c. as well as to our selves should make us love grace Thus much for the third and last particular in the description of the Authour of this Epistle the brother of James and so for the first part of the Title of the Epistle The description of the Penman of it The 2d part of the title or preface of the Epistle viz. The parties to whom the Apostle writes The second part of the Title followeth which is the Description of those persons to whom he wrote which persons are described from a threefold priviledge 1. They are sanctified by God the Father 2. Preserved in Jesus Christ 3. Called Of these in their order The first branch of this description 1. is They are sanctified by God the Father Wherein I consider two Particulars 1. The sort or kinde of the priviledge bestowed upon them viz. Sanctification To them that are sanctified 2. The Author therof or by whom it was bestowed By God the Father 1. Of the kind of Priviledg Sanctification Of which I shall speak 1. By way of Explication of it 1. By way of collecting Observations from it 1. Of the Priviledge Sanctification by way of exposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To them that are sanctified Beza speaks of two Copies that read it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from thence the Vulgar Translation renders it Dilectis This other reading mentioned also by Ro. Steph. and Gagnaeus To them that are beloved of God the Father which manner of speech as Beza well notes is unusuall in Scripture which speaketh of us being for and in Christ beloved of the Father And Estius though a Papist acknowledgeth that the former reading Estius in loc sanctified is not onely more pure but more sutable to the scope and drift of the Apostle who by calling them sanctified would deterr them from and make them take heed of those unholy and impure Seducers against whom he was now about to write The word here used by the Apostle admits of and signifieth in Scripture severall kinds of Sanctification as 1. Sanctification by way of destination or separation To this purpose the Greeks use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 29.44 1 King 9.3 2 Chro. 7.16 Esa 13.3 i.e. when things are separated to an holy use so the Lord sanctified the Sabboth day by separating it from other dayes and appointing it for the duties of his own Service Thus also the Tabernacle the Temple the First-born were sanctified Exod. 13.2 God commandeth Moses to sanctifie all the First-born which he explains ver 12. Thou shalt set apart unto the Lord all that openeth the matrix 2. There is a sanctification by way of celebration acknowledging manifestation declaration of the goodness of a thing thus the creature sanctifieth the name of the Creator Isa 29.23 They shall sanctifie my name and sanctifie the holy One of Jacob. 3. Sanctification by way of fruition comfortable use and blessed enjoyment of the gifts of God so 1 Cor. 7.14 the unbeleeving husband is sanctified by the wife and 1 Tim. 4.5 Every creature of God is sanctified 4. Sanctification by way of application to apply a thing to such a holy use as God appointed so we sanctifie the Sabboth Exod. 20.8 i.e. imploy it to the holy use for which God ordained it 5. By exhibition introduction or bestowing actuall holinesse by putting holinesse really and properly into one This the Creator only can do to his creature this God doth by his Spirit which is called the holy Ghost and the Spirit of sanctification 2 Thess 2.13 And thus man particularly is sanctified or made holy three wayes 1. Of not holy negatively Ex non sancto negativè and so Christ as he was man was sanctified for there was a time when as Christ had not this holinesse in his humane nature when his humane nature was not 2. Of not holy privatively Ex non sancto privativè and so man that had lost totally his holinesse is made holy by regeneration or effectuall vocation 3. Of lesse holy and so Gods children are sanctified Ex minus sancto by being enabled to the exercise of an actuall mortifying of sin and living in holinesse with proceeding in both The sanctification here spoken of presupposeth the second afterward in the word Called more particularly to be handled and intendeth the third namely the actuall exercise of the abolition of our naturall corruption and the renovation of Gods image in us begun in grace here and perfected in glory hereafter So that this Sanctification stands 1. In an actuall putting off of corrupt qualities Ephes 4.22 23 24. Col. 2 9 10. Rom. 6.2 Gal. 2.20 Gal. 5.24 Rom. 6.8.5 Gal. 6.14 Col. 3.5 Eph. 2.1 2 a putting on the new and sanctified 1 A Buriall 2 a Resurrection 1 A mortification of the old 2 a vivification of the new man 1 One thing is destroy'd and pull'd down 2 Another set up 1 A taking away of what is redundant 2 an addition of what is wanting 1 The killing power of the Cross 2 the quickning power of the Resurrection of Christ 1. Mortification of the old man is the first part of sanctification wherby the strength power and tyranny of sin is weakened and more and more abolish'd like John Baptist it decreaseth like old folks in a house who are going out of the world and crowded out as it were by the younger the heirs The living of the old man is onely as a clog and eye-sore to the new This work of Mortification stands principally in these three acts or degrees of acting 1. An act of discerning 2. Detesting 3. Destroying sin the souls enemy Knowing causeth hatred and hatred puts us upon seeking the destruction of an enemy 1. An act of discerning Sin may hurt us when wee know it not but we not hate it unlesse we know it Sin had deformity always but we had not always eys to see it It was Leah that lay by Jacob all night but he discern'd her not till the morning Sin is now discovered as it is not as it is coloured over by Satan Sin is uncomly onely to a renewed understanding Nature never sets up a light to discover its own deformities Of others its often said They know not what they do In understanding they are children nay brutes they see with Satans spectacles But a renewed minde discerns between things that differ looks upon the old bosom favourite as a traytor there are new apprehensions of the old man The Apostle not without an emphasis speaks of those things wherof we are now ashamed now not formerly nay heretofore sin was gloryed in but now the soul sees its not onely unsafe and its own death but unsutable and the death of Christ It was striking at me saith a gracious heart but Christ step'd between me and the blow Herein standing sins great deformity as that of drunkennesse in a mans wounds 2. Detestation The eye increaseth loathing It cannot
p. 288. l. 24. r. School-men p. 305. marg dele Josh 62.9 p. 339. marg r. solatia p. 388. marg r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frangere p. 409. l. 34. r. distempered p. 449. l. 27. r. substances p. 460. for any one is r. men are p. 363. l. 31. for and r. or p. 464. l. 21. r. by p. 465. marg r. Enchir. p. 472. l. 36. r. put p. 494. l. 19. r. alwayes continuing p. 504. marg r. comparativus l. 31. r. heaven l. 35. for in heaven r. there p. 512. marg r. severitas p. 574 Obser 5. r. hellishly p. 579. l. 23. r. Domoeritus l. 26. r. in minde blinde p. 585. marg r. Josh ibid. r. perpetuo p. 623. l. 1. for jurisdictionem r. in jurisdiction READER be pleased to take notice that there is now published the second third and fourth Part of that most learned and judicious Treatise of the SABBATH by M. DANIEL CAWDREY and M. HERBERT PALMER Also a Treatise of GRACE and ASSURANCE intituled SPIRITUALL REFININGS being one hundred and twenty Sermons by M. ANTHONY BURGESSE An EXPOSITION upon the Epistle of JUDE I Begin with the first part of the Epistle the Title of or Entrance into it contained in the two first Verses which are these VER 1. Jude the servant of Jesus Christ and brother of James to them that are sanctified by God the Father and preserved in Christ Jesus and called VER 2. Mercy unto you and peace and love be multiplyed This Title containeth three principall parts 1. The Person who wrote the Epistle 2. The Persons to whom he wrote it 3. The Prayer wherein the person writing salutes the persons to whom he wrote 1 The person who wrote this Epistle is described these three wayes 1 From his name Jude 2 From his office A servant of Jesus Christ 3 From his Alliance the brother of James 1 The description of the Pen-man of this Epistle from his name Jude In the consideration whereof I shall proceed by way 1 of Exposition 2 of Observation 1 The name of the Authour of the Epistle considered by way of Exposition wherein two things are to be opened 1 The signification of the name Judas or Jude 2 The subject of that name or who the person was to whom it is here applyed 1 For the signification of it It s found fully express'd Gen. Gen. 29.35 29.35 The occasion of the first imposing it was Leah's apprehension of Gods goodnesse to her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in giving her a fourth son whom therfore she call'd Judah signifying Praise Confession or Celebration She made his name a monument of her thankfulnesse to God for him as also of her sons duty to live to the praise of so good a God a fruitful Wife to Jacob in children and a fruitful Daughter to God in thankfulnesse In qua nominis impositione non dubito quin eam direxerit Spiritus sanctus cùm Judah fuerit is qui inter Jacobi filios pater futuri Messiae constitutus erat Riv. in loc Joh. 3.16 The learned Rivet well observes that in imposing this name she was directed by the spirit of God this Judah being that son of Jacob of whom Christ according to the flesh was to come for whom God is principally to be praised he being the choysest gift that ever God bestowed he turning every gift into a mercy Onely those who have him and bear him can praise God to others God gives nothing comparatively and they return nothing God shews only how rich he is in giving his Son So God loved the world that he gave his onely begotten Son 2 The subject of this name is to be considered to which it 's here applyed It 's applyed in Scripture to a threefold subject 1 To a Tribe Frequent mention is made of the tribe of Judah 1 King 12.20 Psal 76.8 c. 2 To a Country or Region 2 Chron. 20.3 Jer. 2.4 and 17.25 3 and properly To Persons and so in Scripture we read of six several persons that had this name 1 Judah the Patriarch Gen. 29.35 2 Judah in whose house Saul lodg'd at his first conversion Act. 9.11 3 Judas surnamed Barsabas Act. 15.22 4 Judas of Galile A seditious person Act. 5.37 5 Judas Iscariot the traytor Mat. 10.4 Joh. 14.22 6 Judas the Apostle the Author of this Epistle Concerning whom the Scripture intimates besides his Apostolicall office and relation to Iames of which anon 1 His Parentage his Father being Alphaeus spoken of Matth. 10.4 and Mark 3.18 and his Mother held to be that Mary spoken of Matth. 27.56 in regard that this Alphaeus and Mary are said to be the parents of Iames to which James in Luk. 6.16 Act. 1.13 and here in this Epistle this Judas is said to be brother In sacra dodccada fuerunt duo qui nomen Judae gessêre unus fuit sectator alter insectator Aug. Tr. 76. in Joh. Unus nomini suo convenienter se gessit Judas enim Confesso rem significat alter per anti prasin nomen istud à se gori ipsis operibus demonstravit Gerh. Har. in loc Joh. 14.22 2 The Scripture expresseth a manifest distinction between him and Judas Iscariot Joh. 14.22 calling him Judas not Iscariot taking especiall care that he might not be taken for him their hearts and persons being as different as their names agreeable for one was sectator the other insectator Domini the one following Christ as a Disciple the other as a Blood-hound one confess'd him the other betray'd him the one carryed himself according to his name the other was a meer living contradiction to his name When the Evangelist saith Judas not Iscariot he intended a difference 'twixt him and this holy Jude 3 The Scripture expresseth an humble Question propounded by him to Christ Lord How is it that thou wilt manifest thy self to us and not unto the world Concerning which Question although I meet with different opinions yet I see not why with Musculus we may not conceive that Jude propounded it out of an humble and modest consideration of himself and the Apostles in partaking of the gracious manifestation of Christ to them there being a passing by of others more famous and better accomplish'd then were the Disciples A Question which thus understood as it sheweth 1 the freenesse of him that gives so 2 the humility of them that receive grace who in stead of insulting over others that have less then themselves admire the goodnesse of him that gives more to them than to others nay 3 the tender-heartedness and pity of the godly towards the souls of those wicked ones who are commonly cruel and unkinde to their bodies 4. The Scripture expresseth concerning this Apostle that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Act. 1.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judas trinominis had sundry names for he that in Luk. 6.16 is called Iudas the brother of Iames is in Matt. 10.3 called Lebbaeus and Thaddaeus concerning the reason
soul-marriage Qui ludit in Cathedra lugebit in Gehenna should spend no time needlesly It s pity that Satans Emissaries should be more diligent then Christs servants Impostors then Pastors How diligent a servant was Paul that pass'd over so many Countries with so much speed I laboured more then they all was spoken as comendably as truly not plus profui I was more successful but plus laboravi I took more pains Diligence may be a companion and comfort where successe is a stranger 6. Christ must be served perpetually There must be no end of working till of living The dead are they who rest from their labours Life and labour are of equall continuance We can never begin too soon nor continue too long in the service of Christ none ever repented of either many of the contrary to both Faithfulness to the death hath the onely promise of the Crown of life Better never to have begun then to apostatize It s an unanswerable Dilemma If the service of Christ were bad why did you enter into it if good why did you depart from it Lastly Obs ult Observe That they who expect to perswade others to serve Christ must be servants themselves Jude a servant of Christ hopefully exhorteth others continue in his service and to contend for his faith The best way to move others is to be moved our selves words that come from the heart are most likely to reach to the heart It 's not sufficient for Ministers to discourse of his service but to imbrace it A blurred finger is unfit to wipe away a blot It s wofull when the function and the conversation oppose each other If the service of Christ be bad why exhort we others to submit to it if good why accept we not of it our selves A titular service shall never receive a reall reward Depart from me ye that work iniquity shall be the doom of some that cast out divels and prophesie in the name of Christ. Thus much for the second particular in the description of the Authour of this Epistle viz. His Office A servant of Iesus Christ Now follows The third and last Particular considerable in his description taken from his Kindred and Alliance in these words The Brother of Iames. Of which by way 1. Of Explication 2. Of Observation 1. For Explication Two things are to be opened 1. Who this JAMES was 2. Why this Apostle here calls himself his Brother 1. Who this JAMES was The Scripture speaks of two of that name The one James the son of Zebedee the brother of John the Evangelist mentioned under these relations Matth. 10.3 Mar. 3.17 Matth. 4.21 Call'd by Christ leaving father and ship slain by Herod Act. 12.2 nam'd by Christ with his brother Boanerges Mar. 3.17 the sons of thunder The other this James here mentioned Concerning whom much is said 1. in Scripture 2. in Ecclesiastical History but in both he is spoken of very honourably 1. In Scripture First His kindred and allyance are often mentioned His father is said to be Alpheus Matth. 10.3 Mar. 3.18 Luk. 6.15 Act. 1.13 His mother was Mary spoken of Mat. 27.56 Mar. 16.1 Luk. 24.10 Mar. 15.40 His brethren are said to be Simon Joses and Judas Mat. 13.55 Mar. 6.3 two whereof were Apostles viz. Simon and Judas Mat. 10.3 4. Luk. 6.15 16. Act. 1.13 and the other viz. Joses or Joseph was competitor with Matthias as is generally supposed for the Apostleship in the room of Judas Iscariot Act. 1.23 Particularly this James is said to be the brother of the Lord Gal. 1.19 though together with him his brethren Joses Judas and Simon are also call'd Christs brethren Hierom. cont Helv. Virgo ille mansit cum Maria qui pater Domini meruit appellari Tantopere Christus dilexit floridi pudoris integritatem ut non modò de virgineo utero nasceretur sed etiam à nutritio virgineo tractaretur Pet. Dam. Ep. 11. Aug. Tr. 10. in Joh. Bed Aqu. Apud Hebraeos nomina quae conveniunt in radicalibus per additionem literarum servilium notionem non mutant ut Judas Thodas idem significant c. Boulduc in Jud. ver 1. Mat. 13.55 Mark 6.3 Not as if Mary the mother of Christ had afterward born children unto Joseph as the erroneous Helvidius whom Hierom confuteth at large laboured to maintain Nor as if James and the rest were call'd the brethren of Christ as being the sons of Joseph Christs reputed father by another wife for the Scripture tels us frequently they were the sons of Alpheus and it s the received opinion that Joseph was never the husband of any but the blessed Virgin though haply some have the more earnestly asserted it from their high esteem of Virginity But some suppose this James and his brethren are call'd the brother and brethren of Christ in respect they were the cozens germane of Christ by the mothers side or Christs mothers sisters children and this their mother Hierom thinks is that Mary called the sister to the Virgin and the wife of Cleophas John 19.25 her first husband Alpheus either being dead or else one and the same husband being as others adorned with two names Alpheus and Cleophas which might well be in regard among the Hebrews those names that agree in the same radicall letters lose not their notion and signification by the addition of other letters to them a rule applicable to these two names Alpheus and Cleophas And †Harm Hist Pas Ch. 16. p. 186. Gerhard also thinks that this Mary the sister of the Virgin and the wife of Cleophas was the mother of James c. because as in John 19.25 Mary the wife of Cleophas and sister of the Virgin is joyned with Mary Magdalen standing by the Cross so in the other Evangelists Mary the mother of James upon the very same occasion is joyned with Mary Magdalen Matth. 27.56 and Mark 15.40 Some conceive this Mary the wife of Cleopas was mother of James but was not own sister to the Virgin Mary because say they it is not the custom for the same parents to put the same names on severall children but that she is called sister to the Virgin Mary because her husband Cleopas or Alpheus was the brother of Joseph the husband of the Virgin Mary brothers wives being frequently called sisters The most probable opinion is that Joseph and Alpheus were of neer relation haply naturall brethren and therfore Joseph being the reputed father of Christ his brother Alpheus his children among whom this James was one are called the brethren of Christ it being usuall in Scripture to call those brethren that are neer of kin as we see Abraham and Lot Gen. 13.8 are called brethren although Lot was his nephew Gen. 14.12 So Jacob calls his uncle Laban brother Gen. 29.12 15. vid. Gen. 31.32 37 46. Thus the Scripture speaks of James in respect of his kindred or allyance 2. The Scripture speaks worthily of him in regard of his
Office not only in that he was an Apostle Perkins in Gal. 2.9 with others but also of great honour and respect among the Apostles and in the Church he being Act. 15. a principall member some say President in the Council of Jerusalem where he gave his advice in a great Controversie and it was highly esteemed and followed and in regard of his high esteem in the Church and usefulnesse he is with Cephas and John Gal. 2.9 called a Pillar for although all the Apostles were equall in degree of office yet there were some of them endowed with more eminent gifts and had greater esteem then the rest and therfore we read of Paul's comparing himself with the chiefest of the Apostles 2 Cor. 11.5 and 12.11 of which James was one And wheras Mark 15.40 he is called James the less 't is conceived it was not to distinguish him from the other James the son of Zebedee as if the Scripture hereby would denote our James lesse in respect of age calling to Apostleship or of stature much lesse of esteem but he may be called the lesse in comparison of his father Ista majoritas minoritas est inter patrem filium inter Jacobum Alphaeum Jacobum Alphaei filium Vid. Boulduc in ver 1. Jud. Videantur Epiphan Hieron Egesippus c. who as a learned man thinks was called James also as well as Alpheus which opinion of his he probably confirms in his Exposition upon this place 2. Ecclesiasticall History speaks of him also as a most worthy person both for the admirable and rare holiness of his life and his constancy in professing of Christ at his death 1. For his life Hierom in allusion to his name James or Jacob calls him the supplanter of sin and vice of those times wherein he lived preach'd and wrote And as many write most highly in commendation of him so particularly Eusebius in his second Book Chap. 1. 22. For his holinesse he was called the Just 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Euseb lib. 2. c. 22. one that was much in fasting and prayer for the pardon of that sinfull people the Jews with his frequent and long praying his knees were hard The Jews were generally much convinced of his holines insomuch as the enemies of Christ hoped if they could procure him to deny Christ that most of those that professed would abandon the Faith of Christ 2. For his Death The Scribes and Pharisees earnestly besought him to disclaim Christ openly and to that end they set him upon the Temple that in the sight and audience of the people he might declare that Jesus was not Christ but he to admiration profess'd his own faith in Christ telling the multitudes that Christ was in heaven at the right hand of God and that in the clouds he should come again to judg the world with which profession his enemies being enraged cast him down from the Temple and afterwards murdered him he before his death praying that God would pardon their sin unto them the same Author as also Josephus lib. 20. Antiq. cap. 8. testifying that those who were of the wiser sort thought that this detestable fact was that which shortly after drew down the judgment of God to the utter destruction of that bloody City Jerusalem that had among others butchered so holy a man Thus far Eusebius This though I relate not as Canonicall yet neither do I look upon it as fabulous it being by many famous and godly Writers testified And this for the first particular to be explained Who this James was The second Branch of Explication was Why Jude stileth himself the brother of this James Of which I finde two reasons given both probable 1. That he might difference himself from others of that name especially Judas Iscariot of which also the Scripture seems to take especiall care Hence Joh. 14.22 he is spoken of with an addition of a not Iscariot this traytors name being grown detestable in which respect 't is generally conceived Mar. 3.18 Matt. 10.3 that he had the names of Thaddaeus and Lebbaeus put upon him as was before noted and thus he wisely preserves himself and Epistle from undue prejudice and by the clearnesse of his person prevents dislike of his performance 2. He expressed this neer relation between himself and James Act. 12.17 Gal. 2.9 in regard this Apostle James being better known then himself of high estimation and reputation in the Church Jacobi celebr is ob virtutem apud omnes fama effectura erat ut hujus Apostoli doctrina apud auditores majorem haberet authoritatem libentiús que admitteretur praesertim si is qui genere sanguine cognatus esset non alienus à cognati moribus sed sub uno Domino Christo degens idem servitut is jugum cum fratre c. commonly known by the title of the Lords brother respected by Peter famous for his sanctity of life accounted a Pillar in the Church President of the Council of Jerusalem Jude might hereby win attention and credit to himself and his Epistle from those to whom he wrote And this is the reason that Occumenius gives to this effect The fame of James for his vertue would put the greater authority upon Judes doctrine especially when it should be seen that Jude was as neer him in his practices and conversation as in blood and kindred Besides by the naming of James with so much respect it could not be imagined but that he consented with him in that wholsom doctrine for which James was famous in the Church and yet though our Apostle provides for the acceptation of his doctrine neither he nor his brother James ambitiously advance their own reputation both of them though the Lords brethren yet contenting themselves with that humble though indeed truly honourable title of the servant of Jesus Christ. 2. I come to the Observations flowing from his using this title of the brother of James 1. How needfull is it for a Minister to be of an unteinted reputation Obs 1. Jude provides for it both by making it known how far he was from Iscariot and how neer unto James 1 Tim. 3.7 A Bishop must be of good report saith Paul It s necessary for his own salvation that he should be good and for the salvation of others that he should be accounted so How great was Paul's care that the Gospel should not be blamed 2 Cor. 6.3 Sometime the people are occasioned to love the Word by the worth of the Minister though we should love the Minister for the Word A crack'd Bell is not good to call men together nor is a Minister of crack'd reputation fit to perswade others to holinesse To have all speak well of us is not more impossible then suspicious Antisthenes the Athenian when he heard some unworthy men did highly commend him said I fear I have done some evill that I know not of And another would frequently say Would we know
salvation blown out here in this life salvation is in the bud Saints are here saved from the power of their corruptions they are here in the Suburbs of Heaven they here sit together in heavenly places in Christ Ephes 2.6 They here have salvation not only in their desires and expectations but in its Cause 2 Pet. 1.11 They have an entrance into the everlasting Kingdomof Christ They are by faith united to that Head which is already in heaven They are freed though not from the company of and contention with yet from conquest by all their enemies and there is alway the certainty of this salvation in respect of it selfe the object though not in respect of us the subject 4. The People of God are safe and saved Observ 4. even while they are in dangers Their enemies are but nominall The keeper of Israel never slumbers nor sleeps Psal 90. per tot Though they be tempted sick persecuted banished yet never unsafe and when ever God brings them into these conditions 't is because they are the safest for them Their graces are alway safe their souls their comforts safe because Christ their Head their hope their all is safe The poorest Saint hath his Life-guard He who provided a City of Refuge for those who kill'd men will much more finde out a City of Refuge for thee when men shall labour to kill thee Of this more before Observ 5. 5. Our dangers and enemies in this life should exceedingly commend heaven to us The Tempest commends the Haven the Pursuite of the Enemy the City of Refuge the Storms the Shelter We are never fully safe till we arrive at eternall salvation It 's strange that Saints should long no more to get into the bosome of Christ in glory that they should be so unwilling to leave the lions dens and the mountains of leopards Cant. 4.8 Mundus turbatur amatur We love to handle the world though God makes it a bundle of thorns what should we do if it were an heap of roses 6. Observ 6. God hath appointed the holy Writings for our salvation Jude writes to further the salvation of these Christians 2 Tim. 3.15 The Scriptures are able to make us wise to salvation Gal. 6.16 Eternall peace is only upon those who walk according to this rule The Scripture tels us not only what we shall find heaven to be when we are there but how we should find the way thither They are the pillar and cloud in our wildernesse The light which shines in a dark place for our guidance Let us labour to have salvation further'd by them How shall we escape if we neglect so great salvation How sad is it to carry these Letters of Heaven about us only as Vrijah carried Davids for his own destruction 7. The furthering of the salvation of others Observ 7. should be the end of our writing To write the same things to you saith Paul is sufe Phil. 3.1 2. 1 Pet. 5.12 1 John 2.1 Videtur quicquid literis mandatur id commendari omnium eruditorum lectione debere Cicero 2 Tusc quaest I have written saith Peter exhorting and testifying that this is the true grace of God wherin ye stand My little children saith John these things I write unto you that ye fin not We must not write to shew our learning much lesse to obscure the truth Nothing should be written but what the reading of the best should commend The best thing that many do by writing is to make paper dear but which is worse they make their reader worse it were well that either they would not write at all or else write a Book of Retractations But among us Sectaries after conviction write with more rage instead of retractation If these will not amend readers are to take heed of buying their books lest they imbrace their errours and rather to dig in the Mine of the Scriptures for gold than to wallow in the mire of the Books of Sectaries and Seducers This for the first the nature of that subject about which the Apostle was to write Salvation The second follows the property of it Common common salvation Wherein by way of Explication we may shew two things 1. In what respect Salvation is called common Explicat 2. Why the Apostle here in this place doth call it so Common cannot be here taken according to the usage of the word somtimes in the Scripture as 't is opposed to holy and as importing as much as prophane or that which every one may use or belongs to every one as 1 Sam. 21.4 that bread which was not consecrated to God or hallowed and of which any might eat is called common So Act. 10.14.28 and 11.8 Meats forbidden by the Leviticall Law are called common and unclean because the prophane Gentiles did commonly use those meats which the Jews being an holy people might not eat Heb. 10.29 And so those Apostates are said to account the bloud of the Covenant a common or unholy thing they esteeming the bloud of Christ no more then if it had been the bloud of some ordinary person or of some wicked or guilty one Nor is common here to be taken unlimitedly for that which is common universally to every one as if none were excluded from this salvation Mat. 7.14 Aug. de haeres cap. 43. Origen is charged as if he held that those who lived and died the most flagitious of sinners nay that the divell himselfe and his angels after a thousand years torments should be saved But Common is here taken in a limited sense this salvation being common only to the faithfull who all have an interest in the same it belongs to one of them John 17.12 Rev. 7.9 Acts 1.8 Rom. 1.16 Acts 10.35 as well as to another the meanest are not excluded it Christ loseth none of his It 's a salvation for Jewes and Gentiles rich and poor honourable and ignoble bond and free learned and illiterate And thus 't is common salvation sundry wayes 1. In regard of the meritorious purchaser of this salvation There is one common Saviour Ephes 4.5 Ephes 5.23 the Saviour of the body Every member thereof hath influence from this head There is one Lord 1 Cor. 10.4 1 Cor. 3.11 John 1.16 there is this one Mediatour between God and man They of old all drank of the same spirituall rock Christ Jesus Of his fulnesse we have all received He is the sun that gives luster and light to every star the Well that fill'd every pitcher the only foundation laid by all 1. It 's common salvation in regard of the rule and way by which we are guided thither There is but one faith called also Catholick God calls all his people with one voice Omnis unâ voce invitat Cal. in 4. Eph. There 's but one way to heaven the good old way there 's one rule prescribed to all somtimes it hath been more
Exhortation And exhort you In the Explication Explication I shall 1. Shew the force and meaning of the word exhort 2. Shew from thence what manner of Explication this of the Apostle here was 1. For the former the word in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here translated exhorting properly signifieth to call to one or vehemently to call out to another upon some urgent occasion But it is in Scripture translated severall wayes according to the nature and circumstances of the place where and the thing about which it is used Sometime it 's rendred to pray Precor rogo obsecro peto 2 Cor. 5.20 Heb. 11.19 22. Philem. 9.10 intreat beseech so it 's used 1 Cor. 4.13 Being defamed we intreat And Matth. 8.5 Then came unto him a Centurion beseeching him And ver 31. The divels besought him So ver 34. and Chap. 14.36 and 18.29 32. Somtime it signifieth to exhort Hortor exhortor adhortor as Luke 3.18 John exexhorting preached So Act. 11.23 and 14.22 Exhorted them with purpose of heart c. and exhorting them to continue in the faith So Heb. 3.13 exhort one another daily Also Chap. 10.25 c. and so in this place of Jude Sometimes it signifieth to comfort Consolor and encourage as 1 Thes 4.18 comfort one another Act. 20.12 And were not a little comforted Rom. 1.12 That I may be comforted together with you Mat. 5.4 Blessed are they that mourn for they shall be comforted And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Consolatory speech Zech. 1.13 2. The word having these significations shewes what manner of exhortation it was which the Apostle here useth As 1. It was a mild sweet and gentle exhortation it had not the imperiousnesse of a lofty command but the gentlenesse of a Christian intreaty And thus the Apostle Paul tels Philemon vers 8 9. Though he might be much bold in Christ to enjoyn him yet for loves sake he did rather beseech him This is also sutable to that gentleness which Paul prescribes to Timothy 2 Tim. 2.24 25. The servant of the Lord must be gentle apt to teach patient in meeknesse instructing c. And 2 Tim. 4.2 Exhort with with all long-suffering And the Apostle tels us not only his practice 1 Thess 2.7 that he was gentle among them as a nurse cherisheth her children that he warned the Ephesians night and day with tears Acts 20.31 that he charged every one as a father doth his children 1 Thes 5.11 But expresseth also his pattern 2 Cor. 10.1 I Paul beseech you by the meeknesse and gentleness of Christ who was the copy of meekness Both he and his servants gave the lamb not the lyon for their cognizance pittying the defects and weaknesses resenting the dangers and tenderly handling the sores of every soul 2. It was an ardent earnest and vehement exhortation Though it were sweet yet it was not slight though with all his meekness yet also with all his might and this was the right temper of an Apostolical spirit neither to be incompassionate when zealous nor remisse when gentle ever to be driving the flocks though not to over-drive them Paul's advice to Timothy in 2 Tim. 4.2 was to be instant in season out of season to exhort c. Paul was an excellent Oratour and all his Oratory was imployed to perswade men to be saved Never did malefactor so plead to obtain his own life as did blessed Paul plead with men to accept life He was a wooer of souls to Christ and he would take no denyall Though the more he loved the less he was beloved though the more he sued to them the more he suffered from them yet he suffers all things for the elects sake He labours abundantly He becomes all things to all men 1 Cor. 9.22 that he might by all means save some What importunate beseechings are his Epistles fill'd with he seemeth to besiege souls with beseechings I beseech you by the mercies of God Rom. 12.1 I Paul my felf beseech you by the meeknesse and tendernesse of Christ 2 Cor. 10.1 I the prisoner of the Lord beseech you Ephes 4.1 never did a poor prisoner so earnestly beg at the grate for bread We beseech you by the coming of our Lord Jesus Christ 2 Thess 2.1 c. 3. It was an encouraging animating strengthening establishing Exhortation such a one as is used to faint-hearted souldiers in battell He raiseth up the spirits of these Christians to withstand Seducers Such a Lion-like Leader would even make an army of Harts couragious and put life into dead men Davenant in Col. 2.2 It s a great comfort to men going to fight to see themselves regarded even by those who cannot help them to hear men with loud voyces calling to them wishing them good success and encouraging with hopes of victory a greater when men will engage with them Such was Jude in his present exhortation such was the Apostle Paul who was set for the defence of the Gospel whose bonds made the brethren confident who so often bids the faithfull to quit themselves like men 2 Cor. 16.13 Phil. 4.1 1 Thes 3.8 Ephes 6.10 to be of good comfort to watch to stand fast in the faith to be strong to be strong in the Lord to stand fast in the Lord. Such was Barnabas who exhorted the brethren that with full purpose of heart they should cleave to the Lord. 1. Obser 1. Gentleness and meeknesse is necessary for every exhorter We live not among those who are perfect and their defects should make us meek as well as their duty make us earnest Meek perswasions most take with ingenuous spirits Men will rather be led than drawn the cords wherewith we draw others should be the cords of a man Ministers should rather delight in the optative than in the imperative mood Indeed the temper of the exhorted is much to be observed Some are more sturdie others more tender and there 's a difference to be put between an iron vessel and a Venice glass in the cleansing of them But all gentle means are first to be used we should chuse to be gentle and rather to drive away than shoot the bird 2. Observ 2. No perswasions or intreaties should be so vehement as those which are for the good of souls It 's hard not to be too importunate when we desire any thing for our own good impossible to be so when we request others for their own souls Knowing the terror of the Lord 2 Cor. 5.11 saith the Apostle we exhort men It 's an holy impudency to be impudent in calling upon people to regard their souls It 's a sinfull modesty to prefer courtesie herein before Christianity The Conscience of the most gainsaying sinner will commend an importunately exhorting Christian although his Lust be angry with him That which can never be learned enough can never be taught enough That which men can never avoyd enough they can never be warned of
kept secret since the world began How much to be adored is Gods goodnesse to us to whom the Faith is delivered though from others it was hidden This Faith without the knowledg whereof there 's no salvation Deut. 7.6.7 Mat. 11.25 26 and which could never have been known but by revealed light was not given to us rather then to others who lived and died in the utter ignorance thereof for any preceding difference and disposition thereunto in us but onely out of the meer love and free grace of God 4. Observ 4. The great impiety of those who obtrude a faith upon people invented by men not delivered by God who erect a building of faith upon the foundation of Philosophical principles Schoolmen and Papists fasten many things for articles of Faith upon the people Ex philosophorum ingeniis omnes haereses animantur Tert. adv Marc. l. 1. which they never received from divine delivery but from the discourse of blind Reason What else are their errours concerning Worship Free-will inherent Righteousnesse the merit of Works c. but streams which flow'd from the Ethicks of Philosophers not the Epistles of Paul Humane Reason is deceitfull when it goes beyond its bounds A Philosopher as such is but a naturall man and perceiveth not the things of God Blind men cannot judg of colours beasts order not humane affairs nor must humane Reason determine of heavenly doctrine The principles of Reason are a sandy foundation for the Conclusions of divine Doctrine Hagar must be ejected if she submit not to Sarah Reason must be subdued to Faith 5. Great is the dignity of a Ministers Office Observ 5. 2 Cor. 4.7 The end of it is the delivering of the Faith to people Ministers though earthen vessels yet carry a treasure though torn caskets yet they contain jewels A faithfull Minister is Gods Steward to dispense his blessings He is a Star for light and influence a Cloud to distill down showers of plenty upon Gods weary heritage a Nurse a Father a Saviour a common Good Joseph's Office in delivering out of Corn to the people in the Famine made him honoured how worthy an employment is it then to deliver to souls the bread of life 6. Observ 6. It 's a great sin to part with the faith delivered to us It 's an hainous sin either in Ministers or People In the former when they shall either give it away or suffer it to be taken from them Phil. 1.17 For the defence of the Gospel they are set they must be men made up of fire in the midst of a field of stubble or errours though holily patient when their own interest yet holily impatient when the interest of Christ is endangered They must not be dumb dogs when thieves attempt to rob the House of God the Church Though they must not bite the children within yet neither spare the thief without Nor is any Christian exempted in his station from the duty of keeping Faith Pro. 23.23 they must not sell the truth not patiently suffer Sectaries and Persecuters to bereave them of it not for the love of their swine suffer Christ to go much lesse send Christ out of their Coasts not part with the faith by keeping their money In a word they must keep the faith by perseverance in the love and profession of it by taking heed of errour and profaneness lest being led away with the errour of the wicked they fall from their stedfastnesse 2 Pet. 3.17 2. Jude saith in the amplification of this faith that it was delivered to the Saints 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It may here be enquired 1. Who are holy and Saints 2. Who the Saints are to whom this faith was delivered Men are called holy in two respects 1. In respect of the holiness of destination separation Explication or being set apart from common uses and employments to the holy service of God 2 Chro. 7.16 Isai 13.3 1 Kings 9.3 thus the Greeks apply the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate and thus not onely men but the Temple vessels Sabboth Tabernacle are called holy The first born Exod. 13.2 God commandeth Moses to sanctifie which he explains Ver. 12. Thou shalt set apart to the Lord c. Thus the Prophets and Apostles are often in Scriptures called holy and Jeremy was sanctified from the womb Jer. 1.5 in regard of this holiness of separation and dedication and all visible professors and their children are called holy 1 Cor. 7.14 as likewise may the whole body of a visible Church 2. In respect of their having holiness really and properly put into them which is done by the holy Spirit whence it is read of the sanctification of spirit it abolishing their native polution and unholiness 2 Thes 2.13 1 Pet. 1.2 1 Cor. 1.2 Exod. 19.6 and bestowing upon them graces and holy qualities by the renovation of Gods image in them And the holy Spirit makes them holy in two respects 1. Of not holy privatively and so man that had lost totally his holines is made holy by regeneration or effectuall vocation 2. Of less holy and so Gods children are sanctified by being enabled to the exercise of an actuall mortifying of sin and living in holiness with proceeding in both 2. Who the Saints are to whom the faith was delivered 1. Some by Saints here understand those holy Prophets Apostles and other Ministers who are holy by peculiar Office and Employment to whom God delivered the doctrine of Faith either of old in an extraordinary or since in an ordinary way that they might be his Ministers in delivering it unto others and these in Scripture are called holy Luke 1.70 He spake by the mouth of his holy Prophets which have been since the world began And Acts 3.11 the same words are again used So 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost So 2 Pet. 3.2 The words spoken before by the holy Prophets Rev. 18.20 Ye holy Apostles and Prophets And Rev. 22.6 The Lord God of the holy Prophets And these in a peculiar manner had the doctrine of faith delivered to them Act. 1.8 Yee Apostles shall be witnesses to me both in Jerusalem and in all Judea and Samaria and unto the uttermost part of the earth Mat. 28.19 These had commission to teach all nations By these Heb. 2.3 the great salvation was confirmed Paul tels the Corinthians 1 Cor. 11.23 he had received from the Lord that which he delivered to them And 1 Cor. 15.3 I delivered unto you first of all that which I also received And 1 Cor. 9.17 A dispensation of the Gospel is committed to me 2 Cor. 5.19 God hath committed unto us the word of reconciliation Gal. 2.7 The Gospel of uncircumcision was committed to me 1 Tim. 1.11 The glorious Gospel of the blessed God was committed to my trust 1. Tim 6.20 O Timothy keep that which is committed to thy trust He
begat thee spiritually is fittest to nourish thee They who oft change their Masters are seldome good scholars Please not thy selfe in the parts or abilities of thy Minister but labour to find the experimentall working of his Ministry upon thine heart that thou mayst be able to answer Seducers when they suggest that thy Minister is Anti-christan thus He hath not been Anti-christian to me for sure I am he was the instrument of forming Christ in my heart This of the third particular in the description of the entrance of these Seducers viz. their subtilty and slynesse in getting into the society of the faithfull 4. The fourth and last thing by which he describes their entrance is by clearing and vindicating it from the objections which the Christians might possibly raise against God as if he were regardlesse of the welfare of his Church and indulgent toward the wickednesse of the Seducers in suffering them to enter and against godlinesse when they observed that they who pretended to be the most eminent in the Church for religion did turn Apostates And this he doth in these words Who were before of old ordained to this condemnation q. d. Although they have entred so cunningly as that the Church was not aware of them yet was not their entrance unawares to God but he did fore-see it and therefore will see that they do his Church no harm and though now God seems to spare them yet are they in a state of condemnation and though they formerly seemed such eminent professors of religion yet God fore-saw they would prove as they are nay for their sins ordained them to this condition into which they are now fallen In which vindication of Gods care of his Church and justice against the Seducers their punishment is two wayes considerable 1. In its severity it was this condemnation 2. In its certainty they were before of old ordained to it 1. The punishment of the Seducers considered in the severity of it this condemnation Explicat But 1. What was this Condemnation of which the Apostle here speaks 2. Why called Condemnation The word here importing Condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicium damnatio condemnatio is taken sundry wayes in Scripture 1. And most properly for the Sentence pronounced by the judge or rather a judiciary sentencing or condemning and so it 's taken Rom. 2.2 where the Apostle saith We are sure the judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God is according to truth and Mat. 7.2 With what judgement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye judge ye shall be judged 2. For Administration of Government toward those that are under it whether by judgement or mercy and it 's spoken of Gods providence ruling and ordering the affaires of the world as Rom. 11.33 How unsearchable are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgements also of Christs Government of that Kingdom which his Father gave him in the salvation of humble and condemnation of proud sinners John 9.39 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For judgement am I come into this world c. that is for the discharging the office of a King or a Judge in adjudging to every one his due recompence In which respect judgement is taken for the whole judiciary proceeding of Christ in the great day of judgement toward the good and bad in regard of his discovering and sentencing of and executing sentence upon all at that day Acts 24.25 He reason'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of judgement to come Heb. 6.2 3. For a Cause or Controversie discussed judg'd and determined by judges So 1 Cor. 6.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye go to law one with another ye have causes and controversies among your selves 4. Mark 12.40 Luke 20.47.23.40 Rom. 2.3 Cor. 11.34 Judicium vocat vel damnationem vel reprobrum sensum quo feruntur ut pietatis doctrinam pervertant neque enim id quisquam facere potest nisi suo exitio Calv. in loc Potest hoc judicium intelligi justa derelictio quâ propter peccata praecedentia permissi fuerunt pati naufragium fidei variis errorum fluctibus abripi ita ut etiam fierent errorum magistri tandem judicium illud gravissimum aeternae damnationis subituri Estius in loc For the wrath vengeance damnation and punishment executed upon men for wickednesse as Rom. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whose damnation is just And 1 Cor. 11.29 He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation to himselfe So Mat. 23.14 Ye shall receive the greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation And Rom. 13.2 They that resist shall receive to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation And 1 Tim. 3.6 Lest he fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the condemnation of the devil So 2 Pet. 2.3 Whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgment now of a long time lingreth not And thus I take it in this place The Apostle Jude here by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This condemnation intends that punishment by God inflicted upon Seducers in this life for their abusing the grace of God whereby they did not only themselves turn back-sliders and apostates but become opposers of the truth and perverters of others hereby making way for their own eternall condemnation A punishment made up of many poysonfull ingredients and that hath in it a complication of many spirituall woes which as the Scripture testifieth belonged to these Seducers and to others who were in the same condemnation with them as 1. A voidnesse of spirituall judgement and understanding an inability to judge between good and bad things that differ an insufficiency to approve of any thing which is excellent whereby they put bitter for sweet and sweet for bitter spake evil of the ways of grace which they understood not and of the Gospel in which they saw no beauty it being hid to these lost ones who contemned and slighted it were delivered up to a reprobate sense Phil. 1.10 2 Pet. 2.12 2 Cor. 4.3 Rom. 1.28 Rom. 11.7 Rom. 9.18 and because they loved not what they knew were not able to know what to love 2. Another woe in this condemnation is a spirit of benummednesse insensiblenesse cauterizednesse under all the most awakening administrations of Gods word or rod a judgement which the Scripture puts for all the misery and condemnation of the reprobate and that which differenceth them from the elect Rom. 9.18 He hath mercy on whom he will have mercy and whom he will he hardeneth And Rom. 11.7 having spoken of the elect he saith the rest were hardened Of Seducers doth Paul speak 1 Tim. 4.2 where he tels us of some who had consciences seared with an hot iron whom nothing awakeneth but eternall burnings though too late to a serious sensiblenesse of their estate These seducers fed themselves without fear Jude 12. 3. A third woe in this condemnation is inccorrigiblenesse and unreformednesse under the means of salvation All the dews of salvation fall upon them as showers upon
shall never have so much or so little as to make them unfit for service Christ loves to keep them in working case Even of outward necessaries they shall have what they want if not what they would Christ gives them all things that pertain to life and godlinesse he encourageth them 2 Pet. 1.1 4. he assisteth them in their work he gives them exceeding great and precious promises hee feeds them with his own flesh and blood 2 Pet. 1.4 he cloathes them with his own righteousnesse he directs them with his own spirit 4. By protecting his family from all dangers There 's no safety but in Christs family never are his servants in danger but when they go out of it 1. Sam 2.9 He is the keeper of his Israel peculiarly Though he sometimes suffers evils to touch Psal 105.14 15. he never suffers evils to hurt them he visits them in and delivers from all their troubles he suffers not Kings to hurt any of his servants He takes the wrongs offered to his servants as offered to himselfe 5. 1 Pet. 4.17 By correcting it for its miscarriages Judgment commonly begins at the house of the Lord. His servants are safe but must not be secure he suffers the world to do that which he will not endure in his own family His servants will never be faithfull to him nor find him faithfull to them if he did not sometimes chastise them He judgeth them 1 Cor. 11.32 that they may not be condemned with the world And whensoever the chides he doth it not because he loves it but because they want it 6. By rewarding every servant according to his service He is indeed the only Lord but he hath sundry sorts of servants He is a good master but most that call themselves his servants are unprofitable and only titular and complementall wearing his badg but refusing his work using the name of the Lord and crying Lord Lord but shunning the rule of their Lord. The reward of these is to be cast into utter darknesse Mat. 25.30 who heretofore were unprofitable under light His good and faithfull servants shall be rewarded with the joy of their Lord even the presence of him whom they served faithfully in his absence Mat. 25.21 Their labour of love shall not be forgotten by Christ but all their former toyl shall bee forgotten Their work though never so great is but small to their wages nor is the weight of their labours comparable to that of their crown Jesus Christ will pay them for every work which they have forgotten Their services are all book'd He who formerly gave them abilities to work will now give them a recompence for working 2. In what respect is Christ called Only Lord 1. Not to exclude the Father and the Holy Ghost 2d Branch of Explicat to whom with the Son all outward works are common and frequently to the whole Trinity of Persons is this name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lord given in Scripture Act. 4.24 Rev. 6.10 God the Father Joh. 17.3 is called the only true God not to exclude the Son and God the Son is called the only Lord not to exclude the Father who is represented in the naturall glory of the Deity as the Son in the voluntary office of a Mediatour But secondly in respect of all creatures is Christ called only Lord 1 Cor. 8.6 One Lord Jesus Christ Eph. 4.5 One Lord and that 1. To exclude the partnership of any other in the government with him The rule is not shared between him and other Lords In government he hath no copartner He is Gods only Vice-gerent There is no â—ther name under heaven given among men Act. 4.12 Mat. 28.18 Heb. 1.2 Isai 63.3 Isai 54.16 To him hath the Father committed all power in heaven and earth as Pharaoh did set Joseph over all the land of Egypt God hath appointed him heir of all things And as Christ had no co-adjutor in the work of redemption so hath he no partner in the glory thereof 2. 1 Tim. 6.15 To note his superiority and preheminency above all other Lords In which respect he is called King of Kings and Lord of Lords for 1. He is the only absolute Lord. All other Lords are subordinate to him dependent on him advanced by him receive authority lawes gifts from him are responsible for the use and abuse of these to him and are therefore punishable by him The supreme of earthly Lords are in respect of him inferiour Lords 2. Phil. 2.10 He is the onely universall Lord. To him every knee must bow The three kingdoms of heaven earth and hell never had any Lord but Christ In the first of these he doth eminently shew his glory and beauty in the second his power of ruling and directing in the third his strength and severity Angels and glorified Saints in heaven Saints sinners and every creature on earth the damned and divels in hel are all his subjects He is Lord of all Act. 10.36 3. Psal 110.3 He is the only Lord for power and might He is able to subdue all things to himselfe Philip. 3.21 and 1 Tim. 6.15 He is called the only Potentate He made and he can annihilate the world with one word He can kill the soul and throw both body and soul into hell Happy we that earthly Lords though never so tyrannicall cannot do this He can subdue the hearts of men even of his deadliest enemies unto his love and obedience Happy would earthly Monarchs think themselves if they could do thus But he who only made can only mend the heart 4. Hee is the only Lord for majesty and glory All the glory of all the Caesars Emperours Kings who ever were combined in one heap is but a black coal in comparison of the splendor of his glory Mat. 6.29 If Solomon in all his glory was not arraied like the lillies of the field how much lesse was he like the Lord of the world The glory of Agrippa and Bernice was but a great fansie Act. 25.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How easie and often doth Christ stain the pride of the glory of the greatest and even cause shamefull spewing to be upon it The glory of Kings is but a borrowed ray or spark from his Majesty When he shall appear in his glory all the nightly glow-worms of worldly splendor shall be put out and all worldly majesty shall be exstinguish'd Nay the poorest Saint shal appear with him in that glory of which all the splendor of Emperours is not so much as a shadow 5. He is the only Lord in respect of his deportment toward his servants 1. He is the most discerning Lord and Master no earthly Masters are so able to observe the wayes and workes of their servants as he is for the closest and subtilest among them cannot deceive him he spies them in every corner nay every corner of their hearts in them He now in some sort is absent
the wicked lest we fall from our own stedfastness If Satan double his rage let us double our guard Doctor Taylor reports of a noble Lord who was wont to say That he would never go without a sword so long as there was a Papist about the Court Never let us lay off our spirituall weapons till Satan be taken from us by judgement or we out of his reach by death Let us even taught thus much by our adversary make the shortnesse of our time a motive to lay out our selves the more for God short seasons require speedy services The nearer we come to judgement the fitter let us labour to be for it Let the sweetest part of our lives be at the bottom and as Samsons let our last prove our greatest goodnesse To conclude this Let those poor soules who are daily buffetted by Satan consider that his judgement is approaching that all conflicts with him shall then be at an end and that the fury of his assaults prove not their success but the shortnesse of continuance Thus far of the first particular considerable in the punishment of these Angels at the Bar viz that to which they are reserved to Judgement The second follows the time when they shal be brought to judgement viz. at the Great day Two things for the Explication hereof 1. Explication How the word Day is here to be taken 2. In what respect it s called a Great day For the first There are three opinions 1. Some take the day here spoken of precisely and properly as if the day of the last judgement should not exceed that space and proportion of time 2. Some conceive that by the Day is meant a 1000 years because some are said to sit on thrones and have judgement given unto them that is power of judging and to live and raigne with Christ a thousand years Rev. 20.4 But I conceive that this judgment and raign of a thousand years cannot be understood of the last Judgement because death the last enemy shall in the Resurrection be destroyed now after the end of the thousand years mentioned by Saint John Satan shall be loosed out of prison and the nations deceived by him shall compasse the camp of the Saints about Isai 27.1.2 14.3 12.1 4.1.2 2.11.17 Per quot dies hoc judicium extendatur incertum est scripturarum more diem poni solere pro tempore nemo nescit Aug. l. 20. de Civ Dei cap. 1. Mat. 7.22 Luk. 21.34 2 Tim. 1 12.18 4.8 Joh. 6.39 40. 44.46 54. 2 Pet. 3.7.12 Rom. 2.5.16 Act. 17.31 Apoc 6.17 and the beloved City and fire shall come down from God out of heaven and devour them 3. Others seem more safely to apprehend that the day here mentioned is to be taken improperly for time indefinitely it being in Scripture very ordinary to put a day for time In an acceptable time have I heard thee in a day of salvation have I helped thee Isai 49.8 If thou hadst known in this thy day Luk. 19.42 Your father Abraham rejoyced to see my day Joh. 8.56 c. There must be a day wherein that great work of judgement shall begin but the duration thereof is to be measured by the nature of the thing and the counsell of God With Augustine I determine nothing peremptorily concerning the continuance of the last judgment day For the second the greatnesse of this day The titles given it in the Scripture speak it great it being called that day the last day the day of judgment and perdition of all ungodly men The day of God the Lord The day when God shal judge the secrets of men a day wherein he will judge the world in righteousness the day of wrath and revelation of the righteous judgement of God the day of the Lambs wrath the day of Jesus Christ Phil. 1.6.10 c. More particularly this day of Judgement is called great in respect of the Judge Judged Properties of the Judgment 1. The Judge who is Jesus Christ And herein two particulars are considerable 1. That Christ shall be Judge 2 Wherein his being Judge shall make the day great The first is evident 1. From the frequent and expresse mentioning him as Judge in Scripture which assures us that God shall judge the secrets of men by Jesus Christ Heb. 10.27 Tit. 2.13 Act. 10.42 Phil. 3.20.4.5 1 Tim. 6.14.15 Rom. 2.16 that Jesus Christ shall judge the quick and the dead 2 Tim. 4.1 that the Lord Jesus shall be revealled from heaven 2 Thes 1.7 that the Son of man shall come in the glory of his Father Mat. 16.27 that they shall see the son of man coming in the clouds of heaven with power and great glory Mat. 24.30 that the son of man shall come in his glory Mat. 25.31 that hereafter we shall see the son of man coming in the clouds of heaven Mat. 26.64 that the same Jesus who is taken into heaven shall so come in like manner as he was seen to go into heaven Act. 1.11 that he cometh with cloudes and every eye shall see him Rev. 1.7 In which respect the day of Judgement is call'd The day of the Lord Jesus Christ 1 Cor. 1.8 so 1 Cor. 5.5 2 Cor. 1.14 Phil. 1.6.10 and Phil. 2.16 And the seat of judgment is call'd The judgment seat of Christ Rom. 24 10. 2 Cor. 5.10 And some understand that place Heb. 4.12 The word of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a discerner of the thoughts concerning the Hypostatical word c. Nor is the old Testament destitute of testimonies of this kind though somewhat more obscurely exprest Abraham speaks to the son of God when he said Shall not the Judge of all the earth do right Gen. 18.25 And the Father spake to the Son when he said Thou shalt break them with a rod of iron thou shalt dash them in peices like a Potters vessel Psal 2.9 And that of Isaiah chap. 45.23 By my selfe have I sworn unto me every knee shall bow the Apostle Rom. 14.11 applies to Christ and thence proves that we shall all stand before his judgement seat 2. By Gods appointment of him and giving him authority to judge He is ordained of God to be the judge of quick and dead Act. 10.42 He will judge the world by that man whom he hath ordained c Act. 17.31 Humilitas carnis no strae throno judicator is honorata est Cypr. in ser deaf Sedebit judex qui stetit sub judice damna bit veros reos qui factus est falsus reus Aug. Homil. 150. Pater dedit ei potestatem facere quia filius hominis est cum magis quasi hoc expectaretur ut diceret quo niam filius Dei est sed quia filium Dei secundum id quod in forma Dei aequalis est patri videre iniqui non possunt oportet judicem vivorum mortuorum coram quo judicabuntur justi videant iniqui Aug. lib. 1. de trin c. 13. Patrem
a man we should observe the life of him that praiseth him Rarely will one praise him that takes contrary courses to himself But this should be the care of the best to keep himself from being spoken of reproachfully and truly at the same time by the worst Nor is it lesse the sin of people to blemish the name of him that deserves well then it is the sin of any one to deserve ill The Apostle is tender of receiving an accusation against an Elder certainly he who is so much against receiving would be much more against thieving 2. It s lawfull to use humane helps for the advantage of Truth Obs 2. This help the title of the brother of James was warrantably prefix'd Paul where the fruit of his ministry was hazarded by omitting titles mentions them at large 1 Cor. 9.1 Gal. 1. as to the Corinthians and Galatians and where concealment of his titles might do as well or better he omits them as in both the Epistles to the Thessalonians the like is requisite for us In these things Ministers should consider what tends most to the benefit of souls I have known Ministers of great learning and worth who have been despicable among Idiots because Birth or Vniversity degrees or Allyance have not commended them perhaps they had not a James to their brother 1 Cor. 15.33 Tit. 1.12 Act. 17.28 The Heathens testimonies are not refused by the Apostle to advantage Truth If the naming of a Father in a Sermon tends more to ostentation then edification it may better be forborn otherwise be lawfully used Scripturis non credidissem c Aug. Humane Authority was an Introduction to Austens faith afterward as the Samaritans he beleeved upon firmer grounds Certainly we never so well improve our humane advantages as when Christ is advanced by them How sweet to observe Ministers to set Christ upon their Names Titles Parts Readings 3 The beauty of Consent and Agreement between the Ministers of Christ either in Doctrine or Affection Obs 3. Both these the prefixing of James his name argued between him and Jude Readily and rashly to dissent from other the faithfull and approved Ministers of Christ is not like our Apostles carriage Indeed we must not admire men too much though of greatest learning and piety not so affect unity as to forsake verity or so follow men as to forget God The best men in the world are but rules regulated not regulating We must only so far set our Watch according to theirs as they set theirs according to the Sun Satan endures no mediocrity All Ministers hee represents as Dwarfs or Giants none of a middle stature either they must be worship'd or stoned Avoid we both extremes neither proudly dissenting from nor imprudently assenting to them either in practice or opinion Their gifts must neither be adored nor obscured their falls and slips neither aggravated nor imitated We must avoid both sequaciousnesse to follow them in any thing and singularity to dislike them in every thing The middle way of a holy Scripture-consent joyning in what we may and meekly forbearing in what we may not is a gracious temper Ministers must not so study to have multitudes of followers as to scorn to have any companions to vilifie others for the advancement of themselves to build up their own reputations upon the ruines of anothers Consent as much as may be is no more then should be If Ministers should endeavour a holy peace with all men much more with one another there 's not more beâ—ty then strength in their union How pleasant is it to read Peter mentioning his agreement with his beloved brother Paul 2 Pet. 3.15 that Paul that had withstood him to the face Gal. 2.11 There 's no repugnancy in Scripture why should there be betwixt them that handle it If the Paen-men of the Scripture be at peace in writing Ministers must not be at war in preaching they must not seek more their prâ—ise for wit then the profit of souls When children fall out in interpreting their father's Will the Orphans patrimony becoms the Lawyers booty Hereticks are the gainers by the divisions of them that should explain the Word of Christ The dissention of Ministers is the issue of Pride If there must be strife let it be in this who shall be formost in giving honour if emulation in this who should win most souls to Christ not admirers to themselves It s good to use our own parts and not to contemn others The Apostles in the infancy of their calling were not without the itch of pride Christ laboured to allay it both by precept and example 4. Grace and Holinesse are not only an ornament to the person himself that is endowed with them Obs 4. but even to those that have relation to him The holinesse of the child is an ornament to the father that of the father to the child the grace of the husband to the wife the holinesse of one brother beautifies another It 's true Every vessell must stand on his own bottom and every one must live by his own faith It s a folly to boast of the holinesse of our Parents and neglect it our selves if thy father be holy for himself and thee too he shall go to heaven for himself and thee too The grace of thy friends doth not beget grace in thee but beutifie it The Saints have oyl of grace little enough for their own lamps and where holiness is abhorred by the child that of the parent is but an addition to the childs shame and punishment in being so unlike him spiritually whom he doth so resemble naturally 'T was but a poor priviledge for the Jews to have Abraham for their naturall and the Divel for their spirituall father but when a child a brother a wife love and labour for that grace which those of neer relation have attained it s their honour and ornament in that they who are neer them are neerer to God Indeed it s often seen that they who have most spirituall lovelinesse have least love from us The godly want not beuty but carnall friends want eyes A blind man is unmeet to judge of colours how possible is it to entertein Angels and not to know it The love of grace in another requires more then nature in ones self Blood is thicker we say then water and truly the blood of Christ beutifying any of our friends and children should make us prefer them before those between whom and us there 's only a watery relation of nature But how great a blemish often doth the gracelesnesse the unholinesse of a parent a husband a brother bring upon them that are of neer relation to them It s a frequent question that was propounded by Saul to Abner 1 Sam. 17.56 Whose son is this stripling How disgracefull is such an answer as this The son of a Drunkard a Murderer an Oppressor a Traytor a Whoremaster Love to our friends our posterity
lesse beloved endeavouring to do people good though against their will As Job's record so such a Ministers recompence is on high This for the first reason of the Apostles sending the following Exhortation to these Christians they were beloved The second follows The carefull diligence of the Apostle to further their spiritual welfare When I gave all diligence to write unto you of the common salvation And in that 1. First of the first particular With what mind and disposition he endeavoured their good or how he was affected in endeavouring to do them good I gave all diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Explication whereof Explicat 1. I shall give the force and meaning of the words Diligence and all diligence 2. Gather from thence what kind of diligence and how qualified this of the Apostle here was The Apostle expresseth the forwardnesse of his minde and disposition in furthering their good by two words by his giving 1. Diligence 2. All diligence Diligence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Studium Solicitudo Diligentia Festinatio in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Vulgar here translates it solicitudinem solicitude or carefulnesse Beza studium study or earnest intention of mind Our new Translation renders it diligence as it doth also the same word Rom. 12.8 2 Cor. 8.7 Heb. 6.11 2 Pet. 1.5 Sometimes again it renders it carefulnesse as 2 Cor. 7.11 and forwardnesse as 2 Cor. 8.8 and earnest care as 2 Cor. 8.16 and haste as Mark 6.25 Luke 1.39 The Greek word comprehends all these significations for it signifieth an earnest and serious bending application and intention of the mind about the things which we are doing and this is study It importeth also such a serious bending of the mind as is with a fear of the future event and this is care carefulnesse or solicitude It also signifieth a speedy and chearfull putting of a thing in execution and this is diligence and festination forwardnesse hast The other word all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth to expresse his forward disposition to do them good increaseth and enlargeth the former He gave not some part of but all or his whole diligence For the Apostle doth here as the Scripture often else where put all for whole 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Rom. 10.18 2 Tim. 3.16 his whole diligence was bent this way and other things in comparison of this he neglected In this channell did run as it were the whole stream of his diligence 2. From this force and meaning of the words it may plainly be collected what kind of diligence this of the Apostle here was 1. It was a solicitous carefull diligence He resented the danger of these Christians and feared their spirituall losse and hurt by Satan and his instruments The care of these faithfull ones was upon him as upon holy Paul was the care of the Churches Gal. 4.19 2 Cor. 8.16 2 Cor. 11.28 Paul was afraid of the Galatians of whom he travelled in birth till Christ was formed in them Love is ever solicitous doth its best and fears the worst Titus had an earnest care for the good of the Corinthians and among them none was offended but Paul burned 2. It was a studious and an intentive diligence It set his head and heart a working to do them good There was an earnest and vehement application of both to this imployment Faithfull Ministers are laborious they are peculiarly called labourers and they labour in the word and doctrine Paul laboured more abundantly than they all Timothy was to shew himselfe a workman All their titles as Fishers Souldiers Watchmen Labourers c. bestowed upon Ministers commend Jude's diligence 3. It was a chearfull willing diligence Studium est animi vehemens ad aliquam rem magna cum voluptate applicatio Bez. This he fully discovers both by the word diligence and giving diligence He was not forced to this imployment Paul 1 Cor. 9.17 tels us his reward came in a way of willing doing Jude had the constraint of love upon him his service was not like honey prest but of it selfe dropping His feeding the Church was his meat and drink This good worke was not done with an ill will 4. It was a speedy ready diligence it was with a holy haste The Seducers were already entred among these Christians There was now no room for delayes The beginnings of this mischiefe were to be crush'd While Ministers are lingring and doubting Satan is devouring They are souldiers and Victory loves to flie upon the wing of Expedition 5. It was his whole utmost entire diligence Such a diligence as Paul professeth he used when he said As much as in me is Rom. 1.15 I am ready to preach the Gospell This work he made his businesse and to it he gave himselfe in comparison of this his diligence for other things was but negligence For three years he warned every one night and day with tears Act. 20.31 Nay he was glad to spend and be spent 2 Cor. 12.15 He was fervent in spirit but in serving the Lord. 1. Observ 1. Greatest diligence is alway to be used about the best things about matters of greatest concernment The custom of the world is to use substantiall endeavours about circumstantiall and circumstantiall endeavours about substantiall imployments A holy remisnesse befits our care about the things of this life A Christian should keep his sweat and industry for the things of heaven when he useth the world it should be as if he used it not He should not pray or hear as if he heard or prayed not It 's madnesse to make as great a fire for the rosting of an egge as for the rosting of an oxe to follow the world with as much fervency as we do holinesse and about trifles to be imployed with vast endeavours It 's impossible to be too diligent for heaven and difficult not to be over diligent for the earth 2. Observ 2. All that Ministers even the best of them can do is but to be diligent to take pains and endeavour Paul can but plant Nostrum est dare operam Dei dare operationem Apollos waters God it is that gives the increase It is our part to be diligent it 's God that blesseth that diligence Aliud est docere aliud flectere One thing to preach another to perswade The organ-pipes make no musick without breath He that teacheth the heart sits in heaven God must have the praise in the successefulnesse of the Ministry Non scoundum profectum sed laborem non secundum quod valuimus sed quod voluimus his glory must not cleave to our fingers nor must Ministers be discouraged in the want of successe God never required that at their hands He accepts of their willing mind nor doth God reward them according to peoples proficiency but their own industry 3. Observ 3. Diligence in duty is the commendation of Ministers
The agreement thereof with the delivery of faith or how faith may be said to be once delivered 3. Why the Apostle adds this expression Once to the delivery of faith amplifying it this way For the first The word Once is taken two wayes in Scripture and ordinary usage 1. As 't is opposed to inconstancy deficiency Nullâ reparabilis arte laesa pudicitia est deperit illa semel Ovid. cessation or uncertainty of continuance and so once is as much as firmly constantly irrevocably alwayes Thus God saith Psal 89.36 Once have I sworn by my holinesse that I will not lie unto David that is my oath is irrevocable nor is there any danger of inconstancy What I have sworn shall surely be accomplish'd 2. Once is taken as 't is opposed to reiteration repetition or frequency either of the being or doing of any thing and so once is as much as once and no more Once for all Once and not again Once and only once When a thing is done so fully and perfectly that it need not or should not or cannot be done again Thus Heb. 9.28 Christ was offered once to bear the sins of many And Heb. 10.10 we read of the offering of Christ once for all And Abishai 1 Sam. 26.8 desired to smite Saul once promising that he would not smite him the second time 2. For the second Both these significations agree most aptly and sutably to the delivery of the doctrine of faith For 1. The faith is once delivered as once is opposed to deficiency or cessation that is firmly and irrevocably delivered It shall ever be it shall never be quite taken away from the Church 1 Pet. 1.25 it endureth for ever As the habit of faith shall never cease in the soul so the doctrine of faith shall never cease in the world It 's a candle that all the winds of hell can never blow out a flame that all the waters of trouble can never extinguish Thus it 's called Rev. 14.6 the eternall Gospel never to be destroyed it shall ever be in the Scripture Ministry hearts and profession of a number of men My word saith God shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from henceforth and for ever Isai 59.21 Christ promiseth to be with his Ministers to the end of the world Mat. 28.19 The servants of Christ shall trade in the spirituall Merchandise of faith till he come Luke 19.13 The people of God in the use of the Lords Supper shall set forth the Lords death till he come 1 Cor. 11.26 And the work of the Ministry with the edifying of the body thereby shall continue till we all meet c. Ephes 4.13 That the doctrine of faith shall ever continue in one place is not asserted but that it shall ever in some place is certain It 's not for the dignity of Christ the King of his Church ever to suffer his Scepter to be wrested out of his hands It 's not consistent with the safety integrity health life c. of the Church in this her condition of constant exigency to be deprived of the doctrine which is given her for armour a rule medicine food It 's as easie for enemies to pluck the Sun out of the Firmament as this faith out of the Church The whole power and policy of hell hath been imployed for that purpose sixteen hundred years Could it have been done it had been done long before now 2. The faith is once delivered as once is opposed to frequency or reiteration it is once and no more Once for all Once and not again to be delivered in respect it shall never be delivered again with any change or alteration which it is to receive It 's a work done so well Semel traditam doctrinam dicit quae nunquam sit posthac immutanda Beza in loc that it need not be done again because it cannot be done better And thus the doctrine of salvation may be said to be once or unalterably delivered both in respect of the matter of it and the present manner of administring it 1. In respect of the matter it never was nor ever shall be changed The same Saviour of man and Mediatour between God and man hath unalterably been afforded Christ Jesus the same yesterday and to day Heb. 13.8 Rev. 13.8 Acts 4.12 and for ever He was the Lamb slain from the foundation of the world There never was any other but his Name by which salvation at any time was bestowed All even those before and after Christ have drank of the same spirituall rock 1 Cor. 10.4 1 John 29. Ephes 5.23 Gal. 1.7 1 Cor. 3.11 Christ is the Lamb of God that taketh away the sin of the world not he the sin of some ages and another of other ages of the world He is the Saviour of the whole body No other Gospel can be preached but the glad tidings of life by Christ Other foundation can no man lay than that is laid which is Jesus Christ As Christ so the doctrine of life by Christ is the same yesterday to Adam the Patriarchs and Prophets To day to the Apostles and for ever to all following Saints It 's a testament wherein all the legacies of grace and glory are bequeathed and therefore as the Apostle argues it is unalterable Gal. 3.15 The rule of life the holy Law of God is a standing and unalterable rule Whatsoever is a sin against the morrall Law now was a sin alwayes duties required now by it were duties alwayes Peace is the portion now and it was ever the portion of them that walked according to it The ransom from death and standing rule of life were ever one and the same 2. The doctrine of salvation is once i. e. unalterably delivered now in respect of the present manner of administration namely by Ministers preaching and Sacraments c. No other form or manner of exhibiting the benefits by Christ can be introduced In respect of this manner of administration and exhibition of the benefits of the Gospel without legall types shadows and sacrifices it 's called the New Testament And it 's called new because it 's to be alway new Novum quia semper novum and never grow old as the former did Should there ever be another manner of administration admitted it must be called The new Testament and so either this must be called Old and then there must be two Old Testaments the former and this 〈◊〉 this must still be called new and so there should be granted two New Testaments Besides this last way of administration of the benefits of the Gospel being instituted by Christ himself it should much derogate from the dignity of Christ if another way should afterward be thought more excellent and perfect Heb. 1.2 God in these last times hath spoken saith the Apostle by his Son and therfore delivered his will more excellently and
worthily than ever before After Christ comes none The condition also of the times of the Gospel is such that they are called The last dayes Heb. 1.2 and after the last comes no time So that Faith shall never in respect of the matter delivered or manner of delivering receive a new edition for enlarging correcting or amending the former 3. Why doth the Apostle add this expression once to the delivery of faith It 's used as a most invinsible argument to prevail with these Christians to preserve the faith and themselves from the wicked and destructive errours and practices of seducers and so it 's a strong argument sever all wayes 1. It 's an argument from the possible nay sure succesfulness of the work of contending they being to contend for a faith that was once delivered that was alwayes to remain that should never be totally removed against which the power of hell should never prevail What souldier would not wilingly fight for the party that doth prevail and is ever sure to do so When 't is not a desperate battel but there is a certainty of success 2. It 's an argument ab honesto from the seemliness of it and that two wayes 1. It 's a faith once delivered and but once once delivered and unchangeably the same which their holy Predecessors Patriarks Prophets and Apostles embraced and defended and therefore to be preserved and maintained Who will not carefully preserve the inheritance which belonged to his ancestors God forbid saith Naboth that I should give the inheritance of my fathers unto thee 1 Kings 21.3 If the antient land-markes be not to be removed much less the faith-markes A ring Pro. 22.28 a jewel which belonged to our father or predecessors of old how precious is it 2. It 's a faith once and so alwayes and perpetually to be delivered and therefore by preserving it to be left as a legacy to posterity to be laid up as a precious depositum or treasure for children and successours We should endeavour that the generation which is yet to come may also serve the same God and enjoy the same Christ and Gospel How desirable is it to put as it were a fallacy upon death by doing good and living when we are dead to derive Religion to Posterity to be like Civet of which the box savours when it is emptied of it 3. It 's an argument à periculoso it 's a faith once delivered i.e. without reiteration and alteration and therfore the errours of Seducers are not this Faith q. d. If you let it go for that pretended faith of these Seducers you part with a pearl for a pibble a rich Conveyance not of an earthly but an heavenly Inheritance like children for a gay The living child by the Seducers is taken away and the dead one laid in its room The faith is unchangeable and therefore the faith which Sectaries would fasten upon you is not faith but fiction Either this faith once delivered or none must be your faith Hence 't is that Paul tels the Galatians Gal. 1.7 That the other Gospel which Seducers had obtruded upon them was not another i.e. was none at all Now how impossible is it in this wildernesse to travell to Canaan without a guide a cloud a pillar How dangerous to walk in a dark place without a light and to follow a false a fools fire which leads unto bogs and precipices 1. Observ 1. The sin folly of those is evident who conceive they can live without and above this doctrine of faith If it be once and perpetually to be delivered it 's perpetually to be imbraced and we stand in perpetuall want of it This Manna must rain till we come to Canaan We must be fed with the spoon of the Ordinance while we are in this age of childhood as the Apostle cals it 1 Cor. 13. Certainly the way of Ordinance-forsakers is their folly not their strength but their weaknesse their sicknesse if ever they recover their health they will fall to their food A standing dispensation of faith is both promised and commanded Ephes 4.13 till we all meet in the unity of the faith and how that commanded dispensation of faith is consistent with a commendable despising thereof I understand not 2. Observ 2. The doctrine of faith is perfect What ever truth or doctrine is needful to life salvation is fully and perfectly delivered in it It needs not another delivery because it cannot be made more perfect The Law of the Lord is perfect Psal 19.7 converting the soul By the Law is meant all heavenly doctrine Rom. 10.18 And St. Paul accommodates that Psalm to the preaching of the Apostles The word is a perfect platform of righteousness The Gospel of salvation is Ghrists testament it contains therefore his whole will and must not be dis-anulled or changed The doctrine of faith is a Canon a rule and if a rule be not perfect 't is no rule It 's able to make us wise to salvation Gal. 6.16 2 Tim. 3.15 17. throughly furnished to every good work It 's propounded as a motive by Christ that the Jews should search the Scriptures because in them they thought to have life eternall John 5.39 John 20.31 Iren. lib. 3. c. 2. Cum ex Scripturis arguuntur haeretici in accusationcm convertuntur Scripturarum quia non possit ex his inveniri veritas ab his qui nesciunt traditionem non enim per literas traditam illam sed per vivam vocem c. Quod tibi creditum non à te inventum quod accepisti non excogitasti cum dicas novè non nova profectus sit fidei non permutatio Vinc. Lyr. These things are written saith John that we might believe that Jesus is the Christ the Son of God and that believing ye might have life in his name The Scripture accepts of no supplement from traditions Papists with all the Hereticks of old are necessitated to flie to traditions as the refuge of their heresies Though they can never with any shew of certainty prove that their traditions were received from Christ or his Apostles many whereof are known to be lately devised fables and all of them when received as a rule of faith are impious and oppose the perfection of the Scripture In vain do they worship God teaching for doctrine mens traditions Obser 3. Ministers have no liberty to deliver any new doctrine to their hearers They must neither add nor diminish Their doctrine is committed to them not invented by them They must preach what they have received not excogitated If they preach after a new manner yet they must not preach new things They must proceed in the faith not change it Timothy is commanded by Paul to keep that which is committed to his trust 1 Tim. 6.20 Ministers are Stewards not Masters of the mysteries of the Gospel They must proclaim not contrive lawes for the conscience Were they Angels from
Quaenam foeditas carmen occinere quo Satanas oblectetur And never should we more suspect Satans poyson then when he offers us to drink in a golden cup. Never more fear his seducements then when he useth men and men whose plausibilities are most taking 2. The Apostle describes the entrance of these Seducers by the indefinite and uncertain expressing of their number that had entred among them He neither names who they were nor determines thereby how many they were but only saith they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain men 'T is here demanded Why the Apostle mentions not their names or who they were 1. Explicat It was possible though not likely their names might be altogether unknown to him 2. It is by sundry conceived that the Apostle did know them by name Thus Oecumenius Aretius and others the former whereof tels us himselfe some of their names Homines nullius nominis as Nicholas Valentinus Simon and Marcion But it 's conceived that the Apostle did forbear to name them though he knew them 1. To shew how much he disdained them as if he apprehended them to be such vile persons as were not fit and worthy to be named among Christians or by him distinctly but confusedly to be bound up in this bundle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certain men And this some who conjecture that the discourse of Christ concerning the rich glutton is an history conceive to be the reason why our Saviour gives us the poor mans name Lazarus not so much as vouchsafing to name the rich epicure calling him only a certain rich man * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 16.19 as if it were unfit his name should be left to posterity And this conjecture concerning these Seducers in the text seems to be strengthned not only by the consideration of their detestable practices and opinions which deserved that their founders should be buryed in forgetfulness but also by the Apostles expressing their base and contemptible manner of entrance in the very next word by creeping in unawares as if he had set himself to slight them 2. It 's thought the Apostle forbears to express the names and thereby to determine the numbers of these Seducers to make these Christians more wary and vigilant in their carriage and conversing they living among Seducers and yet not knowing who they were That there were sundry many of them he intimates who or how many he conceals that so they might be the more circumspect in taking heed of all who might any way seduce them And thus the Apostle exhorts the Christians 1 John 4.1 to try the spirits because there are many false prophets gone out into the world If a man be to converse among persons infected by the plague when he is uncertain which of them or how many have that disease he will be the more wary of every one Our not knowing of all those who are erroneous should make us try what we hear even from those who are soundest 1. How much are hereticks and Seducers deceived Observ 1. who expect to grow famous and honoured by being patrons of ungodly and erroneous opinions Heresie never was a foundation of honour to the contriver though the hopes of gaining of honor be a furtherance to become heresiarchs While the pure lights of the Church have burnt sweetly and shined bright even to after ages there is nothing remaining of old Hereticks notwithstanding all their new and pretended light but stink and smoke and snuff Howsoever they may be for a time respected in the world yet as even at first the Scripture proclaimes their infamy and discovers their impostures to some so shall posterity by the advantages of time and Scripture-study reckon their sometimes adored names among the notes of greatest disgrace So that even those who through the love of errour imbrace their opinions shall through the love of honour be ashamed of their names Seducers love to call their books and companies by their own name but their names are not up in Gods Book 2. False teachers are wont to be many and numerous in the Church of God Observ 2. In Saint John's time many though as here 1 John 4.1 2 John 2 7. Tit. 1.10 he names not how many false Prophets were gone out into the world And he saith also Many deceivers are entred into the world And Paul tels Titus that there were many deceivers The Prophets of Jezebel were four hundred Satans Emissaries are sent out by troops what they want of weight they make up in number The goodnesse of any cause cannot be judged by the number of its patrons There may be an hundred false prophets to one and if there were an hundred true ones to one false that false one may possibly have an hundred friends for one that truly loves the hundred who are true Should religion be carried only by vote heresie would oft prevail Argumentum pessimum turba The most are usually the worst Numbers are but a slight argument to a heart that resolves to follow Scripture It 's better to go to heaven with and after a few than to hell with and after the throng Multitudes neither warrant in the way nor comfort in the end 3. Observ 3. Mat. 7.15 2 Pet. 2.1 2. Ephes 4. Christian vigilancy is most needfull in dayes of herefie Beware of false prophets saith Christ Beware saith Peter left ye be led away with the errour of the wicked The cunning craftinesse of false prophets in deceiving our readinesse to be deceived and our hurt in being so call aloud for the duty of circumspection Seducers are crafty errour is catching and it being imbraced hurt to the soul is certain How sad is it to see so many wary men in trading for the world and so many childish and simple in negotiating for heaven Most men invert the Apostles advice for in malice they are men in knowledge children Should all be reckon'd children as indeed they may who know not their right hand from their left in religion where should we find an man The wisdome of the prudent is to understand his way Prov. 14.8 old Scripture preservatives should much be used in times of hereticall infection in ways wherein there are many turnings it 's safe often to enquire The Word is the way the Spirit is the guide humility prayer vigilancy excellent helps to walk in the one and to follow the other Thirdly The Apostle describes the entrance of these Seducers into the company of these Christians from the subtilty and slynesse of their entrance and that thus They crept in unawares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explicat Two things offer themselves in the Explication The first The sense and force of the word Secondly The agreement of it to these Seducers in their entrance among these Christians Exod. 15.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 23.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 60.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
Corinthians 2 Tim. 3.15 the Apostle blesseth God The knowledg of the scripture from a child was the praise of Timothy True wisdom gives to the head an Ornament of grace and a crown of glory it makes the face to shine Pro. 4.9 Eccles 8.1 When the Apostle saith that some had not the knowledg of God 1 Cor. 15.34 he spake it to their shame How little to the honour of others was that complaint of the Apostle that when for the time Heb. 5.12 they ought to be teachers of others they had need that one should teach them again which be the first principles c. And as Paul speaks of some Ever learning and never able to come to the knowledg of the truth 2 Tim. 3.7 The whole life of an ignorant person is an aberration from the rule Gal. 6.16 he sayls by no Card. All his actions are wild and roving wandrings His sacrifice is the sacrifice of a fool Psal 119.5 and devout idolatry He cannot pray unlesse it be to the unknown God He cannot beleeve Rom. 10.14 for only they can trust God who know his name Psal 9.10 John 4.10 Nor can he fear and love God or desire Christ Wait therefore on the ordinances O ye ignorant ones with humble hungry souls Be wisdomes Clyents Prov. 8.34 Psal 25.9 1 Pet. 2.3 Purge your hearts of conceits of a Laodicean fulnesse God teacheth only the humble Tast the sweetnesse of divine truths Lay up what ye hear Not he who gets but hee who saves much is the rich man Yeild conscionable obedience to that of Gods will which you know Hold not the truth in unrighteousnesse The more you practice what you know the more shall you know what to practice Knowledg is the mother of obedience and obedience is the nurse of knowledg The former breeds the later the later feeds the former And yet put not off your selves with every kind of knowledge labour for a soul humbling knowledge Job ult 5.6 1 Cor. 8.2 Job 5. ult Prov. 9.12 The more the light shines into you the more you must see your own imperfections Every man is so much a fool as he thinks himself wise Let your knowledg be applicative If ye be wise bee wife for your selves Let not knowledg swim in the brain but sink into the heart Endeavour to possesse for thine own Psal 119.104 Joh. 13.17 1 Joh 2.3 the good of every threatning command promise Let your knowledg be influentiall into heart and life not informing only but reforming not as the light of torches which scatter no influences where they shine but as the light of the sun which makes the earth and plants green and growing He who is rich in knowledg must be plentiful in holiness and not like the rich Indians who have much gold in their possessions and go naked and beggarly In a word let your knowledg be useful and helpfull to others Know not to know that 's curiosity nor to be known that 's vain glory but to do good by your knowledg that 's Christian charity Knowledg increaseth in pouring out And as some have experimentally found it the Teacher learnes more by the Scholer than the Scholer by the Teacher 2 Ministers ought to commend their peoples proficiencies in holinesse Observ 2. Jude here mentions the knowledge of the Christians to their praise When people do what is commendable Ministers should commend what they doe If the former finde matter Rom. 15.15 1 Cor. 11.2 the later should find words I am perswaded of you saith Paul to the Romans that ye are full of goodnesse And I praise you brethren saith he to the Corinthians that you remember me c. A Ministers prudent commendation wins that love to his person without which the best doctrine is often but unprofitable Rare is it to find that Christian who embraceth a message which is brought him from a messenger not beloved A wise commendation will make a Reproof go down the better Constant chiding is like Physick which being too frequently taken grows naturall and therefore proves not operative Ministers should be wise in chusing a fit object for commendation the commendable actions of every one must not be presently commended some can lesse bear the sweetnesse of praise then they can the bitternesse of reproof A little wine will turn a weak brain Nor should we commend any to flatter but benefit them to encourage the humble not to content the proud But truly Christians 't were happy for Ministers if the time you make them spend in weeping and reproving they might fill with encouraging and cheering you The work and delight of a Minister is with the Bee to give honey he puts not forth the sting unlesse you by sin provoke him Of this more pag. 183. 184. 3. Observ 3. Col. 3.16 Joh 5.39 Rom. 15.4 Acts 17.11 Every private Christian should be acquainted with the Scripture It 's sinfull to clasp up the Scriptures in an unknown tongue The end of the writing the Scriptures was the instruction of every one None are so much commended in Scripture as those who most diligently search'd into it To private Christians Paul writes sundry Epistles The study of Scripture is usefull and needfull to people as well as Ministers Illumination Conversion Direction preservation from sin Psal 19.8.9 Psal 119.24 belong to the one as well as to the other and if for the abuse of Scripture the use thereof should be denyed to people why would Christ and his Apostles preach and write to those who perverted and wrested their doctrines yea why should not the reading of Scripture be deny'd not only to ignorant Monks and Priests but erroneous Clerks and Bishops from whom by abuse of Scripture most heresies have proceeded But whether Satan hath not by his methods wrought us into the other extreme when in stead of generall restraint from reading he puts people upon a generall liberty of preaching and expounding the Scripture our present distractions sufficiently witnesse 4. Observ 4. The knowledg of truth is a strong engagement upon Christians to embrace and love it The Apostle from their knowing the examples hopefully expects that they will lay them to heart Truth known and not loved is unprofitable Not he who knows a trade but follows it grows rich It will fare ill enough with the ignorant worse with the obstinate and many stripes are reserved for the opposing of much knowledg But of this before 5. Observ 5. Ministers ought not to content the curiosity but to consult the benefit of their hearers They should rather deliver Truths old and usefull then doctrines new and unprofitable Their work is not to please the Athenian but to profit the Christian They are not Cooks but Physicians and therefore should not study to delight the pallat but to recover the Patient they must not provide sawce but physick If to preach the same things be safe it matters not whether
as the Angels Shall we there cease to be true substances This for their Essence 2. The consideration of the Office of angels follows and this the word Angels properly denotes Angelus nomen officii spiritus naturae Aug. in Psal 104. Luk. 7.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nuncii legati Mat. 11.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex co quod est spiritus est ex eo quod agit angelus est Aug. ubi sup Mal. 3.1 Dan. 4.17 which is not a word expressing the nature but the office of angels and the words both in the Hebrew and Greek intend the same they importing messengers or such as are sent The word Angels or messengers is applyed in Scripture both to good and bad angels 1. To good angels most frequently who are those ministring spirits spoken of Heb. 1.14 and are in Scripture more commonly called by a name of office than of nature because God delights in their service and they themselves are more glad of obeying God than of their very being In regard of office that Christ himselfe accepted the name and is called the Angel of the Covenant They are by God sent forth for the good of his people Hence they are called watchers ministring spirits c. And for those who shall be the heirs of salvation they minister three wayes 1. In their life 1. By defending them from their enemies Their angels saith Christ always behold the face of my Father Matt. 18.10 Apoc. 12.7 2 Kin. 6.16 Psal 91.11 Dan. 10.20 Psal 34.7 Isai 37.36 Act. 12.23 Michael and his angels fought in defence of the Church and the prophet Elisha spake of the angels when he told his fearfull servant that there were more with them then against them The angels of the Lord pitch their tents about them that fear him An angel it was that slew the army of the Assyrians that delivered Peter out of prison as also preserved Lot 2. By comforting them Thus an angel encouraged Jacob Gen. 32.5 when he feared his brother Esau an angel it was who bid Mary not to fear Luk. 1.30 and who stood by Paul and bid him be of good chear Act. 27.24 when Daniel had fasted an prayed and angel it was who said O Daniel greatly beloved c. And afterward fear not Dan. 9.13 10.19 Luk. 22.43 Mat. 28.5 The women at the sepulchre meet with an angel who comforted them Yea an angel appeared unto Christ and strengthned him The servant comforted the master 3. By inciting and stirring them up to holinesse and in furthering their salvation they suggest nothing but what is agreeable to the will of God they can no more suggest a doctrine contrary to that which is revealed in the Scripture Gal. 1.8 Rev. 22.16 Act. 7.53 Gal. 3.19 Luk. 1.31 Act. 1.11 Rev. 19.10 Act. 8.26 Act. 10.5 Act. 12.7 than they can be accursed The law was revealed by the disposition of angels in respect of their service and attendance in the giving thereof by an angel was the incarnation of Christ foretold to the virgin and by a multitude of angels was it proclaimed afterward These instruct the Apostles concerning the coming of Christ to judgement and forbid the worshipping of themselves as idolatrous An Angel leads Philip to expound the Scripture to the Eunuch sets Peter at liberty to preach the Gospel bids Cornelius send for Peter to be instructed by him Act. 16.9 and prayes Paul to come over to Macedonia to help them namely by preaching the Gospel 2. In and after their death An angel strengthned Christ when he was in his great heavinesse of soul Angels conveyed the soul of Lazarus into Abrahams bosom Luk. 16.22 he who living was lick'd by dogs is now dead attended by angels The glorious angels are as forward to carry the souls of the faithfull to heaven as every one is to share in the bearing the body of a great prince to the grave The good angels in this work of conveying souls are thought to watch for prevention of the bad who alwayes seek to devour the Saints living and dying At the end of the world the angels shall be the glorious attendants of the great Judge shall cite all to appear and shall separate between the good and the bad gathering the elect from the four winds Mat. 24.31 from one end of the heaven to the other so that there shall not one be lost 2. The term Angels or Messengers is also in Scripture bestowed upon the wicked and unclean spirits Thus it s said Diodat Annot. Psal 78.49 1 Cor. 6.3 that God sent evill angels among the Egyptians and of this the Apostle speaks in that Scripture Know ye not that we shall judge the angels and 2 Pet. 2.4 He spared not the angels that sinn'd And these evil angels are imployed 1. In exercising the faithfull with tentations which God alwayes turns to their good Job 1. Luk. 22.31 these angels stir up terrors against the faithfull inwardly and troubles outwardly Satan sent his messenger to buffet Paul 2 Cor. 12.7 Apoc. 2.10 He casts the faithfull into prison He casts his fiery darts sometime tempting and alluring at other times affrighting and dismaying 2. In being the executioners of Gods displeasure against the wicked whom for their wickednesse 2 Cor. 4.4 Gal. 3.1 God delivers up to these wicked angels to blind harden and bewitch them with sin and then to drive them to despair for sin Satan imployes them as slaves in the basest of work and rewards them as slaves with the smartest of stripes often in this life as in the case of Saul and Judas and Abimilech alwayes after it both by dragging away those soules to punishment who have followed him in sin and by being a tormentor afterward of those of whom first he was the tempter OBSERVATIONS 1. Observ 1. How glorious a majesty is the God of Angels If the lowest of earthly creatures if a spire of grasse a worme an ant speak his wisdome and power how much more do those glorious spirits who excell in strength and understanding How pure and simple a being is that God who is the father of all these spirits How glorious he whom angels adore and before whom principalities fall down How strong is he who with one word of his mouth made so many thousands of those angels one of whom overthrew an hundred fourscore and five thousand men in one night How wise he who is the father of all that light which angels have and which is but one ray of his sun Infinitely greater is the disproportion between one God and all the angels than between all those glorious hosts and the least ant upon the molehill How can that king of glory want forces who hath such a militia so many thousands of such Chariots to ride upon Psal 68.7 such a heavenly host as all the millions of angels Wonder O man that this Majesty who is furnish'd with the attendance of angels should
are eminently mention'd above the rest of the five Kings Gen. 14.10 and though every one of the five cities had a King peculiarly belonging to it Gen. 14.2 8. yet Sodom was the Metropolis or chief city hence we read so frequently Ezek. 16.46 48 49 53 55 c. that the other cities which God overthrew are call'd the Daughters of Sodom And it 's probable that Gomorrha was next to Sodom in dignity 2. These two cities were the most infamously and eminently wicked Hence it is that great sinners are call'd the inhabitants of Sodom and Gomorrha Isai 1.10 Jer. 23.14 Mat. 10.15 c. And Jerusalem is call'd the Sister of Sodom Ezek. 16.46 And a wicked life is compared to the Vine of Sodom and Gomorrha Deut 32.32 The cry of the sins of Sodom and Gomorrha is peculiarly mentioned Gen. 18.20 and when God expressed how much he abhord the Prophets of Jerusalem for sin he saith They were to him as Sodom and Gomorrha and when he sets forth the impiety of the rulers and people of Jerusalem he cals them The Rulers of Sodom and people of Gomorrha Isai 1.10 The seat of Anti-christ is call'd Spirituall Sodom Rev. 10.8 And it 's observable that the sin for which these Cities were so infamous receives it's denomination from Sodom rather then from any of the rest of the Cities it being to this day call'd Sodomy These cities then being more wealthy were also more wicked then the rest and from them as from the head there came a defluxion of sin upon the rest Jon. 1.2 It 's said that Nineveh was a great city and the wickednesse thereof came up before the Lord. 4. For the fourth in the description of this punishment these Places and cities are rather named then the Persons and Inhabitants thereof to note that their overthrow was universall and totall they were all and utterly ruin'd God hath made them cease from being a people he not only cutting off some branches but plucking them up by the root not only executing the rebels but demolishing their fortifications and at once both firing the Bees and the Hive The overthrow of Sodom was totall both in respect of the Inhabitants and the Place it self for the former only one Lot was excepted from this destruction Luk. 17.39 2 Pet. 2.7 Hence it is the Prophet saith Isai 1.9 Except the Lord of Hosts had left unto us a very small remnant we should have been as Sodom and like unto Gomorrha Had there been ten righteous all should have been spared but there being but one righteous there was but one delivered The punishment was as universall as the provocation From the sole of the soot even to the head there was no soundnesse in them And in Scripture a general calamity is proverbially exprest by the overthrow of Sodom and Gomorrha Jer. 49.18.50.40 concerning Edom and Babylon it 's said As in the overthrow of Sodom and Gomorrha no man shall abide there neither shall a son of man dwell in it Totall also was the destruction of these Cities in respect of their place To this purpose speaks Peter 2 Pet. 2.7 where he saith that God turning their cities into ashes condemned them with an overthrow Hence we find that the plaine wherein they were seated was overthrown with the Cities Gen. 19.25 and that the whole land is Brimstone Salt and burning and it is not sown nor beareth nor any grasse groweth therein Deut. 29.23 the salt or dead sea hath not only overwhelmed the place it selfe where the Cities stood but as seems to be gathered from this Deut. 29.33 and 32.32 the grounds which bordered upon them Poma oculis tenus contacta cinerescunt Tert. Apol. c. 40. Forinsecus matura intrinsecus sumea Aug. de C. D. l. 21. c. 7. are spoyl'd the fruits whereof if any be are most loathsome and unsavoury as Josephus Solinus Strabo and also Tertullian and Augustine report who say of the apples which grow there that to see to they are apples but being touched they fall into ashes and that when they seem to be ripe they are within only smoaky that an outward rine doth keep in the filthy embers And hence it is that in Scripture a totall and irrecoverable subversion is compared to that of Sodom and Gomorha Jer. 20.16 Ezek. 16.53 55 Zeph. 2.9 The Cities saith Jeremy which the Lord overthrew and repented not Moab saith Zephany shall be as Sodom and the children of Ammon as Gomorrha Even the breeding of Nettles and Saltpits and a perpetuall desolation Zeph. 2.9 OBSERVATIONS Observ 1. Terram hanc in colatui nostro traditam tantâ varietate locorū non sine magna sapientia sic distinxit ut regionum alia sit montosa alia plana alia siticulosa arrida alia fontibus fluviis irrigua singularis quaedam diversitas singularis Dei providentiae laudem depraedicat c. Terrae Canaan fertilem regionem vicinam adjecit Musc in 13. Gen. 1. With admirable wisdome hath God ordered that there should be such variety of places for mans habitation Sodom and Gomorrha were seated in the fruitfull valley the country near it was more barren and mountainous Some countries are high and thirsty and barren Others low and water'd and fruitfull God could have made the whole earth to have been alike in all places and not so variously orderd But this singular diversity doth excellently praise the wisdome of his providence They who live in the barren mountains which are only waterd by the showres of Heaven are compell'd to acknowledg that they owe all their increase to a blessing from above They who inhabite the fruitfull vallies enriched with Fountains and Rivers are admonish'd of the bounty of Gods providence to them above others in the plenty of their supplies They who live in mountainous and barren places shew the goodness of God in susteining them even in such places of scarcity and that it is not necessary for mans preservation to live delicately those who fare more hardly often living more healthfully then those who swim in great abundance In a word by this variety places are made helpfull and beneficiall one to another some places abound with the blessings of one kind some with those of another the mountains with health the valleys with wealth the mountain wants the valley for supply of food the valley is beholding to the mountain for strength and defence Every place enjoys not every comfort but is necessitated to crave supply from a neighboring country The City cannot live without the food of the Countrey nor the Country without the Coyn and Commodities of the City The poor wants the rich and the rich the poor the one is helpfull by his labours Pauper rogat dives erogat the other by his rewards the one by work the other by wages True is that of Solomon Pro. 22.2 The rich and the poor meet together and the Lord is the maker of them all Who by this variety
he means he will not utterly destroy he will not be like a Conqueror who having overcome a City and in the heat of blood destroyed all with whom he met at length indeed gives over but â—â—terward returns to make a totall destruction thereof though God make a full end of all nations yet he will not make a full end of his people Jer. 30.11 Jer. 46.28 Am. 4.11 Zech. 3.2 Isai 6.13 Isai 10.22 but correct them in measure yet not leave them altogether unpunished he will ever have some to serve him and to be monuments of his mercy God will deal with his people as he enjoyned them to do in gathering their grapes at Vintage Lev. 19.10 the gleaning of grapes he wil leave in it Isai 17.6 and as the shaking of an Olive tree two or three berries in the top of the uppermost bough God will have evermore some of his people above the reach of their enemies This indulgence of God should both teach us Humility considering what we deserve and Thankfulnesse considering what we escape it being the Lords mercies that we are not utterly consumed This for the first part of this seventh verse viz. the Places punished The second followes namely the Deserving cause of their punishment exprest by the Apostle in these words In like manner giving themselves over to fornication and going after strange flesh Wherein he sets down 1. The sin of some namely of the Cities about Sodom and Gomorrha which was to sin in like manner 2. The sin of all the cities destroyed Wherein I consider 1. Into what they fell viz. uncleannesse yea one of the most odious sorts of uncleannesse Sodomy or pollution with strange flesh 2. The Degree or measure of their embracing this sin They gave themselves over to the one they went after the other EXPLICATION In the Explication of this second part viz. their sin three things principally are considerable 1. What wee are to understand by this sinning in like manner 2. What by fornication and strange flesh 3. What by this giving themselves to the former and going after the later For the first These words In like manner in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sodoma Gomorrhae vestigia secutae Neque nos offendere debet generis mutatio urbium enim nomine incolas comprehendit Beza Simili modo nempe cum Sodomâ Gomorrha Estius in loc Hoc non ad Israelitas Angelos sed mutuo ad Sodomam et Gomorrham refero Nec obstat quod pronomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculinum est nam ad incolas potius quam ad loca Judas respexit Calv. in loc Comprehendit Apostolus nomine fornicationis quam alibi omnem viri foeminae commixtionem extra matrimonium Est in 1 Tim. 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some refer them not to the cities of Sodom and Gomorrha but to the Israelites Angels of whom the Apostle spake in the fore-going verses as if he had intended that these Cities about Sodom and Gomorrha sinn'd after that manner in which the Israelites and Angels sinn'd and their only reason is because the Gender is changed in this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which say they cannot be referred to the cities of Sodom and Gomorrha but to those Israelites and Angels of whom he spake before and who sinn'd though not in that bodily uncleannesse which Jude afterwards mentions yet by spirituall Whoredome in making defection from God But I conceive with Beza Calvin and Estius upon the place that Jude intends that these Cities about Sodom and Gomorrha sinn'd after the same manner with these greater cities whose steps and examples they followed and therefore were involv'd in their punishment Wee never find in Scripture that the Israelites finned in following of strange flesh nor can we either according to Scripture or reason attribute this sin to Angels and as for the change of the Gender in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metonymie of the Subject the Scripture often puts the City for the Inhabitants of the City as Mat. 8.34 The whole City went out to meet Jesus c. 2. We are to enquire what the Apostle here intends 1. By Fornication and 2. By strange flesh First Fornication I take not properly and strictly for that act of uncleannesse committed between persons unmarried but as in Scripture it 's put Mat. 5.32 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adultery where Christ saith Whosoever shall put away his wife saving for the cause of fornication c. so is it here to be taken for all sorts of carnall uncleanesse and as comprising all breaches of chastity The impure pens of those more impure penmen the Jesuites and among them of Thomas Sanchez in his Treatise of Matrimony have in their casuisticall discourses run out so odiously upon this Subject a work fit for those whose father his unholinesse the Pope Talia quae vix Diabolus ipse studium omne adhibendo suggerere posset Nonsolum genera species sed modos omnes subjecta objecta minutatim examinant Rivet in Decal pag 245. Gen. 38.9 1 Cor. 6.9 Col. 3.5 Levit. 18.23.20.13 Exod. 22.19 Pudicitia non perdiâ—a sed prodita Gen. 34.2 2 Sam. 13.14 Rom. 1.27 1 Tim. 1.9 1 Cor. 6.9 Levit. 18.20 Prov. 2.16.17.5 7 8 20. invites to the publick profession of Whordome that as Rivet notes they utter such things as scarce the Divell himself with all his study would have suggested they examining not only the kinds and severall sorts but even every manner object subject circumstance of this sin so exactly and by peecemeall that chast Readers cannot read them without blushing and abomination To mention therefore only the principall sorts of carnall uncleanness and such as we find though with sacred modesty set down in Scripture This sin if practised with a mans own body according to the opinion of some it s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Effeminatenesse and Vncleannesse for which God slew Onan if with a beast it 's bestiality a sin forbidden and severely to he punish'd by Gods law if with mankind unwillingly the party patient not agreeing it 's call'd ravishing if the parties agreeing be males they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and their sin to the perpetuall infamy of Sodom is call'd Sodomy The parties being of a different sex and if the sin be committed with more there being a pretext of marriage it 's called Polygamie there being no such pretext Scortatio Whoredome or uncleanesse transported to the abuse of many If uncleanesse be committed by parties between whom there 's consanguinity or affinity in the degrees forbidden by God it 's incest if by parties not so allyed when both or either of them be marryed it 's adultery If the female be a virgin and not marryed it 's stuprum or a deflowring of her if she be retayned peculiarly to one she is a Concubine Judg. 19.1 if the act be oft repeated it
monument of his love and their duty Words passe away and are forgotten when writing remains Every new tide blots out a writing on the sand and every new Sermon makes the former forgotten but writing deceives even death it selfe It 's a kind of image of eternity Some by idlenesse have been dead while they lived others by their labours have lived when they have been dead 2 Pet. 1.15 Peter endeavoured that the Christians might be put in remembrance even after his decease Psal 102.18 This shall be written saith the Psalmist for the generation to come 1. Observ 1. The desire of Ministers should be to benefit as many as may be To help in the way to heaven not their present but even their absent friends nor the age only in which they live but even succeeding generations they should like a great fire heat those who are a great way off The world should smell of the sanctity and holy labours of a godly Minister even when he is removed out of it He should like Zisca who commanded that a drum should be made of his skin to terrifie his enemies even after his death be serviceable Though the Prophets live not ever yet their labours should Zech. 1.5 Some of the ancient Worthies like Samson have thus done more good by their deaths than by their lives 2. Obser 2. Gods giving us the constant and standing rule of a written word shews our great readinesse to leave and swerve from him As we could not have found out so neither could we have kept in the right way without a written word We have ingenium erraticum we love to wander should without this light shining in a dark place In the Infancy of the Church and while it was contained in narrow bounds God manifested his will without the written word by dreams visions and audible voice But errour and prophanenesse increasing in after-generations men could not be without Gods will committed to writing without it we can neither find nor keep our way to heaven The Pope unwritten traditions the Sun Moon and Stars Reason and Revelations are all erring guides 3. Observ 3 Great is the goodnesse of God who would have his will committed to writing giving us a sure 2 Pet. 1.19 a more sure word of prophesie that upon which we may more safely build than upon the voice which came from heaven when Christ was transfigured How full of love is Christ to send Epistles to his Spouse the Church in his absence from her Great is his care who hath safely transmitted an uncorrupted canon to every age of his Church and set up a light which the rage and subtilty of Satan can no more blow out then can a man the Sun with a pair of bellows God provides not only light in heaven but light to heaven He teacheth us in the School of Scripture He hath not dealt so with every nation the Heathen have but the school of creatures Psal 147.20 the Jewes though our carefull Library-keepers yet understood not this written word 4. Observ 4. The great impiety of those who neglect and undervalue the written word I have written saith God the great things of my Law Hos 8.12 but they were accounted a strange thing The written word is undervalued by some practically their lives are visible as much as in them is confutations of it they live crooked lives though they have a strait rule They commit the sins of darknesse in a Land of light and they do their work worse under this glorious light than those who lived in darknesse Others disgrace the written word doctrinally Papists say Alb. Pighius Costerus in Euchirid Eccius Bailius p. 1. Bellar. de verb. Dei l. 4. c. 4. John Goodwin Yo. Eld. p. 32. Vid. Blind guide guided p. 47. it is not necessary for the Church calling it by way of contempt Atramentariam Theologiam a dead letter a divinity made of ink and paper preferring before it the scripture which is made in the Popes breast To these may be added the Sectaries of our times who peremptorily write That no writing whatsoever whether Translations or Originals is the foundation of Christian Religion And to prove it they borrow the popish arguments whereof this is the prime Religion was founded before the Scriptures therefore the Scripture cannot be the foundation of Religion They never remembring what is truely answered by our Divines Chamier Rivet * Patribus olim Deus se familiariter ostendit atque iis per se voluntatem suam patefecit tum Scripturas non fuisse necessarias fatcor at postea mutavit hanc docendae Ecclesiae rationem scribi suam voluntatem voluit tum necessaria esse Scriptura coepit Whitak de perfec Scrip. cap. 7. Whitaker c. the later whereof tels them that though of old time when God familiarly made known himselfe to the fathers and by himselfe manifested to them his will the Scriptures were not necessary yet after God did change the course of teaching his Church would have his word written the Scriptures were a necessary foundation Obser 5. The misery of those times and places where writing is made an engine to advance the devils kingdom It 's pity so usefull an invention should be imployed for any but for God and that it should be used as a weapon against him Hereticall and prophane writings kill souls at a distance leaven a whole Kingdom with sin and propagate impiety to posterity Satan hath prevailed more with his pen than his sword against the Church Far be it from a Christian Commonwealth to suffer weekly Advocates to write for Satan to take away the pen from Jude and to put it into the hand of the Seducers against whom he desires to write We put not a sword into the hand of our own may we never put a pen into the hand of Gods exemies This for the second Particular in the second reason of the Apostles sending this following Exhortation namely by what kind of means he endeavoured the good of these Christians viz. by writing The third follows the excellency and weightinesse of that subject about which he was to write the common salvation Wherein he expresseth 1. The nature thereof it was salvation 2. It 's property it was common 1. The kind and nature of that subject about which he wrote Salvation The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Explicat here render'd salvation properly signifieth a deliverance from danger and distresse as also a preservation of a thing in a condition of safety such a preservation or safety Chemnit Har. in Luc. 1. Cameron in Myroth Evang. without which a thing would be lost and destroy'd and by which it is perpetually preserved and kept safe from all danger and evill whatsoever But Salvation is taken in Scripture sundry wayes 1 Sam. 14.45 19.5 Isai 59.11 Jer. 3.23 1. First For deliverance from temporall miseries and calamities Exod. 14.13
Stand still and see the salvation of the Lord. And 1 Sam. 11.13 To day the Lord wrought salvation in Israel 2. For the power and providentiall care of God wherby he lets not his people want what is fit for them Psal 78.22 When they desired food they trusted not in his salvation 3. For the garments of joy and feasting which they were wont to wear upon occasion of publick victories and deliverances Psal 132.16 Isai 61.19 I will choath her priests with salvation And Psal 149.4 He will beautifie the meek with salvation 4. For the Authour of salvation whether temporall or spirituall Isai 12.2 Psal 27.1 The Lord is my light and my salvation And Luke 2.30 Mine eyes have seen thy salvation 5. For the Entrance into the estate of blessednesse John 4.22 Heb. 2.3 2 Cor. 6.2 and so the means of salvation the Gospell as Act. 28.28 Salvation of God is sent to the Gentiles and they will hear it and the imbracing of those means by faith together with holinesse of life are called salvation Luke 19.9 This day is salvation come to thy house So Ephes 2.8 Rom. 11.11 6. For our blessednesse and glorification in heaven whereof there are two degrees The first At the time of our death Acts 16.17 Rom. 10.10 when the soul being loosed from the body is carried into the third heavens The second At the day of resurrection when body and soul shall be received up into heaven by Christ Rom. 13.11 Now is our salvation nearer then when we believed And Heb. 1.14 Heirs of salvation c. 7. For our blessednesse as comprehending both our entrance into it here and the perfection of it hereafter Heb. 2.3 Acts 4.12 Acts 13.26 If we neglect so great salvation Ephes 1.13 The Gospell of your salvation 2 Pet. 3.15 Account that the long-suffering of the Lord is salvation In this last sense I take it in this place The Apostle gave all diligence to write unto them so of the means way and entrance of salvation in grace that they might happily at length enjoy and partake of it in glory and so of the fulnesse thereof in glory that they may not neglect the entrance into it in grace And deservedly is the happy estate of the faithfull both in semine and in fructu in the first fruit and full crop in grace and glory called salvation For First It is an estate of deliverance from the greatest enemies Heb. 10.31 1 Thes 1.10 All the most cruell oppressive enemies in the world are nothing to the fury of the great God the wrath to come the defiling and destroying power of sin the curse of the Law slavery to Satan 2. It is a deliverance of the soul the precious eternal soul Mat. 10.28 What triumphs have been kept for deliverance of bodies from slavery What trophees pillars have been erected to those who have saved our Estates and Liberties and Countrey These were but the shadows of Saviours 3. It 's a deliverance from every Adversary to be sure from adversity by every Adversary A compleat deliverance Nothing hurts the delivered by Christ Luke 1.71 they are delivered from all that hate them No sin no divell nor crosse nor death shall hurt them They are all conquered enemies 4. It 's a deliverance from every enemy fully Luke 1.69 Heb. 7.25 Rom. 8. Christ is a horn of salvation and able to the full to save all them that come to him from the guilt and condemnation of sin They are fully justified in this life There is no condemnation to them who are in Christ their iniquities are blotted out as a cloud they are forgotten and forgiven thrown into the bottom of the sea and subdued Mic. 7.19 Though they be sought for yet can they not be found Ephes 5.27 And from the defilement and presence of sin they are fully saved in the next life no spot or wrinkle or any such thing shall there be in glory no mixtures of sin with grace Nothing that defiles shall enter into the new Jerusalem Here the people of God are perficientes perfecting there perfecti perfect They shall let their mantle of corruption fall when they go up to heaven 5. It 's a perpetuall deliverance everlasting salvation not for a few years as were the deliverances of Israel by their Saviours It is a happy security and a secure happinesse The saved by Christ shall never fall never fall totally into sin or for sin 1 Pet. 1.5 They are kept by the power of God through faith unto salvation 6. It 's a positive deliverance a preservation not from evill onely but to good also a preservation in grace and unto glory 1 Tim. 4.18 1 Pet. 1.4 Paul cals it a preservation to an heavenly Kingdom to an inheritance incorruptible undefiled that fadeth not away where the perfection of all delights in the fruition of a soul-satisfying good shall make us forget all our troubles Heaven is an eternall triumph over all our former adversaries and adversities 1. Observ 1. The faithfull have many enemies What need else of this salvation Satans designe is their destruction either for sin or by sin or both He lieth most in wait for the soul enriched with holinesse and like the thiefe in the house takes most care to find the Jewels Let not the faithfull be secure or discouraged not secure though Christ saves yet our hearts betray us And Satan is a waking enemy not discouraged for Christ is a waking friend a powerfull Saviour 2. Observ 2. They who are out of the way of salvation out of Christ and without holinesse are without safety Secure they often are but never safe Sometimes they are kept from bodily dangers and preserved by the generall providence and the universall care of God extended to all his works but alas this amounts not to Judes salvation it is rather reservation then preservation All the care of God toward the wicked is but as the provision that a Jaylour bestowes upon his prisoner to keep him alive against the day of execution so that a sinners preservation is not only common but cursed A sinners security is not from want of danger but discerning If the Command of God be not a hedge to keep thee from being a straying sheep his care shall be no hedge to keep thee from being a devoured sheep Was it dangerous for them of old to be shut out of the Ark and the City of Refuge and to be without bloud upon their door posts and is it not dangerous to be without a Jesus to deliver us from the wrath to come 1 Thes 1.10 They who will not be preserved from Satan as a seducer in their life shal never be preserved from him as a destroyer at their death Of this more before 3. Observ 3. The salvation of the faithfull is begun in this life Here they are Saints and here they are saved Heaven is but the flower of