more pure and holy then others Isai 65. 5. Stand by thy self come not near me for I am holyer then thou Gracious singularity is many times envyed and hated but certainly peevish singularity draweth a just scorn upon its self and it setteth you against others men seldom separate but their hearts are much estranged from those from whom they separate for Religious ties being once broken are hardly made up again civil ruptures are not carryed on with such vehemency and are sooner closed again but Religion being the highest bond and ligament when 't is once violated the breach is the more irreconcileable Thus you see the evils of Schism or separation but because this is many times perversely charged we must look a little more into the nature of it the Spouse had her Vail rent and Gods own people have been burdened with the imputation of Schism and Faction it will concern us to state what separaâ—ion is sinful In general such as dissolveth that union and love which should be among Christians or an unnecessary unjust or rash departure from fellowship and communion with one another in the Ordinances of Christ. This separation 1. Supposeth that there was Once an union we cannot be said to separate from the world of infidels as Pagans Turks Jews with whom we were never vnited as water when the Ice is dissolved cannot be said to be separated in the sense we now take it from bodies Heterogeneal as stars wood c. because never united with them but by accident agregation there is but not properly a separation separation is a dissolution of union as when one Church separateth from another who are united in the same body as parts of the Church universal or one or more persons from the same particular Congregation of which they are members I only add to this proposition That this union is to be understood not only of what it is de facto but what ought to be de jure thus persons that ought to join themselves but out of schismatical principles do not nor never did join themselves to the Churches of Christ may be guilty of this sinful separation because there is an union required 2 The fault and crime of the Schism is not always in those that do actually separate and withdraw but in those that cause it a man threatneth death to his wife hereupon she separateth not she but he maketh the separation Rome obstinately continuing her corruptions and threatning death to those that warn her the cause of separation is in Rome not in us strings in tune must not be brought down to strings out of tune but the other set up to them Go not thou to them saith God to the Prophet but let them return to thee 3. Though thâ—se that separate be the fewer yet that nothing varyeth the case Noah and eight persons went into the Ark and left the world in infidelity Lot got out of Sodom with one family Elijah was left alone to contest with Baals Priests not the greater but the better part is to be regarded Jacobs family was fewer then the Cananites and Israel less then the rest of the world Gods witnesses at the first may be but a very handful 4. A separation from corruptions and a separation from those that are corrupt are two distinct things a separation from corruptions is always injoyned but not always from those that are corrupted those Scriptures Isa 52. 11. and 2 Cor. 6. 17. speak of a fellowship with men in evil works but now a separation from men that are corrupt is sometimes lawful Rev. 18. 4. Come out of her my people c. and Jer. 51. 9. She would not be healed c. we may separate from such as separate from Christ and continue obstinate in their corruptions and sometimes 't is not lawful as when a Church is is reforming and purging out these corruptions or they are not of such moment as that such a desparate remedy should be used a limb is not to be cut off as soon as it akerh but when 't is rotten and likely to endanger the whole body when evils are incurable deadly and contagious and we can no longer maintain communion without sin at first 't is good to try all things 5. There are several sorts of separation as these distinctions will manifest Separation is either 1. Partial 2 Total 1. Negative 2. Positive 1. Vniversal 2. Particular For the first distinction there is a partial separation when we withdraw from the communion of the Church in some Ordinances and not in other as in the Supper but not in praving and hearing of the word The second distinction beareth thus There is a negative separation as when men do not hold communion with some Church but yet do not joyn elsewhere but continue waiting for the amendment of that Church Positive separation is when they embody in another Church way setting up Altar against Altar and threshold against threshold The third distinction is to be understood thus 1. There is a particular separation whereby men renounce communion with the Churches of such a kind and constitution catholick or universal separation by which men disclaim all Churches extant in the world as seekers and many loose and vagrant persons that are as yet to chuse Religion or look for new messengers from Heaven to resolve the questions that are now on foot Now the more unjust the ground is the more aggravated is the sin by the degrees of it if our separation be total and positive and to deny all Churches of what constitution soever argueth an high degree of pride and Schism 6. Faulty separation is that which is rash sinful and unjust rash without any realâ—cause meerly for our better accommodation or when we require that of the Church which the Scripture doth not require unjust without any sufficient cause occasioning so many scandals and contentions for a trifle and aggravating every discontent and dissatisfaction to the highest sinful I call it when the grounds are as carnal as the practice as revenge personal discontent as many in the primitive times went over to the Sectâ— in stomach and discontent so Tertullian is reported by some to do to the Montanists Or else corrupt aims to be in the head of a train or troop Acts 20. 28. 't is easie to abuse the innocent credulity of the people and therefore some wicked spirits make it their work to draw Disciples after them Or it may be carnal fear of the severity of discipline or the censures of the Church or out of love of gain 2 Tim. 4. 10. or affectation of novelty or an higher way than ordinary Christians or out of faction in Corinth some of Paul some of Apollos some of Cephas 1 Cor. 11. 21. 7. The only lawful grounds of Preparation are three 1. Intolerable persecution 2. Damnable Heresie 3. Gross Idolatry 1. Intolerable persecution when we are thrust out Christ biddeth us flee into another City 2. Damnable Heresie we cannot
A Practical Commentary OR AN EXPOSITION WITH NOTES On the Epistle of JUDE Delivered for the most part In sundry weekly Lectures at Stoke-Newington in Middlesex By THOMAS MANTON B. D. and Minister of Covent Garden LONDON Printed by J. M. for Luke Fawn and are to be sold at his Shop at the sign of the Parrot in Pauls Church-yard 1658. TO THE Religious and Honourable LADY LETITIA POPHAM Wife to Colonel ALEXANDER POPHAM MADAM `_TIS a lovely Conjunction when Goodness and Greatness meet together Persons of Estate and Respect in the world have more temptations and hinderances than others but greater obligations to own God the great Landlord of the world expecteth a Rent from every Country-Cottage but a large Revenue from great Houses Now usually it falleth out so that they that hold the greatest Farms pay the least Rent never is the Lord more neglected and dishonoured then in great mens Houses in the very face of all his bounty if Religion chance to get in there it is soon worn out again though vices live long in a family and run in a blood from father to son yet 't is a rare case to see strictness of Religion carryed on for three or four descents 't was the honour of Abrahams house that from Father to Son for a long while they were Heirs of the same Promise Heb. 11. 9 but where is there such a succession to be found in the houses of our Gentry The Father perchance professeth godliness for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle not many noble c. there are a few he doth not say there are none and a carnal son cometh and turneth all out of doors as if he were ashamed of his Fathers God The Causes of this mischief may be supposed to be these 1. Plenty ill-governed disposeth to vice and sin as a rank soil is apt to breed weeds 2. Brave Spirits as the world counteth them think strictness inglorious and the power of Religion a base thing that taketh off from their Grandure and Esteem a loose owning of Christianity is honourable since the Kings of the earth have counted it one of the fairest flowers of their Crowns to be stiled the Catholick King the most Christian King the Defender of the Faith c. But a true submission to the power of it is made a scorn as being contrary to that liberty of fashions vanity of complement and some Gentile customes which in a fond compliance with the humour of the age they are loth to part with 't were a rude zeal to deny them honest civilities but certain Customes and Modes there are inconsistent with the severity of Religion which rather then men will part with they will even break with God himself 3. The Marriage of children into carnal families wherein they consult rather with the greatness of their House then the continuing of Christs interest in their line and Posterity how careful are they that they should match in their own rank for blood Estate should they not be as careful for Religion also but even good people give a suspicion sometimes that they do not beleeve what they do profess That this is the ready way to undo all that hath been set on foot for God is evident by Scripture and Experience in Scripture we read of Jehoram who is said to walk in the way of the Kings of Israel for the Daughter of Ahab was his wife 2 King 8. 18. and in Ecclesiastical History of Valens the Emperour who by marrying with an Arian Lady was himself ensnared in that wicked opinion All this is spoken Madam to quicken you to the greater care in your Relations that you may settle a standing interest for Jesus Christ so hopefully already begun in your House and Family it will not be pleasing to you that I should publish upon the house top what God hath done for you or enabled you to do for him Go on still and be faithful there are few that I know in the world who have more cause to honour God then you have That I have inscribed this Commentary to your name will not seem strange to those that know my great obligations to your Self and your worthy Husband and your interest in that beloved place and people among whom I have had so many sweet opportunities of enjoying and I hope of glorifying God and from whom I should never have removed but upon those weighty causes and considerations which did even rend me from them and though I am now transplanted and owe very much service and respect elsewhere yet that Noble Lord that gave me the Call will allow me full time and leave to pay my old debts that afterward I may be the more in a capacity publickly to express my gratitude to himself If any should be so foolish as to object the unsuiteableness of Dedicating a Comment on the Scripture to one of your Sex as it seemeth some did to Jerom I shall not plead that two of the Books of Scripture are named from Women Ruth and Esther that an Epistle which maketh up a part of the Canon in inscribed to an Elect Lady that if this be a fault others have faulted in like kinde before me but onely that this is a practicall Commentary and surely in matters of practise which is every Christians Common interest your Sex hath a full share though your course of life be more private and confined yet you have your service the Scriptures speak of the womans gaining upon the husband 1 Pet. 3. 1. seasoning the children Pro. 31. 1. 2 Tim. 1. 5. incourraging the servants in a way of Godliness especially of their own Sex 't is said Esther 4. 16. I also and my maidens will fast likewise these maidens were either Jews and then it sheweth what servants should be taken into a nearer attendance such as savour of Religion see Psal 101. 6. or else which is more probable such as she had instructed in the true Religion for these maidens were appointed her by the Eunuch and were before instructed in Court-fashions Esther 2. 9. but that did not satisfie she taketh time to instruct them in the knowledge of the true God and it seemeth in her apartment had many oppertunities of religious commerce with them in the Worship of God Madam how far you practise these duties it is not necessary that I should tell the world persevere with cheerfulness and in due time you shall reap if you faint not the good Lord shed abroad the Comforts and Graces of his Spirit more abundantly into your heart which is the unfeigned desire of him who is Madam Your most Obliged and respectively Observant Tho Manton The Epistle to the READER Good Reader THe people of God have ever been exercised with two sorts of Enemies Persecutors and Sectaries 't is hard to say which is worst when the Christian Church began first to look forth in the world there were adverse powers without
humble for want of growth for the first Longing for food see 1 Pet. 2. 2. life hath a nutritive appetite joyned with it when that is strong 't is a sign the soul is healthy it will grow as we say of children that take the dug kindly they will thrive and do well enough For the second humble for want of growth see Mark 9. 24. help my unbeliefe 't is a sign you mind the work and are sensible of spirituall defects which is a great advantage Tenthly Growth is the speciall fruit of the divine grace God giveth the increase 1 Cor. 3. 6. Plants thrive better by the deaw of Heaven then when they are watered by hand Grace that is necessary to every action is much more necessary to every degree in the Text the Apostle doth not exhort but pray mercy peace and love be multiplied our endeavours are necessary As ploughing and digging are necessary but the Blessing cometh from above These are the observations let us now apply all First let us be earnest with God for this increase he hath the riches of Glory Eph. 3. 16. which we cannot exhaust You honour God when you go for more you want more and he can give more when men are contented with a little 't is a sign either of hardness of heart they are not sensible of their wants or of unbelief as if God had no higher and better things to give us It sheweth us how far they are from being Christians that care not for the least degree of Grace that do not spend a thought that way these are farre from the Kingdome of God Secondly That are faln back and have lost the savouriness of their spirits and their delight in communion with God time was when they could not let a day pass without a duty nor a duty pass without some sensible experience of God but now can spend whole dayes and weeks and never give God a visite time was when there could not a carnall motion arise but they were up in arms against it but now their hearts swarm with vain thoughts and they can swallow gross sins without remorse improvident mispence of time was once a great burden but they have lost their tenderness and can spend a Sabbath unprofitably and find no regrete their vain thoughts were wont to trouble them but now not their carnall practices duty was once sweet but now their greatest bondage certainly the candle of the Lord doth not shine upon them as it did in the moneths that are past Thirdly Those that are at a stay had need look to themselves stinted trees cumber the ground and they that go on in a dead powerless course do hurt rather then good luke-warm profession is but the picture of Religion and painted things do not grow but keep at the same pitch If a man were a Christian in good earnest could he be contented with the present weakness of his faith imperfection of his knowledge with this creeping cold way of obedience VERSE III. Beloved when I gave all diligence to write to you of the common salvation it was needfull for me to write to you and exhort you that ye should earnestly contend for the faith which was once delivered to the Saints THe Apostle having dispatched the salutation maketh way for the matter of the Epistle this Verse is the Preface to the whole wherein he proposeth two things 1. The occasion of his writing 2. The matter and drift of it 1. The occasion of writing this Epistle which was double 1. His earnestness in promoting their good Beloved when I gave diligence to write to you of the common salvation 2. The urgencie of the present necessitie It was needfull for me to write unto you and exhort you In assigning his earnestness and zeal for their good you may take notice of three things which I shall explain in their order 1. A compellation of their persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beloved a tearm usuall in the Apostles writings the same word is used 1 Pet. 2. 11. and there translated Dearly beloved it noteth not onely that affection which by the law of nature we owe to one another Rom. 13. 8. nor that love which by the law of bounty and kindness we are bound to render to them that love us Matth. 5. 46. but that singular love which we owe to them that are with us in Christ which is alwayes expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and we sometimes translate it Charity often Love the Rhemists alwayes Charity whose tenderness in this point as one observeth is not altogether to be disallowed lest it be confounded with common and impure love expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and charity being a Church Word is wholly free from such indifferency and equivocation So here instead of beloved they render my dearest which fitly noteth the tenderness and bowels that are in Christian affection From this compellation observe That Christians should be to each other as beloved such dearness and entireness of affection should pass between them that they may entitle one another to their bowels and choiser respects Reasons are these 1. None can have better grounds to love another they are members of the same body 1 Cor. 12. Brothers born of the same womb living in the same family have defaced all the feelings of Nature and been divided in interest and affection but surely no such Schism can happen in the same body who would use an arm to cut off a leg or an hand to scratch out his eyes members care for one another Now this is the relation which Christ hath left us he hath not only called us into a family but into a body Col. 3. 15 See the same pressed together with many other uniting considerations Eph. 4. 4. 5. 6. verses There is one Body one Spirit even as ye are called in one hope of your calling one Lord one Faith one Baptism one God and Father of all who is above all and through all and in you all Let us a little go over that place The first engagement is one Body they are Wennes and monstrous excrescencies not members that suck all the nourishment to themselves Again one member lacking or out of joynt is a pain and deformity to the whole The next engagement is one Spirit which in all other relations can onlie be had in fancy and imagination friends speak as if they lived by one common soul but here 't is so really all Believers have the same Spirit I say in other relations even in the nearest every one is acted by his own soul but here by one Spirit we are Baptized into one Body 1 Cor. 12. 13. What should divide us when we have the same Spirit We have not all the same measures and that occasioneth some difference as the Soul sheweth it's self in some members more than in other though it acteth all but the Spirit is the same The next consideration is one Hope Shall not
property though every one cannot come up to the heighth of an Apostle 5. They are all under the same rule and direction Gal. 6. 16. As many as walk by this rule peace on them and the whole Israel of God The way of errour is manifold but there is but one path that leadeth to Heaven 6. They are in one mystical Body ministering supplyes to one another Col. 2. 19. Not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increase of God The head is the fountaine of all vital influences but the joynts and bands doe minister and convey the nourishments the whole body is still increasing and growing up to perfection and they are helping one another as the members of the same body do continue the communion of the same Spirit or by the continuity of the parts make way for the animation and quickening by the same soul What use shall we make of this I answer 1. It hinteth publick care that we should help salvation forwards both in our selves and others rejoyce in others faith as well as in your own Rom. 1. 12. Comforted by the mutual faith of you and me His faith was a comfort to them and their faith a comfort to him nay out of an excess of love and charity Paul useth an expression not imitable Rom. 9. 3. I could wish that I were accursed from Christ for my brethren my kinsmen according to the flesh 2. It checketh the impropriating of Grace and Religion to such an order or sort of Christians such as was the ambition of former times as if all religion were confined within a cloyster or wrapped up in a black garment those were called religious houses and those the Clergy or God portion all other were Lay and Secular Oh how far was this from the modesty of the Apostles Peter calleth the faith of common Christians like precious faith and Jude speaketh of a Common Salvation So the Jews before them they confined Gods choyce to their Nation they could not endure to hear of salvation among the Gentiles and of a righteousness that came to all and upon all that believe we have an envious nature and would fain impropriate common favours The Church of Rome would faine bring all the world to their lore and confine truth and faith and salvation within the precincts of their Synagogue they sieze upon and possess themselves of the Keys of Heaven to open to whom they please Now God hath broken down all pales and enclosures they would fain rear up a new partition wall Corrupt nature envyeth that others should have a fellowship in our priviledges therefore the same spirit still worketh men do so value their lesser differences and that distinct way and opinion which they have taken up as if none could be saved but those of their own party and perswasion 't is very natural to us to affixe holiness to our own opinions and to allow none to be good but those that jump with us in all things There were factions at Corinth and those that said I am of Christ were counted a faction too 1 Cor. 1. 13. as arrogating Christ to themselves therefore the Apostle writing to them saith 1 Cor. 1. 2. To the Saints at Corinth and all that call on the Lord Jesus Christ theirs and ours We are apt to be rigid to those that differ from us and to be favourable to those that think with us Tertullian saith of some in his time Illic ipsum est promereri 't is holiness enough to be one of them Oh let it not be so among the people of God! do not nullifie your brethren Rom. 14. 10. Why dâ—st thou set at nought thy brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertullian rendreth it Cur molificus fratrem When God hath made a Christian of him why dost thou make nothing of him and cry up every private opinion for another religion as if none could be Saints and Believers but they that think with you Take heed of impaling the common Salvation Inclosures are against the Law 3. It sheweth that there are not several ways to Heaven there is but one common Salvation to all the Elect and one common faith as Paul saith Tit. 1. 4. To Titus my own Son according to the common faith There are a sort of Libertines that think a man may be saved in any religion so he doth not walk against his own light Do not flatter your selves all the Elect are brought to Heaven the same way whether Jew or Gentile bond or free there is a good old way Jer. 6. 16. which if we misse we are sure to perish 4. It informeth us who are best to deal in matters of religion those that are religious that can call it a common Salvation that is common to them with others they have share in it and therefore they can best defend it differences are aggravated when carnall men intermeddle in religious controversies but those are likest to deal with most purity of zeal and love that can say your salvation is their salvation so in the next verse They turn the grace of our God into wantonness they that have an interest in grace cannot endure to see it abused 5. It forbiddeth scorn of the meanest Christian they have as good hopes through grace as you have in Jesus Christ all are one Master and Servant rich and poor Onesimus a poor runagate servant yet being converted Paul calleth him his faithful and beloved brother Philem. 10. In earthly relation there is a difference yet in regard of the common faith and common salvation we are all one I have now done with the first part of the occasion his earnestness in promoting their good I now come to the second part the urgency of the present necessity it was needful for me to write to you and exhort you which is said to shew that this Epistle was not only occasioned by the fervency of his own bone but the present exigence and necessity as affairs then stood the School of Simon the Gnosticks and divers other hereticks of a like loose strain and libertine spirit sought to withdraw and alienate them from the truth for that was the necessity here expressed as appeareth by the next verse Exhortations the more necessary the more pressing need quickens both writer and reader and the less arbitrary things are the more throughly we goe about them Observe from hence That necessity is a time for duty necessity is Gods season to work and therefore it should be ours For a season if need be ye are in heaviness 1 Pet. 1. 6. Duties are best done when we see they are needful and necessary things that are arbitrary are done with a loose heart the creatures duties towards God begins at the sense of their own wants Jam. 1. 5. If any man lack wisdom c. Well then take this hint for prayer and other services if there be a need omit not to
should be blended together in confusion saith Luther then one dust of Gods Truth should perish If the Lord call us out to the defence of them what ever cometh of it we must be faithful A man may make shipwrack of a good conscience in small matters say not It is a little one and my Soul shall live Harken to Satan and this will be a little one and that shall be a little one till we have littled away all the principles of faith I tell you the world hath counted those small things for which the children of God have ventured their all 't is your duty to take the little foxes Cant. 2. 15. The first appearances of Error are many times modest There is a chain of Truths the Devil taketh out a link here and a link there that all may fall to pieces See 2 Thes 2. 2. Let no man deceive you with such doctrine as that the day of Christ is at hand Why they might say there is no great danger in that Peter saith the end of all things draweth nigh 1 Pet. 4. 7. The Seducers said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is at hand and Peter saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it draweth nigh here is no great difference Aye but be not shaken in mind saith Paul neither by letter nor by word nor by spirit as if the day of the Lord were at hand that is take heed of such suggestions under what pretence soever they are brought to you either of revelations or collections from my doctrine 't is all a falshood Why is Paul so earnest because Satan had an aim to make them look for the sudden coming of Christ which not happening accordingly to make them fall a questioning all the Truths of God So Gen. 3. 2. Ye shall not eat nor touch lest ye dye that was Satans repetition whereas God had said Gen. 2. 17. Thou shalt surely dye no great difference but Satan got a great deal of advantage by it therefore be not ignorant of Satans devices The Council of Nice would not gratifie Arrius in a letter and Nestorius in a letter The lesser Truths are not to be slighted in their time and place they deserve an earnest contention The Martyrs were not foolish nor prodigal of their lives they knew what they did when they durst not give place for a moment All this is not spoken to justifie undue rigors such as are without any temper of Christian moderation or those frivolous Controversies about trifles such as have no foundation in the Word as about the Observation of Easter between the Eastern and Western Churches which difference grew so high that they excommunicated each other or about celebrating the Lords Supper with leavened or unleavened bread or the fierce bickrings between Chrysostom and Epiphanius about Origens Books set on by Theophilus in pursuit of which many were slain the Senate house pulled down and the great Church at constantinople set on fire Nor to justifie meer verbal strifes about words and names forbidden by the Apostle 2 Tim. 2. 14. 1 Tim. 6. 4. Vain glorious men if they can get but a different method or expression cry no new light and so there is a great deal of noise stirred up about a mistake Nor to justifie the breaking off Church-fellowship and communion and making rents in the Body of Christ because of difference of opinion in smaller matters when we agree in the more weighty things We are to walk together as far as we are agreed Phil. 3. 16. and externals wherein we differ lying far from the heart of Religion are nothing to faith and the new creature wherein we agree Gal. 5. 6. and 6. 15. The most weight should be pitched upon the fundamentals and essentials of Religion and when there is an agreement there private differences in smaller matters should not make us break off from one another False zeal is unevenly carryed out to these lower things both in opinion and practise and usually young Professors are eager upon disputes impatient of contradiction and lay out all their strength this way to excuse their care in the more weighty matters of Christianity whereas the Kingdom of God doth not stand in meat and drink but in peace and righteousness and joy in the Holy Ghost Rom. 14. 17. The itch of disputing and zeal for an opinion rather then Religion in the main are bad characters Again when men though in the right think there is no Religion or holiness but within the compass of such an opinion this is censorious rigor or to be righteous over-much or when a lesser dissent is loaded with all the odious consequences that you can fancy in your thoughts though disclaimed by the party dissenting when Eloi is turned into Elias and things are perverted by a mis-interpretation as Christs words were John 2. 19. compared with Mat. 26. 61. Briefly when men upon every small occasion draw all things to extremity and break out into contumely revilings persecution biting and devouring one another 't is not zeal but fierceness and brutish immoderation Therefore all this excepted it standeth us upon to be zealous even to sufferings for the lesser Truths that we may prevent the further â—ncroachments of Satan and Antichrist his eldest son upon the liberties and priviledges of the Saints But now besides the lesser things there are Fundamentals and Essentials in Religion which challenge the choicest of our care and zeal that they may be kept entire and without violation the ignorance of them is damnable and the denyal heretical to determine what they are is an undertaking of great concernment to the Christian World but of too high a nature for the present Exercise I shall only mention a few Points which seem to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 matters concerning the Foundation as the Creation of the World by God in six days out of nothing Gods Providence mans misery by sin â—â—liverance by Christ the necessity of the new creature the Resurrection of the dead and the everlasting Recompenses These are Points of the greatest moment though I cannot but say that others also are Fundamental but these come to mind as being of the most practical concernment 2. Who must strive and in â—hat manner I answer All in their place and in that way that is proper to them 1. Private Christians must have a share in this holy contention their duty is partly to search out the truth that they may not fight blindfold or by an unhappy mistake lavish out their zeal upon fancies which they affect or ordinances and doctrines of men People are never so furious as when they have least ground and reason for what they assert yea and error never prevaileth so much as when Christians are all flame and affection without judgment and do not understand the Reasons of that Religion which they do profess See 1 Pet. 3. 15. A reason of the hope that is in you and 2 Pet. 3. 17. 〈◊〉 〈◊〉 〈◊〉
incurable Apostacy in this latter clause is set forth 1. Their being deprived of all spiritual communion with Christ and his mystical body 2. Their incapacity to bring forth fruit 3. Their readiness for burning and destruction Note That barren and corrupt Trees shall utterly be rooted out of Gods Vineyard they shall not have a visible abode and standing there Now this is brought to pass partly by their own act 1 John 2. 19. They went out from us because they were not of us for if they were of us they would have continued with us they separated themselves from the communion of the faithful to which they did never truly belong both from the doctrine professed in the Church and fellowship with them in the use of Ordinances partly by Gods act an act of judgement on his part Rom. 11. 20. for unbelief were they broken off partly by the act of the Church by which scandalous sinners are taken from among them 1 Cor. 5. 13. Put away from among your selves that wicked person well then let us walk so that this heavie judgement may never be laid upon us let us get a real union with Christ for then we can never be broken off you can no more sever the leven and the dough then a Christ and a Believer c. Walk with the more caution Be not high minded but fear 't is dreadful to be cast out of the true Church the finger that is cut off from the hand is also cut off from the head That censure if rightly administred against us should be matter of great sorrow and humiliation to us c. Verse 13. Raging Waves of the Sea foaming out their shame wandring Stars to whom is reserved the blackness of darkness for ever HEre are two other comparisons the one taken from raging Waves the other from wandring Stars For the first Raging Waves of the Sea foaming out their own shame There is a great deal of variety among Interpreters in the application or accomodation of this similitude some go one way some another Waves are not more various and uncertain in their motions then they in their expositions some apply it to their levity and inconstancy some to their restless activity in sin some to their turbulency others to their pride and ostentation in such uncertainty what shall we fix upon Two things will direct us the scope and the force of the words The scope of the Apostle in all these similitudes is to shew that these seducers were nothing less then what they pretended to be Clouds but dry barren clouds Trees but such as bore either none or rotten fruit Waves that seemed to mount up unto heaven and to promise great matters as if they would swallow up the whole earth but being dashed against a Rock all this raging and swelling turneth into a little foam and froth So Calvin applyeth it to the Libertines who scorn and disdain the common forms of speech and talk of illumination and edification so that their hearers seem to be wrapt into the heavens but alas they suddenly fall into beastly errours From the scope observe That spiritual Boasters will certainly come short of their great promises All is but noise such as is made by empty vessels in the latter times you are troubled with boasters 2 Tim. 3. 2. men that boast of depths and seem to be wise and knowing above the ordinary sort that will pretend to shew you new ways a shorter cut to heaven and rare discoveries of Christ and Gospel light c. but alas to the issue they leave you much more the servants of sin then you were before But leaue a little examine the force of the words the whole similitude alludeth to what is said of wicked men in general Isa 57. 20 The wicked are like a troubled Sea that cannot rest whose water câ—st up â—ire and dirt Observe in the first place that they are Waves which noteth their Inconstancy Gen. 49 4. Reuben is as unstable as water water you know is moveable soon furled and driven too and fro by the winds so were these carried about with every wind of Dostrine Eph. 4. 14. Note thence That Seducers are unseâ—lâ—d and uncertain in their opinions so 2 Pet. 3. 16 Vnlearned and unstable if you ask why Because they are not rooted and grounded in their profession but led by sudden affection and interests rather then judgement they are unstable because unlearned such as do not proceed upon clear and certain grounds and those whom they work upon are of no principles beguiling unstable souls well then discover them by their levity you will never have comfort and certainty in following them who like weather cocks turn with every winde Ecebolius is infamous to all ages see Socrat Scholast lib. 3. cap. 2 He was Professor of Eloquence at Constantinople under Constantius zealous of Christian Religion under Julian a Pâ—gan and when he was dead he professed Christianity again but then he came weeping to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tread upon me unsavoury â—lt and cast me to the dunghill Constantius Colorus though an Heathen both Zozomen and Eusebius give us the story yet loved constancy and faithfulness in men as to their profession he made proclamation that whosoever would not sacrifice should be discarded and no more retained in pay with him but when many false Christians hâ—d renounced their profession for gain and pre erâ—ing their civil Interests he would not receive them saving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How can they keep 〈…〉 with their King and Emperour that would faulter in an higher matter in the business of their God and Religion for a small and petty Interest Much to the same purpose there is a passage of Theodâ—rick King of the Goths who loved a Deacon who was of the Orthodox profession though he himself was an Arrian the Deacon to please the King the more changeth his Religion and professeth Arrianism also but he beheadeth him saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou hast not kept thy faith with God how wilt thou preserve a good Conscience in thy duty to men The story is in Theodoret Some are meerly Waves rolling hither and thither in a doubtful uncertainty 2. Waves of the Sea There you have their restless activity they are always tossed too and fro Jer. 46. 23. The Lord shall trouble Damascus that she shall become like a fearful Sea that cannot rest so these cannot rest from evil 2 Pet. 2. 14. Eyes full of Adultery that cannot cease from sin Observe Vsually wicked men are of an unquiet spirit restless in evil They are acted by Satan who is a restless spirit and there is a great correspondency between their activeness in sin and the importunity of Sathans malice 1 Pet. 5. 8. He goeth about like a roaring Lyon seeking whom he may devour Now you shall see the like diligence and readiness in his instruments they walk the divels round Matth. 23. 15. Wo unto you Scribes and
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
the glory of a man is meant what ever excellency we have by Nature wit knowledg strength of natural parts as well as wealth and riches Many times we like the dry stalk remaineth when the flower is gone nothing but the gracious work of the Spirit will last for ever 3. Seeming and unsound grace as false faith such as beginneth in joy will end in trouble it easeth you for the present but you shall lie down in sorrow General probabilities loose hopes uncertain conjectures vanishing apprehensions of comfort all these things soon come to nothing The planting of true faith is troublesom at first but it leadeth to true comfort otherwise you may look upon the Gospel with some kind of delectation for a while as thorns may blaze under the pot though they cannot keep in the fire therefore do not rest in tasting the good Word Heb. 6. 5. in some slight and transitory comfort Again there is formal profession Many may begin in the Spirit and end in the flesh Gal. 3. 3. A man may seem to himself and to the Church of God to have true grace he may profess the truth escape the pollutions of the world that is foul gross sins yea and all this not out of a carnal aim but out of a slight and insufficient touch of the truth upon the Conscience and yet fall away like the corn in the stony ground that grew up but had no root But much more Christians will that form which is taken up out of private aims fail and miscarry God delighteth to take off the mark and disguise of an hypocrite by letting them fall into some scandalous sin or by changing the times and posture of affairs or by sending a storm Paint is soon washed of therefore rest not in these outward and superficial changes till solid and substantial grace be wrought in you Is Comfort to Gods children Grace is sure and the priviledges of it are sure Grace it self is sure through your folly it may be nigh unto death but cannot dye This is the advantage of spiritual comforts that they do not only satisfie our desires but secure us against our fears The redeemed of the Lord have an everlasting joy Isai 35. 10. Once in Christ and for ever preserved in Christ Grace would be little better then temporal things if it did yeild but a temporary refreshing They weaken Christian comfort that make Beleevers walk with Christ like Dancers upon a rope every moment in fear of breaking their necks This is the comfort of a gracious heart that as nothing shall altogether cut him off from enjoying God so nothing shall utterly make him cease to love God The children of God would be troubled if grace should fail though their priviledges should not be cut off you are sure of both For as grace is sure so are also the priviledges of grace This was figured under the Law an Israelite could never wholly alienate his inheritance and title to the Land Levit. 25. 23. His title to the Land shall not be cut off nor sold for ever This was a type of our spiritual inheritance in Christ which cannot be alienated from us he might for a while pass it away but it was to return again so those that are made coheirs with Christ are never dis-inherited 'T is true we forfeit it by the merit of our actions but God doth not take the advantage of every offence 'T is true we lose the evidences that are in our keeping peace of Conscience and joy in the Holy Ghost but the estate it self is undefeasible and cannot be made away from us Sometimes we are under a king of sequestration and there is a suspension of comfort and grace as the Israelite might make away his inheritance for a time but we shall recover possession again though not by our selves yet by our Goel our kinsman or him that is next of blood As under the Law if a person were not able to redeem the inheritance the kinsman was to redeem it so Jesus Christ our kinsman after the flesh he is our Goel he interposeth by his merit and reconcileth us to God Well then You see grace is kept and the priviledges of grace are kept in Christ But now because comforts are never prized but in their season and men that have not been exercised in spiritual conflicts nauseate these sweet truths they know not what it is to be left to uncertainty when troubles come like waves one in the neck of another therefore let us see when this truth will be most sweet and seasonable 1. In great troubles when God seemeth to hide his face Oh how sweet is it to hear him say I will not forsake thee till I have performed all that I promised thee Gen. 28. 15. all this shall better thy heart and hasten thy glory In times of distress we are apt to think that God hath cast us off and will never look after us more though formerly we have had real experiences of his grace What a foolish creature is man to weaken his assurance when he should come to use it to unravel all his hope and experiences in times of trouble which is the only season to make use of them 2. In the hour of temptation and hard conflicts with doubts and corruptions when we are sensible of the power of sin and how difficult it is to remove it out of the heart we are apt to say as David after all his experiences I shall one day perish by the hand of Saul 1 Sam. 27. 1. and many times out of distrust give over the combate Oh then remember now you are preserved in Christ and that nothing shall separate as Sarcerius came to Camerarius his wife when she had been exercised with a long and tedious conflict and read to her the latter end of the eighth of the Romans she brake out in triumph using Pauls words Nay in all these things we are more then Conquerors Oh Christians neither sin nor Devil nor world can divide you from Christ for he did not only tread down Satan but under your feet 3. In times of great danger and defection either through error and persecution as Saunders trembled to think of the fire especially when others fall fearfully who were before us in knowledg and profession of zeal and piety when the first become last when glorious Luminaries are eclipsed and leave their orb and station as the Martyrs were troubled to hear of the revolt of some great Scholars that had appeared for the Gospel When Hymeneus and Philetus two eminent Professors fell there was a great shaking 2 Tim. 2. 18. But the foundation of the Lord standeth sure c. that 's the comfort the Apostle opposeth in such a case 4. In times of disheartening because of the difficulties of Religion when the use of means groweth troublesom to quicken you in your Christian course think of the unchangeableness of Gods love all graces rise according to the proportion and
measure of faith loose hopes weaken endeavors 1 Cor. 9. 26. Irun not as one uncertain Those that ran a race gave over when one had far out-gone them as being discouraged and without hope When hope is broken the edg of endeavors is blunted Go on with confidence you are assured of the issue God will bless you and keep you to his everlasting Kingdom 5. In the hour of death when all things else fail you God will not fail you this is the last brunt do but wait a little while and you will find more behind then ever you enjoyed death shall not separate as Olevian comforted himself with that Isai 54. 10. The hills and mountains may depart but my loving-kindness shall not depart from you being in the agonies of death he said Sight is gone speech and hearing is departing feeling is almost gone but the loving-kindness of God will never depart The Lord give us such a confidence in that day that we may dye glorying in the Preservation of our Redeemer VERSE II. Mercy unto you and Peace and Love be multiplyed WE are now come to the third thing in the Inscription and that is the form of salutation delivered as all Apostolical salutations are in the way of a prayer In which we may observe 1. The matter of the prayer or blessings prayed for which are three Mercy Peace and Love 2. The manner or degree of enjoyment be multiplyed I begin with the matter or blessings prayed for It will not be altogether unuseful to observe that diversity which is used in salutations In the Old Testament peace was usually wished without any mention of grace as Psal 122. 8. For my brethrens and companions sake I will say Peace be within thee and â—an 6. 25. Peace be multiplyed unto you But in the times of the Gospel grace being more fully delivered that was also added and expressed in the forms of salutation but yet in the times of the Gospel there is some variety and difference Sometimes you shall meet with a salutation meerly civil as James 1. 1. To the twelve Tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeting so Acts 15. 23. which was the usual salutation among the Heathen but most usually 't is grace and peace and in other places grace mercy and peace as 2 John 3. and 1 Tim. 1. 2. and here it differeth from them all for 't is mercy peace and love And Causaubon observeth that the Greek Fathers if they wrote to a earnal man they would wish him grace but not peace if to a godly man they would wish him grace and peace too To touch upon these things is sufficient From these Blessings mentioned in this place I shall observe something in general and then handle them particularly and apart First In the general Consideration you may observe 1. That spiritual blessings are the best blessings that we can wish to our selves and others The Apostles in their salutations do not wish temporal felicity but spiritual grace Gods people pray for one another out of the communion of the Spirit and for themselves out of a principle of the divine Nature and therefore they do not seek wealth and honour for themselves or one another but increase of Gods favour and Image 'T is true Nature is allowed to speak in prayer but grace must be heard first our first and chiefest requests must be for mercy peace and love and then other things shall be added to us the way to be heard in other things is first to beg for grace Psal 21. 4. He asked life of thee and thou gavest him length of days for ever Solomon sought wisdom and together with it found riches and honour in great abundance Well then if thou prayest for thy self make a wise choyce beg for spiritual blessings so David prayeth Psal 106. 4. Remember me O Lord with the favour that thou bearest unto thine own people nothing less would content him then Favorites mercy other blessings are dispensed out of common pity to the generality of men but these are mercies privilegiate and given to Favorites now saith David of this mercy Lord no common blessing would serve his turn So Psal 119. 132. Look upon me and be merciful to me as thou usest to do to those that love thy Name Surely that which God giveth to his people that 's a better mercy then that which God giveth to his enemies Again these are mercies that cost God dearer they flow to you in the Blood of his own Son yea they are mercies that are better in themselves wealth and honour may become a burden yea life it self may become a burden but not mercy not grace not peace of Conscience and therefore they are better then life Psal 63. 3. then wealth then honour none ever complained of too much mercy of too much love of God These are blessings that swallow up other miseries yea the loss of other blessings grace with poverty 't is a preferment peace of Conscience with outward troubles is an happy condition if there be a flowing of spiritual comforts as there is an ebbing of outward comforts we are not much wronged therefore first seek these bleseings Again If you pray for others pray for grace in the first place that 's an evidence of spiritual affection Carnal men wish such things to others as they prize and affect themselves so also do gracious men and therefore their thoughts run more upon mercy peace and grace then wealth and honour and greatness When a man sendeth a token to a friend he would send the best of the kind These are the best mercies if you were to deal with God for your own Souls you can ask no better You may ask temporal things for God loveth the prosperity of his Saints but these special blessings should have the preferment in your wishes and desires of good to them and then you are most likely to speed Our Lord Christ in the 17 of John commendeth the Colledg of the Apostles to the Father and what doth he ask for him dominion and worldly respect Surely no nothing but preservation from evil and sanctification by the Truth these are the chiefest Blessings we should look after as Christians Observe again the aptness of the requests to the persons for whom he prayeth Those that are sanctified and called have still need of mercy peace and love They need mercy because we merit nothing of God neither before grace received nor afterward the very continuance of our glory in Heaven is a fruit of mercy not of merit our obligation to free-grace never ceaseth We need also more peace there are degrees in assurance as well as faith there is a temperate confidence and there are ravishing delights so that peace needs to be multiplyed also And then love that being a grace in us 't is always in progress in Heaven only 't is compleat Take it for love to God there we cleave to him without distraction and weariness or satiety