Exposition of Jude, Verse 4
Vers. 4. For there are certain men crep… in, which were of old before ordained to this condemnation; vngodly men they are which turne the grace of our God into …; and denie God the onelyonly Lord and our Lord Iesus Christ.
HEre the Apostle proceedeth to confirme his exhortation, by a reason drawne from the state of the Church in his time, and it is thus briefly framed. There bee certaine men which secretly seeke to vndermine and ouerthrow the faith, therefore you ought the more earnestly to contend for it. And that these aduersaries lurking amōgst them might the better bee descried, hee describeth them by fiue seuerall adiuncts: first, by their hypocrisie, in creeping in. Secondly, by their estate before God, they are of old ordained to this condemnatiō. Thirdly, by their religion; vngodly men they are. Fourthly, by their doctrine; they turne the grace of our God into wantonnes. Fiftly, by their liues; they denie the onelyonly Lord. For the first, There are certaine men crept in] That is, there be men who secretly hauehave insinuated themselues into your societies, professing themselues to be teachers of the true faith, but are indeede the destroyers and disturbe…s of it. In which words two sins are la…d to their charge: first, that they cunningly ioyned themselues vntounto the Church, pretending themselues to be the seruants of Christ and of the Church, and yet were enemies to both. Here marke the subtiltie of Satan, who causeth prophane men to ioyne themselues to the societies of the Saints, that by this meanes mingling his instruments with the members of the Church, he may by degrees corrupt the faith and ouerthrow the Church. The Parable, Matth. 13. sheweth, that wheresoeuer the good husbandman soweth his good seede, this malicious man scattereth his tares. In Abrahams house shal be an Ismael; in Isaaks, an Esau; in the Arke, a cursed Cham; in Christs familie a Iudas. In the Primitiue Church the diuell raised vp of all sorts of Heretikes great numbers. In our owne Church the Diuell stirreth vp daily troopes of Atheists and Papists, to the corrupting and deprauing of true faith and Religion.
Vse. First, wee must not take offence when we see vngodly men in ye Church, much lesse cut our selues from it by separation: but rather conceiue of the policie of Satan, who for the hindrance of the faith thrusteth them in. When the Israelites entred into the land of Canaan they must not dwell alone, but be mingled with the Cananites the enemies of the Church, least y• land being too much dispeopled, wild beasts should preuaile and deuoure the people of God: So the Lord (ordering the malice of Satan to the good of the Church) suffereth seducers in the Church both to exercise the faith and patience of his, as also to preuent greater dangers, which they might in their secure condition fall into. Secondly, hence wee see that such hypocrites as these be, though they be in the Church, yet are they not of it; they are no members of that bodie (as the Romish Church teacheth) for they onelyonly creepe into it.
The second fault that is laid to their charge is, that they are intruders, thrusting themselues into the office of teaching, not being called thereto, but foreign, Quasi aliud agendo ingressi.creepe into the calling. Whence wee note, that it is most necessarie that those who are to teach publikely in the church should bee first called thereunto. Reasons. First, besides the auoiding of this sinne of creeping into the Church, it is the order that God hath set in the same; that he that is to teach should first be sent, Rom. 10.14. And, No man taketh this honour (that is lawfully) to himselfe, except he be called as Aaron was. Secondly, the Ministerie is Gods, and not mans, because the Minister standeth in Gods roome, and speaketh in his name; which he can neuer doe truly, vnlesse God send him and depute him in his stead. Thirdly, the Minister must maintaine that which he teacheth; vntounto which he had neede (as in all the parts of his calling) of Gods speciall protection; for the which hee must bee alwaies instant in prayer, which hee can neuer be assured of, if he be not perswaded of the truth of his calling. Fourthly, the people cannot heare with comfort and profit, if they bee not perswaded that God hath called the teacher to instruct them: Rom. 10.14. How can they heare &c. This truth extendeth it selfe also to all other offices as well Ciuill as Ecclesiasticall; all which are to bee welded and executed by men lawfully called vntounto the same. All entrance then into any office in Church or Common-wealth by money, fauour of men, or any vnlawful meanes, is intrusion; and such are not called of God, but are to be ranged among these seducers, who creepe into places, and come not in by Gods call or approbation.
The second adiunct whereby the seducers are described, is their estate before God; being men of old foreign.ordained to this condemnation.] That is, they were before all times, locked, enrolled, or billed vntounto condemnation, euen as though their names had been set downe in a booke. By condemnation is meant iudgement, as the particle This doth plainly shew: which maketh this the plaine meaning: They were of old ordained to this iudgement in this life, to trie, to exercise and molest the Church of God, and so consequently to procure vntounto themselues at length their own iust condemnation.
In which words we are taught: first, that God keepeth his bookes of Registrie and records, in which all things are set downe, the persons, behauiours and eternall estate of all men: which bookes are of three sorts: first, the booke of his Prouidence, containing all particulars of things past, present and to come, in which the Lord saw the members of Dauid when he was yet vnformed, Psal. 139.16. In the same booke, the number of the haires of our heads, and the falling of sparrowes to the ground, are recorded. The second booke, is of the last iudgement; in which the persons and sinnes of all men al enrolled. Dan. 7▪9.10. The thrones were set vp, the ancient of daies did sit: thousand thousands ministred vntounto him, and …enne thousand thousands stood before him: the iudgement was set, and the bookes opened. Reu. 20.12. I saw all great and small stand before God; and the bookes were opened, and another booke was opened. The third is the booke of life, in which are written the names of those who are to be saued. Phil. 4.3. Paul saith of Clement and other his fellowe labourers, that their names were written in the booke of life. Now by these books we may not grossely conceiue materiall bookes, such as men note what they would remember in: but the counsell, election, prouidence, pleasure, and knowledge of God, wherein all these things are so certainly set downe, as if any man should write them in a booke.
Out of which wee note two things: first, that in regard of God there is no chance, neither any euent by it; in regard of men indeed who know not the causes of things, many chances may be: but Gods prouidence, and chance are contrarie; he hauing all things written before him with their causes. Secondly, that nothing comes to passe without the decree of God, no not the wicked actions of men. Which God not onelyonly foreseeth, but decreeth: for this Iude insinuateth, saying, they were ordained to this iudgement; and euen that which is against the will of God, commeth not to passe without his will, God willing the being of that which he willeth not to effect; and though hee esteeme not euill to be good, yet hee accounteth it good that euill should be.
Further, where hee saith [ordained of old to this condemnation] we learne, that as God hath before all worlds decreed the electing of some to saluation: so he hath decreed the refusall and reiecting of others to condemnation. 1. Pet. 2.8.Predestination the… is not only to be referred to the elect. Many were disobedient▪ vntounto the which they were euen ordained. 1. Thess. 5.9. God hath not ordained you to wrath, but to obtaine saluation through Christ: shewing that some are ordained to wrath, who are not to obtaine saluation through Christ. Rom. 9.22. God is compared to a potter, framing vessels of honour and dishonour, vessels of merciemercy, and vessels of wrath. In the same place, I hauehave loued Iacob, and hated Esau; that is, I hauehave decreed so to doe. For the whole chapter speaketh of Gods counsel & vnchangeable decree.Obiect. Ob. If this be so (will some say) then God dealeth iniustly, that absolutely ordaineth some men to condemnation and perdition.Answere. Ans. We must know, that wee are creatures, and may not presume to prescribe a law of iustice to the Creator; whose will is iustice it selfe (whatsoeuer we may conceiue) and maketh the things willed good, because it is willed, and not willed because it is good. Secondly, though God refuse and reiect men, yet hee doth it in most wise order and iust proceeding, in these two degrees: first, hee vouchsafeth to some men the riches of his grace tending to life euerlasting; which speciall abundant grace hee denieth to some other passing by them, who being left of him vntounto themselues fall into sinne. Secondly,Home …on damnatur propter decretum, sed propter peccatum. for sin God decreeth iudgement and condemnation, so as he doth not simply and absolutely ordaine his creature to hell, but in regard of sinne: not that sinne is a cause of the decree moouing him vntounto it, but that hee decreeth not condemnation without respect of sinne and relation vntounto it: which speech wee neede not feare to speake, because the holie Ghost so speaketh.
Vse. First, if some men be passed by of God, we must humble our selues vnderunder his mightie hand: and with feare and trembling worke our saluation. Roman. 11.20. Some are cut off, thou standest by faith, be not high minded but feare. Secondly, wee may not be offended when we see the Gospell not receiued, yea hated of men, and the professors of it persecuted: for many are of old ordained to be vnderminers of the truth euen to this condemnation, which by disobedience they hasten vponupon themselues. If the Gospell be hid to any, it is to them that perish. Thirdly, many Diuines ouershoot themselues, that seeke to obscure or ouerthrow this doctrine of reprobation, teaching that God for his part electeth all, and that man himselfe is the cause of reprobation; so as man is either the sauiour or damner of himselfe, by receiuing or refusing grace offered; whereas the Scripture speaketh otherwise: and here teacheth vsus, that some men were enrolled to certen iudgement by God before all worlds. The darkning of this doctrine breedeth securitie of spirit, wherein grace is made so large, and saluation so easie, that if men will they may be saued: whereas our doctrine leadeth to the feare of God, and a care to walke as in his presence continually.
Lastly, in that it is added, they were preordained of old, note first the time of the reiection of some men: namely, before all worlds. Secondly, the proper cause of the decree of God, which must needes be in himselfe, because it was before the creature was. Rom. 9.11. Before they had done good or euill. That is, before he considered of their good or euill in his decree, he decreed to louelove the one, and hate the other. So Ephes. 1.9. whom hee chuseth, he chuseth in himselfe. Not informing his iudgement, nor framing his counsels as man doth from outward respects, he goeth not out of himselfe for any motiue to chuse or refuse, but as Matth. 11.25. because his good pleasure was such. This confuteth the Popish error, which affirmeth that God did decree according to his foresight of faith or infidelitie, the sauing of some, and refusing of other: but this cannot stand, seeing Gods decree is in order and time before the creature; which being the latter, cannot bee the cause of the former.
The third adiunct or property of these seducers is: their want of religion. [Vngodly men they are] Vngodlines is a sinne much spoken of, but not so wel known, and therefore it is requisite to shew the nature of it, that wee may know who an vngodly man is; the rather because it is a grieuous sinne, much greater than any of the seauen deadly sins of the Papists, being the ground of them all. Secondly, because it is rooted in the bottome of the heart, and cannot be so easily discerned as others, though as dangerous as any. Thirdly, because it is a sinne more spirituall against the first Commandement of the first table, directed against God himselfe, robbing him of his due honour. For the cleere knowledge of which, consider three maine parts or properties of vngodlinesse: first, that it denieth God the honour due vntounto him, and that three waies: first, by ignorance it causeth the vngodly man to rob him of his honour, in that he acknowledgeth not the Godhead, but in his heart he inwardly denieth the prouidence, the presence, the iustice, merciemercy, power, and the other attributes of God. Psal. 14.1. The thought of the heart of the foole, that is, of eueryevery vngodly man, is, that there is no God: not that in conscience he is not conuinced of the contrarie, but by reason of his wicked heart, vponupon occasion offered he is willing to acknowledge none. Secondly, by not subiecting the conscience and life to the written will and word of God, but reiecting and renouncing subiection thereunto. Thus Iob bringeth in the vngodly man, saying to the Almightie, Depart from vsus, wee will hauehave none of thy waies: which is too outragious to …ee the speech of the tongue, but of the heart casting off the Lords yoke. To whom the King shall say: Those mine enemies that would not hauehave mee to raigne ouer them, bring them hither and slay them before me, Luk. 19.27. Thirdly, by not lifting vp the heart by inuocation of God for blessings needfull, and in thanksgiuing for benefits receiued; the property of the vngodly man is, that he calleth not vponupon God, Psalm. 14.4. This point of Atheisme maketh a man like a beast, which looketh not vp from whēce his food falleth.
The second propertie of vngodlines is, to attribute and giuegive this honour, which it denieth God, vntounto some thing else than God: as when the vngodlie man setteth his louelove, ioy, feare, or any other affection vponupon any thing besides God. Thus the couetous man becommeth an Idolater. And 2. Tim. 3. in the last times men shall be louers of pleasures more than of God.
The third propertie of it is, when it giueth God his due honour, to denie him the true manner; which causeth the vngodly man to content himselfe with a forme and shew of godlines, outwardly bearing himselfe as godly, but inwardly wanteth the power of it;2. Tim. 3.5. the heart is not single, but full of fraud, of doubling and deceit before God, who looketh into it, and delighteth not with the approching of the lippes, when the heart is remoued. By which wee see the practise of the vngodly man, sundrie waies robbing God of his due honour, which one sinne entertained, breedeth and nourisheth sinnes of all sorts: and so much wee are giuen to vnderstand in the placing of it here, as the first sinne of the seducers producing a great number of sins more, noted in them through the Epistle; neither can any other be looked for but that the life should be plentifull in all sinnes, where the heart is possessed of this vngodlines. Rom. 1.26. The Gentiles acknowledged not God, and therfore he gaue them vp to vile affections, and this was the ground of all those sins reckoned there, aboue twentie in number. Abraham thought not amisse that he might easily bee slaine for Sarah his wife (whom therefore he durst not confesse) if the feare of God were not in Abimilech… Court, Genes. 20. giuing vsus to know, that where the feare of God is not in the heart, there is no bones made of any sinne in the life, no not of murther it selfe.
Vse 1. Wee are hence taught to spie out in our selues this hidden and secret sinne, and heartily to bewaile it aboue all other sinnes, as the mother sinne of the rest. But some may say: We are not tainted with this sinne, we abhorre to be counted vngodly. Ans. It is too common a sinne among all sorts: wee hauehave indeede an outward forme of godlines; we come to heare the word, to pray, to receiue the Sacraments, but the most want the power of it in their hearts: for first, the lawes binde our outward man to this outward forme: but the hearts of men remaine secure, seldome thinking of their sinne and damnable estate by it, and seldome sorrowing for the same, and saying, What hauehave we done? Secondly, many hauehave the forme of godlinesse, whose hearts are filled with the cares of this life, which choke vp the power of godlinesse, and will not suffer it to fea…e it self there, seeing the louelove of the world and the louelove of God cannot stand together. Thirdly, many hauing this forme cannot abide to subiect their hearts and liues vntounto the lawes of God: yea they would exempt their speeches and affections from such strictnes, and count it too much precisenes: these are al fruites of the vngodly heart, of which the fewer wee can see in our selues the more they be, and the more to be bewailed.
2. Vse. Further, hence wee are to take out that lesson which the Apostle teacheth, 1. Tim. 4.7. To exercise our selues vntounto godlinesse: for if vngodlinesse bee such a mother sinne, we must endeuour our selues to the contrarie. For which purpose, we must first prepare our selues thereunto (else wee shall faile in the whole exercise) by learning to acknowledge Gods prouidence, presence, merciemercy and iustice in eueryevery thing. Gal. 4.8. When the Galathians know not God, they worshipped them which by nature were no gods: no godlinesse can stand with the ignorance of God, neither can it be exercised in particular actions, vnlesse we behold him thus in the particulars. Secondly, to this exercise of godlinesse wee must first inwardly worship God in our spirits, soules, hearts, & affections, not in lips only, speeches, & outward actions: For the aIoh. 4.23.right worshippers, worship him in spirit and truth: Paul bRom. 1.9.serued God in his spirit. Qu. How shall a man doe this? Ans. True inward worshippe standeth in two things: first in faith, secondly in the actions of faith. Faith is that whereby a man generally beleeueth the whole word of God, containing the Law and the Gospell, to be the truth of God it selfe; and particularly concerning himselfe three things: first, Gods merciemercy in the forgiuing of his owne sinnes. Secondly, his presence in all his actions. Thirdly, his prouidence ouer all euents good or bad that befall him. The actions of faith are two: first, subiection of the heart vntounto God, in three respects: first, to Gods iudgement, that seeing hee passeth sentence against our sinnes, we also should call our selues to account for them, confesse them, condemne our selues for them,… must condemne … owne …es, least God con…ne vsus …. and intreate for merciemercy. Secondly, to his word and lawes of both Tables, by heartie and conscionable obedience; willingly taking vp his yoke, & suffering our selues to be directed by all his lawes. Thirdly, to the good pleasure of God knowne by the euent, whether sicknes or health, want or abundance, in departing from our owne wils, and patiently yea thankfully submitting them vntounto his blessed will. The second action of faith is, the eleuation or lifting vp of the heart vntounto God incessantly, both in suing for his grace and aide in the seasonable supplie of our necessities: as also in blessing him for blessings receiued. In these stand the practise of the true worship of God in the spirit, which is true godlinesse: vntounto which wee may be incited by these reasons: first, because this godlinesse hath the promise of this life and the life to come, 1. Tim. 4. that is, the godly man hath title to all blessings of all kindes. Secondly, Godlines is great gaine, 1. Timoth. 6. EueryEvery man affecteth gaine; but if any man would attaine it, let him bee godlie. Men are often crossed in the world, and things succeede not with them, they are not prospered in their callings and duties of it, and seeing no reason of it, marueile why they should not thriue as well as others: whereas indeede being vngodly men they want that which should bring in their gaine. Thirdly, le… the consideration of the last iudgement ioyned with the dissolution of heauen and earth moue vsus hereunto? 2. Pet. 3.11. Seeing all these things shall be dissolued, what manner of persons ought we to be in holy co…rsation and godlines? As though h… had said, seeing nothing else shall stand v… in stead but godlines, how are we to … our selues to the practise of it. Fourthly, the appearing of grace teacheth vsus to denie all vngodlines, and to liue … in this present world, Tit. 2.12. If this be the end of the Gospels appearing, and we ha…e been they to whom … hath appeared with peace and prosperitie aboue fourtie yeeres▪ how can wee bee but vnexcuseable and speechlesse before God, if wee remaine vntaught in this dutie, but continue still in the waies of vngodlinesse?
The fourth adiunct whereby the seducers are described, is their doctrine, in these words; They turne the grace of God to wantonnes. In which consider two points: first, the sinne or vice here condemned. Secondly, the du…ie or contrarie vertue commanded. Before wee can know the former, we must search out the meaning of the words. And first by [grace] is meant the doctrine of the Gospel, called in the former verse by the name of faith; so it is called, Titus 2.11. The grace of God hath appeared, teaching vsus &c. because it teacheth vsus that remission of sinnes, and life euerlasting, are obtained onelyonly by the meere grace of God in Christ. By wantonnes] is properly vnderstood that sinne whereby men addict themselues wholie to intemperance, incontinencie, and vnlawful pleasures; but here it must be taken generally for a licentious prophane kinde of liuing and libertie of sinning. Turne] that is, they displace the grace of God, applying it from a right to a wrong end, and that not onelyonly in practise of life, but in propounding of doctrine tending thereunto. As though hee had more plainly said, that whereas the doctrine of grace in the Gospell, teacheth men free iustification by faith in Christ without the workes of the law, these men peruert this gratious doctrine, and teach that therefore men may liue as they list, and so themselues doe also: by which same sinne such seducers are elsewhere noted in the Scripture. Rom. 3.8. Some gathered from Pauls doctrine the same libertie, saying, Why doe wee not then euill that good …ay come of it? And 2. Pet. 2.19. some such are mentioned, who beguiled diuers with wantonnes through th… lusts of the flesh, promising vntounto them libertie. Ecclesiasticall histories mention in any such who sprung vp after the Apostles daies▪ … the Libertines, Simon Magus and his disciples, who …ught that men might lawfully commit fornication. So also the disciples of …a…ilides, Eu…omius: and the …osticks. Heretikes who taught that men might liue as they list, seeing …ow such libertie was procured them, being freed from being vnderunder the Law any longer: which sinne died not with those cursed heretikes▪ but the Diuell hath in these last daies reuiued it, especially in foure sorts of men: first, the Libertines of this age, who hold with the former, that being vnderunder grace wee are free from the obedience of the Law. Secondly, the Anabaptists, who (vponupon the consideratiō of abundant grace & peace in the new Testament, and of the libertie obtained by Christ) teach, that Ciuill iurisdiction and Magistracie is vnlawfull: as also to make warre, and to take an oth before a Magistrate; which sort of men are not so well knowne here as in other Churches, but are daungerous enemies (wheresoeuer) both to the grace of God and good of man: for where the Ciuill sword doth cease, there can no societie stand in safetie. Thirdly, another kind of Libertines are the Papists, and the Popish Church, with the whole Romane Religion, themselues being open enemies vntounto the grace of God, and their whole religion turning it into wantonnes and libertie of sinning, and that diuers waies. First, God hauing of his grace giuen vntounto the Church a power of the keyes to open and shut heauen, that religion hath turned it into an instrument: first, of prophanenesse, in setting vp an new Priesthood to absolue and lose men sins properly, in offering a sacrifice for the quicke and the dead, so abolishing the sacrifice of Christ. Secondly, of iniustice: for by it they depose Kings and Princes, they free subiects from their alleageance, they stirre them vp and encourage them to conspiracies, rebellions; and maintaine in other states, factions, ciuill warres, and seditions, and al by vertue of their power. Thirdly, of horrible couetousnes: for by it they sell pardons for thousands of yeeres, the which sales hauehave brought to the Church of Rome the third part of the reuenewes of al Europe:The Romish mart maketh sale of all sorts of sins for readie mony. which one practise, if there were no moe, prooueth plainly, that that Church turneth the grace of God to the libertie of sinne.
Secondly, their whole Religion is a corrupted Religion, and maketh the receiuers of it the children of Satan more than before: for first it maketh men hypocrites, requiring nothing but an externall, bodily and ceremoniall worship, without any inward power of it▪ as in fasting, it requireth onelyonly a shew of it, as to abstaine from flesh and white meates, but they may vse most delicate fishes, the strongest wines, and sweetest spices: and in other parts of their religion is no lesse hypocriticall. Secondly, it maketh men proud and arrogant, teaching the freedome of will vntounto good, if the holie Ghost doe but a little help it; that a man can merit by his workes; that hee can satisfie Gods iustice by suffering for sin; yea that hee can performe some workes of supererrogation: who can hold these points and be humble? Thirdly, it maketh men secure, teaching that they may hauehave full pardon of all their sins by the power of their keyes for mony; and that though they hauehave no merits of their owne, they may buy the merits of other men; yea although in their death they faile of repentance, yet for some mony they may be eased in Purgatorie. What shall any rich man now care how he liue or die, seeing all shall be well with him for a little mony? Fourthly, it maketh men in their distresse desperate, teaching that no man can be assured of his saluation without some reuelation. Fiftly, it reuiueth the old sinne of these seducers, teaching that diuers men and women may not marrie, that were adulterie; and yet openly tolerating stues and vncleannes. Which what is it else but to maintaine wantonnes? whereby the chiefe teachers of that Church witnesse themselues the right successors; not of the Apostles (as they pretend) but of these seducers and other wicked heretikes old and new.
The fourth sort of Libertines are carnall and formall Protestants; who first turne the counsell of Gods election into wantonnes, by reasoning thus: If I be elected to saluation, I shall be saued let me liue as I will; or if not I cannot be saued, doe what I will or can; because Gods counsels are vnchangeable: and thus conclude to spend their daies in all wantonnes. Secondly, they turne the merciemercy of God into wantonnes, thus reasoning in their hearts; Because God is mercifull, therefore I will deferre my repentance as yet; for at what time soeuer a sinner repenteth, God will put away all his sins out of his remembrance: what? yong Saints, old Diuels. Thus the timely acceptance of Gods merciemercy offered, is become a reproch: besides many moe, who, because the Lord deferreth punishment, set their hearts to doe euill. Thirdly, others vnderunder pretence of brotherly louelove, mispend all that they hauehave in wantonnes, riot, excesse, companie keeping, gaming, to the beggering of themselues, and vndoing of their owne families, vntounto which they ought to shew their louelove in the first place. Fourthly, others vnderunder pretext that the Iewish Sabbath is abrogated, and that Christ hath brought such libertie as hath abolished distinctions of times, take libertie to keepe no Sabbath at all: whence many tradesmen will do what they list on this day, and dispatch those businesses, which they can finde no time for in the weeke daies. Fiftly, some because they would humble themselues, commit diuers sins and continue in others; these say in themselues, Let vsus continue in sinne that grace may abound: all these sortes of men turne the grace of God into wantonnes, and practise the vice here condemned.
The 2. thing to be considered is, the contrary vertue; and y• is to make a godly & holy vse of the grace of God, and to applie it to the right end for which God vouchsafeth it vntounto vsus, to wit, that wee might be thankful vntounto him, and testifie the same in obedience to all his lawes. Which appeareth, first, by testimonie of Scripture, Luk. 1.74.75. We are deliuered … of the hands of our spirituall enemies, to serue him in holinesse and righteousnesse. Rom. 6.16. We are vnderunder grace, therefore let vsus giuegive vp the members of our bodies, weapons of righteousnesse. Tit. 2.11. The grace of God hath appeared, teaching vsus to denie vngodlines. Secondly, the end of all Gods graces is, that wee should be furthered in holinesse of life; we are elected that wee might be holy: the end of our calling is, that we may be Saints; Iustification freeth from punishment of sinne; Sanctification from corruption and sinne it selfe; Faith purifieth the heart; LoueLove containeth vsus in obedience; he that hath hope purgeth himselfe: and so of all other graces.Christ hath not merited the life of glory for any who … liueth … the life of grace. Thirdly, Christ is a Mediatour two waies: first by merit, to procure life and worke our saluation: secondly, by efficacie, that is, whereby his death is powerfull to cause vsus to die to sinne, and his resurrection to raise vsus from the graue of sinne to a new life, and he is no Mediatour by his merit to those who are destitute of this efficacie.
Vse. We hauehave in this land been many yeeres partakers of this grace of God, our dutie then is to make a holie vse of it, and walke thankfully before God. Rom. 12.1. I beseech you by the mercies of God (which he had in the former chapter mentioned) that ye giuegive vp your selues a holie sacrifice to God: no more forcible argument can be vrged to stirre vp men to thankfull obedience than this, for if Gods merciemercy in Christ cannot mooue, what will? Let this then perswade vsus likewise; If we beleeue God to bee our Father, that is a great grace. Let this grace moue vsus to walke as children before him: let the grace of our redemption mooue vsus to walke as redeemed ones, rescued out of such captiuitie wherein wee were inthralled to sin and Satan, seeing it were a madnes to returne to such bondage againe. If Christ be dead for vsus, let that grace moue vsus to die to sinne; if hee being risen againe sit at Gods right hand, that wee might sit there with him, let that grace mooue vsus to walk as those that are risen with him, and hauehave our conuersation in heauen, seeking (euen while wee are below) the things that are aboue; and so of the rest.
Further, the Apostle to make those seducers more odious, saith not simplie they turne the grace of God: but [of our God] into wantonnes, which noteth the indignitie of their fact, in which consider three things: first, by what meanes God becomes our God: and that is not by any merit of ours, but by meanes of the gratious couenant propounded in the Gospell, promising pardon and remission of sin in and by Christ. Iere. 31.31. This is called the new couenant which the Lord contracteth with his people, where writing his law in their inward parts, he becommeth their God, and they his people. Secondly, what must wee doe to say truly and in assurance that God is our God? Ans. Wee must for our parts make a couenant with him, vntounto which is required a consent on either partie: first, on Gods part, that he will be our God; which we shall finde, not in any reuelation besides the Scriptures; but generally in the word, and more specially in the ministerie of the Gospell and administration of the Sacraments, annexed as seales vntounto the Couenant: in which God doth as surely couenant with vsus, as if hee should from heauen speake vntounto vsus. Secondly, on our part is required consent, of which there be two degrees: first, when we make an outward profession of faith, heare the word, receiue the Sacraments, Baptisme and the Lords Supper, which serue to distinguish vsus from Iewes, Turkes, &c. this is somewhat, but not sufficient to make God our God, seeing it is common to the very hypocrites themselues. Secondly, seeing hee is not a Iew which is one outwardly, but which is a Iew within, there is required in our consent a further degree, which standeth in an inward consent of the heart, whereby a man taketh God for his God; which is then begun when first a man acknowledgeth and bewaileth his sinnes. Secondly, when he endeuoureth to bee reconciled to God. Thirdly, when he purposeth neuer to sin againe: when this couenant is thus concluded by consent of both parties, a man may safely and truly say that God is his God.
Now seeing wee know these things, our dutie is to labour to be setled and assured in our conscience that God is our God: for first, in this assurance is the foundation of all true comfort; all the promises of God are hereupon grounded, and herein accomplished, that God is our God: see Isai. 41.10. Be not afraid, I am thy God: yea Christ being vponupon the Crosse, hauing the pangs of hel vponupon him, herein staied himselfe, My God, my God: so Dauid, Psalm. 22.1. and being readie to be stoned to death, comfort…d himselfe in the Lord his God, 1. Sam. 30.6. And not onelyonly is it the foundation of all our comfort in this life, but of our happines after death it selfe, being the ground of those two maine Articles of our faith, the resurrection of the bodie, and the immortalitie of the soule: for by vertue of this Couenant alone shall wee rise againe after death to life, glorie, and immortalitie; as Christ himselfe disputing against the Sadduces, from hence prooueth the resurrection, in that God is the God of Abraham, Isaac, and Iacob. Secondly, it is the ground of al obedience; Psal. 95.7. the Prophet exhorting men thereunto, vseth this as a reason: For he is the Lord our God, and wee are the people of his hands: the preface of the Morall law enforcing obedience laieth the same ground; For I am the Lord thy God which brought thee out of the land of Egypt: see also Psal. 50.71. and whosoeuer is truly perswaded that God is his God, cannot but obey him.
The fift propertie of these seducers is, That they deny God the onelyonly Lord, and our Lord Iesus Christ.] Thus are they described by their manners. The Translators of this Epistle were (as it seemeth) of opinion, that these words are properly spoken of God the Father, and of God the Sonne also: but by the tenour of the words in the originall, it seemeth that they are all to bee vnderstood of Christ, and not of the Father; and are thus to be read: Which denie that onelyonly Ruler who is God and our Lord Iesus Christ. Again, the tenour of the words being borrowed from the Epistle of Peter, may thence be rightly expounded: now Peter speaking of the same sinne of these seducers, applieth it only to be a denial of Christ, 2. Pet. 2.1. They denie the Lord that bought them. In the words then consider two things: first, the sinne here condemned, namely, to denie Iesus Christ. Secondly, a description of Christ. For the first, To denie Iesus Christ is, to renounce and forsake Christ, and so much as in a man lieth to make his death voyd, and of none effect. Now because this deniall presupposeth a redemption (as Peter mentioneth) they denying the Lord that bought them; this question is to be cleered, how these men being reprobates, can be said to bee redeemed by Christ? Answ. Wee must not thinke that they were in Gods decree euer redeemed, for then had they been saued: (he doing whatsoeuer he willeth, Psal. 115.3.) but it is to be meant in regard of themselues and other men: for both in their owne conceit & iudgement they were redeemed, as also in the iudgement of others, who are to bee led by the rule of charitie in passing their iudgement vponupon men, and to account of them as redeemed, leauing all secret iudgements to God. Secondly, the description of Christ, by three things: first, that he is a Ruler, yea an only ruler, a Lord and ruler ouer all things in generall, in heauen, earth, and hell: and more specially a Lord ouer his elect onelyonly: and in that he is said to be an onelyonly ruler, it must not bee meant as excluding the Father and holie Ghost, but all false gods, and false Christs; as Ioh. 17.3. the Father is called the onelyonly God: for all outward actions of the Trinitie are common to all the persons. Secondly, that hee is God: which is a notable place against all Arrians to prooue the Godhead of Christ. Thirdly, he is said to be our Lord: Ours in two respects especially: first, of the free donation of his Father, who gaue to him a people to be Lord and King ouer before all worlds. Secondly, in regard of his worke of redemption which hee wrought for them, who were of the Father giuen vntounto him.
Out of that which hath bin here said, we may note these two points: first, how these seducers denie Christ: namely, not openly and plainly, for then the Church should hauehave espied them; neither in word nor speech, for in word they professed him: but in their deedes denied him, liuing after their owne lusts, and encouraging others in the same course, Titus 1.16. And this sinne is reuiued and renewed in this our age, wherein too many outwardly and in word professe Christ, come to the Word and Sacraments; but couertly and in their deedes denie him, whose liues are very full of epicurisme, and earthlines, and mouthes filled with blasphemies and reproches against true obedience, which of them is counted too much nicenes, and precisenes. These are the disciples of the old Heretiques, whom (without repentance) the like fearefull iudgements awaite, which befell them. Secondly, we may obserue in what regards they deny Christ; namely, first in regard of his Godhead, by withstanding the meanes of that power of Christ, whereby (hauing redeemed them) he would sanctifie their hearts to obedience.We easily acknowledge Christ a Ie…, but hardly a Lord. The merit of his redemption is welcome to them, but they will none of the efficacie of it, which sanctifieth and reneweth the inner man, subdueth sinne, and quickneth the life of God in them. Secondly, in regard of his Lordship, by denying him obedience, which as to a Lord is due vntounto him: A Redeemer they would hauehave him, but not a Lord; so eueryevery man would hauehave portion in Christs redemption, but their lusts must be their Lords, and they seruants to sinne and Satan: but these bee those enemies that will not that he should raigne ouer them, …. 19.27.who shall be brought and slaine before him. Our part then is (if euer wee would finde comfort in Christ) to make him our Lord▪ his counsell is, that those that are laden should come vntounto him for ease;Mat. 11.29. but the next words are, take my yoke vp… thee; and if wee would hauehave him our iustification, let him become also our sanctification.