either first doctrinally or secondly practically 1. Doctrinally by false and hereticall doctrines whereby they divided themselves from the truth and faithfull who were guided by the truth of the Scripture and walked according to the rule of the word hence these seducers were deceiving and deceved and it s said that they brought in damnable heresies and many followed their pernitious wayes and that they spake perverse things to draw away Disciples after them 2 Pet. 2. And thus they separated themselves from the Church 1. By holding that the grace of God gave men liberty to live as they pleased and by maintaining of unchristian libertinisme because Christ had purchased Christian liberty for us Whereas the word teacheth the contrary namely because the grace of God hath appeared therefore that we should deny ungodlinesse and worldly lust 2. By teaching that among the people of God there ought to be no Civil Magistrate no superiority nor any to restraine and hinder people from their going on in what wayes they pleased whereas the word commands every soule to be subject 3. By denying the day of judgment at which they scoft as at a vaine scar-crow because it was deferred whereas the faithfull were 1 Pet. 4.4 to account the long suffering of the Lord salvation to labour to be made meet for the approach of Christ and to look for the mercy of the Lord to eternall life 2. Practically they might separate themselves as by bounds and limits 1. By prophaneness and living in a different way from the Saints namely in all loosenesse and uncleannesse for as the faithfull separate and difference themselves from the wicked by their holy and heavenly Conversation so the wicked divide themselves from the faithfull by prophaneness and falling from the profession of godlinesse into all manner of loosenesse and irregularity and thus the ungodly make such bounds between themselves and saints as saints dare not break over ungodlinesse being too high a wall for a godly man to scale or rather too deep a mote for him to swim over and wade through 2. Calv. in loc discessionem faciunt ab ecclefiâ quia disciplinae jugum ferre nequeunt By Shismaticalness and making of Separation from and divisions in the Church Because they proudly despised the doctrines or persons of the Christians as contemptible and unworthy or because they would not endure the holy severity of the Churches discipline they saith Calvin departed from it They might make rents and divisions in the Church by schismaticall withdrawing themselves from fellowship and Communion with it Their heresies were perverse and damnable opinions their schism was a perverse Separation from Church-Communion the former was in doctrinalls the latter in practicals Schismaticos facit non diversa fides sed communionis disrupta societas Aug. Coâ—tr Faust l. 20. c. 3. The former was opposite to faith this latter to charity By faith all the members are united to the head by charity one to another and as the breaking of the former is heresie so their breaking of the latter was schism And this schisme stands in the dissolving the spirituall band of love and union among Christans and appears in the withdrawing from the performance of those duties which are both the signes of and helps to Christian unity as prayer hearing receiving of Sacraments c. for because the dissolving of Christian union chiefly appears in the undue separation from church communion therfore this rending is rightly call'd schisme It is usually said to be twofold 1. Negative Camero de schismate 2. Positive The first the Negative is when there is onely simplex secessio when there is onely a bare secession a peaceable and quiet withdrawing from Communion with a Church without making an heâ—d against that church from which the departure is 2. The other the positive is when persons so withdrawing doe so consociate and draw themselves into a distinct and opposite body setting up a church against a church or as divines expresse it from Augustine an altar against an altar and this it is which in a peculiar manner and by way of eminency is called by the name of schisme and becomes sinful either in respect 1. of the groundlesnesse or 2. the manner
thereof 1. The groundlesnesse when there is no casting of persons out of the church by an unjust censure of excommunication no departure by unsufferable persecution no heresie nor idolatry in the church maintained no necessity if Communion be held with a Church of communicating in its sins and corruptions 2. The manner of separation makes it unlawfull when 't is made without due endeavour and waiting for reformation of the church from which the departure is and such a rash departure is against charity which suffers both much and long 1 Cor. 13.4 all tolerable things It is not presently distasted when the justest occasion is given it first useth all possible meanes of remedy The Surgeon reserves dismembring as the last remedy It looks upon a sudden breaking off from communion with a church which is a dismembring not as surgery Non medicina sed Laniena non Chirurgia sed Carnificina but but chery not as medicinal but cruel 2. For the second the sinfulnesse of this separation appears several wayes Not to the speak of the sinfulnesse of separation by heresies and prophanness I having in this and the former part of this Commentary shewn it at large before Error of Balaam ver 11. Sunt qui peccatum schismatis adaequent peccato heresis sunt qui illud adhuc prae isto exaggerent Musc loc Com. de schism Aug. Cont. Donat. lib. 2. cap. 6. but briefly to manifest the sinfulnesse of schismatical separation I shall not spend time to compare it with heresie though some have said that Schism is the greater sin of the two Augustin tels the Donatists that Schisme was a greater sin than that of the Traditores who in time of persecution through fear delivered up their bibles to the persecutors to be burnt A sin at which the Donatists took so much offence that it was the ground of their separation But to passe by these things by these three considerations especially the sinfulnesse of Schism shews it selfe In respect of 1. Christ 2. The parties separating 3. Those from whom they separate 1. In respect of Christ it is first an horrible indignity offered to his body it dividing Christ as the Apostle speaks 1 Cor. 1.15 and makes him to appear the head of two bodyes how monstrous and dishonourable is the very conceit hereof 2. It is rebellion against his Command his great command of love the grace of love is by some call'd the queen of graces and it 's greater then faith in respect of it's object not God only but man its duration which is eternal its manner of working not in a way of receiving Christ as faith but of giving out the soul to him Eph. 4.3 Phil. 2.2 Joh. 13.34 and the command of love is the greatest command in respect of it Comprehensivenesse it taking in all the commandements the end of them all being love and it being the fulfilling of them all 3. Joh. 12.52 It s opposite to one great end of Christs greatest undertaking his death which was that all his Saints should be one 4. It tends to frustrate his prayer for unity among Saints Joh. 17. and endeavours that Christ may not be heard by his father 5. It opposeth his example By this shall all men saith he know that ye are my disciples if ye love one another Love is the Livery and Cognizance which Christ gives to every Christian If there be no fellowship among Christians there 's no following of Christ Let this mind be â—n you that was in Christ Jesus Phil 2 5. 6. It s injurious to his service and worship How can men pray if in wrath and division how can Christians fight with heaven and prevail when they are in so many divided troops Nullum schisma non sibi aliquam confingit haeresim ut recte ab Ecclesiâ recessisse videatur Hierom in Tit. Schisma viam facit ad haeresim et separationem à Christo What worthinesse can be in those Communicants who celebrate a feast of love with hearts full of rancour and malice 2. In respect of the parties separating For 1. It causeth a decay of all grace By divisions among our selves we endeavour to divide our selves from him in and from whom is all our fulnesse All wickednesse follows contention Upon the stock of schism commonly heresie is grafted there is no schism saith Jerome but ordinarily it inventeth and produceth some heresie that so the separation may seem the more justifiable The Nonatians and Donatists from schism fell to heresies our own times sadly comment upon this truth they equally arising to both The farther lines are distanced one from another the greater is their distance from the Center and the more divided Christians are among themselves the more they divide themselves from Christ Branches divided from the tree Anima vivisicat membra cohaerentia non divulsâ— Peccatum schismatis non martyrii sanguine deletur Quo pacto qui animum pro Christo exponis Ecclesiam oppugnes pro quâ animum suam Christus tradidit receive no sap from the root The soul gives life to members which are joyn'd together not pluckt asunder 2. Schism is the greatest disgrace to the schismaticks A schismatick is a name much disowned because very dishonourable All posterity loads the name of sinfull Separatists with disgrace and abhorrency He spake truly who said the sin and misery of schism cannot be bloted out with the blood of martyrdom Hee cannot honorably give his life for Christ who makes divisions in his Church for which Christ gave his life 3. In respect of the Church from which this separation is made For 1. It s injurious to the honor of the Church whose greatest glory is union 3. Cant. 6.9 How can a body be rent and torn without the impairing of its beauty Besides how disgracefull an imputation is cast upon any Church when we professe it unworthy for any to abide in it that Christ will not and therefore that we cannot have communion with it 2 It s injurious to the peace and quietnesse of the Church Schismaticks more oppose the peace of the Church then do heathens If the natural body be divided and torn pain and smart must needs follow The tearing and rending of the mystical bodie goes to the heart of all sensible members They often cause the feaverish distempers of hatred wrath seditions envyings murders Schism in the Church puts the members out of joynt and disjointed bones are painful All my bones saith David are out of joint Church divisions cause sad thoughts of heart true members are sensible of these schisms though artificiall ones feel nothing None rejoyce but our enemies Oh impiety to make Satan musick and to make mourning for the Saints 3. It s opposite to the edification of the Church Division of tongues hindred the building of Babel and doubtlesse division in hearts tongues hands heads must needs hinder the building of Jerusalem while parties are contending Churches and
Which is the second branch to be opened 2. The inducement encouraging to the duty of looking for the mercy of Christ It was a mercy whereby they should bee brought to eternal life Of this though wee shall enjoy it so much yet can we speak but little Under two words eternal life the Scripture frequently sets forth the state of the Saints of heaven which for its blessednesse is câ—lled life and for its durablenesse eternall 1. Life There is a threefold Life 1. Naturall consisting in the conjunction of the body and soule 2. Spirituall which is eternall life begun in respect of grace here 3. Eternall life in respect of glory hereafter whereby is understood all the happinesse to be injoyed in heaven As under the word death the greatest of evills are comprehended all the miseries inflicted for sin in this and the next state so in that of life of all things the most precious and the most set by are contained all the blessings to be enjoyed here and hereafter but because our happinesse cannot be perfect and consummat til we come to heaven that condition is principally and frequently called life Which life stands in our immediate communion with God in an unitive vision or in seeing and enjoying him Mat. 5.8 1 Jo. 3.2 Psal 16. ult c. Heaven is a low thing without God saith Angustin Whatever is lesse then himselfe is lesse then our desires In him is contain'd infinitely more then either we want or all other things in the world have his presence shall be our life and as it were enliven all things else which without him as here they are so there would be dead things In the immediate full and perfect not in respect of the object but subject uninterrupted reflexive unmixed enjoyment of this God stands life 2. Which in respect of its duration is call'd eternall as never to be interrupted and intermitted so without any end or amission and indeed this it is which makes all the enjoyments of heaven to be truly such and as the faggot-band whereby all the particular parcells of happinesse are bound and tyed together and without which they would be all scattered and lost Frequently is the life of glory said to be eternall Joh 3.15.8.51.11.25 c. pleasures for ever more a treasure in the heaven that faileth not Luk. 12.33 Extra jactum fortunae Extra periculum jacturae an eternall weight of glory 2 Cor. 4.17 a treasure beyond the reach of theefe and moth c. God the fountaine and treasury of life can never be exhaust The saints can never be willing to part with this God Enemies shall never be able to separate them A compleat happinesse to be truly and necessarily happy also OBSERVATIONS From the whole part 1. Obs 1. The hope of salvation is an helmet to keep off tentations to sin Eph. 6.8 The looking for the mercy of Christ quickens us in our course of Christianity The Apostle directs them to contend for the faith by looking for the mercy of our Lord Jesus c. 1. It purgeth the heart from fin Whosoever hath this hope purifieth himselfe 1 Joh. 3.3 He who looketh for Christ looks to be like him and therefore he conformes himselfe to Christ in purity He who lookes for great revenues within a few yeares will not cut off his hopes We may say of sinners as of some men who are adventurous in the world they have no thing to lose but rather remove impediments The looking for mercy and the living in sin cannot stand together The love of sin is the confutation of our hopes 2. The looking for this mercy damps our affections to the things of the world He who beholds the glorious sunshine of Christs appearance hath his eyes so dazled that he can behold no beauty in any thing besides He is like Jacob who when he was to goe to a rich Egypt and a deare Joseph was not to regard his stuffe Earthly objects which to earthly mindes seeme glorious 2 Cor. 4.16 to be a beleever have no glory by reason of that glory which excelleth Though Jezabel paints her face he throwes her down and treads her under foot 3. It makes us conscientious in holy duties Paul chargeth Timothy to keep the command without spot by an argument drawn from Christs appearance and upon this ground of looking for a reward from the chief Shepherd Peter warneth the Elders to feed the flock As we cannot conceive what manner of mercy for its glory it is which we look for so neither can we express what manner of persons we should be 1 Cor. 15.58 or what manner of performances ours should be for holinesse What manner of persons saith the Apostle ought we to be 2 Pet. 3.11 4. It engageth to patience under every difficulty and distresse Behold I come quickly hold fast that thou hast Rev. 3.11 Thus. 1 Joh. 2.28 Little children abide in him that when he shall appeare we may have confidence c. Non sunt condigna passiones ad cul pam quae remittitur ad gratiaÌ„ qua immittitur ad gloriam qua promittitur He who beholds a Kingdome appointed for him will abide with Christ in his tentations The drawing nigh of the Lords coming is the Apostles ground of patience Jam. 5.8 and 2 Thes 1.6 7. John Hus and Jerom of Prague appealed from the unjust sentences of men to the righteous judgment of Christ This dayes misery is not worthy of that dayes mercy Rom. 8.18 2 Cor. 4.17 No more comparable with it then is the uncovering of the head a trouble comparable to the honour of receiving a crown 1 Sam. 10. ult Saul held his peace though he were despised because hee was King How easily should our sea of honey swallow up our drop of vinegar Though godlinesse brings sufferings yet it affords encouragements like Egypt which though it were full of poysonous creatures yet full of Antidotes The reason why wee are cast away in tempests is for want of this anchor of hope of the mercy of Christ Let then O Christians the looking for this mercy engage you to duty Remember such mercy to be received deserves better services to bee performed Psal 36.5 As Gods mercy and faithfulnesse are put together so let not his mercy and our faithfulnesse bee severed Brethren if any shame could befall the Saints at the day of judgement it would be for this that they who have done so little on earth for God should receive so much in heaven from God Mercy It s mercy not merit Obs 2. that must stand us in stead at the last day Of this largely pag. 100. Part. 1. as also to this part may be reduced Pag. 101 102 103 104 105. Obs 3. the six Observations there handled concerning Gods mercy Of our Lord Jesus Christ How much are they mistaken who expect mercy and yet have no interest in Christ 'T is the mercy of Christ Christlesse persons are mercilesse
〈…〉 of the world The people of God had need gird up their loynes and carry themselves watchfully in every place and condition spots are easily seen in white garments and defilements on those who have more then ordinary purity The men of the world are spotting defiling creatures They are such vessels of dishonour which a man cannot touch without pollution A vessel of honour must purge himselfe from these 2 Tim. 2.21 And how great cause have Saints to long for that place where they shall bee freed from places of and temptations to sin In infectious times we use to covet the country and to desire an open and fresh ayre T is for scullions to be among the pots and for worldly men to love to live in the world 3. Obs 3. Reprehension of sinne must be accompanied with sincere hatred to sinne 'T was not enough for these Christians to make offenders afraid unlesse they also hated that thing from which they terrified them That man will be but an ineffectual reprover Personatae reprehensiones fri gent. Animum non saciunt qui animum non habeut and seldome works upon the heart who speaks onely from the lip The best oratory is that which proceeds from experience knowing saith Paul the terrour of the Lord we warn men Hee who doth but act the reprover doth seldome benefit the reproved But should such a notionall teacher of others do theâ—m good what benefit comes to himselfe surely he would be but like an unskilful serving-man who opens the gate for his Master but lets it fall to again so as that he himselfe is hindred from following 4. Appearances of good are to be loved and respected Obs 4. If any thing like to sinne be to be loathed then the very shews and pictures of holiness are to be regarded Christ lookt upon the young man in the Gospel and loved him The outward humiliation of Ahab went not without its reward His appearing repentance had an appearing recompence And God saith Calvin would shew how much he loved the truth of grace by rewarding the shadow thereof We love the picture for the persons sake Much more we should love and cherish the least spark or dramme true of grace The very smoking flax and bruised reed It s murder to kill a little infant of a spanne long as wel as a full grown man 5. A Christians honour is exactnesse in carriage Obs 5. Hee must walk accurately not onely abstaining from grosse but even from the finest spun sinnes the very shew and appearance thereof Every earthly Artist is so much regarded as he can shew exactnesse in this profession In false religions exactnesse is highly set by how great a sinne and shame then is it that exactnesse in the most honourable art should only bee reproached The enemies of precisenesse most oppose Christianity nay they who are ashamed of holy strictnesse are ashamed of the greatest glory 6. Obs 6. Great is the safety of the wayes of God They preserve from coming neer the confines of sinne and destruction The farther from sinne the more distant from danger Hee who keeps himselfe far from sinne needs not fear though troubles come never so neer Vid. Part. 1. The beloved of the Lord shaldwel in safety by him Deut. 33.12 though they are not taken out of the world Joh. 17.15 yet they are kept from the evil and so as that the evil one toucheth them not 7. Obs 7. Religion provides for our fame as well as for our conscience It keeps us from any appearance of a spot or suspicion of a sinne Sinne martyrs the name but holiness puts us upon those things onely which are of good report our names are onely scratcht by the briars of sinne In keeping our purity we cannot part with our reputations unlesse it be among those whose praise is our reproach and whose reproach is our praise Ver. 24 25. Now unto him that is able to keep you from falling and to present you faultlesse before the presence of his glory with exceeding joy To the onely wise God our Saviour be glory and majesty dominion and power now and ever Amen WE have finished by Gods assistance the two first parts of this divine Epistle viz. 1. The Title Conteined in the two first verses 2. The Body and substance of the Epistle conteined from the 2d verse to the 24. The third Part the Conclusion layd downe in ver 24.25 remaines to be handled Though I shall rather briefly touch then handle these two verses Both because my scope when I began this Epistle was to insist upon the body and substance thereof and because I have already at large spoken of the main part of the 24th verse viz. Christ preserving us from falling and also in regard that the substance of the 25th verse is handled by those who comment upon the Lords Prayer and both largely and learnedly by Doctor Gouge in his Exposition of that prayer These two verses shut up this whole Epistle with a sacred and solemn Doxology and celebration of Gods name by praise and thanksgiving And three parts are herein principally considerable 1. The person to whom praise is given the Lord Christ set forth three wayes 1. By his power 1. To keep these Christians from falling 2. To present them faultlesse before c. 2. By his Wisedome The only wise God 3. By his Goodnesse Our Saviour 2. What the praise is that is given him viz. The praise of Glory Majesty Dominion Power All amplified by their duration now and ever 3. The manner how this praise is given him intended in this word Amen 1. For the first The party praysed is so described by our Apostle as that the saith of these Christians may be the more confirmed in the praying for and expecting those things to which Jude in this Epistle had exhorted them And first he is set forth by his power 1. To preserve them from falling Of this power of Christ to preserve from falling into sinne and misery I have at large spoken part 1. pag. 58 59. c. on these words preserved in Christ Jesus I here avoid repetition 2. He is set forth by his power to present them faultlesse before the presence of his glory with exceeding joy In which words are contained a description of the glorio usestate of the Church in heaven This estate is 1. Generally propounded 2. Particularly exemplifyed 1. In the generall proposition the saints are said to be presented before the presence of his glory 2. The particular exemplification thereof is 1. Privative by removing of all deformity noted in the word faultlesse 2. Positive by partaking of fulnesse of joy noted in this expression with exceeding joy 1. Statcere sistere The word present Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imports 1. To place or set as Matth. 4.5 Matth. 18.2 To dispose of a thing to a station And 2. To place it in a way of firmnesse and stability to establish