Exposition of Jude, Verse 1 · Part 1
Vers. 1. Iude (or Iudas) a seruant of Iesus Christ, and brother of Iames, to them which are called and sanctified of God the father, and reserued to Iesus Christ.
THe generall ayme and scope of this Epistle, is partly to declare the dutie of all Christians, and partly to set out the corruptions of those, and these dayes and times; in both which eueryevery one may receiue edification, who are desirous either to follow the former, or auoid the latter. In which generall consideration, we are to note three things concerning this Epistle, before we come to shew the parts of it in particular.
First the Authoritie, Secondly the Superscription, Thirdly the Argument or substance of it.
First concerning the Authoritie, two questions are to be answered.
The first question, whether this Epistle be canonicall scripture.
And secondly, how we may know the certeinty of it.
Concerning the former: Luther and others, who acknowledge it to be a profitable w…iting, denie it to be Canonicall scripture, and alleage foure reasons.
Obiect. 1.First they say, Iude calleth himselfe a seruant of Iesus Christ, and not an Apostle, but all the new Testament was penned or approued by some Apostle.
…This hindreth not but that he was one of the Apostles, who also called themselues seruāts of Iesus Christ, as Paul Rom. 1.1. and Peter, 2. Pet. 1.1. Secondly, by this reason the Epistles to the Philip. and Philemon, as also of Iames, Iohn &c. might be reiected.
Thirdly he calleth himselfe as much as an Apostle.
Iude writeth of such things as the Apostles themselues had formerly foretolde,Obiect. 2. vers. 17. Therefore hee was no Apostle.
Iude liued after the Apostles Paul and Peter, Answere.who with Iohn were the last of the Apostles, and liuing after their decease (who were the principal) might very wel put them in minde of those things they had foretolde.
In the ninth verse,Obiect. 3. hee bringeth in a profane Author, concerning the strife and disputation betweene Michael the Archangell, and the diuell, about Moses body, which cannot be found in Canonical scripture; as also of Enoch the seauenth from Adam, out of profane writers.
By this reason,Answere. neither should the Epistle of Titus bee Scripture, seeing Paul makes mention of the profane Poet Epimenides, Titus 1.12. nor the epistle to the Corinthes, where is brought in the speech of Menander, 1. Cor. 15.33. nor the Actes of the Apostles: where Aratus the Poet is cited. Actes 17.21.
This Epistle is taken out of Saint Peter from whom this Author hath borrowed both the matter and manner.Obiect. 4. Therfore this Iude was no Apostle, but some scholler of theirs.
If this were sufficient to proue this Epistle not authenticall,Answere. then the whole bookes of Samuel, the Kinges, and Chronicles should be cast out of the Canon by the same reason: which take the matter from Ciuill Chronicles: Now if it be lawfull to take matter out of Ciuill Chronicles, why may not one Scripture be taken out of another? wee must therefore (notwithstanding these weake allegations) esteeme this Epistle to bee the Canonicall Scripture, and the eternall word of God, as our Church, and the Church in all ages hath receiued it. And now in the second place see how wee may come to be resolued that it is so to be allowed:Quest. 2. which wee may in this resemblance. An Indenture betweene man and man is knowne to bee sufficient two waies. First by the matter and contentes therin, which plainly shewes an acte passed, and done: secondly, by adding and annexing thereunto certaine outward signes and testimonies, as the handes and seales of the parties, the handes and names of the witnesses corroborating and strengthening the same: the first is good in it selfe (though not so confirmed to the parties) without the second: but the second is nothing without the first: but if both th…se shall concurre and bee specified in the Indenture, then it is absolutely authenticall, both in it selfe, and vntounto the parties. If this be applied to the scripture, it shall be apparant to bee no lesse ratified then such an Indenture. For first consider but the Contentes and matter it selfe of it, it will speake the certeinty and truth of it: read ouer the Epistle, you shall finde the whole matter agreed vponupon by the Prophets and Apostles: and for the testimonie, the Catholike and common consent of the Church, or greatest part since the Apostles dayes, hath set to her hand and seale that it is the truth of God, no lesse assured then other bookes of the Canon: which assent of the church, though it cannot make vsus, yet may moue vsus accordinglie to entertayne it. Besides, if we consider the endes, as also the effects of this scripture (which are the same with any part of the Canonicall) wee cannot but confesse that it is the holy and sacred truth of God, all of it conspiring with all the other to the aduancing of Gods glorie, and furthering of mans saluation. So much of the authoritie of this Epistle.
The second point is the Superscription, which is in these words: The Catholique Epistle of Iude. This title seemes to bee prefixed rather by some Scribe afterwards, then by Iude himselfe: first because this title (Catholique) was not heard of in the Church whilest the Apostles liued; so as it is not so ancient as the Epistle.
Secondly the title seemes to bee vnfit for this and other Epistles intitled after the same manner, and may be well forborne; as the Epistles of Peter are called Canonicall, which are no more Canonicall then others.
Thirdly, most of the Post-scripts are vncerteine, if not false: as of that after the second Epistle to Timothie: in which Timothie is called an elect Bishop of Ephesus, and yet commaunded to doe the worke of an Euangelist, 2. Timoth. 4.5. which cannot stand together, to be the Bishop of one place, and also vniuersally to preach vntounto the whole world following the Apostles, as the Euangelistes duty was: and so of others. This title then was not added by the Apostle, but by some Scribe that copied out the Epistle: it is not therefore holy Scripture as the Epistle is.
The third point concerning the Epistle in generall, is the argument: which doth exhort all Christians to constancie and perseuerance in their profession of the Gospell. Secondly, to beware and take heede of false teachers, and deceiuers which craftely creepe in amongst them: And thirdly these deceiuers are liuely set out in their colours; and with them their destruction.
Now concerning the Epistle it selfe, and the speciall partes of it.
Of it there be three partes: first a Salutation in the 1. and 2. verses: Secondlie an Exhortation, from the 3. verse, to the end of the 23. Thirdly, a Conclusion, from that to the end of the Chapter. In the Salutation consider three thinges.
First the person that wrote this Epistle: Iude.
Secondly, the persons to whom hee wrote: to those which were called, sanctified of God the father, and reserued to Iesus Christ.
Thirdly the Prayer, ordinarie in Apostolicall salutations: merciemercy vntounto you, &c.
Concerning the first, namely the writer of this Epistle, obserue three thinges, first his name, Iude, secondly his office, a seruant of Iesus Christ. Thirdly his Allyance, and brother-hood, being of the kindred of Christ himselfe.
First of his name, Iude or Iudas, which was the name of two of the Disciples of Christ: the first was Iudas the sonne of Alpheus, the brother of Iames, and so neare allyed vntounto Christ; who was the writer of this Epistle. The other was Iudas Iscariot, or Iudas the traytor the sonne of Simon who could not write this Epistle because he died before Christ.
In this name consider two thinges. First the occasion of it, and secondly the varietie of his name. The occasion of this name is set downe with the reason of it in the 29. of Gen. 35. When Leah had borne three sonnes vntounto Iacob, shee conceiued againe and bare a fourth sonne, saying, Now I will praise the Lord, therefore shee called his name Iudah, which signifieth praise or confession: so no doubt did Alpheus the father of this Iude at his birth giuegive him such a name as might moue not only himselfe but his child after him to thankfulnes and confession of Gods goodnes. So ought eueryevery father in imposing his childrens names with Alpheus, and eueryevery mother with Leah make such choice of names as themselues and their children may bee put in minde, yea, and stirred vp to good duties, euen so often as they shal heare or remember their own names. The second point in this name is the variety of the names of Iude, hee was called Thaddeus, Mark. 3.18: and Lebbeus, Matth. 10.3: all which signifie the same thin, gand all put in minde of the same dutie. Here two Questions may bee asked.… ▪ 1. …. First why was he called by so many names? Some thinke he had all these names giuen him by the people and multitude, as signifying all one thing: others (which is more probable) that hee was thus called by the Apostles themselues rather then by his owne name, that the horrible fact of Iudas in betraying his Maister should bee vtterly with his name forgotten.
…. 2.A second question is, whether may a man change his name, or no?
…If the change thereof be no preiuidce to any man; much lesse hurtefull to the Church or common-welth, nor offendeth the faithfull, but wholy tendeth to the glory of God, and good of men, it may be altred and changed: As Saul a great persecutor, being called to be a publisher and Patron of the Gospell, changed his name into Paul: as also Salomon was at the first called by his Mother Iedidiah: Peter, at first called Simon Bariones, Christ afterwards gaue him a new name, and he accepted it. Yet hence the too common practise of the world cannot bee warranted, who for fraud and deceite doe alter their names: which when it is not intended may warrantably bee done: as in time of persecution in the raigne of King Edward the 6. Bucer changed his name,Beza writ two Homilies concerning the sacrament vnderunder the title of Nathaniel Nesekins: and Caluins Institutions printed vnderunder the name of Alcninus the Master of Charles the Great, Anno 1534. and both called himselfe, and suffered others to call him Aretius Felinus: so did diuerse other worthie men in those dayes seeking no other then the glory of God, and good of the Church in their owne saftie: and that the Papists not knowing their names might reade their writinges without preiudice.
The second thing in the person writing, is his office: being called [a seruant of Iesus Christ] which is not so generallie to be vnderstood as ment of eueryevery professor of Christ and beleeuer, who is a seruant of the Lord Iesus: but of a speciall seruice, namely of Apostleship, to which he was deputed.
Wherein consider two thinges. First, that he was called to bee an Apostle and seruant of Christ to plant the Church of the Gentiles: Secondly, that he did faithfully execute his function, and performed his seruice.
First he pleades his calling; for two causes: first in regard of others, and secondly in respect of himselfe. First that his doctrine might with more attention, and reuerence be receiued of others, seeing he run not vnsent but was called, and that to an Apostleship; and therefore he spake not of himselfe, but whollie and immediately directed by God.
Secondly for the confirming and comforting of himselfe, that the Lord who had called him would stand by him, both in protecting his person, and prospering his worke in his hand.
Vse. Seeing the Apostle Iude before he writeth laieth down his calling; so ought all Ministers to make their calling the foundation of all their proceedings, containing themselues within the compasse thereof, euen as they are to teach the same dutie vntounto all sortes of men, that they tempt not the Lord, by passing the bonds and limites of their calling.
Secondly, in that Iude, though he was of the same Tribe, yea of neare allyance vntounto Christ, yet hee passeth by all these respectes which hee might hauehave stood vponupon, and contenteth himselfe with the title of a [seruant of Christ:] We learne to make more account, and esteeme it a greater priuiledge to be a seruant of Iesus Christ, than to bee of the kindred of Kinges, and allyed to the greatest Monarchs of the world: Christ himselfe shewes vsus what kindred should take vp our chiefe delight, when hee turned himselfe from his Mother, and Brethren, and beholding his hearers said, those were his mother, sisters and brethren that heare the word of God, and keepe it: this alliance in the faith was neerer and dearer vntounto him then that in the flesh. If then thou standest vponupon thy preferment, striue to be the seruant of Christ, which is more honorable then to be the sonne of a King, to be a follower of Chist, is more then to goe before the Rulers of the earth. But if thou aske how shall I come to this preferment? Himselfe answereth thee, thou must giuegive vp thy selfe to heare his word and doe it, that is, learne to know, and obey his will, this is the maine dutie of a seruant, endeuour to please the Lord in keeping faith and good conscience thou art in the way of preferment, and art admitted a seruant of Christ.
Thirdly: If wee bee admitted the seruantes and followers of Christ, wee must serue no other Maister, but keepe our selues from being intangled either with the offences, or affairs of the world, as to be vassals thereto: no man can serue two, much lesse more Maisters of such contrarie commaundes. Let none pretend to bee the seruant of Christ, who by louing pleasure more thē God, or seeking earth more then heauen, disgrace such a profession.
The third thing in the person writing, is the allyance [Brother of Iames] of which name there were two, first, Iames the son of Zebedeus, whose death is mentioned in the 12. of the Actes by Herod: the second was the son of Alpheus, here mentioned:
First, that he might distinguish himselfe from the other Iudas the traytour. Secondly, that he might winne further credit and attention to his doctrine, seeing hee was no vnknowne person, but one that came of the worthiest stock that was vponupon the face of the earth; and for this cause hee mentioneth his brother Iames, who was better knowne, as being the President of the Councell at Ierusalem and a choise pillar of the Church in his time, Act. 15.13: not to credit himselfe, but this Scripture (which otherwise is in it selfe sufficiently powerful) by the mention of him.
Now followes the second thing in the Salutation: that is, the person to whom Iude wrote, in these words [vntounto those who are called, and sanctified by God the father, The Scrip…tures writ…ten proper…ly for the Church, that it might be ga…hered and streng…thened thereby.and preserued by Iesus Christ] it is, the militant Catholique Church, which is liuelie described to be the number of beleeuers dispersed thorough the face of the whole world; who are effectually called, and sanctified and preserued vntounto life euerlasting: Out of which description note:
First, who and what they bee that are members of this Church: namely no wicked or profane persons, but onelyonly the elect, such as are chosen vntounto life euerlasting, who after receiue their calling vntounto holines, and therein are assuredly preserued vntounto life▪ which priuiledges no wicked person, no vnrepentant sinner can be partaker of, but onelyonly the Church of the first borne, as in Heb. the 12; whose names are written in the booke of life, and who receiue daily spirituall increase: for howsoeuer in the Catholike Church there be two sorts of men professing religion: the one, of them that do vnfainedly beleeue, and are sanctified; the other, of them who make a shew of faith, but indeede beleeue not, but remaine in their sinnes: of the former doth the Catholike Church consist, and not of the latter, who are no members s…t into the head of this body, though they may seeme so to bee.
Secondly, this confuteth the Romish Church, who teach and hold that a reprobate may be a member of this Church.
Thirdly, that none can bee the head of this Church and Catholique congregation but onelyonly Christ, for he only knoweth them, who and where they be thorough the face of the whole earth: not the Pope or any other creature hath any headship ouer this companie who are giuen and properly appertaine vntounto the Sonne of God.
Fourthly, that this Catholique Church is inuisible and cannot by the eie of flesh be discerned; for what eye (except of faith) can see or discerne the depth of Gods election or whom he hath effectually called? yea and who can infalliblie determine of the things that are within a man? and therefore this is a matter of faith, not of sense, an Article of our beleefe, not the obiect of our sight, seeing faith is an euidence of thinges not seene: which againe ouerthroweth that Romish doctrine, which teacheth that the Catholike Church is visible and apparent vponupon earth, and so destroy that Article of our faith.
Fiftly, that this Catholike Church being preserued by God the Father to life euerlasting, cannot vtterly perish and bee dissolued: all other congregations and particular Churches being mixed, and the greatest part not predestinate may faile, yet this cannot be ouercome, Rom. 11.7. this election of God shall obtaine, though the rest be hardened. The gates of hell shall not preuaile against the faith of the Church, because faithfull and true is hee that hath spoken, and who will preserue in this Church a succession of wholsome and sound doctrine, and heauen and earth shall be sooner dissolued, than on iote of the same shall faile and perish.
Obiect.But though that faile not, the Church may fall from that, and so faile.
…That particular Churches, and of them the most famous, hauehave been ruined, yea and fallen away, and so may doe, is euident by the Churches of Ephesus, Corinth, Galatia, &c. and no maruell, seeing these consisted euer of mixed persons, but the Catholique Church consisting onelie of a number elected and called, though it also (not being as yet without wrinkle) may erre and faile in some smaller points: yet being preserued by God to life, cannot possibly faile in the maine and foundation.
This doctrine affordeth strong consolation to the elect of God, both in regard of their frequent falles and infirmities, whereby they might feare to cast themselues quite out of fauor; as also in regard of the manifold assaultes, and bickerings, which in the world they doe and shall endure, whereby they might seeme to the outward veiw to perish: yet the truth is, neither of both need so dismay them, but that their faith and hope may still bee reuiued and strengthened, seeing they are preserued to saluation.
Sixtly, here are better notes of a true Church then the Papistes Antiquity, Succession, Multitude, &c. which can bee no notes. Frst for Antiquitie: in the beginning was a true Church, but no Antiquitie. Secondly, succession failes: for what men soeuer are called and sanctified, are the Church: Thirdly, multitude no note: for if there be a calling and sanctification of men, there is a Church, be there many or few:The church … to persons or places, but … Christs …. But the true notes are the meanes of calling to the faith by the doctrine of the Prophets and Apostles, and obedience thereunto, proceeding forward in sanctification, euen vntill death; without which notes none can truly say they are of the Catholique Church▪ By which we may know the Church of England to be the true visible Church of God, called and sanctified in the truth, Ioh. 8.31.
Now to proceede, wee are in the next place to intreate of the order which God obserueth in bringing men by degrees to life euerlasting: And first of the calling mentioned; which is a worke of God, who of his meere fauour and grace calleth vile and miserable men out of the world, and inuiteth them to life euerlasting: to vnderstand which we must know that the calling of God is two fold. The first is generall, when God calles a whole Nation, kingdome, and countrie, that is, when hee offers them saluation in the meanes; as when hee sends his word amongst them, affordes them the Sacraments to seale the Couenant, giuegive… leaue to approch him in prayer, and all this in the Ministrie of men, that man might call man▪ yea when hee vouchsafeth priuate meanes farre inferior to the former, yet often seruing for a generall calling, a… is the reading of the Scriptures, yea of mens writings, and some time report…, as in Rahab… example, and the woman of Samaria; by these meanes the Lord generally calleth men, offering, but often not giuing grace offered, in great iudgement turning away from a froward people.
If God offer, but giuegive not grace,Obiect. it is a deluding of men:
No,Answere. for first a man was once able to receiue it: secondly, hereby hee maketh them without execuse whom he will destroy: thirdly, hereby he keepes the wicked in outward order.
Vse: Considering to be called of God is the first step to life euerlasting, and we in this Church of England are thus called, it remaines that eueryevery man should answere this calling.
How shall this be done?Question.
Frame thy heart to answere God,Answere. as Dauid did when God bad him seeke his face: Thy face O Lord will I seeke: see also Marke 9.23.24. of the father of the possessed child, and Psal. 40.6.7. whē Dauids eare was pearced, hee answered: Lord I come: this ought to be the Answer of our hartes to the Lords voice sounding in the Ministry.
The second calling is more speciall, when grace is not only offered, but giuen duplicate page duplicate page also by God, thorough the effectuall working of his spirit in our hearts: which is the beginning of grace in vsus, hee himselfe laying the first foundation of it: by giuing power to receiue the word, to mingle it with faith, and bring forth the fruites of new obedience; for the better conceiuing of the nature of it consider sixe pointes.
First the ground and foundation of it, namely Gods eternall free election of vsus vntounto life euerlasting, as 2. Tim. 1.9. when I say free, I exclude not only whatsoeuer man can imagine within himselfe as vaine in procuring such good vntounto himselfe, as not of works, saith Paul, least any should boast; but also placing the ground of all our good out of our selues in the counsell of God, which the Apostle calles his good purpose, Rom. 8.28: yea to shew the freenes of this grace, it is thence denominated and called the election of grace.
Secondly the meanes of this calling, which in the Lords hands are diuers; whereof some prepare to calling, othersome are instruments of it: as first the reading of the Scriptures, seruing to bege… … generall historicall faith. Secondly, afflictions in bodie, goods, name, friends or otherwise tending to humble a man and prepare his heart as soft ground. Thirdly, the denouncing of Gods iudgements, and threats of the law which sends to hell, but giues no grace: these are generall preparatiues: others are instruments to effect inward calling, as the preaching of the glad tidings of the Gospell, which is the most principall and effectuall meanes of this speciall and effectuall vocation: and to this Paul ascribes it, as 2. Thess. 2.14. whereunto he called you by our Gospell: that this is true, consider a two fold worke of this Ministerie, when it is powerfully applied to the hearts of men. First it openeth the very heart of a man, and laies him out to the beholding of himselfe, shewing him that by his detestable sins he hath made himselfe more vgly in Gods eyes than any Toade can be in mans: whereby he is prepared not to lie asleep in this estate, but vntounto the second worke, which is to apprehend and applie the blood and merits of Christ (exhibited in the Gospell) for the washing and bathing of his sinfull soule, that so he may be saued from wrath.
Thirdly, the persons that are called: those are mentioned, Rom. 30. namely those whom hee had before predestinate, those he called: which seemes to be expounded in Acts 13.48. So many as were ordained to life euerlasting beleeued, that is, were called vntounto the faith: all therefore are not called.
It pleaseth some to teach another doctrine, namely that God for his part calls all men effectually, and giues them a power to beleeue if they will; but the difference, say they, is in the will of man; to prooue which they bring this comparison: The Sunne shines on waxe and clay equally, the waxe is softned, but the clay is hardened. But this is not true out of the Scriptures: for it is not giuen to all to vnderstand the mysteries of the kingdome, Matth. 13.11. these things are hid from most of the wise of the world, and reueiled vntounto babes, Matth. 11.25. Knowledge is giuen to some, not to others, and consequently faith: for they which hauehave not knowne cannot beleeue.
Fourthly, the time of this calling. The particular time of any mans calling is not reueiled, but laid vp in the secret counsell of God, in whose hands times and seasons are: yet the extent of the time is large enough though stinted, euen the time of this life, some at the sixt houre, some at the ninth, and others at the eleuenth, &c. but not after, because that then all means of calling men cease. Now because men know not the date of their daies, it behoues them out of hand to striue to enter, not to deferre from day to day, alleaging that some are called at the twelfth houre, but accept of ye Lords call while it is yet the acceptable time. If the Lord now say, Seeke my face, let thy heart answere as an eccho which …akes the word out of the mouth, thy face O Lord I will seeke, Psalm. 27.8. such a pleasant harmonie God is delighted with. If he say (as the Prophet speaketh) Behold now my people, they are presently readie to answere: Behold now our God; and the rather because the Lord will be free, and not stinted by thee, that either he should call thee in thy crooked yeeres, or not at all: he will not be prescribed vntounto extraordinarily to call thee at the twelfth houre, as he did the theefe on the crosse, when thou howlest vponupon the bed of thy sorrow, and gaspest vponupon thy death-bed. Therefore while it is called to day let vsus heare the voyce, and harden our hearts no more.
Fiftly, wherein doth this effectuall calling stand?
Answ.Both in the outward and inward calling, because the former is often in the meanes giuen to Nations people,… men, at least to make them without all excuse: but the second being secret and inward, whereby the Lord makes a mans heart inwardly answere the outward calling, possesseth him with a willing mind stedfastly to beleeue in the Lord Iesus, and with an endeuour to please the Lord in all things: thus is the heart pearced, Psal. 40.6. the heart of stone changed into an hart of flesh, that is, made tractable and pliable, Ezech. 11.19. and an heart which is a sacrifice accepted of God; such an hart was Lydia…, Act. 16.15. when God had opened it, it was heedfull and attentiue to the words of Paul: this hart can rellish the sweete promises of the Gospell, and no other.
Sixtly, the excellencie of this calling: which wee shall perceiue by these considerations. First, in that it is a great work, as was the creation of man at the first, Rom. 4.18: so the Apostle maketh it, 2. Cor. 4.6. he that at the beginning called light out of darknes, the same hath shined in our hearts, &c. that as God cals the first time and dead creatures come foorth to life: so with no lesse powerfull voyce the Lord cals the second time the heart of man dead in sinne, and it is quickened with the life of God.
Secondly, this effectuall calling goes beyond the worke of our creation: for here a man is taken out of the first Adam, and set into the second, and at the same instant power is giuen to beleeue, being in time both together, though in order faith is first, and then ingrafting, wherein is not onelyonly a bare priuation as in the creation when God called things that were not, as though they were: but here is a plaine resistance and rebellion, God calling not onelyonly things that are not, but things that would not and refuse to be. Thus to raise a man out of the blood of Christ, is more than to raise Eue out of Adams side▪ to raise a dead soule from the death of sinne farre more glorious and powerfull, than to raise a dead bodie from bodily death; to raise a man to supernaturall life, farre greater than to a naturall onelyonly.
Thirdly, this calling ratifies all our couenants with God. Men in their Baptisme enter couenant with God, but often start from it, and will not stand to it, so as the couenant is onelyonly made: but when as a man is effectually called, the couenant is not onelyonly made but truly accomplished, and that on mans part.
Vse. Seeing we are called of God himselfe in the ministerie of the word, (for Paul calles it, Phil. 3.14. an high calling) we must labour to ioyne the inward calling with it which is higher than that, by hauing first a griefe because we cannot beleeue: secondly, a readie mind: thirdly, an endeuour to beleeue: fourthly, a sorrow because we beleeue no more, and faile so much in the seruice of God; which if we want we must labour for thē; and if wee hauehave them, be thankfull vntounto God for them.
2. Vse. Learne the dutie laid downe by the Apostle, Ephes. 4.1. that we should walke worthie of our calling. To doe which, first we must looke that we frame our liues holily, being holy in our whole conuersation, as he that hath called vsus is holie. Secondly, there must be the same end of our liues which is of Gods calling, that is, to bring vsus to heauen. The end of our being in the world is to be called out of the world, and (as Abraham) to obey God, as looking for a citie in heauen not made with hands.
Now we proceede to the second step of life eternall, which is sanctification: Sanctification followeth effectuall calling.this name is taken from the Latins, and by it is vnderstood Regeneration, renouation, new creation, and to be sanctified is to be made holie and be borne anew. That wee the better know this grace consider sundrie points.
First, what sanctification is: It is an inward change of a man iustified, whereby the image of God is restored in him. For the opening of which description marke that first I call it a change of a man, to put a difference betweene it and ciuill conuersation, which is a gift of God likewise as this is, but farre different from it; because this onelyonly restraineth the corruption of the heart, whereas sanctification reneweth the heart: and thus the gifts of God are of two sorts: first, restraining, which doe keepe in the wickednes of the heart, such as are all ciuill vertues. Secondly, renuing or altering the minde, which not only represseth but abolisheth corruption; of this kinde is sanctification.
Secondly, I call it an inward change, namely in the minde, will, affections, as working vponupon the inward corruptions and lusts of the heart: to distinguish it from outward sanctification which a wicked man may hauehave, whereby he reformeth his outward man and cariage by the ministerie of the word, such are they whom the Apostle speakes of, Heb. 10.27. which tread vnderunder their feet… the blood of Christ, whereby they were sanctified, namely externally: this is of another kinde working the inward change of the heart.
Thirdly, I adde of a man iustified: for two causes: first, to shew that iustification and sanctification are two diuers gifts of God, and their difference may appeare in three things: first, in that iustification is out of a man; sanctification is within him. Secondly, iustification absolues a sinner, and makes him stand righteous at the barre of Gods iudgement; sanctification cannot doe this. Thirdly, iustification brings peace of conscience; so doth not sanctification, but followeth that peace.
Thus the Apostle hath them distinct, 1. Cor. 6.11. Ye are washed, ye are iustified and sanctified: as also 1. Cor. 1.30. Christ is made to vsus righteousnes and sanctification. Secondly, because iustification goes with sanctification, though iustification be before in nature, yet they are wrought at the same time. For when God accepts a mans person, then is hee made iust, who is also sanctified. Fourthly, I say the image of God is hereby restored, the which that we may know wherein it consisteth, consider the three-folde estate of man; the first of innocencie, the second after the fall, and the third vnderunder Christ. First, in innocencie man had three things: first, substance of bodie & soule: secondly, the faculties of soule, as reason and vnderstanding: thirdly, the image of God standing in the conformitie of the whole man, to the will of God. Secondly, in the state after the fall man hath two of these: first, substance of bodie and soule: secondly, faculties as before. But the third is wanting, standing in righteousnesse and holinesse, and in stead of it is found in eueryevery man original sinne, which distempereth and disordereth the whole man, his minde, will and affections, and carrieth him against the will of God. In the third condition vnderunder Christ wee hauehave three things: first, substance of bodie and soule: secondly, faculties of the reasonable soule: thirdly, a new created holines and righteousnesse, before lost, but now restored by grace aboue nature; and this is a renewed conformitie to the will of God, and the image of God againe restored.
Where note that sanctification is such a gift of God, as changeth the man, not the substance of the bodie, or the faculties of the soule, but the corruption,Religion rectifieth affection… but abolisheth th… not. disorder and sinfulnes of man; it rectifieth, but abolisheth not affections: if a man be of sad disposition, it neither increaseth nor taketh away, but moderates his sorrow, and keepes it in order: so if a man bee of a merrie disposition, it depriues him not of his mirth, but corrects it, that it exceede not: so in Choler and other complexions. Then those that feare to labour in their sanctification, because then they must be solitarie, sad, and cannot be merrie, and those that thus obiect against those who endeuour ouer their owne reformation, may see themselues deceiued, seeing it onelyonly tempereth the affections to such moderation as becommeth holines.
The second point is:Questio… Whence hauehave we our sanctification? whether from our parents, or from what originall?
No, it cannot flow from the parents,Answere. no although they be holy; *Who ca… bring a cleane thing out of filthine… there is n… one.Iob. 1.13. the new birth is not of blood, nor the will of flesh, nor of man: for parents must bee considered two waies: first, as they are men, children of Adam. Thus they bring their children, and conuey no more to their children than Adam did, which is nature, together with the corruption of it.
Holy parents hauehave no sinne,Obiect. for it is mortified in them, therefore they cannot deriue it to their children?
Notwithstanding their sanctification they conuey the nature and sinne of Adam: which comes thus to passe.Answere. God in the beginning gaue this law, that whatsoeuer Adam receiued, he should receiue it for himselfe and his posteritie; and whatsoeuer he lost, he should lose from himselfe and all his posteritie: by vertue of which law parents sanctified bring foorth children vnsanctified, which may appeare by this cōparison. Take wheate, make it as cleane as you can, sow it, and it will come vp not as it was sowen, but in stalke blade and eare, and it brings vp as much chaffe as euer it did, though none were sowen with it; what is the reason hereof but onelyonly the order set in nature by God at the first? So parents, let them be neuer so holie, by vertue of the former lawe bring foorth vnholie children.
Secondly, parents must be considered as holy men, sonnes of the second Adam by a second birth: and thus they produce not their children, nor deriue their holines into them, although their holinesse may be a meanes to bring them within the Couenant.
Whence note that ye soule of the child is not deriued frō the soule of the father, as the body is frō his body, for then shuld they hauehave the same properties with the soule of the parents: so eueryevery regenerate man should deriue a regenerate soule vntounto the infant, which is false not onelyonly in many examples, but in that originall sinne infecteth eueryevery infants soule, aswell of the beleeuing as vnbeleeuing parent.
But if sanctification be not from the parent,Question. whence is it?
From Christ, who is made of God vntounto vsus sanctification, Answere.1. Cor. 1.30. 1. Coloss. 22. In him are hid all the treasures of it, of whose fulnes we receiue grace for grace, 1. Ioh. 16. wherein two further points are to be knowne: first, what thing in Christ is the roote of our sanctification: namely Christ his holines as he is man, euen as Adams vnrighteousnes is the roote of our corruption.
Secondly, that seeing he is the root of our sanctification, it is necessarie there be a coniunction and vnion betweene him and vsus, before we can partake of his holines, and it is the bond of faith which knits vsus as members vntounto him the head: in which regard the Apostle saith, he is made of God our sanctification, 1. Cor. 1.30. that is, the roote and author of it.
A third point is, the measure of our sanctification, which is but in part giuen vsus in this life, the most regenerate man being partly flesh and partly spirit, appearing in this comparison: Take a vessell full of water, let a portion be taken out and an equall portion of hot water put in, it become… luke-warme all of it, partly hote and partly cold: euen so eueryevery man is a vessell of water filled with corruption to the brim, if a part of his corruption be taken away, and a proportionall part of holines put in stead of it, the whole man becomes partly holy, partly vnholy: of which wee hauehave an example in Moses, Num. 20.8.9. who in smiting the rock so as the water gushed out, bewrayed the mixture of faith with vnbeleefe in the same action; he takes the staffe, therein he obeyed God; but he strikes the Rocke twice, being commanded only to speake to it, and therein he disobeyed, for which the Lord was angrie.
A fourth point is, touching the parts of sanctification, which may be diuided two waies: first it is diuided into mortification and viuification.
Mortification is a part of sanctification, whereby the power,The first diuision of sanctification. tyrannie and strength of originall sinne is weakned, and also by little and little abolished, which be cōsidered to be not in one part onelyonly, but throughout; so as when one part of originall sinne decaieth, so doth also the rest, the ground of which is the vertue and efficacie of Christs death: which if any aske what it is, and what power it can hauehave since it is ended: I answere, it is that power of his Godhead whereby on the crosse hee sust…ined his Manhood, and so made his death a satisfaction to the iustice of God for mans sinne.
It will be further asked,Question. how come we to be partakers of this vertue of Christs death, and to feele the power of it in our hearts?
So soone as any man by faith begins to be vnited vntounto Christ,Answere. his death is applied vntounto him, so that by meanes of our coniunction with Christ, we as truly partake of that power of his, as he himselfe was on the crosse susteined by it: then he feeles sin wounded in him and dying dailie, to which hee cannot liue as before.
The second part of sanctification, is viuification, or quickning, and it is when Christ dwels and raignes in our hearts by his spirit; so as we can say, we henceforth liue not, but Christ in vsus: the foundation of which is the vertue of Christs resurrection: which is nothing else but the power of his Godhead raising his Manhood, and freeing him from the punishment and tyrannie of our sinnes: this power is conueied from him vntounto all his members, who being mystically conioyned with him, are thereby raised from the graue of their sinnes.
The second diuision.The second diuision is taken from the faculties of man: which are seauen in number: 1. The Minde: 2. Memorie: 3. Conscience: 4. Will: 5. Affections: 6. Appetite: 7. The life it selfe. In all which this grace of God must appeare.
Minde.1 The Minde is that part of man which frameth the reason: this Paul calleth Ephes. 4.5. the spirit of our minde, which must be renewed; the sanctification of which is called, Reu. 3. the eye salue; it is a grace cleering the darke minde and dimme vnderstanding: containing in it these three things. First, sauing knowledge, 1. Cor. 2.12. whereby we know the things giuen vsus of God. Some will say, what be they? Ans. This knowledge may be referred to two heads. The first is the knowledge of God. The second is the knowledge of our selues. The former of these hath two branches: first, that knowledge of the true God, which is life euerlasting, Ioh. 17.3. Secondly, to know the merciemercy of God in Christ to my selfe in particular, Ephes. 3.18. This is to know the height, length, and depth of the louelove of God to me in special; as that God the Father is my father; God the Sonne my Sauiour; God the holy Ghost my Sanctifier: this is the sauing knogledge of God.
The second head of this sauing knowledge is to know a mans selfe, when hee sees the secret corruptions of his heart against the first and second Table, to see and to feele this is a worke of grace, and an argument of an heauenlie light enlightening the soule.
The second thing in the sanctification of the minde is (after the knowledge of these) to approoue the things of God: that is, to minde and meditate on things spirituall, Rom. 8.5. to sauour the things of the spirit, namely things pertaining to the kingdome of God. Contrarie to the practise of them whose glory is their shame, yea whose end is damnation, Phil. 3.19. who minde earthly things.
The third thing is a setled purpose in the minde, not to offend God in any thing, but to endeuour the doing of his will, and the pleasing of him in al things▪ this is called the turning of the mind, and is the substance of true repentance.
Memorie.2 The Memorie: the sanctification of it, is an aptnes by grace to keepe good things, specially the doctrine of saluation, by which Dauid was preserued from sinning, Psal. 119.11: and Mary pondred things concerning Christ, and laid them vp in her heart, Luk. 2.15.
3 The sanctification of the Conscience is an aptnes to testifie alwaies truly that a mans sinnes are pardoned,Consciē … and that hee preserueth in his heart a care to please God, 2. Cor. 1.12. This testimonie was Pauls reioycing: and Hezekias comfort on his death-bed was the testimonie of his conscience of his vpright walking before God: yea this conscience is apt also to checke and curb vsus when wee encline to euill: so Dauid saith, Psal. 16. his r…ines did correct him in the night season: and to stirre vsus vp to good, as the voyce behind vsus saying; Here is the way, walke in it, Esay 30.21.
4 The Will is sanctified when God giues grace truly to will good;Will. as to beleeue, feare, obey God; when a man can say, that though he finde not to performe that which is good, yet to will good is present with him, Rom. 7.18. This is much accepted of God: for where the minde and other faculties faile in their dutie, then comes this will and supplies their want; which being willing to doe much more then it can, the Lord of his merciemercy accepts it for the deede it selfe.
5 For the Affections, some of them concerne God, some our Neighbour,Affectio… and some our selues. Sanctified affections concerning God are first fe…re of God, when a man stands in awe of Gods presence, and in regard of his Commandements. Secondly, a contentment and quietnes of minde in all conditions of life, when a man at all times can submit his will vntounto the will of God, Iob 1. The Lord hath giuen and taken away, blessed be his name: and Dauid, Psal. 39.2. I held my tongue and said nothing, because thou Lord didst it. Thirdly, louelove to God in Christ, and to Christ in man, 2. Cor. 5.14. Rom. 9.3. Fourthly, an high estimation of Christ and his blood aboue all things in the world: Philip. 3.8. I count all things d…ng for Christ.
Secondly, the affections towards our Neighbour is to louelove him, because hee is Gods childe in my iudgement, 1. Epist. Ioh. 3.14. and in Christ my brother.
Thirdly, concerning our selues, to hauehave a base estimation of our selues in regard of our knowne sinnes and corruptions: Paul cried out that he was the head of all sinners: so the prodigall sonne; I am not worthie to call thee father: Dauid, HaueHave merciemercy on me according to the multitude of thy merciemercy.
…6 The sanctification of Appetite stands in the holie ordering of our desires in meate, drinke, apparell, riches, &c. and in the practise of three maine vertues: first, Sobrietie: secondly, Chastitie: thirdly, Contentation: by which the appetite must be gouerned.
…7 Sanctification of life stands principally in three things: first, in an endeuour to doe the will of God, that herein wee may testifie our thankfulnes. Secondly, in testifying our louelove to God in man. Thirdly, in deniall of our selues: which is, first, when wee hold God to be wiser than we a…, that so wee should be both directed and disposed of by him. Secondly, when wee account him more carefull for vsus, than we our selues can be, and so rest well satisfied with what condition of life so euer he sets vsus in. Thus are we to practise this grace through our whole conuersation: for wee may not measure it, nor iudge of it by one action good or bad; but looke to the whole course of life, if that be good, the heart is sanctified.
The fifth point is, how sanctification is here ascribed to God the Father, seeing all outward workes are common to the whole Trinitie. Ans. Sanctification is attributed and that truly to all the three persons, who hauehave all stroke in the worke of it, but diuersly. The Sonne sanctifieth by meriting sanctification; the holy Spirit sanctifieth by working it, and by creating the new heart; the Father sanctifieth, by sending his sonne to merit, and giuing his spirit to work it. And here the worke is thus ascribed vntounto him, as being the ground and first author of it.
Vse. Labour for the speciall grace of God. The meanes wee are to vse is laid down in Rom. 6.1. to the 14 verse, namely, to beleeue that we were crucified with Christ, buried with him, yea and rose againe with him; because he was vponupon the crosse, in the graue, as also in rising from thence in our stead and roome, sustaining our persons vponupon him: this is the foundation of our holinesse. Some will aske how this can be a ground of our holines? I make it plaine in this comparison: As a Traitour arraigned, and hanged according to law, is then freed from his fact, the Iudge ceaseth to punish him, and he ceaseth to be a Traitour, committeth no more misdemeanour: so the sinner being arraigned at the barre of Gods iustice, and attainted of high treason, is according to Gods law condemned and executed in Christs condemnation and execution, is now as a dead man vntounto sinne, and cannot thencefoorth liue thereunto any more.
Now followes the third degree of life eternal, in these words [and reserued to Iesus Christ.] The meaning of which words is plaine in the 1. Epist. of Peter, the 1.5: where he saith, that the elect are kept by the power of God vntounto saluation: in the adding of which words to the former, wee are taught that with the gifts of true faith, calling and sanctification, is ioyned vnseparably the grace of perseuerance vntounto the end: of which truth we will consider foure maine grounds.4. Grounds to prooue the perseuerance of the elect.
The first ground is, the election of God: that is, his decree wherby he setteth some apart to life. This decree is as vnchangeable as God himselfe is; and as election is vnchangeable, so is the fruite of it in vsus, in respect of the ground: and hence followeth it that faith and sanctification are vnchangeable, Rom. 8.3: the predestinate are glorified, Matth. 24.24. the exception sheweth it impossible the elect should be deceiued.
The second ground is the promise of God in the Euangelicall couenant, which is largely propounded in Ierem. 32.40. where is promise made of two things: first, the Lord promiseth that he will not turne from them to doe them good, which is a promise of eternall merciemercy, shewing the pardon of sinne, being once giuen, is giuen for euer. Secondly, that he will put his feare into their hearts, there is promised continuance of faith and sanctification, for they shall not depart from it.
The third ground, is the office of Christ: in it consider first his Priesthood, secondly his kingly office. First, he was a Priest, partly to offer sacrifice▪ partly to make intercession for eueryevery beleeuer: so hee did for Peter, Luk. 22.32. that his faith might not fa…, and not onelyonly for him, but as appeares in that worthy prayer recommended in Ioh. 17. for all the Disciples, and not for them onelyonly, but for all beleeuers through their word. The same request is in that Chapter repeated thrice. Secondly for his kingdome; as he is the head of his Church, his office is 1. to keepe all that are giuen him vntounto life, Ioh. 10.28. I giuegive vntounto them life: and none can plucke them out of my hands. 2. To giuegive spirituall life to his members, Rom. 6.8.9. If Christ the head died but once, and liueth for euer, then all his members die but once to sin, and after alwaies liue to righteousnes: for this life admits of no corruption neither in nor out of temptation.
The fourth ground is the qualitie of grace, as of faith, sanctification, &c. whose nature is to endure to life euerlasting: for he that once beleeues, remaines euer a beleeuer, 1. Ioh. 3.9. He that is borne of God sinneth not, because the seed… remaineth in him. Now if that remaine whereby he is borne of God, himselfe must also still remaine borne of God: vponupon which foure grounds we may perswade our selues of the gift of perseuerance.
Obiect.It is alleaged, nothing is vnchangeable but God, and therefore grace is changeable.
Answere.EueryEvery gift is changeable in it selfe, so man in himselfe considered may fall away: but God hath promised a second grace confirming the first, by vertue whereof a man cannot fall away.
Obiect.It will be further said, that the child of God when he falleth into a grieuous sin, (as Dauid did) is guiltie of death, and therfore is not iustified, and consequently falleth away.
Answere.When Dauid fell hee was guiltie of death but onelyonly in regard of that sinne into which he was now fallen, all his former sinnes being pardoned: yea that sin also was pardoned (though not actually to him before his repentance) yet in Gods counsell; so as that sinne being on Gods part pardoned, he remaines still in the fauour of God.
Obiect.But in time of persecution many fall away.
Answere.If any fall quite away they neuer had true faith: which stands in three things: 1. Knowledge: 2. Assent: 3. Apprehension of Christ. The two former they might hauehave, but the third was wanting vntounto them. Againe, those that fall off in persecution, if they hauehave true faith they fall not wholy, because the seed of God remaines in them; nor finally, because in time they shall returne vntounto the Lord againe.
Obiect.But this doctrine leades men to securitie.
No,Answere… it leades a man from securitie vntounto a new life and watchfulnes: seeing grace is added vntounto grace to keepe vsus in the state of grace.
Vse. First, in yt the gift of perseuerance is ioyned with true faith; I gather that the doctrine of the Papists is not of God but a doctrine of diuels, which teacheth that he which is chosen of God, who hath true faith and is iustified, may in regard of his present right fall away: for how can that be if hee that be chosen be called, sanctified, and preserued vntounto life?
Secondly, it is false that a man trulie iustified may lose his grace, seeing with iustification is ioyned preseruation: neither that which teacheth, that a true beleeuer may fall wholy, though not finally, is true.
Thirdly, those also are deceiued who thinke that mans saluation is pinned vponupon his owne sleeue, and hangeth vponupon his owne will; for God would hauehave all saued, Christ died for all, the holy Ghost giues grace to all: why then are some saued, some not? It is (say they) from their owne wil, grace in some preuailes against flesh, and they are saued; but flesh against grace in the other, who therfore are damned: but this scripture shewes that to be but a deuice of man, seeing whosoeuer are once elected are called, sanctified and preserued to life; and what malice is able to resist this will of God?
2. Vse. Note here the vnspeakeable goodnes of God in the worke of Regeneration; in that he not only giues a new life, but preserues it in vsus. Adam once had this life of grace betrusted vntounto him and had it in keeping, but he quickly lost it from himselfe and his posteritie. Now God hath restored this life againe to beleeuers; but that they might be sure of it he will now keepe it for them himselfe.
And reserued vntounto Christ that is, to be presented and set before Christ, and that partly in the day of death, partly in the day of iudgement holie and without blame, Ephes. 5.27. Whence note: first, beleeuers need not feare the day of death or iudgement; nay rather they may reioice in it, as the day of their redemption, yea and of triumph. What an honor was it for Pharaohs daughter to be presented to Salomon, and Hester to become the spouse of A…asuerus? much more glorie is it for the faithfull thus to stand before Christ at that day.
Secondly, wee must all our life long prepare and fit our selues to be presented as pure spouses to our Bridegrome: both these duties are laid downe Reuel. 19.7. Be glad and reioyce, for the marriage of the Lambe is come, and his wife hath made her selfe readie. This preparation stands in two things: first, we must betroth our soules to Christ; this is done when God giues Christ, and we receiue him by faith, cleaue vntounto him alone, depend on him as the spouse vponupon whom her soule loueth. Secondly, wee must beautifie our soules hauing giuen them to Christ: this is done when the holie Ghost sanctifieth the same, and we daily labour in the renewing of our owne hearts.
Thirdly, we must hence be stirred vp to prayer for this gift of preseruation to life euerlasting, & reseruation to Christ, hungring for grace after grace, to bee strengthened in temptation, especially in this last and declining age, wherein the Gospell takes little place in our hearts.
Vers. 2. MercieMercy vntounto you, and peace, and louelove be multiplied.] In these words is laid downe the third point in the salutation; namely, the prayer vsually obserued in Apostolical salutations. In which first he prayeth for three things; merciemercy, peace, and louelove. Secondly, that these may be multiplied; that is, continued and increased in and vponupon them. First, of the multiplying of merciemercy: The merciemercy of God towards the creature is taken in Scripture two waies; generally, and specially: Gods general merciemercy is that, wherby he is inclined to helpe the creature in miserie, Luk. 6.36. Gods speciall merciemercy (called riches of merciemercy, whereby he will hauehave merciemercy on whom he will, Rom. 9 15.) is that, by which is granted pardon of sinne, and acceptance in Christ to life euerlasting: and for this hee prayeth in this place. Now because this speciall merciemercy cannot be multiplied in it selfe, being infinite in God, as himselfe is infinite, therefore by merciemercy wee must vnderstand the fruites and effects thereof. And for our better instruction herein, three things are to be considered.
… christ … in the … place, … bee … for aboue all things in the world.First, that merciemercy is asked in the first place, before peace and louelove: teaching vsus, that the merciemercy of God in Christ is to be sought for aboue al things in the world. Psal. 4.6. Many say, who will shew vsus any good I but Lord lift th… vp the light of thy countenance vponupon vsus. Psal. 119.77. Let thy tender merciemercy come vponupon me, that I may liue. This is the foundation of all blessing.
Secondly, note the persons for whom he thus prayeth. To you]: that is, as in the first verse, to those who were called, sanctified, and reserued to Christ; not for vnbeleeuers, vnrepentant, and Apostatates: whence we learne, first, that a man iustified, sanctified, and made heire of life, cannot merit any thing at Gods hands: for merit and mercy cannot stand together, & he that still stands in need of merciemercy can neuer merit; which doctrine must be maintained against the Romane Church, which teacheth, that a man may put his trust in the merit of his workes, so he doe it soberly. Secondly, that men effectually called and sanctified, because they still stand in neede of merciemercy, must be in their owne eyes still vile and miserable. Abraham being to speak to God, tearmes himselfe dust and ashes. Iacob acknowledged that he was lesse than the least merciemercy. Iob cries out that he was vile, and abhorres himselfe. After these examples we must euer keep our hearts as emptie vessels, readie to receiue more merciemercy.
Thirdly, note the measure of merciemercy asked; he praies for continuance and increase of merciemercy to those who had alreadie the riches of merciemercy. Whence we learne, first, that all the good we hauehave, or can doe, is of meere merciemercy; not onelyonly for the beginning and continuance, but also for the increase thereof: as grace is no grace vnlesse it be eueryevery way grace; so also of merciemercy. Which takes away all conceit of merit, seeing merciemercy filleth vp all the roome, and leaues no place for merit. Secondly, that the Apostle here also cōfirmeth the former grounds of our perseuerance: for by this prayer, grace is to be added to the former graces, yea multiplied: so the Lord dealeth, not giuing ouer when he hath giuen one grace: for first, he giues his seruant power to beleeue: secondly, he giues an execution of this power. Neither there giues ouer, but by a third grace giues continuance of that power: yea and addes a fourth, which is an execution of that continuance. Thus he deales with all true beleeuers, not onelyonly in respect of faith, but of obedience also: Phil. 2.13. God worketh both the will and the deed. Philip. 1.6. He that hath begun this good worke in you, will performe i… vntill the day of Christ. So as this may well be called a multiplication of grace, seeing eueryevery beleeuer hath one grace more than Adam had; he had power to obey; so the renewed hauehave. Secondly, he had the act of obedience; so they also hauehave. Thirdly, hee had power to perseuere; which they likewise hauehave: but hee had not the act of perseuerance; which they hauing, therein farre excell him.
The second thing desired in the prayer is peace; namely the peace of God, whereof he is the author; and it is the vniti… and concord of man with God, and with the creatures. Touching this peace, note three things; the foundation of it, which is Christ the second Adam; euen as the first Adam was the author of discord and emnitie, Ephes. 2.14. Secondly, the manifestation of it; this peace is offered in the preaching of the Gospel, which therefore is called the glad tidings of peace, Rom. 10.15. and the Ministers of it, the Embassadors of peace, 2. Cor. 5.20. Thirdly, the kindes of this peace, it is two-fold: first, betweene person and persons: secondly, betweene person and things. The former hath sixe heads, I. Peace betweene man and God, the Father, Sonne, and holie Ghost, properly called reconciliation, whereby God in Christ is at one with man, and man thorough Christ at one with God, of which when man is once perswaded in his heart, then comes this peace, Rom. 5.1. from which springs another, namelie tranquillitie of minde, when the mind is quieted in all things that befall, without grudging or impatience, and that because it is the reuealed will of God, Philip. 4.11. II. Peace with the good Angels, Ephes. 1.10: for men being at peace with God, the Angels are become seruants and ministring Spirits vntounto them, Hebr. 1.14. III. Peace with a mans self, consisting in two things: first, when the conscience sanctified ceaseth to accuse, and in assurance of Gods fauour beginneth to take his part, to excuse, and speake for him before God. Secondly, when the will, affections, and inclinations submit themselues to the enlightened minde: of which if either be wanting, man is at warre with himselfe, and the peace of God ruleth not in his heart, Coloss. 3.15. IV. Peace of true beleeuers among themselues, who before they beleeued were as Lions, and Cock…trise…, Esai. 11.6. but now in the kingdome of Christ hauehave put off that sauage nature, and become peaceable; as Act. 4.32. the number of beleeuers were all of one heart. V. Peace of the faithfull with professed enemies; namely, when they endeuour to hauehave peace with al men, Rom. 12.17.18. not requiting euill with euill. VI. Concord of the enemies themselues, with the true Church: for often the Lord restraineth the malice and rage of his enemies, and inclines them to peace. Thus Iacob and Iosephs familie were preserued in Egypt, and Daniel was brought in fauour with the chiefe Eunuch, Dan. 1.9.
The second branch of this peace, is when al things, & creatures conspire and agree for the good of the godly. This is called good successe; promised Psal. 13. Whatsoeuer the righteous man doth, it shall prosper.
Vse. First, in that merciemercy is first asked and then peace, wee are by the order taught that peace and good successe are grounded on merciemercy: so as men for the most part take a preposterous course, who would hauehave good successe in health, wealth, peace, honour, learning▪ &c. in that they seeke it out of assurance of merciemercy in the pardon of sin; whereas this ground must first bee laid as the foundation of al blessing and good successe.
Secondly, we must endeuour that this peace grounded vponupon merciemercy may hauehave place in our hearts, that wee may hauehave boldnes in regard of God, comfort in our consciences, peace with our brethren, quietnes and contentednes in all conditions of life, &c. This peace shall preserue our hearts in all things, Philip. 4▪ 7. This was Dauids securitie in the middest of his enemies, and danger of death, he would now lie downe in peace, because the Lord did sustaine him, Psal. 4. vers. 8. This grace preserueth the heart vndanted in many afflictions, euen as a souldier that takes the enemies Ensigne, cares for no blowes or wounds so hee may carrie away the Ensigne; so hee that preserues the peace of God in his heart, makes light of afflictions, seeing hee holdeth that which counteruaileth all of them.
The third grace desired in the prayer is louelove, which is a most excellent vertue, preferred a1. Cor. 13.before faith and hope, in some respects, and made b1. Tim. 1.5the end of the Comma…dement. LoueLove is diuersly taken in the Scripture; sometime it signifieth the louelove of God to the creature; and sometime, the louelove of man to God and man; and so it is taken in this place, being set after merciemercy and peace as a fruite of them.
In the handling of this vertue consider three points in generall, before wee come to the speciall parts of it: First, what this louelove is; The louelove of God and man is a certaine diuine and spirituall motion in the heart, causing it to be well pleased in the thing loued, and mouing it to affect communion therewith: in these two consists the nature of true louelove to God and man.
Secondly, Whence hath louelove his beginning? A. Not from nature, for the c…. 8.7.wisedome of the flesh is emnitie with God: yea there is in eueryevery mans nature a disposition to hate God and man when occasion is offered; let the naturall man say neuer so often he loueth God, herein he lieth and deceiueth himselfe: for vrge him to frame and conforme himselfe vntounto the word wherein he should testifie his louelove, here his wicked heart hating to be reformed, resisteth plainly; saying, I will not hauehave this man to rue ouer me, I desire none of his waies. This louelove then comes from grace, 1. Ioh. 4.7. LoueLove commeth from God, 1. Tim. 1.5. it hath his beginning from a pure heart, true faith and good conscience. Which must bee maintained against the Papists, who say that nature affoordeth the inclination, but grace the practise; whereas indeed grace giueth both.
Thirdly, consider the vse of louelove; It is the instrument and companion of true faith, which worketh by louelove, Galath. 5.6. The proper worke of faith is to lay hold on Christ, this faith as a hand can of it selfe doe; but when it commeth to the practise of morall duties, it can no more worke without the grace of louelove, then a hand (which can lay hold alone and of it selfe receiue and retaine) can cut any thing without an instrument. Whence it appeareth, that faith in iustification is alone, but in the life of man it worketh by louelove: and whereas it hath bin taught for many hundred yeeres that louelove is the life of faith ▪ that is vn…rue, for it only testifieth that faith hath life. It is alleaged, that as the bodie without the spirit is dead, Iam. 2.26.euen so faith without workes is dead: therfore workes are the soule, and giuegive life to faith. But this consequence from this comparison is not good, because the soule is not properly the soule of the bodie but of the man, and so it proueth not that louelove is the soule of faith. Again, the word Spirit there betokeneth the breath, without which the body is dead, and thus is the comparison to be returned; that as breath maketh not a man liuing, but sheweth him to be aliue, so louelove maketh not faith liuing, but testifieth it so to be; yea indeed is the fruite and effect of faith, as breath is of life.
More particularly this grace of louelove is two-fold: first, that whereby man loueth God: secondly, that whereby man loueth man. In the former note two points: first, what it is; namely, a motion of the heart, whereby it is affected to God, causing it to be well pleased in God, and his workes for himselfe; as also to seeke fellowship with God so much as it can. Secondly, note the measure of this louelove, which in Scripture is double: first, that which the law requireth, and that is the full measure of louelove, louelove in the highest degree, when man loueth God with all his soule, with all his strength, and all the powers of the whole man, so as in man no louelove can be aboue it; vntounto this all men are bound, yet no man since the fall can attaine. Secondly, that which the Gospell describeth, standing in an vnfained will, and true endeuour to louelove God, with all the heart, all the strength, and all the powers; which is a smaller measure than the former, yea and a qualification and moderation of it, yet to none but those that are in Christ. Wherby we come to the right vnderstanding of diuers places of scripture; as 2. King. 23.25. of Iosiah: 2. Chron. 15.15. all Iudah sought the Lord with their whole hart. These and such other places must be vnderstood as they are qualified by the Gospell, in that they willed and endeuoured by all good meanes to seeke God; yea this text also must be vnderstood of this second measure, seeing the former being in the highest degree, cannot be multiplied, no not if men were glorified.
The second kinde of this louelove is that whereby man loueth his neighbour: which is a certaine diuine and spirituall motion, causing the heart (as the former) both to be wel pleased in man for God, (that is, because he is Gods image and his owne flesh) as also to powre out it selfe and communicate goodnes to his neighbour, in wishing, speaking, and hoping the best of him. Wherein by the way obserue a plaine difference betweene faith and louelove: faith is a hand, but to pull Christ to our selues: louelove is a hand also, but opening it selfe and giuing foorth vntounto others.
In this louelove of the neighbour consider these three things: first, the order of it: The order that hath been taught for many hundred yeeres is, that first wee must louelove our selues, and then others, from this ground, Thou shalt louelove thy neighbour as thy selfe; for the rule (say they) must goe before the thing ruled. But this is not found, seeing worthie then hauehave been commended in Scriptures for louing others as well, yea and better than their owne selues; so Dauid loued Ionathan, 1. Sam. 20.17. Christ loued his enemies better than himselfe; these began not with themselues: yea indeed the right beginning of louelove is in God, and then as a man is a more principall instrument of Gods glorie, hee must be for God preferred in our louelove aboue our selues. Thus eueryevery man is bound to louelove and preferre the life of his Prince aboue his owne; see the perfect rule of direction herein, Ioh. 13.34. Secondly, note the manner of it, set downe in that precept: Thou shalt louelove thy neighbour as thy selfe: that is, as wee are cheerfull, and free to practise the dutie of louelove to our selues, so must we doe it to others: for this precept aimeth at the manner, rather than the rule of our louelove to man; for that is, as Christ hath loued vsus. Thirdly, the kindes of it: it is two-fold: first single, when men louelove others, but are not repaid with louelove againe; yea when a man loues his enemie, but is not loued again. The second is mutuall louelove, that is, when louelove is requited with louelove, called in Scripture brotherly louelove; see Philip. 2.2. 1. Cor. 1.10▪ when men are of one iudgement, like minded, speak… one thing; and one soule is as it were in many bodies.
The second point is the multiplication of louelove, which the Apostle prayeth for vponupon good ground, because it ioyneth man to God, and man to man, and so becommeth as it is called the bond of perfection, the bond of the Church, Common-wealth, & of al societies. 1. Cor. 13. LoueLove ed…fieth, that is, it helpeth to build the kingdome of God, yea it constraineth men to all good duties in their particular callings. Qu. But how shall this louelove be multiplied? Ans. By certaine meditations, and practises. The meditations are many; first on Gods cōmandement: Be seruants one to another in louelove, Gal. 5.13. Secondly, of Gods image, which al men should beare in louelove, 1. Ioh. 3.16. Thirdly, of the fellowship of the faithfull, hauing all one father, one brother, one saluation, all linked by one spirit, Ephes. 4.4. Fourthly, of the louelove of God, Ioh. 13.35. which hereby we shall be assured of, 1. Ioh. 3.14. The practises also are diuers: first, wee must labour to be assured of Gods louelove to vsus, and encreased vponupon vsus, Ephes. 5.2. Secondly, the law of nature must teach vsus to doe as we would be done vntounto. Thirdly, our care must be more to louelove, than be loued: for to louelove is a vertue in our selues, to be loued i… the vertue of another. Fourthly, pray daily for multiplication of louelove towards God and man, yea towards our enemies; seeing the more this is multiplied the happier is our estate, yea and the condition of the Church vponupon earth.
Vers. 3. Beloued, when I gaue … diligence to write vntounto you of the common saluation, it was needfull for me to write vntounto you that ye should earnestly contend, for the faith which was once giuen vntounto the Saints.]
Here begins the second part of this Epistle, which is the Exhortation, reaching to the end of the 23. verse. In this verse two things are contained. First, the causes which mooued the Apostle to write the Epistle. Secondly, the matter of his exhortation. The causes of his writing are three. First his louelove, noted in the word Beloued. Secondly, his readie and willing minde of himselfe, noted in the word diligence, which signifieth a carefull endeuour and studie to doe the Church good, and it is enlarged by three arguments: first, in that he gaue all diligence, and not some part onelyonly, to further the Church. Secondly, when hee could not speake to ye Catholike church, he gaue diligence to write. Thirdly, he writeth not of small matters, but of things most weightie, such as concern… their saluation: against which seeing it might be obiected, that he was not able to write of such a weightie matter, hee therefore calles it common saluation to cut oft that surmise, as also to shew that it is common to himselfe and the whole Church, of which therefore hauing a share therein he is not ignorant.
The third cause in the word [needfull] a necessitie was laid vponupon him in that he was called to bee an Apostle, and so bound to further the saluation of the Catholike Church.
Out of these three motiues which caused the Apostle to write, obserue; First, that eueryevery Minister that would deliuer the word faithfully, must hauehave three things to excite him thereto: first, louelove towards the Church to which he is called. Secondly, a readie minde to further the saluation of their soules. Thirdly, the bond of his calling, stirring him vp to faithfulnes and diligence. All these three concurred in Paul: first, his louelove appeared, 2. Cor. 5.14. Secondly, his readie minde was not wanting, Philip. 2.17. Thirdly, for his calling that vrged him see 1. Cor. 9.16.
Note hence also, that whosoeuer would heare the word, or reade it to saluation, must bring three things in his heart: first, a louelove to the word deliuered: This caused Dauid often to muse thereupon, Psal. 119.97. Secondly, a readie and diligent minde to receiue and reteine it: this was in the Bereans, Act. 17.11. and in the Galathians, when they receiued Paul as an Angell of God, Gal. 4.14. Thirdly, a consideration of the great necessitie of hearing and reading the word; Prou. 29.18. Where vision failes, people perish.
Thirdly, in this example of the Apostle, all Pastors must learne diligence in all good meanes for the furtherance of the saluation of their flock: for which cause they are called Watchmen, because they are to watch ouer their soules. Yea Sauiours, Obadiah 21. to put them in minde, that they are to bothe meanes of sauing men. They had no… need then be entangled with many charges, and other businesses.
Fourthly, as the Apostle writeth of the [common saluation] of which he hath good experience; so eueryevery Minister must see that he hauehave experience in himselfe of that he teacheth others; and hauehave a taste of that in his owne heart which he would hauehave others seasoned withall, els his teaching shall be cold.
The second part of this verse is the exhortation: the whole matter and substance may be reduced to three heads. First, that faith is a notable treasure, which hath many enemies. Secondly, that the Saints are the keepers of it. Thirdly, that the office of eueryevery member of the Catholike Church is to hold and maintaine this treasure. For the first, that faith is a treasure, appeareth 2. Pet. 1.1. where it is called pretious faith: 2. Cor. 4.7. a treasure in earthly vessels; and by this, that a fight is here inioyned against the enemies of it. For the cleering of which, consider two things: first, what it is. Secondly, who be the enemies of it, against whom we must fight; and them we shal ioyntly obserue with the seueral groūds of faith. For the first, this faith is nothing els but ye holesome doctrine of the Gospel, called by Paul to Titus 1.1. the truth according to godlines. So 1. Tim. 4.1: this faith, which many shall denie, is opposed to the doctrine of Diuels. Now for our more orderly proceeding, wee must consider that this doctrine of faith admitteth a distinction, which Paul himselfe maketh 1. Cor. 3.11.12. Some doctrines are of the foundation, without which religion cannot stand, such as are set downe Hebr. 6.1. Others pertaine to the foundation, but are not of it, as gold and siluer built vponupon the foundation. It shall not be amisse here to stand a while to set downe the holesome doctrine of saluation which is fundamentall, reduced by the Apostle to two generall heads, Faith and LoueLove. 2. Tim. 1.13The wholesome doctrine of faith, containes things needfull to be beleeued. The wholesome doctrine of louelove containes things necessarily to be practised. And both these are expresly set downe in Scripture, as wee shall s…ew in their order.
Grounds of doctrine to be beleeued.
First,1. Ground. That all the doctrine of the Prophets and Apostles … giuen by diuine inspiration: 2. Tim. 3.16. All Scripture is giuen by diuine inspiration: that is, all the doctrine both for matter, stile, and words of Scripture is deliuered by the inspiration of the holy Ghost. Hence it followeth that all Scripture is authenticall, as hauing the authoritie from God, yea and must be beleeued as if God from heauen should speake; without disputation, or calling any part of it into question. This ground must first be laid. If it be said,Obiect. the Scripture may be prooued by reason, and by the generall consent of the Church.Answere. Ans. That is vntrue, for reason cannot settle the conscience to beleeue,Obiect. in any point. But scripture telleth there is a God, which reason prooueth.Answere. Ans. Reason out of nature teacheth there is a God, but by the word of God only I doe beleeue it: inducements to faith may be brought out of nature, but Gods word onelyonly causeth true beliefe. Secondly, for the authoritie of the Church; I beleeue not because the Church saith so, but because the Scripture saith it; and the Church I beleeue so farre as she consents with the word and speaketh out of it.