Exposition of Jude, Exegesis of Jude · Verse 3

Exposition of Jude · Exegesis of Jude · Verse 3

p. 179VER. 3.

Beloved, when I gave all diligence to write unto you of the common ſalvation, it was needfull for me to write unto you, and exhort you, that ye ſhould earneſtly contend for the faith which was once delivered to the Saints.

VVE have finiſhed the firſt part of this Epiſtle, viz. the Title. The ſecond follows, the Body and Subſtance of the whole Epiſtle, wherein the Apoſtles ſcope is to incite theſe Chriſtians to imbrace a ſeaſonable Exhortation, to the 24^th verſe of the Epiſtle.

In it there are four principall parts, (two of them contained in this third verſe.)

1. The Reaſons of the Apoſtles ſending this Exhortation to theſe Chriſtians, or what it was that put him upon this profitable performance, of exhorting them in theſe words, Beloved, when I gave all diligence to write unto you of the common ſalvation, it was needfull for me to write unto you.

2. The Exhortation it ſelf, in theſe words, And exhort you, that ye ſhould earneſtly contend for the faith which was once delivered to the Saints.

3. Sundry weighty and unanſwerable Arguments to move the Chriſtians to follow and imbrace this excellent Exhortation, from the third, to the 17^th. verſe.

4. Severall apt and holy Directions, to guide and teach theſe Chriſtians how to follow and obſerve the Exhortation, which he had back'd with the former arguments, to the 24^th. verſe.

I begin with the former: The Reaſons which put the Apoſtle upon ſending this following Exhortation: And the Reaſons (contained in theſe words, Beloved, when I gave all diligence to write unto you of the common ſalvation, it was needfull for me to write unto you,) are theſe three.

p. 1801. The firſt is drawn from the dear love which the Apoſtle did bear to them: they to whom he wrote were beloved.

2. The ſecond is drawn from the care and diligence of the Apoſtle for the doing of them good, and the furthering of their ſalvation; When I gave all diligence to write unto you of the common ſalvation: wherein conſider,

1. With what mind and diſpoſition, he endeavoured their good, or how he was affected in endeavouring it; he gave all diligence.

2. In what work he was imployed for their ſpirituall good, or by what means he endeavoured it; by writing.

3. The Weightineſſe and great Concernment of that Subject about which he wrote, the common ſalvation.

3. The third reaſon is taken from their need of having ſuch an Exhortation ſent to them; It was needfull for me to write unto you.

1. The firſt reaſon is taken from the love which the Apoſtle did bear to them; They were beloved.

For the Explication whereof, Explicat.two things are briefly to be opened.

1. What the word Beloved importeth, and what is contained in it.

2. Why the Apoſtle here beſtoweth this title upon them, calling them beloved.

For the firſt, the word foreign, beloved, noteth two things. 1. An amiableneſſe, and fitneſſe for, and worthineſſe of love in the thing beloved, which can and doth commend it ſelfe to our love; It importeth more than foreign, diligendi, they who are to be loved; for that word comprehends every one, even the wicked, and our enemies; but foreign, beloved, properly reſpects thoſe who have ſomething of excellency to draw out our love towards them; Vid. paſſim.and therefore it's in Scripture only attributed to the faithfull. 2. The word foreign, p. 181beloved, noteth a very intenſe, dear, tender, vehement love, Rom. 16.5. & 8.9.12. Col. 1.7. & 4.7. & 4.14. Philem. 1.3. 3 John 1. Jam. 1.16. Phil. 16.19.2.5. Epheſ. 6.21. Col. 4.9. 1 Cor. 15.58. 1 Cor. 4.14. Epheſ. 5.1. 1 Cor. 4.17. 2 Tim. 1.2.Rom 16:5Rom 8:9Rom 8:12Col 1:7Col 4:7Col 4:14Phlm 1:33 John 1Jas 1:16Eph 6:21Col 4:91 Cor 15:581 Cor 4:14Eph 5:11 Cor 4:172 Tim 1:2to the thing beloved; and therfore it's in Scripture not only the title of ſome moſt dear friends, but of brethren, of children, and ſons; nay Chriſt, who was the Son of. God by nature, who was his only Son, that his Son, in whom he was well pleaſed, is alſo called foreign, his beloved Son. The word foreign is by Greek Authours attributed to an only child: the Septuagint do with this word interpret that phraſe, Only Son, Gen. 22.2. Take thy Son, thine only Son: They tranſlate, take thy Son, thy beloved One. And Zech. 12.10. They ſhall mourn for him as one that mourneth for his only Son: they tranſlate, as one that mourneth for his beloved One: and others attribute this word to an only eye, as when a man hath but one eye, they call it a beloved eye.

2. For the ſecond, why the Apoſtle beſtoweth upon them this title of beloved. He did it for two reaſons.

1. To ſhew what was his duty, not onelyonly as a man, in which reſpect love is a debt due to all; Rom. 13.8.Rom 13:8or as a Chriſtian, it being the duty of Chriſtians peculiarly to love Chriſtians, the houſhold of faith, brethren, John 13.34.John 13:34the members of one body, &c. but eſpecially as an Apoſtle and Miniſter. What more ſutable than for a Father, a Nurſe, 1 Cor. 4.14, 15. 1 Theſ. 2.7, 8. John 21.1 Cor 4:141 Cor 4:151 Thess 2:71 Thess 2:8John 21to love their children, a Shepherd his flock? The Apoſtles were ſpirituall Fathers, Nurſes, Shepherds.

2. To gain their loves by this affectionate Compellation, Beloved: that they by obſerving his love to them, might both love him, and thereby more readily imbrace the following Exhortation. He is very uningenuous, who if he will not provoke love from an enemy, will not repay love to a friend. Mat. 5.46.Matt 5:46Even Publicans love thoſe who love them. The ſtone wall reflects heat, when the ſcorching Sun ſhines upon it. Love muſt be reciprocall; if we are to love thoſe who are friends to our bodies, estates, names, &c. Si diligis, fac quicquid vis.are not they to be beloved much more who are our ſoul-friends? Nor was it more the duty of theſe Chriſtians, than their benefit, to love this holy Apoſtle. How p. 182much would their love to him, forward their love to his Miniſtery? Though the meſſage ſhould not be imbraced for the meſſenger, yet it's not ſo eaſily imbraced, unleſſe the meſſenger be beloved. 1 Cor. 4.14. Gal. 4.19. 1 Pet. 4.12. Phil. 1.8. & 4.1. & 2.12. Rom. 12.19. 1 Cor. 10.14. 2 Cor. 12.19. Heb. 6.9. Jam. 1.16.19. 1 Joh. 3.2.21.1 Cor 4:14Gal 4:191 Pet 4:12Phil 1:8Phil 4:1Phil 2:12Rom 12:191 Cor 10:142 Cor 12:19Heb 6:9Jas 1:16Jas 1:191 John 3:21 John 3:21That Miniſter who is beloved, hath a great advantage above another; he ſtands upon the higher ground for doing good; and this is the main reaſon that the Apoſtles ſo frequently call thoſe to whom they write, beloved. They did not deſire to inſinuate themſelves into the hearts of the Chriſtians for their goods, But for their good; not to ſet up themſelves, but Christ; they did not wooe for themſelves, but for the Bridegroom, they being his friends; they did not ſeek to advance themſelves, but their Meſſage, their Maſter.

1.Obſerv. 1. Piety is no enemy to courteſie. Chriſtianity forbids not ſweet compellations. Religion doth not remove, but rectifie courteous behaviour. 1. By a flat prohibition of the act of diſſimulation, and of ſinfull ſerving mens humours. 2. By a moderation of exceſſiveneſſe in our expreſſions, which ſeem courteous. 3. By preſerving affection pure, from being made the inſtrument of prophaneneſſe and wantonneſſe; that the pure ſeeds of religion may ſpring up in the terms of affability.

2.Obſerv. 2. The work and labour of a Miniſter ſhould proceed from love to his people. The Apoſtle loved them, and therfore he wrote to them. Love ſhould be the fountain of miniſteriall performances. Firſt, Chriſt enquired of Peters love, John 21.John 21and then he urged Peter to labour. A Miniſter that ſpeaks with the tongue of men and Angels, and hath not charity, is as ſounding braſſe, and a tinkling cymball; though he have the gift of prophecy, and underſtand all myſteries, and all knowledge, and hath all faith; though he beſtow all his goods to feed the poor, nay, though he give his body to be burnt, 1 Cor. 13.1 Cor 13and have not charity, he is nothing. God will not reward Miniſters according to what they have done, but according to what they have done in loving to do. Love is the marrow, the ſoul of every ſervice. All performances without love, are but cyphers p. 183without a figure, in Gods account they ſtand for nothing; they are ſacrifices without fire.

3. People ſhould ſtudy to be fit for the love of their Paſtor. Obſerv. 3.To encourage him to love them; to be diligibiles, ſuch as theſe Chriſtians were, whom the Apoſtle called beloved. A painfull Miniſter ſhould not only be put upon loving his people by conſcience of this duty, but by encouragement to this duty. Miniſters are often wrongfully complain'd of for want of love; All kind of love muſt not be afforded to all kind of people; a love of intimacy and complacency, muſt only be ſet upon the godly among his people. If a faithfull Miniſter be not ſuch to his offenſive unprofitable hearer as he would, 'tis becauſe this man is not ſuch to God, and his own ſoul, as he ſhould. How unworthy a part in any is it to make a faithfull Miniſter ſpend that time in weeping, complaining, reproving, which he had much rather ſpend in ſweet complacency, familiarity, and commendation!

4. The love of a Miniſter muſt not be ſlack and remiſs, Obſerv. 4.but vehement and ardent. Miniſters are to imitate him in love, whoſe love was the moſt earneſt, who was the chiefe Shepherd, and had the chiefeſt care of his flock; who purchaſed it with his own bloud, Act. 20.28. who was nothing but love cover'd over with our fleſh. As he was the Preſident of Miniſters love, ſo gave he earneſt and frequent precepts to Miniſters to teſtifie this love, John 21.15. Love alone can facilitate the difficulties of a Miniſters calling. Many things muſt be born, as the hatred, frowardneſſe, dulneſſe, weakneſſe of people; There muſt ubera be given, though verbera be returned; Miniſtri proferant ubera, non verbera. Bern.the breſt muſt give its milk, though it be ſtruck at. Sometimes lawfull liberties muſt be forborn: A Miniſter muſt be like indulgent Mothers, or Nurſes, who forbear to eat ſuch meats as they love, for fear of hurting the child which they are breeding, or giving ſuck to. Paul was ſuch an one, who rather then he would offend a weak brother, would eat no fleſh while he lived. A Miniſter muſt p. 184be lowly in doctrine and life, patient, laborious; and nothing but love can make him be ſo. Every thing will be difficult to him that loves not. The object of a Miniſters love is the ſoul, the heaven-born ſoul, the precious eternall ſoul. What would it profit a Miniſter to gain the whole world, and loſe his peoples ſouls? The beaſt, the name, the body of a man muſt be beloved; much more his ſoul. The winning of ſouls is the wiſdome of a Miniſter. Gen. 14.21.Gen 14:21A Miniſter ſhould ſay of his eaſe, profit and pleaſure, as the King of Sodom to Abraham, Give me the ſouls, and take the goods to thy ſelfe.

5.Obſerv. 5. The Loving of a Miniſters perſon, hath a great influence upon the loving of his doctrine. The Apoſtle knew this, when he deſired that theſe Chriſtians ſhould know that he loved them. It's the folly of people not to love the word, who ever be the ſpeaker. The meſſage hath not its commendation from the meſſenger; but the meſſenger from the meſſage. Yet rare is it to finde that Chriſtian, who thinks well of that counſell, which is given him by a Counſeller who is not beloved; and therfore it is Satans policy to aſperſe the Miniſter, thereby to cauſe a diſlike of his Miniſtry. And great is their ſin, who by their un-amiable carriage, often make their Miniſtry abhorred, who either by prophaneneſſe, or unfit auſterity, confute with their life, what they perſwade with their lip. Some offend by prophaneneſſe, preaching perhaps ſo holily in the pulpit, as ſome may almoſt think it pity they ſhould ever come out of it; yet when they are out of it, ſhewing ſo much levity, ſloth, worldlineſſe, looſeneſſe, as any would almoſt think it pity they ſhould ever go into it. Others offend by unmeet moroſity, not conſidering that a Miniſter muſt neither be all bait without hook, nor all hook without bait; as he muſt not by his flattery ſooth, ſo neither by auſterity affright his people. A Miniſter muſt not be a flaſhing Comet, but an influentiall Star; not a Storm, or a Tempeſt, but a ſweetly dropping, bedewing Cloud.

p. 1856. The aim of a Miniſter in being beloved of his people, Obſerv. 6.ſhould be the benefiting of their ſouls. The Apoſtle deſires to be beloved by theſe Chriſtians, that he might have the greater opportunity to further their ſalvation. He robs Chriſt, who improves not the intereſt he hath in the hearts of his people for the honour of Chriſt. 'Tis not ſervice, but ſacriledge, to deſire the terminating of peoples loves in our ſelves. It's better (could it be without ſinne) that all ſhould hate us, than that they ſhould love us for our ſelves; for if all ſhould hate us, we ſhould have but what is our own; if they ſhould love us for our ſelves, we ſhould uſurp what is Chriſts. A Miniſters deſigne in being beloved by his people, ſhould be but to raiſe up ſeed to his elder brother: all his ſervices muſt be but ſcaffolds to erect a building of glory to Chriſt. Miniſters ſhould labour to be good for their own benefit, and to be accounted good for the benefit of others. They ſhould not do good to get a good name, but they ſhould labour for a good name, that they may be the more able to do good.

7. The love of a Miniſter to his people, Obſer. 7.ſhould procure love again from his people. The Apoſtle in profeſſing of love to theſe Chriſtians, expected that they ſhould love him again. Love muſt be the eccho of love. It's often ſeen that they who love their people moſt, are beloved of them leaſt. In a ſpirituall ſenſe 'tis likewiſe true, that love deſcends more than it aſcends. And ordinarily, beggary, or at leaſt poverty, is all the requitall which is returned for the Jewell of Plain-dealing. People love not an eradicative, but a palliative cure of their ſpirituall diſtempers: Spirituall flatterers are commonly more reſpected than ſpirituall fathers. People and their luſts are ſo near together, that a godly Miniſter cannot be an enemy to the later, but he is eſteemed ſuch to the former. It's ſpirituall phrenſie to rage againſt the Phyſitian of thy ſoul. A Miniſter ſhould requite ſuch unkindneſs with the revenge of pity and prayer; and a holy reſolution ſtill p. 186to love, though he be the leſſe beloved; endeavouring to do people good, though againſt their will. As Job's record, ſo ſuch a Miniſters recompence is on high.

This for the firſt reaſon of the Apoſtles ſending the following Exhortation to theſe Chriſtians, they were beloved. The ſecond follows, The carefull diligence of the Apoſtle to further their ſpiritual welfare; When I gave all diligence to write unto you of the common ſalvation. And in that,

1. Firſt, of the firſt particular, With what mind, and diſpoſition, he endeavoured their good, or how he was affected in endeavouring to do them good. I gave all diligence. foreign.

In the Explication whereof, Explicat.1. I ſhall give the force and meaning of the words. Diligence, and all diligence. 2. Gather from thence what kind of diligence, and how qualified this of the Apoſtle here was. The Apoſtle expreſſeth the forwardneſſe of his minde and diſpoſition, in furthering their good, by two words, by his giving, 1. Diligence. 2. All diligence.

Diligence: foreign, Studium, Solicitudo, Diligentia, Feſtinatio.in the Greek foreign, the Vulgar here tranſlates it, ſolicitudinem, ſolicitude, or carefulneſſe. Beza, ſtudium, study, or earneſt intention of mind; Our new Tranſlation renders it diligence, as it doth alſo the ſame word, Rom. 12.8. 2 Cor. 8.7. Heb. 6.11. 2 Pet. 1.5. Sometimes again it renders it carefulneſſe, as 2 Cor. 7.11. and forwardneſſe, as 2 Cor. 8.8. and earneſt care, as 2 Cor. 8.16. and haste, as Mark 6.25. Luke 1.39. The Greek word comprehends all theſe ſignifications; for it ſignifieth an earneſt, and ſerious bending, application, and intention of the mind about the things which we are doing; and this is study. It importeth alſo ſuch a ſerious bending of the mind, as is with a fear of the future event; and this is care, carefulneſſe, or ſolicitude. It alſo ſignifieth a ſpeedy, and chearfull putting of a thing in execution; and this is diligence, and feſtination, forwardneſſe, haſt.

The other word, all, foreign, which the Apoſtle uſeth p. 187to expreſſe his forward diſpoſition to do them good, increaſeth and enlargeth the former. He gave not ſome part of, but all, or his whole diligence. For the Apoſtle doth here, as the Scripture often elſe where, put all for whole, foreign, for foreign, as Rom. 10.18. 2 Tim. 3.16. his whole diligence was bent this way, and other things, in compariſon of this, he neglected. In this channell did run (as it were) the whole ſtream of his diligence.

2. From this force and meaning of the words it may plainly be collected what kind of diligence this of the Apoſtle here was.

1. It was a ſolicitous carefull diligence. He reſented the danger of theſe Chriſtians, and feared their ſpirituall loſſe and hurt by Satan, and his inſtruments. The care of theſe faithfull ones was upon him, as upon holy Paul, was the care of the Churches. Gal. 4.19. 2 Cor. 8.16. 2 Cor. 11.28.Gal 4:192 Cor 8:162 Cor 11:28Paul was afraid of the Galatians, of whom he travelled in birth till Chriſt was formed in them. Love is ever ſolicitous, doth its beſt, and fears the worſt. Titus had an earneſt care for the good of the Corinthians; and among them none was offended, but Paul burned.

2. It was a studious, and an intentive diligence. It ſet his head and heart a working to do them good. There was an earneſt and vehement application of both to this imployment. Faithfull Miniſters are laborious; they are peculiarly called labourers, and they labour in the word and doctrine. Paul laboured more abundantly than they all. Timothy was to ſhew himſelfe a workman. All their titles, as Fiſhers, Souldiers, Watchmen, Labourers, &c. beſtowed upon Miniſters, commend Jude's diligence.

3. It was a chearfull willing diligence. Studium eſt animi vehemens ad aliquam rem magna cum voluptate applicatio. Bez.This he fully diſcovers both by the word diligence, and giving diligence. He was not forced to this imployment. Paul, 1 Cor. 9.17. tels us, his reward came in a way of willing doing. Jude had the conſtraint of love upon him; his ſervice was not like honey preſt, but of it ſelfe dropping. His feeding the Church was his meat and drink. p. 188This good worke was not done with an ill will.

4. It was a ſpeedy ready diligence; it was with a holy haſte. The Seducers were already entred among theſe Chriſtians; There was now no room for delayes. The beginnings of this miſchiefe were to be cruſh'd. While Miniſters are lingring, and doubting, Satan is devouring. They are ſouldiers, and Victory loves to flie upon the wing of Expedition.

5. It was his whole, utmoſt, entire diligence. Such a diligence as Paul profeſſeth he uſed, when he ſaid, As much as in me is, Rom. 1.15.Rom 1:15I am ready to preach the Goſpell. This work he made his buſineſſe, and to it he gave himſelfe; in compariſon of this his diligence for other things was but negligence. For three years he warned every one, night and day with tears, Act. 20.31. Nay, he was glad to ſpend and be ſpent, 2 Cor. 12.15. He was fervent in ſpirit, but in ſerving the Lord.

1.Obſerv. 1. Greateſt diligence is alway to be uſed about the beſt things, about matters of greateſt concernment. The cuſtom of the world is to uſe ſubſtantiall endeavours about circumſtantiall, and circumſtantiall endeavours about ſubſtantiall imployments. A holy remiſneſſe befits our care about the things of this life. A Chriſtian ſhould keep his ſweat and induſtry for the things of heaven; when he uſeth the world, it ſhould be as if he uſed it not. He ſhould not pray, or hear, as if he heard, or prayed not. It's madneſſe to make as great a fire for the roſting of an egge, as for the roſting of an oxe; to follow the world with as much fervency, as we do holineſſe; and about trifles to be imployed with vaſt endeavours. It's impoſſible to be too diligent for heaven, and difficult not to be over diligent for the earth.

2.Obſerv. 2. All that Miniſters, even the beſt of them, can do, is but to be diligent, to take pains, and endeavour. Paul can but plant, Noſtrum eſt dare operam, Dei dare operationem.Apollos waters, God it is that gives the increaſe. It is our part to be diligent, it's God that bleſſeth that diligence. Aliud est docere, aliud flectere. One p. 189thing to preach, another to perſwade. The organ-pipes make no muſick without breath. He that teacheth the heart, ſits in heaven. God muſt have the praiſe in the ſucceſſefulneſſe of the Miniſtry; Non ſcoundum profectum, ſed laborem; non ſecundum quod valuimus, ſed quod voluimushis glory muſt not cleave to our fingers, nor muſt Miniſters be diſcouraged in the want of ſucceſſe, God never required that at their hands. He accepts of their willing mind, nor doth God reward them according to peoples proficiency, but their own induſtry.

3.Obſerv. 3. Diligence in duty is the commendation of Miniſters. The light of knowledge without the heat of love, ſpeaks him not excellent. A golden key that opens not, is not ſo praiſed as a wooden one that opens the door. The ſhining, pranſing, and trappings of a Steed, commend him not, but his ſerviceableneſſe. Miniſters are not made for ſight, but for ſervice. Sine cura cum pervenerit ad curam. Bern.Nothing more unſutable than for him to live without care, who hath gotten a Cure. Pray the Lord (ſaith Chriſt) to ſend forth labourers into his harvest. Miniſters muſt labour for the pulpit, Qui ludit incathedra, lugebit in gehenna.and in the pulpit; there muſt be the labour of ſtudy before we ſpeak, the labour of zeal and love in ſpeaking, the labour of ſuffering muſt be born after preaching; alwayes the labour of praying before and after. Their plaineſt performances muſt be painfull. Diligens negligentia.There muſt be a diligence even in their ſeeming negligence. Curſed is he that doth the work of the Lord deceitfully. Jer. 48.10. John 4.34.Jer 48:10John 4:34No danger is ſo great as ſpirituall, nor muſt any care be ſo great as Miniſteriall. A godly Miniſter muſt be carefull for thoſe that do not, and carefull with thoſe that do care for themſelves. He ſhould not only eat his bread in the ſweat of his brows, but his ſweat, John 4.34.John 4:34his labour, ſhould be his meat and drink. Love to Chriſt & ſouls ſhould conſtrain him. His life is ſhort, & his reward is eternall. Short ſeaſons require quick ſervices. The nearneſſe of Peters departure made him diligent. 2 Pet. 1.13, 14.2 Pet 1:132 Pet 1:14Seldom doth the Kingdom of Heaven ſuffer violence under a remiſſe Miniſtry. A ſleepy Preacher cannot expect a waking Auditory. It's uncomely to ſee a Miniſter weary himſelfe in p. 190the world, in the family, in the field, in Courts of Juſtice. Omnibus avocamentis valedicat.He muſt take his leave of other imployments. He muſt not leave the word of God, to ſerve tables. He is a Warriour, and must not intangle himſelfe in the affairs of this life. They who ſweat in worldly imployments are commonly but cold in the pulpit.

4.Obſerv. 4. People who partake of the Miniſters diligence, muſt take heed of negligence, a double negligence. 1. They muſt not neglect themſelves: Nor 2. their Miniſter. 1. Not themſelves, their own ſouls: they muſt carefully gather up that ſpirituall Manna that raineth upon them in this wilderneſſe: they muſt not play with that meat which the painfull Miniſter hath been long a dreſſing. If he take pains to do them good, what ſhould they to do themſelves good? 2 Pet. 1.5. Jam. 1.19. Iſai. 60.8.2 Pet 1:5Jas 1:19Isa 60:8They muſt give all diligence to make their Calling and Election ſure; In this their day knowing the things of their peace, walking while they have the light: They muſt be ſwift to hear, flie as doves to the windows, delight in the word. Alphonſus King of Naples read the Bible over forty times in his life time. The Bereans received the word with all readineſſe of mind. Acts 17.11.Acts 17:11Firſt, They muſt ſeek the Kingdom of God; not labour for that bread which periſheth, but for that which endureth to everlaſting life. 'Tis not meat on the table, but in the ſtomack that nouriſheth. A Miniſters care without their own, will be but their curſe. 2. They muſt not neglect their Miniſter: Double diligence deſerves double honour. If the Miniſter conſume his ſtrength, they muſt labour to reſtore it. It's a ſhame that people ſhould lay out more upon brooms to ſweep their kennels, than upon a Miniſtry to cleanſe their ſouls. If Miniſters bring them veniſon, their ſouls muſt bleſſe them. It was a ſaying of an holy man now with God, (but his ſpeech died not with him) London loves a cheap Goſpell. Dr. Stoughton.If Miniſters ſpend their oile, people muſt ſupply it. They muſt adminiſter of their temporals. Alas, they give but pibbles for pearls. Since the Miniſtry was ſo ſlighted, godlineſſe never thrived.

p. 191This for the firſt Particular, conſiderable in the ſecond Reaſon; Why the Apoſtle ſent the following Exhortation? viz. With what mind and diſpoſition the Apoſtle endeavoured the good of theſe Chriſtians, He gave all diligence.

The ſecond followes, In what work he was imployed for, or by what means he endeavoured their good; viz. by writing: he gave all diligence; and it was to write.

And why would the Apoſtle chuſe to further their ſalvation by the means of writing? Explicat.what was the advantage of a performance of that nature? His writing was ſundry wayes eminently advantagious.

1. It was helpfull and advantagious to the abſent; he could not ſpeak, and therefore he writes to them. Being abſent (ſaith the Apoſtle) I write to them which heretofore have ſinned. 1 Cor. 13.2.1 Cor 13:2Writing is an invention to deceive abſence. The uſe of Epiſtles, is, that even the ſeparated by diſtance of place, may be near to one another … affection; that there may be among the abſent, a reſemblance of preſence. The pen is an artificiall tongue, the reliefe of the dumb, and the diſtant; by it the former ſpeaks plain, and the later alond. The rongue is as the pen of a ready writer; and the pen is as the tongue of a ready ſpeaker.

2. The Apoſtles writing had the advantage to be diffuſive of good to many. He was covetous of benefiting as many as he could, and his writing ſcatter'd holineſſe. Writing as it reacheth further, ſo more than the tongue. It's like a little leaven that leaveneth a great lump; even whole Countries, nay, after-Ages. Pauls Epiſtles are ours, though not in their inſcriptions, yet in their benefit. Auguſtine was converted by reading part of that to the Romans. The pen hath the greateſt Auditories.Rom. 13.13, 14.Rom 13:13Rom 13:14

3. The Apoſtles writing had the advantage of authority and eſteem. Often the contemptibleneſſe of bodily preſence, by reaſon haply of defects in utterance, p. 192aſpect, life, rank, &c. dampeth the ſpirit, and diminiſheth the eſteem of the worthieſt ſpeaker. Learned Doctor Fulk. Maſter G.H.Many are famous for their writing, who have been leſſe eſteem'd for their ſpeaking. Pauls adverſaries objected the weakneſſe of his bodily preſence, 2 Cor. 10.10.2 Cor 10:10when they confeſſed his letters were weighty and powerfull. Writing abſtracts the work from ſundry prejudices againſt the workman. Many there are who build the tombs of the Prophets, and garniſh the ſepulchres of the righteous; who publiſh, alledge, adorn the books (thoſe monuments of the memories) of holy Fathers, and others, whoſe perſons, had they lived in their times, they would have as much perſecuted and oppoſed, as they now do thoſe who are guided by the ſame ſpirit, and walk in thoſe holy wayes, in which thoſe Saints of old did. Many, but meanly eſteem'd of in forraign Countries, by reaſon of their common and contemptible ſociety, are moſt eminently and deſervedly eſteemed among us for their writings.

4. The Apoſtles writing had the advantage of permanency and continuance; it was a ſtanding, laſting monument of his love, and their duty. Words paſſe away, and are forgotten, when writing remains. Every new tide blots out a writing on the ſand, and every new Sermon makes the former forgotten; but writing deceives even death it ſelfe. It's a kind of image of eternity. Some by idleneſſe have been dead while they lived; others by their labours have lived when they have been dead. 2 Pet. 1.15.2 Pet 1:15Peter endeavoured that the Chriſtians might be put in remembrance even after his deceaſe. Pſal. 102.18.Ps 102:18This ſhall be written (ſaith the Pſalmiſt) for the generation to come.

1.Obſerv. 1. The deſire of Miniſters ſhould be to benefit as many as may be. To help in the way to heaven, not their preſent, but even their abſent friends; nor the age only in which they live, but even ſucceeding generations; they ſhould (like a great fire) heat thoſe who are a great way off. The world ſhould ſmell of the ſanctity, and holy labours of a godly Miniſter, even when he is removed p. 193out of it. He ſhould, like Ziſca, who commanded that a drum ſhould be made of his skin, to terrifie his enemies, even after his death be ſerviceable. Though the Prophets live not ever, yet their labours ſhould. Zech. 1.5.Zech 1:5Some of the ancient Worthies, like Samſon, have thus done more good by their deaths, than by their lives.

2.Obſer. 2. Gods giving us the conſtant and ſtanding rule of a written word, ſhews our great readineſſe to leave and ſwerve from him. As we could not have found out, ſo neither could we have kept in the right way, without a written word. We have ingenium erraticum, we love to wander, & ſhould, without this light ſhining in a dark place. In the Infancy of the Church, and while it was contained in narrow bounds, God manifeſted his will without the written word, by dreams, viſions, and audible voice: But errour and prophaneneſſe increaſing in after-generations, men could not be without Gods will committed to writing; without it we can neither find, nor keep our way to heaven. The Pope, unwritten traditions, the Sun, Moon, and Stars, Reaſon and Revelations, are all erring guides.

3.Obſerv. 3 Great is the goodneſſe of God, who would have his will committed to writing, giving us a ſure, 2 Pet. 1.19.2 Pet 1:19a more ſure word of propheſie; that upon which, we may more ſafely build, than upon the voice which came from heaven, when Chriſt was transfigured. How full of love is Chriſt to ſend Epiſtles to his Spouſe the Church in his abſence from her! Great is his care who hath ſafely tranſmitted an uncorrupted canon to every age of his Church, and ſet up a light, which the rage and ſubtilty of Satan can no more blow out, then can a man the Sun with a pair of bellows. God provides not only light in heaven, but light to heaven. He teacheth us in the School of Scripture. He hath not dealt ſo with every nation; the Heathen have but the ſchool of creatures: Pſal. 147.20.Ps 147:20the Jewes, though our carefull Library-keepers yet underſtood not this written word.

4.Obſerv. 4. The great impiety of thoſe, who neglect and undervalue p. 194the written word: I have written (ſaith God) the great things of my Law, Hoſ. 8.12.Hos 8:12but they were accounted a ſtrange thing. The written word is undervalued by ſome practically: their lives are viſible (as much as in them is) confutations of it; they live crooked lives, though they have a ſtrait rule; They commit the ſins of darkneſſe in a Land of light, and they do their work worſe under this glorious light, than thoſe who lived in darkneſſe. Others diſgrace the written word doctrinally. Papiſts ſay, Alb. Pighius. Coſterus in Euchirid. Eccius. Bailius p. 1. Bellar. de verb. Dei. l. 4. c. 4. John Goodwin. Yo. Eld. p. 32. Vid. Blind guide guided, p. 47.it is not neceſſary for the Church, calling it by way of contempt, Atramentariam Theologiam, a dead letter, a divinity made of ink and paper; preferring before it the ſcripture which is made in the Popes breaſt. To theſe may be added the Sectaries of our times, who peremptorily write, That no writing whatſoever, whether Tranſlations, or Originals, is the foundation of Chriſtian Religion. And to prove it, they borrow the popiſh arguments, whereof this is the prime; Religion was founded before the Scriptures, therefore the Scripture cannot be the foundation of Religion. They never remembring what is truely anſwered by our Divines, Chamier, Rivet, **Patribus olim Deus ſe familiariter oſtendit, atque iis per ſe voluntatem ſuam patefecit, & tum Scripturas non fuiſſe neceſſarias fatcor: at poſtea mutavit hanc docendae Eccleſiae rationem, & ſcribi ſuam voluntatem voluit, & tum neceſſaria eſſe Scriptura coepit. Whitak. de perfec. Scrip. cap. 7.Whitaker, &c. the later whereof tels them, that though of old time, when God familiarly made known himſelfe to the fathers, and by himſelfe manifeſted to them his will, the Scriptures were not neceſſary; yet after God did change the courſe of teaching his Church, & would have his word written; the Scriptures were a neceſſary foundation.

Obſer. 5. The miſery of thoſe times and places, where writing is made an engine to advance the devils kingdom. It's pity ſo uſefull an invention ſhould be imployed for any but for God; and that it ſhould be uſed as a weapon againſt him. Hereticall and prophane writings kill ſouls at a diſtance, leaven a whole Kingdom with ſin, and propagate impiety to poſterity. Satan hath prevailed more with his pen than his ſword againſt the Church. Far be it from a Chriſtian Commonwealth to ſuffer weekly Advocates to write for Satan; to take away the p. 195pen from Jude, and to put it into the hand of the Seducers againſt whom he deſires to write. We put not a ſword into the hand of our own, may we never put a pen into the hand of Gods exemies.

This for the ſecond Particular, in the ſecond reaſon of the Apoſtles ſending this following Exhortation, namely, by what kind of means he endeavoured the good of theſe Chriſtians: viz. by writing.

The third follows, the excellency and weightineſſe of that ſubject about which he was to write, the common ſalvation. Wherein he expreſſeth,

1. The nature thereof; it was ſalvation.

2. It's property; it was common.

1. The kind and nature of that ſubject about which he wrote; Salvation. The word foreign, Explicat.here render'd ſalvation, properly ſignifieth a deliverance from danger and distreſſe, as alſo a preſervation of a thing in a condition of ſafety; ſuch a preſervation or ſafety, Chemnit. Har. in Luc. 1. Cameron. in Myroth. Evang.Luke 1without which a thing would be loſt and deſtroy'd; and by which, it is perpetually preſerved, and kept ſafe from all danger and evill whatſoever. But,

Salvation is taken in Scripture ſundry wayes.1 Sam. 14.45. 19.5. Iſai. 59.11. Jer. 3.23.1 Sam 14:451 Sam 14:191 Sam 14:5Isa 59:11Jer 3:23

1. Firſt, For deliverance from temporall miſeries and calamities. Exod. 14.13. Stand ſtill, and ſee the ſalvation of the Lord. And 1 Sam. 11.13. To day the Lord wrought ſalvation in Iſrael.

2. For the power, and providentiall care of God, wherby he lets not his people want what is fit for them. Pſal. 78.22. When they deſired food, they truſted not in his ſalvation.

3. For the garments of joy, and feaſting, which they were wont to wear upon occaſion of publick victories and deliverances, Pſal. 132.16. Iſai. 61.19.Isa 61:19I will choath her prieſts with ſalvation. And Pſal. 149.4. He will beautifie the meek with ſalvation.

4. For the Authour of ſalvation, whether temporall, p. 196or ſpirituall, Iſai. 12.2.Isa 12:2Pſal. 27.1. The Lord is my light and my ſalvation. And Luke 2.30. Mine eyes have ſeen thy ſalvation.

5. For the Entrance into the eſtate of bleſſedneſſe; John 4.22. Heb. 2.3. 2 Cor. 6.2.John 4:22Heb 2:32 Cor 6:2and ſo the means of ſalvation, the Goſpell, as Act. 28.28. Salvation of God is ſent to the Gentiles, and they will hear it: and the imbracing of thoſe means by faith, together with holineſſe of life, are called ſalvation, Luke 19.9. This day is ſalvation come to thy houſe. So Epheſ. 2.8. Rom. 11.11.

6. For our bleſſedneſſe and glorification in heaven; whereof there are two degrees. The firſt, At the time of our death, Acts 16.17. Rom. 10.10.Acts 16:17Rom 10:10when the ſoul being looſed from the body, is carried into the third heavens. The ſecond, At the day of reſurrection, when body and ſoul ſhall be received up into heaven by Chriſt, Rom. 13.11. Now is our ſalvation nearer then when we believed. And Heb. 1.14. Heirs of ſalvation, &c.

7. For our bleſſedneſſe, as comprehending both our entrance into it here, and the perfection of it hereafter. Heb. 2.3. Acts 4.12. Acts 13.26.Acts 4:12Acts 13:26If we neglect ſo great ſalvation, Epheſ. 1.13. The Goſpell of your ſalvation, 2 Pet. 3.15. Account that the long-ſuffering of the Lord is ſalvation. In this laſt ſenſe I take it in this place, The Apoſtle gave all diligence to write unto them, ſo of the means, way, and entrance of ſalvation in grace, that they might happily at length enjoy and partake of it in glory; and ſo of the fulneſſe thereof in glory, that they may not neglect the entrance into it in grace. And deſervedly is the happy eſtate of the faithfull both in ſemine, and in fructu, in the firſt fruit, and full crop, in grace, and glory, called ſalvation. For,

Firſt, It is an eſtate of deliverance from the greateſt enemies. Heb. 10.31. 1 Theſ. 1.10.Heb 10:311 Thess 1:10All the moſt cruell, oppreſſive enemies in the world are nothing to the fury of the great God, the wrath to come, the defiling and deſtroying power of ſin, the curſe of the Law, ſlavery to Satan.

p. 1972. It is a deliverance of the ſoul, the precious eternal ſoul. Mat. 10.28.Matt 10:28What triumphs have been kept for deliverance of bodies from ſlavery! What trophees, pillars have been erected to thoſe, who have ſaved our Eſtates and Liberties, and Countrey! Theſe were but the ſhadows of Saviours.

3. It's a deliverance from every Adverſary, to be ſure, from adverſity by every Adverſary. A compleat deliverance. Nothing hurts the delivered by Chriſt; Luke 1.71.Luke 1:71they are delivered from all that hate them. No ſin, no divell, nor croſſe, nor death, ſhall hurt them. They are all conquered enemies.

4. It's a deliverance from every enemy fully. Luke 1.69. Heb. 7.25. Rom. 8.Luke 1:69Heb 7:25Rom 8Chriſt is a horn of ſalvation, and able to the full to ſave all them that come to him, from the guilt and condemnation of ſin. They are fully juſtified in this life; There is no condemnation to them who are in Chriſt; their iniquities are blotted out as a cloud; they are forgotten and forgiven; thrown into the bottom of the ſea, and ſubdued. Mic. 7.19.Mic 7:19Though they be ſought for, yet can they not be found. Epheſ. 5.27.Eph 5:27And from the defilement and preſence of ſin they are fully ſaved in the next life: no ſpot, or wrinkle, or any ſuch thing, ſhall there be in glory; no mixtures of ſin with grace. Nothing that defiles ſhall enter into the new Jeruſalem. Here the people of God are perficientes, perfecting; there perfecti, perfect. They ſhall let their mantle of corruption fall when they go up to heaven.

5. It's a perpetuall deliverance, everlaſting ſalvation, not for a few years, as were the deliverances of Iſrael by their Saviours. It is a happy ſecurity, and a ſecure happineſſe. The ſaved by Chriſt ſhall never fall, never fall totally into ſin, or for ſin. 1 Pet. 1.5.1 Pet 1:5They are kept by the power of God through faith, unto ſalvation.

6. It's a poſitive deliverance: a preſervation not from evill onelyonly, but to good alſo; a preſervation in grace, and unto glory. 1 Tim. 4.18. 1 Pet. 1.4.1 Tim 4:181 Pet 1:4Paul cals it a preſervation to an heavenly Kingdom; to an inheritance incorruptible, undefiled, p. 198that fadeth not away, where the perfection of all delights in the fruition of a ſoul-ſatisfying good, ſhall make us forget all our troubles. Heaven is an eternall triumph over all our former adverſaries, and adverſities.

1.Obſerv. 1. The faithfull have many enemies. What need elſe of this ſalvation? Satans deſigne is their deſtruction, either for ſin, or by ſin, or both. He lieth moſt in wait for the ſoul enriched with holineſſe, and like the thiefe in the houſe, takes moſt care to find the Jewels. Let not the faithfull be ſecure, or diſcouraged: not ſecure, though Chriſt ſaves, yet our hearts betray us; And Satan is a waking enemy: not diſcouraged, for Chriſt is a waking friend, a powerfull Saviour.

2.Obſerv. 2. They who are out of the way of ſalvation, out of Chriſt, and without holineſſe, are without ſafety. Secure they often are, but never ſafe. Sometimes they are kept from bodily dangers, and preſerved by the generall providence, and the univerſall care of God extended to all his works; but alas, this amounts not to Judes ſalvation; it is rather reſervation, then preſervation. All the care of God toward the wicked, is but as the proviſion that a Jaylour beſtowes upon his priſoner, to keep him alive againſt the day of execution; ſo that a ſinners preſervation, is not only common, but curſed. A ſinners ſecurity is not from want of danger, but diſcerning. If the Command of God be not a hedge to keep thee from being a ſtraying ſheep, his care ſhall be no hedge to keep thee from being a devoured ſheep. Was it dangerous for them of old to be ſhut out of the Ark, and the City of Refuge, and to be without bloud upon their door poſts? and is it not dangerous to be without a Jeſus to deliver us from the wrath to come? 1 Theſ. 1.10.1 Thess 1:10They who will not be preſerved from Satan as a ſeducer in their life, ſhal never be preſerved from him as a deſtroyer at their death. Of this more before.

3.Obſerv. 3. The ſalvation of the faithfull is begun in this life. Here they are Saints, and here they are ſaved. Heaven is but the flower of ſalvation blown out; here in this life, ſalvation p. 199is in the bud. Saints are here ſaved from the power of their corruptions; they are here in the Suburbs of Heaven: they here ſit together in heavenly places in Chriſt. Epheſ. 2.6.Eph 2:6They here have ſalvation, not only in their deſires, and expectations, but in its Cauſe. 2 Pet. 1.11.2 Pet 1:11They have an entrance into the everlaſting Kingdomof Chriſt. They are by faith united to that Head which is already in heaven. They are freed, though not from the company of, and contention with, yet from conqueſt by all their enemies; and there is alway the certainty of this ſalvation, in reſpect of it ſelfe, the object, though not in reſpect of us, the ſubject.

4. The People of God are ſafe, and ſaved, Obſerv. 4.even while they are in dangers. Their enemies are but nominall. The keeper of Iſrael never ſlumbers, nor ſleeps. Pſal. 90. per tot.Ps 90Though they be tempted, ſick, perſecuted, baniſhed, yet never unſafe; and when ever God brings them into theſe conditions, 'tis becauſe they are the ſafeſt for them. Their graces are alway ſafe, their ſouls, their comforts ſafe, becauſe Chriſt their Head, their hope, their all is ſafe. The pooreſt Saint hath his Life-guard. He who provided a City of Refuge for thoſe who kill'd men, will much more finde out a City of Refuge for thee when men ſhall labour to kill thee. Of this more before.Obſerv. 5.

5. Our dangers and enemies in this life ſhould exceedingly commend heaven to us. The Tempeſt commends the Haven; the Purſuite of the Enemy, the City of Refuge; the Storms, the Shelter. We are never fully ſafe, till we arrive at eternall ſalvation. It's ſtrange that Saints ſhould long no more to get into the boſome of Chriſt in glory; that they ſhould be ſo unwilling to leave the lions dens, and the mountains of leopards. Cant. 4.8.Song 4:8Mundus turbatur, & amatur. We love to handle the world, though God makes it a bundle of thorns: what ſhould we do if it were an heap of roſes?

6.Obſerv. 6. God hath appointed the holy Writings for our ſalvation. Jude writes to further the ſalvation of theſe Chriſtians. 2 Tim. 3.15.2 Tim 3:15The Scriptures are able to make us wiſe to p. 200ſalvation. Gal. 6.16.Gal 6:16Eternall peace is only upon thoſe who walk according to this rule. The Scripture tels us not only what we ſhall find heaven to be when we are there, but how we ſhould find the way thither. They are the pillar and cloud in our wilderneſſe. The light which ſhines in a dark place for our guidance. Let us labour to have ſalvation further'd by them. How ſhall we eſcape, if we neglect ſo great ſalvation? How ſad is it to carry theſe Letters of Heaven about us, only as Ʋrijah carried Davids, for his own deſtruction.

7. The furthering of the ſalvation of others, Obſerv. 7.ſhould be the end of our writing. To write the ſame things to you (ſaith Paul) is ſufe. Phil. 3.1, 2. 1 Pet. 5.12. 1 John 2.1. Videtur quicquid literis mandatur, id commendari omnium eruditorum lectione debere. Cicero 2 Tuſc. quaeſt.Phil 3:1Phil 3:21 Pet 5:121 John 2:1I have written (ſaith Peter) exhorting and teſtifying, that this is the true grace of God wherin ye ſtand. My little children (ſaith John) theſe things I write unto you; that ye fin not. We muſt not write to ſhew our learning, much leſſe to obſcure the truth. Nothing ſhould be written, but what the reading of the beſt ſhould commend. The beſt thing that many do by writing, is to make paper dear, but which is worſe, they make their reader worſe; it were well that either they would not write at all, or elſe write a Book of Retractations. But among us, Sectaries after conviction write with more rage, inſtead of retractation. If theſe will not amend, readers are to take heed of buying their books, leſt they imbrace their errours; and rather to dig in the Mine of the Scriptures for gold, than to wallow in the mire of the Books of Sectaries and Seducers.

This for the firſt, the nature of that ſubject, about which the Apoſtle was to write, Salvation.

The ſecond follows, the property of it, Common: common ſalvation. Wherein by way of Explication, we may ſhew two things.

1. In what reſpect Salvation is called common.Explicat.

2. Why the Apoſtle here in this place doth call it ſo.

p. 201Common cannot be here taken according to the uſage of the word ſomtimes in the Scripture, as 'tis oppoſed to holy, and as importing as much as prophane, or that which every one may uſe, or belongs to every one, as 1 Sam. 21.4. that bread which was not conſecrated to God, or hallowed, and of which any might eat, is called common. So Act. 10.14.28. and 11.8. Meats forbidden by the Leviticall Law are called common and unclean, becauſe the prophane Gentiles did commonly uſe thoſe meats, which the Jews, being an holy people, might not eat. Heb. 10.29.Heb 10:29And ſo thoſe Apoſtates are ſaid to account the bloud of the Covenant a common, or unholy thing: they eſteeming the bloud of Chriſt no more, then if it had been the bloud of ſome ordinary perſon, or of ſome wicked or guilty one. Nor is common here to be taken unlimitedly, for that which is common univerſally to every one, as if none were excluded from this ſalvation. Mat. 7.14. Aug. de haereſ. cap. 43.Matt 7:14Origen is charged as if he held that thoſe who lived and died the moſt flagitious of ſinners; nay, that the divell himſelfe, and his angels, after a thouſand years torments, ſhould be ſaved.

But Common is here taken in a limited ſenſe; this ſalvation being common only to the faithfull, who all have an intereſt in the ſame; it belongs to one of them, John 17.12. Rev. 7.9. Acts 1.8. Rom. 1.16. Acts 10.35.John 17:12Rev 7:9Acts 1:8Rom 1:16Acts 10:35as well as to another; the meaneſt are not excluded it. Chriſt loſeth none of his. It's a ſalvation for Jewes and Gentiles, rich and poor, honourable and ignoble, bond and free, learned and illiterate.

And thus 'tis common ſalvation ſundry wayes.

1. In regard of the meritorious purchaſer of this ſalvation. There is one common Saviour, Epheſ. 4.5. Epheſ. 5.23.Eph 4:5Eph 5:23the Saviour of the body. Every member thereof hath influence from this head. There is one Lord, 1 Cor. 10.4. 1 Cor. 3.11. John 1.16.1 Cor 10:41 Cor 3:11John 1:16there is this one Mediatour between God and man. They of old all drank of the ſame ſpirituall rock, Chriſt Jeſus. Of his fulneſſe we have all received. He is the ſun that gives luſter and light to every ſtar, the Well that fill'd every pitcher; the only foundation laid by all.

p. 2021. It's common ſalvation, in regard of the rule and way, by which we are guided thither. There is but one faith, called alſo Catholick. God calls all his people with one voice. Omnis unâ voce invitat, Cal. in 4. Eph.There's but one way to heaven, the good old way; there's one rule preſcribed to all; ſomtimes it hath been more plainly, ſomtimes more obſcurely diſcovered, but yet the way hath ever been the ſame. Our light now may be new for the degree, not for the kind of it.

3. It's common ſalvation, in regard faith both in the purchaſer, and doctrine of ſalvation, is common to all true Chriſtians. They all have the ſame ſpirit of faith. And faith (Tit. 1.4.) is called common. 2 Cor. 4.13.2 Cor 4:13They all build upon the ſame perſonall and doctrinall foundation; and though like the boughs of a tree they croſſe one another in ſome things, yet they all grow upon the ſame root, and agree in that. Chriſt and Scripture is precious to all.

4. It's common ſalvation, in regard of the earneſt of it. The holineſſe of the ſpirit is common to all the faithfull. Epheſ. 1.14. 2 Cor. 1.22.Eph 1:142 Cor 1:22They all have the earneſt of the purchaſed inheritance; ſome have more, ſome leſſe given them in earneſt, yet 'tis in all of the ſame kind, Heb. 12.14. 2 Tim. 4.8.Heb 12:142 Tim 4:8and all have ſome. Without holineſſe none ſhall ſee God.

5. The waiting, the longing for this ſalvation is common to all believers. Tit. 2.13.Titus 2:13They all love the appearance of Chriſt. They all are made to look upwards. Heaven hath ever been their Center.

6. The profeſſion of an intereſt in, and the hope of this ſalvation, is alſo common to all believers. They have all profeſt themſelves ſtrangers here below, Heb. 11.13.14.Heb 11:13Heb 11:14and they have ever ſhewn that they ſeek a Countrey above. They have all had Heaven in their tongues, in their lives; they have not been aſhamed to confeſſe Chriſt before men; and have rather choſen to loſe their lives, than the end of their living; to part with what they had in hand, rather than what they had in hope; with their poſſeſſion, rather then their reverſion.

7. It's common ſalvation, in reſpect of the term: the p. 203place of bleſſedneſſe, to which all the faithfull ſhall at length arrive. In heaven there ſhall be a generall aſſembly, not one miſſing: whoſoever believes, John 3.16.John 3:16ſhall have everlaſting life. God knows and loves all his children, as if he had but one. I will (ſaith Chriſt, John 17.24. ver. 12.John 17:24ſpeaking of all believers) that they whom thou haſt given me, be with me where I am, that they may behold my glory. Of all that thou haſt given me (ſaith Chriſt) I have loſt none. Chriſts own glory would be incompleat in heaven, if any one believer ſhould be wanting. The poor partakes of the ſame heaven with the rich. Lazarus and Abraham met together in heaven. 1 Pet. 3.7.1 Pet 3:7The wife is an heir of the grace of life with the husband. The ſervant ſhall reign in heaven as well as the Maſter. One heaven ſhall hold Jew and Gentile, Epheſ. 4.13.Eph 4:13bond and free. It's the place where we ſhall all meet.Explicat. 2.

2. Why doth the Apoſtle here call this ſalvation common, writing to theſe Chriſtians?

1. Some conceive that by ſhewing it was common to him, as well as to others, the ſurmiſe of his unfitneſſe to write of ſo weighty a ſubject, might be cut off. Jude would (according to this opinion) ſhew that he writes, to them of no other ſalvation, but what he himſelfe in part underſtood, loved, expected with themſelves; and therefore he being an experienced Doctour, they ought the more readily to follow him.

2. Others, as I apprehend more fitly, conceive, that the Apoſtle cals this ſalvation common, to prevent the ſelf-exemption of any particular Chriſtian from imbracing the following Exhortation, and Directions, which belong to the ſalvation of all: q. d. I write of the things which all have followed, that ever heretofore obtained ſalvation; and all muſt follow, who would not incurre their own ruine; therefore let every one embrace them.

1. God is moſt free of his beſt bleſſings. Obſer. 1.He affords ſalvation in common to all his people. He gives honour and riches but to few of them; he gives Chriſt and heaven to them all. God ſomtimes denies a crumb, even to him p. 204on whom he beſtows a Kingdom. There are many things that a child of God cannot promiſe to himſelfe, but heaven he may reckon upon. There's no famine, where there is bread, though there be no plums and apples. And if God give ſalvation, though he denyeth theſe worldly toyes, there's no fear of famine. God gives thoſe things but ſcantily, which often hinder from heaven. He keeps nothing from his people, but what they may well be without: When the pooreſt Saint looks upon the greateſt Emperour in the world, he may ſay, though I have not the ſame worldly glory and wealth, yet I ſhall have the ſame heaven with him; only with this difference, I goe not thither with ſo much luggage on my back. It's reported of the Duke of Hereford, when he was baniſh'd out of the Kingdom by Richard the ſecond, that he ſhould ſay, Well, yet I ſhall have the ſame ſun to ſhine upon me, that he hath who baniſheth me.

2. Chriſt and heaven are full and ſatisfactory; Obſerv. 2.they are enough for all. Salvation is imparted, but not impaired; the happineſs of one is no diminution to the comfort of another. Chriſtus & coelum non patiuntur hyperbolem.Chriſt and heaven cannot be prayſed hyperbolically; they are common fountains, and yet never drawn dry. The world is conſcious of its curtneſſe, when men are wary of having corrivals in any enjoyment. Worldly comforts are like a narrow table-cloth upon a broad table; thoſe on both ſides pull to themſelves, and on neither ſide have they enough. Chriſt and heaven always call and invite, and rejoyce in comers. The world altogether denyes moſt, ſatisfies none at all.

3. None ſhould be willing to be ſaved alone. Obſerv. 3.Heaven was made for a common good. It's angelicall to rejoyce when men are brought to heaven, and (as I may ſay) hyper-angelicall to bring them thither. Chriſtians, (Miniſters eſpecially) ſhould be common goods; like the Conduit that ſerves for the uſe of a whole City, Bleſſings to a whole Nation, compelling every one to p. 205the marriage Feaſt. Our gifts ſhould be called common, not only becauſe God commonly beſtows them, but becauſe we commonly uſe them. If heaven be large, our hearts ſhould not be ſtraight. How common a good was bleſſed Paul, who wiſh'd that all who heard him, Acts 26.29.Acts 26:29were ſuch as he was. This is an holy, honeſt covetouſneſſe.

4. They who teach others the way to ſalvation, Obſerv. 4.ſhould be in a ſtate of ſalvation themſelves. He who hath ſayl'd into forraign Coaſts, diſcourſeth more throughly and ſatisfactorily, than he who hath only map-knowledge. Then is the word like to grow, when the piety of the Preacher, waters the ſeed of the Sermon. He who loves not ſalvation himſelfe, can hardly make others in love with it. Miniſters muſt not only teach facienda, Animum non faciunt, qui animum non habentbut faciendo. They muſt teach by doing, what they teach to be done. He who teacheth another ſhould teach himſelfe. He who comforteth another, ſhould labour to do it with that comfort wherewith God hath comforted him.2 Cor. 1.4.2 Cor 1:4

5. The commonneſſe of ſalvation to all believers, Obſerv. 5.ſhould be a great inducement to every one to labour particularly for ſalvation, and that they may not miſſe of it themſelves. It's our trouble here upon earth, when we ſee others obtain riches and preferments, and we our ſelves go without them. We urge our friends with this argument, that they did ſuch a kindneſſe for ſuch an one, and ſuch an one, and therefore we hope they will not exclude us. Haſt thou (ſaid Eſau to his father) but one bleſſing? bleſſe me, even me alſo. Oh, go to God, and ſay, Lord, thou haſt ſalvation for ſuch and ſuch a friend, have it alſo for me, even for me alſo, Oh my Father. It may be thou haſt a godly father, or mother, a brother, or ſiſter, be not content that they ſhould go to heaven without thee.

6. There's but one way to heaven. Obſerv. 6.There are many Nations, more men, only one faith. The Jews ſhall not be ſaved by the Law of Moſes, Gentiles by the Law of Nature, and Chriſtians by the Goſpel. 'Tis true, The juſt p. 206ſhall live by his own faith; but then 'tis as true, That the object of his faith, is the object of every ones faith that is ſaved, although the ſpeciall application thereof be his alone. The Apoſtle Peter calleth faith, the like precious faith.2 Pet. 1.1.2 Pet 1:1

7. The partakers of this common ſalvation, Obſerv. 7.who here agree in one way to heaven, and who expect to be hereafter in one heaven, ſhould be of one heart. It's the Apoſtles collection, Epheſ. 4.3, 4. What an amazing miſery is it, that they who agree in common faith, ſhould diſagree like common foes? That Chriſtians ſhould live as if faith had baniſhed love? This common faith ſhould allay and temper our ſpirits in all our differences▪ This ſhould moderate our minds, though there be in-equality in earthly relations. What a powerfull motive was …hat of Joſep…'s brethren to him to forgive their ſin, Gen. 50.17.Gen 50:17they being both his brethren, and the ſervants of the God of his fathers▪ Though our own breaths cannot blow out the taper of contention, Oh yet let the bloud of Chriſt extinguiſh it.

This for the ſecond reaſon, why the A poſtle ſends the following Exhortation, drawn from his care and diligence to promote their happineſſe.

3. The third follows, taken from their preſent need of having ſuch an Exhortation; in theſe words, It was needfull for me to write.

foreign, Explicat.neceſſe, or neceſſitatem habui, I had neceſſity, word for word; or I held it needfull. Here we tranſlate it more agreeably to the Engliſh expreſſion, It was needfull for me; elſewhere, as Luke 14.18. I muſt needs; and (ſpoken of a third perſon) Luke 23.1. Of neceſſity he muſt; and 1 Cor. 7.37. having neceſſity.

The word foreign, here tranſlated needfull, ſignifieth in Scripture a threefold neceſſity. 1. A neceſſity of diſtreſſe, and tribulation, as Luke 21.23. 1 Cor. 7.26. 2 Cor. 12.10. 2 Cor. 6.4. 1 Theſ. 3.7. 2. A neceſſity of coaction, or conſtraint; ſuch a force as oppoſeth ones liberty, p. 207and which makes one do a thing againſt his will, as, Philem. 14. it is oppoſed to willingly; foreign.That thy benefit ſhould not be, as it were, of neceſſity, but willingly. And 2 Pet. 5.2. Feed the flock of God, &c. not by conſtraint, but willingly, 1 Cor. 9.7. not grudgingly, or of neceſſity. 3. A neceſſity upon ſuppoſition of ſome cauſe, ground, or reaſon, whereby it becomes neceſſary or needfull, that ſuch, or ſuch a thing ſhould be, or be done. And thus Chriſt ſaith, It must needs be that offences come; namely, Mat. 18.7.Matt 18:7becauſe of the power and malice of the divell, the weakneſſe and perverſeneſſe of men. Acts 13.46.Acts 13:46Likewiſe Paul and Barnabas told the Jews, It was neceſſary that the word of God ſhould firſt have been ſpoken to you; namely, becauſe of the Covenant which God had made with them above others. In this reſpect, he ſaith, Phil. 1.24. To abide in the fleſh is more needfull for you; namely, upon ſuppoſition of the benefit you may receive from me, and the want you will have of me. And 1 Cor. 9.16. Neceſſity is laid upon me, and wo unto me if I preach not the Goſpel. And this was the neceſſity which Jude intends, namely, that whereby it became needfull and neceſſary for ſome weighty cauſes to write to theſe Chriſtians. And ſo it was needfull in three reſpects.

1. In reſpect of his great care towards them. His diligence for their good, and deſire of writing being ſo great, as that it would not ſuffer him to be ſilent: and ſo Eraſmus interprets this neceſſity.

2. It was needfull for him to write, in reſpect of his own duty, principally as he had the office of an Apoſtle, which he received to further their ſpirituall welfare: ſo Others.

3. But thirdly, (as Calvin, Beza, and the moſt interpret this neceſſity,) It was neceſſary for him to write in reſpect of their danger; their faith being in ſuch hazard by falſe teachers and ſeducers; of himſelfe he was forward and diligent to do them good, but he was further put upon this ſervice of writing, by the very exigence p. 208and neceſſity of their preſent condition, they being ſo much hazarded by falſe Teachers and Seducers. And their danger by Seducers made it needfull for him to write in ſundry regards:

1. In regard of the deſtructiveneſſe of thoſe doctrines and practices which the Seducers brought in among them. They turned the grace of God into laſciviouſneſs: they denyed the only Lord God, and our Lord Jeſus Chriſt: they deſpiſed dominions: they walked after their own ungodly luſts. Theſe were not ſlight, but pernicious evils. Peter in 2 Pet. 2.1, 2. calls them damnable hereſies, pernicious wayes: not ſcratching the face, but ſtabbing the very heart of Religion. The eternal ſalvation of their precious ſouls was hazarded.

2. Their danger by Seducers made it needful for him to write, in regard of their ſubtilty and cunningneſs in propagating their impieties. The Divel made not uſe of the Aſs, but the Serpent to tempt them: The ſeducers had craftily crept in among them: Eph. 4.14. 2 Pet. 2.3.Eph 4:142 Pet 2:3they did by ſleight and cunning craftineſs lie in wait to deceive; they had feigned words to make merchandize of ſouls; pretences of Goſpel-liberty, &c.

3. In regard of the great readineſs even of the best, to give way to Seducers. Our natures are like tinder, ready to take with every ſpark. There is in the beſt a corrupt principle, that inclines to error in judgment, and impiety in practice; which, were they not kept by the power of God to ſalvation, would ſoon prevail. One who is diſeaſed may more eaſily infect twenty that are ſound, than thoſe twenty can cure that one infected perſon. Ruſty armour ſoon makes bright armour ruſty, by lying neer it; when as the bright armour imparts to the other none of its brightneſſe.

1. The written word is needfull as the rule of faith and manners. Obſerv. 1.Jude upon the entrance of the Seducers with their errours, tels the Chriſtians it was needful to write this Epiſtle to regulate and direct them. They who deny p. 209that the written Word is neceſſarily required to be the rule of faith, muſt neceſſarily give way to the overthrowing of faith. There's no Truth in the Scripture can be proved or beleeved with a divine faith, unleſs the ratio credendi, or ground of ſuch beleeving be the revelation of God in writing. John 20 31. John 1.5.13.John 20:31John 1:5John 1:13Theſe things are written (ſaith John) that you may beleeve that Jeſus is the Christ. And Theſe things have I written (ſaith he) unto you, that ye might beleeve in the name of the Son of God. 2 Pet. 1.9.2 Pet 1:9Wee have a more ſure word of propheſie (ſaith Peter) to which yee do well to take heed, as unto a light that ſhineth in a dark place. Without this light, the way of truth cannot be found. The Bercans ſearched the Scriptures, Acts 17.11. Luk. 24.25, 27. Act. 13.33. Rom. 14.11.Acts 17:11Luke 24:25Luke 24:27Acts 13:33Rom 14:11whether thoſe things they heard were ſo. The doctrines of faith have been ever by Chriſt and his Apoſtles proved, and errors which oppoſe them have been ever by them confuted by the written word. They who build not their faith upon the written word, muſt needs go to Enthuſiaſms, the Pope, or Reaſon for a Foundation.

2. The helping forward the good of ſouls, 2 Obſerv. 1 Cor. 9.16.1 Cor 9:16is the moſt needfull imployment. Paul (as Jude here) tels us, that neceſſity was laid upon him to do this work: A ſaving Miniſtry is that which we cannot be without. We can better ſpare the Sun in the Firmament (as it was once ſaid of Chryſoſtome) than the preaching of a faithfull Miniſter. The Word in its miniſtry is compared in Scripture to the moſt needfull things; bread, ſalt, water, phyſick, armour, &c. Bread and ſalt are alway ſet upon the table, whatſoever the other diſhes are: Let our condition be what it will, the Word is alway needfull. The life of the the ſoul is the deareſt, and the famine of the Word is the ſoreſt. Places, though never ſo rich and glorious, are but magna latrocinia without the Word; dens of theeves, not dwellings for men. The removall of the Goſpel is a ſoul-judgment, and the ſoul of judgments. It's fooliſh to account the falling of the ſalt upon the table ominous; but it's our duty to lament the falling of p. 210them whom Chriſt calls the ſalt of the earth. Mat. 5.13.Matt 5:13They who are weary of the word, are weary of heaven, weary of God. Miniſters, for performing ſo neceſſary a work as is that of ſaving ſouls, ſhould hazard themſelves. What father would not burn his fingers to pull his child out of the fire? It is not neceſſary a Miniſter ſhould be ſafe, but that he ſhould be ſerviceable, and that a ſoul ſhould be ſaved.

3.Obſerv. 3. The oppoſing of Seducers is a needfull part of our Miniſtry. 'Twas this that made Jude account it needfull to write to theſe Chriſtians. It's the Miniſters work to defend, as well as to feed people; to drive away the wolfe from, as well as to provide paſture for the flock. The mouths of deceivers are to be ſtopt, and gain-ſayers muſt be convinced. Tit. 1.9, 11.Titus 1:9Titus 1:11They ſubvert (ſaith the Apoſtle) whole houſes. Curſed be that patience which can ſee it, and lay nothing. I know not how it comes to paſſe, but among many, the oppoſing of ſeducers, is either accounted bitter, or needleſſe; and it's ſtill the policy of Satan not to ſuffer a ſword in Iſrael. But if there be damnable hereſies, I ſee not but there may be a damnable ſilence in thoſe who ſhould oppoſe them. 2 Pet. 2.1.2 Pet 2:1Every one muſt give account for his idle words, and a Miniſter for his idle ſilence.

4.Obſerv. 4. Miniſters ſhould preach ſuch doctrine, as is moſt needfull for the places and people, with whom they have … do. The Phyſician adminiſters not one kind of phyſick to all diſtempers. Some Patients require one, ſome another. Some places abound moſt with prophaneneſſe, others more with errours. Some places are infamous for drunkenneſſe, others for pride, others for covetouſneſſe, others for wearineſſe of the Goſpel. The Miniſter muſt ſute his preaching to their exigences. It's not enough in war for a ſouldier to diſcharge his Musket though it be well charged with powder and bullet, unleſſe alſo he aim well to hit the enemy. He who delivers good doctrine, and reproofs, but not ſutable to the p. 211people whom he teacheth, diſchargeth up into the ayre. God commands the Prophet to ſhew the people their ſins; Iſai. 58.1.Isa 58:1not to ſhew one people the ſins of another, but their own. Some obſerve that Chriſt in his doctrine ever ſet himſelfe moſt againſt the raging impiety of the times wherein he lived. We find his vehemency expreſt more againſt the ſecret ſubtill hypocriſies of the Phariſees, than againſt other ſins, which in ſome times and places would have deſerved moſt ſevere reprehenſion. And the truth is, the preaching of ſeaſonable and needfull truths is that which creates ſo much hatred to the faithfull Miniſters. People can be content to hear us preach of the ſins of our fore-fathers, but not of the ſins of the preſent times. People will not take honey out of the Lion, unleſſe he be dead, nor taſte ſweetneſſe in that preaching which is lively, and roars upon them in their way of ſin. A good heart conſiders not how bitter, but how true; not how ſmart, but how ſeaſonable a doctrine is. It deſires that the word may be directed to it in particular. It ſets its corruptions in the fore-front of the battell, when Gods arrows are flying, and patiently ſuffers the word of Exhortation.

This for the third and laſt reaſon, which did put the holy Apoſtle upon ſending the following Exhortation to theſe Chriſtians, namely, the needfulneſſe of ſending ſuch an Exhortation to them, It was needfull for me to write; And ſo I paſſe from the firſt part conſiderable about the Apoſtles Exhortation. viz. the reaſons why he did ſend an Exhortation.

The ſecond follows, viz. the Exhortation it ſelfe, in theſe words, And exhort you, that ye ſhould earneſtly contend for the faith once delivered to the Saints.

In the words the Apoſtle ſets down, 1. The way or manner of his writing, which was hortatory, or by way of Exhortation. 2. The matter, or ſubject of the Exhortation, or to what it was that he did exhort them, viz. p. 212earneſtly to contend for the faith once delivered to the Saints.

The firſt ſhews us what the Apoſtle did. The ſecond what theſe Chriſtians ought to do.

Firſt, Of the way, or manner of the Apoſtles writing, which was by way of Exhortation. And exhort you.

In the Explication, Explication.I ſhall 1. Shew the force and meaning of the word exhort. 2. Shew from thence what manner of Explication this of the Apoſtle here was.

1. For the former: the word in the Originall foreign, here tranſlated exhorting, properly ſignifieth to call to one, or vehemently to call out to another upon ſome urgent occaſion: But it is in Scripture tranſlated ſeverall wayes, according to the nature and circumſtances of the place where, and the thing about which it is uſed.

Sometime it's rendred to pray, Precor, rogo, obſecro, peto. 2 Cor. 5.20. Heb. 11.19, 22. Philem. 9.10.2 Cor 5:20Heb 11:19Heb 11:22intreat, beſeech; ſo it's uſed 1 Cor. 4.13. Being defamed, we intreat. And Matth. 8.5. Then came unto him a Centurion beſeeching him. And ver. 31. The divels beſought him. So ver. 34. and Chap. 14.36. and 18.29, 32.

Somtime it ſignifieth to exhort, Hortor, exhortor, adhortor.as Luke 3.18. John exexhorting, preached. So Act. 11.23. and 14.22. Exhorted them with purpoſe of heart, &c. and, exhorting them to continue in the faith. So Heb. 3.13. exhort one another daily. Alſo Chap. 10.25. &c. and ſo in this place of Jude.

Sometimes it ſignifieth to comfort, Conſolor.and encourage; as, 1 Theſ. 4.18. comfort one another. Act. 20.12. And were not a little comforted. Rom. 1.12. That I may be comforted together with you. Mat. 5.4. Bleſſed are they that mourn, for they ſhall be comforted. And foreign is a Conſolatory ſpeech. Zech. 1.13.

2. The word having theſe ſignifications, ſhewes what manner of exhortation it was which the Apoſtle here uſeth. As,

1. It was a mild, ſweet, and gentle exhortation: it had not the imperiouſneſſe of a lofty command; but the gentleneſſe of a Chriſtian intreaty: And thus the Apoſtle Paul tels Philemon, verſ. 8, 9. Though he might be p. 213much bold in Christ to enjoyn him, yet for loves ſake he did rather beſeech him. This is alſo ſutable to that gentleneſs which Paul preſcribes to Timothy, 2 Tim. 2.24, 25. The ſervant of the Lord muſt be gentle, apt to teach, patient, in meekneſſe inſtructing, &c. And 2 Tim. 4.2. Exhort with with all long-ſuffering. And the Apoſtle tels us not only his practice, 1 Theſſ. 2.7. that he was gentle among them, as a nurſe cheriſheth her children: that he warned the Epheſians night and day with tears, Acts 20.31. that he charged every one as a father doth his children, 1 Theſ. 5.11. But expreſſeth alſo his pattern, 2 Cor. 10.1. I Paul beſeech you by the meekneſſe and gentleneſs of Chriſt, who was the copy of meekneſs. Both he and his ſervants gave the lamb, not the lyon for their cognizance, pittying the defects and weakneſſes, reſenting the dangers, and tenderly handling the ſores of every ſoul.

2. It was an ardent, earneſt, and vehement exhortation. Though it were ſweet, yet it was not ſlight; though with all his meekneſs, yet alſo with all his might: and this was the right temper of an Apoſtolical ſpirit, neither to be incompaſſionate when zealous, nor remiſſe when gentle; ever to be driving the flocks, though not to over-drive them. Paul's advice to Timothy in 2 Tim. 4.2. was, to be inſtant in ſeaſon, out of ſeaſon, to exhort, &c. Paul was an excellent Oratour, and all his Oratory was imployed to perſwade men to be ſaved. Never did malefactor ſo plead to obtain his own life, as did bleſſed Paul plead with men to accept life: He was a wooer of ſouls to Chriſt, and he would take no denyall. Though the more he loved, the leſs he was beloved, though the more he ſued to them, the more he ſuffered from them, yet he ſuffers all things for the elects ſake. He labours abundantly; He becomes all things to all men, 1 Cor. 9.22.1 Cor 9:22that he might by all means ſave ſome. What importunate beſeechings are his Epiſtles fill'd with! he ſeemeth to beſiege ſouls with beſeechings. I beſeech you by the mercies of God, Rom. 12.1. I Paul my felf beſeech you by the meekneſſe and tenderneſſe p. 214of Chriſt, 2 Cor. 10.1. I the priſoner of the Lord, beſeech you, Epheſ. 4.1. (never did a poor priſoner ſo earneſtly beg at the grate for bread.) We beſeech you by the coming of our Lord Jeſus Christ, 2 Theſſ. 2.1. &c.

3. It was an encouraging, animating, ſtrengthening, eſtabliſhing Exhortation; ſuch a one as is uſed to fainthearted ſouldiers in battell: He raiſeth up the ſpirits of theſe Chriſtians to withſtand Seducers. Such a Lion-like Leader would even make an army of Harts couragious, and put life into dead men. Davenant. in Col. 2.2.Col 2:2Its a great comfort to men going to fight, to ſee themſelves regarded even by thoſe who cannot help them, to hear men with loud voyces calling to them, wiſhing them good ſucceſs, and encouraging with hopes of victory; a greater, when men will engage with them. Such was Jude in his preſent exhortation: ſuch was the Apoſtle Paul, who was ſet for the defence of the Goſpel; whoſe bonds made the brethren confident: who ſo often bids the faithfull to quit themſelves like men, 2 Cor. 16.13. Phil. 4.1. 1 Theſ. 3.8. Epheſ. 6.10.Phil 4:11 Thess 3:8Eph 6:10to be of good comfort, to watch, to ſtand faſt in the faith, to be ſtrong, to be ſtrong in the Lord, to ſtand faſt in the Lord. Such was Barnabas, who exhorted the brethren, that with full purpoſe of heart they ſhould cleave to the Lord.

1.Obſer. 1. Gentleneſs and meekneſſe is neceſſary for every exhorter. We live not among thoſe who are perfect; and their defects ſhould make us meek, as well as their duty make us earneſt. Meek perſwaſions moſt take with ingenuous ſpirits. Men will rather be led than drawn; the cords wherewith we draw others ſhould be the cords of a man. Miniſters ſhould rather delight in the optative, than in the imperative mood. Indeed, the temper of the exhorted is much to be obſerved: Some are more ſturdie, others more tender; and there's a difference to be put between an iron veſſel and a Venice glaſs in the cleanſing of them: But all gentle means are firſt to be uſed; we ſhould chuſe to be gentle, and rather to drive away, than ſhoot the bird.

2.Obſerv. 2. No perſwaſions or intreaties ſhould be ſo vehement, p. 215as thoſe which are for the good of ſouls. It's hard not to be too importunate when we deſire any thing for our own good: impoſſible to be ſo when we requeſt others for their own ſouls. Knowing the terror of the Lord, 2 Cor. 5.11.2 Cor 5:11(ſaith the Apoſtle) we exhort men. It's an holy impudency, to be impudent in calling upon people to regard their ſouls. It's a ſinfull modeſty to prefer courteſie herein before Chriſtianity. The Conſcience of the moſt gainſaying ſinner will commend an importunately exhorting Chriſtian, although his Luſt be angry with him. That which can never be learned enough, can never be taught enough. That which men can never avoyd enough, they can never be warned of enough. It's very good manners in Chriſtianity to ſtay, and to knock again, though we have knock'd more than three times at a ſinners conſcience.

3.Obſerv. 3. The beſt Chriſtians often ſtand in need of quickning by holy incitements. The ſtrongeſt arms, like Moſes's, want holding up: the ableſt Chriſtian may now and then have a ſpirituall qualm: He who is now (as it were) in the third heaven, 2 Cor. 12.2 Cor 12may anon be buffeted with the meſſenger of Satan. Grace in the beſt is but a creature, and defectible; onelyonly the power of God preſerves it from a totall failing. Corruption within is ſtrong, tentations without are frequent, and all theſe make exhortation neceſſary. A Chriſtian more wants company as he is a Chriſtian, than as he is a man, though much as both. The hotteſt water will grow cold, if the fire under it be withdrawn.

4.Obſerv. 4. Iſa. 23.16. Hoſ. 6.1. Mal. 3.16. 1 Sam. 23.16.Isa 23:16Hos 6:1Mal 3:161 Sam 23:16 Holy exhortation is an excellent help to Chriſtian reſolution. It's as the ſharpening of iron with iron; It's a whetſtone for the relief of dulneſſe. Jonathan in the wood ſtrengthened David's hand in God. They who fear the Lord muſt often ſpeak one to another. The want of communion is the bane of Chriſtian reſolution. When an Army is ſcattered, 'tis eaſie to deſtroy it. The Apoſtle Heb. 10.23, 24. joyns theſe two together, the holding faſt p. 216the profeſsion of our faith without wavering, the provoking one another to love and good works, as alſo the exhorting one another.

5.Obſerv. 5. Heb. 13.22.Heb 13:22 Chriſtians muſt ſuffer the word of Exhortation. They muſt be intreated. If importunity overcame an unrighteous Judge to do good to another; how much more ſhould it prevaile with us for our own good! Let not Miniſters complain with Eſay; I have ſpread out my hands all the day to a rebellious people. Iſai. 65.2.Isa 65:2Heavenly Wiſdome is eaſie to be intreated. Men want no intreaty at all to do good to their bodies. Whence is it that when we want no precept (and therfore have none) to love our ſelves; all Precepts and Exhortations are too little to perſwade us to the true ſelf-love?

This for the way or manner of the Apoſtles writing, it was by Exhortation.

The ſecond followeth, The Apoſtles expreſſing to what he exhorted theſe Chriſtians, viz. earneſtly to contend for the faith once delivered to the Saints.

In which words, I conſider two things.

1. What it is which the Apoſtle here commends to them carefully to maintain and defend: The faith once delivered to the Saints.

2. The means whereby, or, the manner how he exhorts theſe Chriſtians to maintain and preſerve that thing: which was by earneſt contention, Earneſtly contend.

1. What thing it is which the Apoſtle here commends to theſe Chriſtians to maintain and preſerve; viz. The faith once delivered to the Saints. This thing the Apoſtle here firſt ſpecifieth, calling it the faith; ſecondly, amplifieth, three wayes, 1. It was faith given, or delivered. 2. To the Saints delivered. 3. Once delivered.

1. He ſpecifieth the thing which theſe Chriſtians were to maintain and defend, Explicat.faith, foreign.

The word faith in the Greek foreign, is derived from foreign, doceo, and perſuadeo, to teach, concerning the truth of a thing which we perſwade men to believe; & it is p. 217in Scripture taken either properly, or improperly.

1. Properly: and that either 1. In its generall notion, for that aſſent which is given to the ſpeech of another. Or 2. In its different ſorts and kinds: and ſo it's either humane, or divine: humane, the aſſent which we give to the ſpeech of a man: or divine, the aſſent which we give to divine Revelation.

This divine faith is comonly known to comprehend theſe four ſorts.

1. Hiſtoricall faith, called alſo by ſome dogmaticall, foreign.which is nudus aſſenſus, that bare aſſent which is given to divine truth revealed in the Scripture, without any inward affection either to the revealer, or to the thing revealed. Thus the divels believe, James 2.19. and ver. 17. This is called dead faith.

2. Temporary faith, foreign.(not ſo properly call'd a different kind of faith from the former, as a further degree of the ſame) which is an aſſent given to divine truths, with ſome taſte of, and delight (though not applicative and prevalent) in the knowledge of thoſe truths for a time; Mat. 13.21.Matt 13:21he endureth for a while. Luke 8.13. for a while they believe.Miraculoſa.

3. Miraculous faith, is that ſpeciall aſſent which is given to ſome ſpeciall promiſe of working miracles; and this is either active, when we believe that miracles ſhall be wrought by us, as 1 Cor. 13.2. Mat. 7.22. or paſſive, when we believe they ſhal be wrought for and upon us, Acts 14.9.

4.††Juſtificans. Juſtifying faith, which is aſſent with truſt, and affiance to the promiſe of remiſſion of ſin, and ſalvation by Chriſt's righteouſneſſe, Rom. 3.26. Gal. 2.16. Luke 22.32. Acts 15.9. Rom. 4.5. &c.

2. Faith is conſidered improperly, and ſo it's taken in Scripture four wayes eſpecially.

1. For **foreign, De hac fide nunc loquimur quam adhibemus cum alicui credimus, non ca quam damus cum alicui pollicemur; nam & ipſa dicitur fides; ſed aliter dicimus, non mibi habuit fidem; aliter, non mihi ſervavit fidem. Illud eſt, non credidit quod dixi; hoc, non fecit quod dixit; ſecundùm hanc fidem quâ credimus, fideles ſumus Deo; ſecundùm illam verò quâ fit quod promititur, etiam Deus eſt fidelis nobis. Aug. lib. 6. de ſp. & lit. cap. 31.fidelity, and faithfulneſſe. And ſo faith is attributed p. 218to God, Rom. 3.3. Shall their unbeliefe make the faith of God without effect. And to man, Mat. 23.23. Yea have omitted the weightier matters of the Law, judgment, mercy, and faith. This is (as Cicero ſaith) Dictorum conventorúmque conſtantia, the truth and conſtancy of our words and agreements. So we ſay, he breaks his faith.Punica fides.

2. For the profeſsion of the faith, Act. 13.8. Acts 14.22. Rom. 1.8. Your faith is ſpoken of throughout the world.

3. For the things believed, or the fulfilling of what God hath promiſed, Gal. 3.23. Before faith came, we were kept under the Law, ſhut up unto the faith which ſhould afterward be revealed, and ver. 25 But after that faith is come. Here faith is taken for Chriſt, the Object of faith.

4. For the doctrine of faith, or the truth to be believed to ſalvation; and more peculiarly, for the doctrine of faith in Chriſt, Acts 6.7. A great company of the prieſts were obedient to the faith. Rom. 3.31. Do we make void the law through faith? Nomine fidei cenſetur, & illud quod creditur, & illud quo creditur, Lomb.Rom. 12.6. Acts 24.24. He heard him concerning the faith in Chriſt, Gal. 1.23. He now preacheth the faith, which before he perſecuted. So 1 Tim. 4.16. Gal. 3.2. So here in this place of Jude, Faith once delivered, is to be underſtood of the faith of heavenly doctrine, the word of faith, which the Apoſtle ſaith, God had delivered to them; and they were to maintain againſt the oppoſite errours of ſeducers. This holy doctrine being called faith,

1. Becauſe it is the inſtrument uſed by God to work faith. The Spirit by the word perſwading us to aſſent to the whole doctrine of the Goſpel, and to reſt upon Chriſt in the promiſe for life. In which reſpect, faith is ſaid to come by hearing, Rom. 10.15. And the Goſpel, the power of God, Rom. 1.16.Rom 1:16&c. to every one that believes. The faith to be believed begets a faith believing.

2. Becauſe it is a moſt ſure, infallible, faithfull word; p. 219and deſerves to be the object of our faith and belief: The Author of it was the holy and true, Rev. 3.7.14. Tit. 1.2. 2 Pet. 1.2.Rev 3:7Rev 3:14Titus 1:22 Pet 1:2the faithful and true Witneſſe, God who cannot lie. The Inſtruments were infallibly guided by the immediate derection and aſſiſtance of the holy Ghoſt. The Matter of it an everlaſting truth; the Law being a conſtant rule of righteouſneſſe; the Gospel conteining promiſes which ſhall have their ſtability when heaven and earth ſhall paſſe away; and of ſuch certainty that if an angel from heaven ſhould teach another doctrine, he muſt be accurſed; It abounds alſo with propheſies & predictions moſt exactly accompliſhed, though after hundreds, yea thouſands of years. The form of it which is its conformity with God himſelf, ſheweth that if God be faithfull, Heb. 4.12. Pſal. 19.7, 9.Heb 4:12Ps 19:7Ps 19:9needs muſt his word be ſo; its powerfull, it ſearcheth the heart, its pure, and perfect true and faithfull, and all this in conformity with the power, omniſcience, purity, perfection, truth of God himſelf. The end of it is to ſupply us with aſſured comfort.Rom. 15.4. Obſerv. 1.Rom 15:4

1. The word of life is moſt worthy of aſſent and approbation. No word ſo much challengeth belief as Gods: it's ſo true and worthy of belief, that it's called faith it ſelf. When in Scripture the object is called by the name of the habit or affection, it notes, that the object is very proper for that habit or affection to be exerciſed about. Heaven is in Scripture called joy, to ſhew, it's much to be rejoyced in: and the Doctrine of ſalvation is called faith, to ſhew that its moſt worthy of our faith. Infidelity is a moſt inexcuſable and incongruous ſin in us, Tit. 1.2. Heb. 6.18. Iſa. 53.1.Titus 1:2Heb 6:18Isa 53:1when the faithfull and true God ſpeaks unto us. It's impoſſible for God to lie; and yet [Who hath beleeved our report?] may be a complaint as ordinary as it is old. How juſt is God to give thoſe over to beleeve a lie, who will not beleeve the truh! How miſerable is their folly, who beleeve a lie, and diſtruſt faith it ſelf!

2.Obſerv. 2. Deplorable is their eſtate who want the doctrine of ſalvation. They have no footing for faith; they have, they hear nothing that they can beleeve. Uncertainty of p. 220happineſs is ever the portion of a people who are deſtitute of the Word. He who wants this light, knows not whither he goeth. The Fancy of the Enthuſiaſt, the Reaſon of the Socinian, the Traditions of the Papiſt, the Oracles of the Heathens are all Foundations of ſand; death ſhakes and overturns them all.

3.Obſerv. 3. The true reaſon of the firmneſſe and ſtedfaſtneſſe of the Saints in their profeſſion: they lean upon a ſure word, Spiritus ſanctus non eſt Scepticus, ne… opiniones in cordibus, ſed aſſertiones producit, ipſâ vit â & omni experientiâ certiores.a more ſure word than any revelation; a word called even faith it ſelf. Greater is the certainty of Faith, then that of Senſe and Reaſon. It's not Opinion and Scepticiſm, but Faith. The holy Ghoſt is no Sceptick; it works in us not opinions, but aſſertions, more ſure than life it ſelf, and all experience. The more weight and dependency we ſet upon the word (ſo firm a foundation is it) the ſtronger is the building. None will diſtruſt God, but they who never tryed him.

4. Our great end in attending upon the word, ſhould be the furthering of our faith. The jewel of the Word ſhould not hang in our ears, but be lock'd up in a beleeving heart. 'Tis not meat on the table, but in the ſtomack, that nouriſheth; and not the Word preached, but beleeved, that ſaves us.

The Apoſtle having ſpecified the thing which they were to maintain, Faith: he amplifieth it, and that three wayes.

1.Explicat. 2. He ſaith it was delivered. The word in the Greek foreign, here tranſlated delivered, ſignifieth to be given, or delivered from one to another ſeverall wayes (in Scripture) according to the circumſtances of the place where, and the matter about which 'tis uſed.

Sometime it importeth a delivering craftily, deceitfully, or traiterouſly, in which reſpect the word foreign is often rendred to betray as Matth. 2.4.10. and Chap. 26 15, 16, 21, 23, 24, 25. and Chap. 16.45, 46, 48.

In ſome places it ſignifieth a delivering in a way of puniſhment, and ſuffering, As Mat. 4.12. Jeſus heard p. 221that John was delivered up. So Mat. 5.25. and 10.17.19.21. and 17.22. and Acts 7.42. &c.

In other places it ſignifieth a delivering in a way of committing ſomething to ones truſt, to be carefully regarded and preſerved, as Mat. 11.27. and 25.14, 20. and John 19.20. and 1 Pet. 2.23. And thus it frequently ſignifieth a delivering by way of information, or relation of doctrines and duties from one to another, to be kept and obſerved; And that both from God, firſt by the ſpeech, and afterward by the writing of holy men for the uſe of his Church, as 1 Cor. 11.2. 2 Theſ. 2.15. and 3.6. 2 Pet. 2.21. and alſo from men who often deliver doctrines to others, not written in the word, Mat. 15.2. Mark 7.9.13. but invented by men.

In this ſenſe the delivering here mentioned is to be taken; namely, for ſuch an information, or relation of Gods will, as they to whom it is delivered, are bound to preſerve and keep as their treaſure: In which reſpect, the delivering of this faith, or doctrine of ſalvation, comprehends, firſt, Gods beſtowing it: ſecondly, Mans holding, and keeping it.

1. Gods beſtowing it; and in that is conſiderable,

1. In what wayes and after what manner God delivered it.

2. What need there was of this delivery of the faith by God.

1. In what wayes God delivered the faith; the Scripture tels us, he hath delivered it either extraordinarily, Num. 12.6.8. Heb. 1.1.Num 12:6Num 12:8Heb 1:1as immediately by himſelfe, by Angels, by a voice, by a ſenſible apparition to men; ſometime when they were awake, at other times when they were ſleeping, by dreams; ſometime only by inward inſpiration. Or ordinarily, and ſo he delivers the doctrine of faith 1. To his Miniſters, whom he hath appointed to be Stewards therof to the end of the world; partly, by qualifying them with gifts, and Miniſteriall Abilities; and partly, by appointing, and ſetting them apart for the Miniſtry, by p. 222thoſe whom he hath authorized thereunto. 2. To his people, by the Miniſtry of his fore-mentioned ſervants, who have inſtructed the faithfull, ſometime by preaching with a lively voice, and afterward, by committing the doctrine of faith to writing. And Miniſters ſhall to the end of the world be continued to deliver this doctrine of faith to the Church, for their edification in holineſſe. And among thoſe people to whom Miniſters deliver this faith externally; ſome there are to whom it is delivered alſo effectually, by the internall revelation of the Spirit, which ſo delivers this doctrine of faith to all the Elect, that they themſelves are delivered into it; Rom. 6.17.Rom 6:17their underſtandings being ſavingly enlightned to ſee that excellency in it, which by the bare Miniſtry of it cannot be perceived; and their wils perſwaded to imbrace it, as that rule of life according to which they will conſtantly walk.

2. What need there was of the delivery of this faith.

1. In regard of the Inſufficiency of all other doctrines or preſcriptions in the world to lead to life. Only this doctrine delivered is the rule of faith and manners. Peace internall and eternall is only afforded to them who walk according to this rule. Gal. 6.11.Gal 6:11God brings to glory only by guiding by theſe counſels. All other lights are falſe, are fools fires, which lead to precipices and perdition. This is the light which ſhines in a dark place; 2 Pet. 1.20.2 Pet 1:20to which who ever gives not heed, can never find the way to heaven. Learned Ethnicks never wrote of eternall happineſſe in their Ethicks. 1 Cor. 1.21.1 Cor 1:21The world by wiſdome knew not God.

2. In regard of the totall inſufficiency of man to find out this doctrine of himſelf. The things delivered in this doctrine, are myſteries, ſupernaturall, and depending on the meer will and diſpenſation of God. The incarnation of the Son of God, Col. 1.26.Col 1:26expiation of ſin by his death, juſtification by faith, could never have entred into the mind of man, unleſſe God had revealed them. They p. 223depend not upon any connexion of naturall cauſes. Though there be a kind of naturall Theologie, yet there's no naturall Chriſtianity. Alſo the und erſtanding of man is ſo obſcured by the darkneſſe of ſin, that in ſpirituals it is purely blind. The naturall man perceives not the things which are of God, 1 Cor. 2.14.

2. This delivering of faith comprehends the keeping and holding it by thoſe to whom it was delivered. This is done therefore, 1. by Miniſters. 2. by every Chriſtian.

1. This duty is incumbent on Miniſters, who muſt keep the truth, hold faſt the faithfull word, and be tenacious, Tit. 1.9.Titus 1:9foreign, holding it (as the word ſignifieth) againſt a contrary hold, with both their hands, with all their ſtrength, Jer. 10.27. Amos 7.14.Jer 10:27Amos 7:14holding it in their underſtanding, in their affections, in their preaching and delivery, in their life and practice, not parting with it for fear or favour, either to Sectaries, or Politicians, rather parting with their lives, than their ſword.

2. The faith is kept by every Chriſtian, by perſevering in the knowledge, love and practice of it. Every Saint muſt keep it in his head, in his heart, in his hand; this he muſt do, though for keeping the truth, he loſe his life. 'Tis not the having, but the holding the truth, Rev. 2.13.Rev 2:13which is a Chriſtians crown. He who lets it go, never had it truely and effectually in the love of it, nor ſhall ever enjoy it in the recompence of it. Of this more afterward.

1. God was the Authour of the doctrine of life; Obſerv. 1.though by men, yet from him hath it alwayes been delivered; it's his word and revelation. The word of the Lord, and thus ſaith the Lord, is the Scripture ſtamp and ſuperſcription. When the Patriarchs and Prophets preach'd it, it was from him; when holy men of old time wrote it, it was from him; though he hath ſpoken in divers manners, yet 'twas he that ſpake. When the doctrine of life was committed to writing, he commanded it. He moved p. 224and inſpired holy men to write, 2 Pet. 1.21. 2 Tim. 3.16. Exod. 17.14. chap. 34.27. Iſai. 8.1. chap. 30.8. Jer. 36.2.Exod 17:14Isa 8:1Jer 36:2They were his Organs and Inſtruments of conveying his mind to the world. The Spirit of the Lord (ſaith David, 2 Sam. 23.2.) ſpake by me, and his word was in my tongue. And Acts 28.25. The Holy Ghost ſpake by Iſaiah. Quicquid Chri. ſtus de ſuis dictis ac factis, nos ſcire voluit, ipſis ſcribendum tanquam ſuis manibus imperavit. Aug. l. 1. de conſ. Evang. c. 35.And 1 Pet. 1.11. The Spirit of Chriſt in the Prophets fore-told his ſufferings. Theſe and the other holy men, were the Scribes, the Pens, the Hands, the Notaries of the Spirit. They wrote not as men, but as men of God; when any book is called the Book of Moſes, the Pſalms of David, the Epiſtle of Paul; it's in reſpect of Miniſtry, not of the principall cauſe.

2. Great is the neceſſity of Scripture. The doctrine of life could never without a ſcripturall delivery have been found out; without it indeed, this doctrine was between two and three thouſand years preſerved by the delivery of a lively voice; but afterwards when their lives who were to deliver the word, grew ſhort, men numerous, memory frail, the bounds of the Church inlarged, corruptions frequent; and therefore tradition an unfaithfull keeper of the purity of doctrine, (as appears by Tharah's, Joſ. 24.3. Gen. 35.2. Apoſtoli quod primum praeconiaverunt, poſtea per Dei voluntatem in Scripturis nobis tradi derunt fundamentum & columnam fidei uoſtrae futurae. Iren. lib. 3. adv. haereſ. c. 1.Josh 24:3Gen 35:2and Abram's worſhipping of other gods, the idolatry in Jacob's family, &c.) God appointed that the doctrine of life ſhould be committed to writing; and upon ſuppoſition of the will and pleaſure of God, whoſe wiſdome hath now thought fit to give us no other rule and foundation of faith, the written word is now neceſſary, as the means of delivering faith to us. Had not the faith therefore been delivered in Scriptures, whence ſhould it have been found, how retained? The written word is the cabbinet, wherein lies the jewell of faith; the ſtarre which ſhews where the Babe lodgeth, the light which diſcovers the beauty of ſalvation; A Book of Apocalyps, or Revelation of Chriſt.

3. Strong is the engagement upon us to be thankfull for Gods diſcovering to us the doctrine of faith. It was above the compaſſe of Reaſon and Nature, ever to have p. 225found it out by their own inquiry: Rom. 16.25 Epheſ. 1.9. Epheſ. 3.9.Rom 16:25Eph 1:9Eph 3:9neither men nor Angels could have known it without divine revelation. It was a myſtery, a great, an hidden myſtery, which was kept ſecret ſince the world began. How much to be adored is Gods goodneſſe to us, to whom the Faith is delivered, though from others it was hidden! This Faith, without the knowledg whereof there's no ſalvation, Deut. 7.6.7. Mat. 11.25, 26Deut 7:6Deut 7:7Matt 11:25Matt 11:26and which could never have been known but by revealed light, was not given to us rather then to others who lived and died in the utter ignorance thereof, for any preceding difference and diſpoſition thereunto in us, but onelyonly out of the meer love and free grace of God.

4.Obſerv. 4. The great impiety of thoſe who obtrude a faith upon people invented by men, not delivered by God: who erect a building of faith upon the foundation of Philoſophical principles. Schoolmen and Papiſts faſten many things for articles of Faith upon the people, Ex philoſophorum ingeniis, omnes haereſes animantur. Tert. adv. Marc. l. 1.which they never received from divine delivery, but from the diſcourſe of blind Reaſon: What elſe are their errours concerning Worſhip, Free-will, inherent Righteouſneſſe, the merit of Works, &c. but ſtreams which flow'd from the Ethicks of Philoſophers, not the Epiſtles of Paul? Humane Reaſon is deceitfull, when it goes beyond its bounds: A Philoſopher, as ſuch, is but a naturall man, and perceiveth not the things of God. Blind men cannot judg of colours, beaſts order not humane affairs,; nor muſt humane Reaſon determine of heavenly doctrine. The principles of Reaſon are a ſandy foundation for the Concluſions of divine Doctrine; Hagar muſt be ejected, if ſhe ſubmit not to Sarah. Reaſon muſt be ſubdued to Faith.

5. Great is the dignity of a Ministers Office. Obſerv. 5. 2 Cor. 4.7.2 Cor 4:7The end of it is the delivering of the Faith to people. Miniſters, though earthen veſſels, yet carry a treaſure; though torn caskets, yet they contain jewels. A faithfull Miniſter is Gods Steward, to diſpenſe his bleſſings. He is a Star for light and influence; a Cloud to diſtill down ſhowers of plenty upon Gods weary heritage; a Nurſe, a Father, a p. 226Saviour, a common Good. Joſeph's Office in delivering out of Corn to the people in the Famine, made him honoured; how worthy an employment is it then to deliver to ſouls the bread of life?

6.Obſerv. 6. It's a great ſin to part with the faith delivered to us. It's an hainous ſin either in Miniſters or People: In the former, when they ſhall either give it away, or ſuffer it to be taken from them: Phil. 1.17.Phil 1:17For the defence of the Gospel they are ſet; they muſt be men made up of fire in the midſt of a field of ſtubble or errours; though holily patient when their own intereſt, yet holily impatient when the intereſt of Christ is endangered. They muſt not be dumb dogs, when thieves attempt to rob the Houſe of God, the Church. Though they muſt not bite the children within, yet neither ſpare the thief without. Nor is any Chriſtian exempted in his ſtation from the duty of keeping Faith: Pro. 23.23.Prov 23:23they muſt not ſell the truth, not patiently ſuffer Sectaries and Perſecuters to bereave them of it: not for the love of their ſwine ſuffer Chriſt to go, much leſſe ſend Chriſt out of their Coaſts: not part with the faith by keeping their money. In a word, they muſt keep the faith by perſeverance in the love and profeſſion of it, by taking heed of errour and profaneneſs; leſt being led away with the errour of the wicked, they fall from their ſtedfaſtneſſe.2 Pet. 3.17.2 Pet 3:17

2. Jude ſaith in the amplification of this faith, that it was delivered to the Saints, foreign. It may here be enquired, 1. Who are holy and Saints. 2. Who the Saints are to whom this faith was delivered.

Men are called holy in two reſpects. 1. In reſpect of the holineſs of deſtination ſeparation, Explication.or being ſet apart from common uſes and employments to the holy ſervice of God; 2 Chro. 7.16. Iſai. 13.3. 1 Kings. 9.3.2 Chr 7:16Isa 13:31 Kgs 9:3thus the Greeks apply the word foreign, to ſeparate, and thus not onelyonly men, but the Temple, veſſels, Sabboth, Tabernacle are called holy. The firſt born Exod. 13.2. God commandeth Moſes to ſanctifie: which he explains Ver. 12. Thou ſhalt ſet apart to the p. 227Lord, &c. Thus the Prophets and Apoſtles are often in Scriptures called holy; and Jeremy was ſanctified from the womb, Jer. 1.5.Jer 1:5in regard of this holineſs of ſeparation and dedication: and all viſible profeſſors and their children are called holy, 1 Cor. 7.14.1 Cor 7:14as likewiſe may the whole body of a viſible Church.

2. In reſpect of their having holineſs really and properly put into them: which is done by the holy Spirit, (whence it is read of the ſanctification of ſpirit) it aboliſhing their native polution and unholineſs, 2 Theſ. 2.13. 1 Pet. 1.2. 1 Cor. 1.2. Exod. 19.6.2 Thess 2:131 Pet 1:21 Cor 1:2Exod 19:6and beſtowing upon them graces and holy qualities by the renovation of Gods image in them. And the holy Spirit makes them holy in two reſpects. 1. Of not holy privatively; and ſo man that had loſt totally his holines is made holy by regeneration or effectuall vocation. 2. Of leſs holy; and ſo Gods children are ſanctified, by being enabled to the exerciſe of an actuall mortifying of ſin, and living in holineſs, with proceeding in both.

2. Who the Saints are to whom the faith was delivered.

1. Some by Saints here underſtand thoſe holy Prophets, Apoſtles, and other Miniſters, who are holy by peculiar Office and Employment, to whom God delivered the doctrine of Faith, either of old, in an extraordinary, or ſince, in an ordinary way, that they might be his Miniſters in delivering it unto others; and theſe in Scripture are called holy, Luke 1.70. He ſpake by the mouth of his holy Prophets, which have been ſince the world began. And Acts 3.11. the ſame words are again uſed. So 2 Pet. 1.21. Holy men of God ſpake as they were moved by the holy Ghost. So 2 Pet. 3.2. The words ſpoken before by the holy Prophets. Rev. 18.20. Ye holy Apoſtles and Prophets. And Rev. 22.6. The Lord God of the holy Prophets. And theſe in a peculiar manner had the doctrine of faith delivered to them. Act. 1.8. Yee (Apoſtles) ſhall be witneſſes to me both in Jeruſalem, and in all Judea, and Samaria, and unto the uttermoſt part of the earth. Mat. 28.19.Matt 28:19Theſe had commiſſion to teach p. 228all nations. By theſe, Heb. 2.3. the great ſalvation was confirmed. Paul tels the Corinthians 1 Cor. 11.23. he had received from the Lord that which he delivered to them. And 1 Cor. 15.3. I delivered unto you firſt of all, that which I alſo received. And 1 Cor. 9.17. A diſpenſation of the Goſpel is committed to me. 2 Cor. 5.19. God hath committed unto us the word of reconciliation. Gal. 2.7. The Goſpel of uncircumciſion was committed to me. 1 Tim. 1.11. The glorious Goſpel of the bleſſed God was committed to my truſt. 1. Tim 6.20. O Timothy, keep that which is committed to thy truſt. He principally means the Goſpel with which God had inſtruſted him. So Tit. 1.3. &c.

2. But (not excluding the former) by the Saints to whom the Faith was delivered, I underſtand All the people of God to whom it was delivered by the fore-mentioned ſervants of God: And as ſome of theſe were Saints in regard only of viſible profeſſion and dedication, and others were made Saints in reſpect of true and ſaving ſanctity: ſo the faith was delivered unto theſe differently; to the former, by way of outward adminiſtration and viſible diſpenſation; to the later, who were made true Saints, by way of ſaving and effectuall operation. They who were, and continued to be onelyonly viſible and externall Saints, had the faith delivered unto them, as the common ſort of Iſraelites had, to whom God wrote the great things of his Law, and yet they were accounted a ſtrange thing, Hoſ. 6.12.Hos 6:12and to whom were committed the oracles of God, Rom. 3.1. and yet they beleeved not: Iſai. 53.1.Isa 53:1contenting themſelves in the retaining the letter of the Law, declaring Gods Statutes, and taking his covenant into their mouth; in the mean time never regarding to have the law written in their hearts, Pſal. 50.16.17 &c.Ps 50:16Ps 50:17but hating inſtruction, and caſting the word of God behind them. They who had the faith delivered unto them by way of efficacious and ſaving operation, did not only hear, but beleeve the report of Gods meſſengers, and the arm of God was revealed to them: Iſai. 53.1.Isa 53:1To whom it was given to know the Myſteries of the p. 229Kingdom of God, although to others it were not given; Mat. 13.11.Matt 13:11and for whoſe ſake alone the faith is delivered to others, who got no good at all thereby, but onelyonly an eſtimation for members of the viſible Church.

1. The Word is to be laid out and delivered to, Obſerv. 1.not to be laid up and kept from others. The Saints are to be the better for it. The Miniſtry is in Scripture compared to light, what more diffuſive? to ſeed, it muſt be ſcattered: to bread, it muſt be broken and diſtributed to every one according to their exigencies: to ſalt, it muſt not be laid up in the Salt-box, but laid out in ſeaſoning the fleſh, that it may be kept from putrefaction. He who hides truth, buries gold. Miniſters muſt rather be worn with uſing, than ruſting. Paul did ſpend, and was ſpent. The ſweat of a Miniſter (as 'tis reported of Alexander's) caſts a ſweet ſavour: His talents are not for the napkin, but occupation. How ſinfull are they that ſtand idle in a time of labour! how impious they who compell them to ſtand ſo!

2. They who retain and keep the Faith, are Saints. Obſerv. 2.Viſibly thoſe are Saints, and that is a Church, which keep it by profeſſion and miniſterially; A Church that is which is the pillar and ground of truth, 1 Tim. 3.15. Rom. 3.2.1 Tim 3:15Rom 3:2to whom the Oracles of God are committed, as Paul ſpeaks of the Jewes. None are ſo to complain of the defects of our Church, for what it wants, as to deny it a Church, conſidering what it hath. It holds forth the truth of all Doctrines which ſerve both for the beginning and increaſe of faith. It's one of Chriſts golden Candleſticks wherein he hath ſet up the light of his Word; and though Sectaries do not, yet Chriſt walks in the midſt of them. I muſt be bold to fear, that becauſe our adverſaries cannot rationally deny, that while we hold forth the Truth, we are a true Church, they labour by their errours to extinguiſh the Truth, that ſo we may be none.

3. How much is the world beholding to Saints! 3. Obſerv.They have kept the Faith, the Word of life for the ingratefull p. 230world, ever ſince 'twas firſt delivered. Were it not for them, we had loſt our Truth, nay, loſt our God. Theſe are they who have in all ages with their breath, nay with their bloods, preſerved the Goſpel, kept the word of Chriſts patience. Rev. 3.8.10.Rev 3:8Rev 3:10And rather then they would not keep the Faith, they have loſt their lives: They profit the world againſt its will, they are benefactors to their ſeverall ages; like indulgent Parents, they have laid up the riches of faith for thoſe who have deſired their deaths. It's our duty, though not to adore them, yet to honour their memory. Satan knows no mean between deifying and nullifying them. Imitation of them is as unqueſtionably our duty, as adoration of them would be our ſin.

4.4 Obſerv. Ʋnholineſs is very unſutable to them to whom the Faith is delivered. It's delivered to Saints in profeſſion, and they ſhould labour to be ſo in power. They ſhould adorn the Doctrine of God. Tit. 2.10.Titus 2:10How ſad a ſight is it to behold the unſanctified lives of thoſe to whom this faith hath been long delivered! How many live as if faith had baniſhed all fidelity and honeſty, or as if God had delivered the faith, not to furniſh their ſouls with holineſs, but only their ſhelves with Bibles! Books in the head, not in the Study, make a good Scholar: and the word of faith, not in the houſe, or head, but in the heart and life, make a Chriſtian. Oh thou who art call'd a Saint, either be not ſo much as call'd ſo, or be more than call'd ſo; otherwiſe thy externall priviledg will be but an eternall puniſhment. If God have delivered his Faith to thee, deliver up thy ſelf to him.

5.5 Obſerv. The Fewneſs of faiths entertainers is no derogation from faiths excellency. They are a poor handfull of Saints by whom the faith is preſerved, and to whom it is delivered in the world. The preateſt number of men and nations have not the faith delivered unto them miniſterially, and of them the far greater part never had it delivered efficaciouſly. Its better to love the faith with a few, than to leave it with a multitude. Numbers p. 231cannot prove a good cauſe, nor oppoſe a Great God.

6.Obſerv. 6. The true reaſon of Satans peculiar rage againſt Saints, they have that faith delivered to them, which is the bane and battery of his kingdom: that word which is an Antidote againſt his poiſon; that doctrine which diſcovers his deeds of darkneſſe. Satans policy is to diſ-arm a place of the word, when he would ſubdue it; he peaceably ſuffers thoſe to live who have not the weapons of holy doctrine; he throws his cudgels againſt fruitfull trees; he lays wait as a thief for thoſe who travel with this treaſure. They who are empty of this treaſure, may ſing & be merry when they meet with him; he never ſtops them. Others who have the faith, he ſets upon, & annoyeth. I have given them thy word (ſaith Chriſt) & the world hath hated thē.John 1.7.John 1:7

3. Jude ſaith, in this amplification, Explicat.the faith was once delivered, once, foreign.

Three things may be touched in the Explication.

1. The meaning of the word once.

2. The agreement thereof with the delivery of faith, or how faith may be ſaid to be once delivered.

3. Why the Apoſtle adds this expreſſion, Once, to the delivery of faith, amplifying it this way.

For the firſt, The word Once is taken two wayes in Scripture, and ordinary uſage.

1. As 'tis oppoſed to inconſtancy, deficiency, Nullâ reparabilis arte laeſa pudicitia eſt, deperit illa ſemel. Ovid.ceſſation, or uncertainty of continuance; and ſo once is as much as firmly, conſtantly, irrevocably, alwayes. Thus God ſaith, Pſal. 89.36. Once have I ſworn by my holineſſe that I will not lie unto David; that is, my oath is irrevocable, nor is there any danger of inconſtancy. What I have ſworn, ſhall ſurely be accompliſh'd.

2. Once is taken as 'tis oppoſed to reiteration, repetition, or frequency, either of the being, or doing of any thing; and ſo once is as much as once and no more; Once for all; Once, and not again; Once, and only once. When a thing is done ſo fully and perfectly, that it need not, or ſhould not, or cannot be done again. Thus Heb. 9.28. Chriſt p. 232was offered once to bear the ſins of many. And Heb. 10.10. we read of the offering of Chriſt, once for all. And Abiſhai 1 Sam. 26.8. deſired to ſmite Saul once, promiſing that he would not ſmite him the ſecond time.

2. For the ſecond, Both theſe ſignifications agree moſt aptly and ſutably to the delivery of the doctrine of faith. For

1. The faith is once delivered, as once is oppoſed to deficiency, or ceſſation, that is firmly and irrevocably delivered. It ſhall ever be, it ſhall never be quite taken away from the Church, 1 Pet. 1.25.1 Pet 1:25it endureth for ever. As the habit of faith ſhall never ceaſe in the ſoul, ſo the doctrine of faith ſhall never ceaſe in the world. It's a candle, that all the winds of hell can never blow out; a flame, that all the waters of trouble can never extinguiſh. Thus it's called Rev. 14.6. the eternall Goſpel, never to be deſtroyed; it ſhall ever be in the Scripture, Miniſtry, hearts, and profeſſion of a number of men. My word▪ (ſaith God) ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed, from henceforth and for ever, Iſai. 59.21. Chriſt promiſeth to be with his Miniſters to the end of the world, Mat. 28.19. The ſervants of Chriſt ſhall trade in the ſpirituall Merchandiſe of faith till he come, Luke 19.13. The people of God in the uſe of the Lords Supper ſhall ſet forth the Lords death till he come, 1 Cor. 11.26. And the work of the Miniſtry, with the edifying of the body thereby, ſhall continue till we all meet, &c. Epheſ. 4.13. That the doctrine of faith ſhall ever continue in one place, is not aſſerted; but that it ſhall ever, in ſome place, is certain. It's not for the dignity of Chriſt, the King of his Church, ever to ſuffer his Scepter to be wreſted out of his hands. It's not conſiſtent with the ſafety, integrity, health, life, &c. of the Church, in this her condition of conſtant exigency, to be deprived of the doctrine, which is given her for armour, a rule, medicine, food. It's as eaſie for enemies to pluck the Sun out of the Firmament, as this faith out of the Church. The whole power p. 233and policy of hell hath been imployed for that purpoſe ſixteen hundred years. Could it have been done, it had been done long before now.

2. The faith is once delivered, as once is oppoſed to frequency, or reiteration; it is once, and no more, Once for all, Once, and not again to be delivered, in reſpect it ſhall never be delivered again, with any change or alteration, which it is to receive. It's a work done ſo well, Semel traditam doctrinam dicit quae nunquam ſit poſthac immutanda. Beza in loc.that it need not be done again, becauſe it cannot be done better. And thus the doctrine of ſalvation may be ſaid to be once, or unalterably delivered, both in reſpect of the matter of it, and the preſent manner of adminiſtring it.

1. In reſpect of the matter; it never was, nor ever ſhall be changed. The ſame Saviour of man, and Mediatour between God and man hath unalterably been afforded. Chriſt Jeſus the ſame yeſterday, and to day, Heb. 13.8. Rev. 13.8. Acts 4.12.Heb 13:8Rev 13:8Acts 4:12and for ever. He was the Lamb ſlain from the foundation of the world. There never was any other but his Name by which ſalvation at any time was beſtowed. All, even thoſe before and after Chriſt, have drank of the ſame ſpirituall rock. 1 Cor. 10.4. 1 John 29. Epheſ. 5.23. Gal. 1.7. 1 Cor. 3.11.1 Cor 10:4Eph 5:23Gal 1:71 Cor 3:11Chriſt is the Lamb of God that taketh away the ſin of the world; not he the ſin of ſome ages, and another of other ages of the world. He is the Saviour of the whole body. No other Goſpel can be preached, but the glad tidings of life by Chriſt. Other foundation can no man lay, than that is laid, which is Jeſus Chriſt. As Chriſt, ſo the doctrine of life by Chriſt, is the ſame yeſterday to Adam, the Patriarchs, and Prophets, To day to the Apoſtles, and for ever to all following Saints. It's a teſtament wherein all the legacies of grace and glory are bequeathed; and therefore (as the Apoſtle argues) it is unalterable. Gal. 3.15.Gal 3:15The rule of life, the holy Law of God, is a ſtanding and unalterable rule. Whatſoever is a ſin againſt the morrall Law now, was a ſin alwayes; duties required now by it, were duties alwayes. Peace is the portion now, and it was ever the portion of them that walked according to it. The ranſom from death, and ſtanding rule of life, were ever one and the ſame.

p. 2342. The doctrine of ſalvation is once, i. e. unalterably delivered now, in reſpect of the preſent manner of adminiſtration; namely, by Miniſters, preaching, and Sacraments, &c. No other form or manner of exhibiting the benefits by Chriſt can be introduced. In reſpect of this manner of adminiſtration and exhibition of the benefits of the Goſpel, without legall types, ſhadows, and ſacrifices, it's called the New Teſtament: And it's called new, becauſe it's to be alway new, Novum, quia ſemper novum.and never grow old, as the former did. Should there ever be another manner of adminiſtration admitted, it muſt be called The new Teſtament; and ſo either this muſt be called Old, and then there muſt be two Old Teſtaments, the former and this; … this muſt ſtill be called new, and ſo there ſhould be granted two New Teſtaments. Beſides, this laſt way of adminiſtration of the benefits of the Goſpel being inſtituted by Chriſt himſelf, it ſhould much derogate from the dignity of Chriſt, if another way ſhould afterward be thought more excellent and perfect. Heb. 1.2.Heb 1:2God in theſe laſt times hath ſpoken (ſaith the Apoſtle) by his Son, and therfore delivered his will more excellently and worthily than ever before. After Chriſt comes none. The condition alſo of the times of the Goſpel is ſuch, that they are called The laſt dayes, Heb. 1.2. and after the laſt comes no time: So that Faith ſhall never, in reſpect of the matter delivered, or manner of delivering, receive a new edition, for enlarging, correcting, or amending the former.

3. Why doth the Apoſtle add this expreſſion once to the delivery of faith? It's uſed as a moſt invinſible argument to prevail with theſe Chriſtians to preſerve the faith and themſelves from the wicked and deſtructive errours and practices of ſeducers; and ſo it's a ſtrong argument ſever all wayes.

1. It's an argument from the poſſible, nay ſure ſucceſfulneſs of the work of contending, they being to contend for a faith that was once delivered, that was alwayes p. 235to remain, that ſhould never be totally removed: againſt which the power of hell ſhould never prevail. What ſouldier would not wilingly fight for the party that doth prevail, and is ever ſure to do ſo? When 'tis not a deſperate battel, but there is a certainty of ſucceſs?

2. It's an argument ab honeſto, from the ſeemlineſs of it, and that two wayes. 1. It's a faith once delivered, and but once; once delivered, and unchangeably the ſame which their holy Predeceſſors, Patriarks, Prophets, and Apoſtles embraced and defended, and therefore to be preſerved and maintained. Who will not carefully preſerve the inheritance which belonged to his anceſtors? God forbid (ſaith Naboth) that I ſhould give the inheritance of my fathers unto thee. 1 Kings 21.3.1 Kgs 21:3If the antient land-markes be not to be removed, much leſs the faith-markes. A ring, Pro. 22.28.Prov 22:28a jewel which belonged to our father or predeceſſors of old, how precious is it! 2. It's a faith once, and ſo alwayes and perpetually to be delivered; and therefore by preſerving it to be left as a legacy to poſterity, to be laid up as a precious depoſitum or treaſure for children and ſucceſſours. We ſhould endeavour that the generation which is yet to come may alſo ſerve the ſame God, and enjoy the ſame Chriſt and Goſpel. How deſirable is it to put (as it were) a fallacy upon death, by doing good, and living when we are dead; to derive Religion to Poſterity; to be like Civet, of which the box ſavours when it is emptied of it!

3. It's an argument à periculoſo; it's a faith once delivered, i.e. without reiteration and alteration; and therfore the errours of Seducers are not this Faith, q. d. If you let it go for that pretended faith of theſe Seducers, you part with a pearl for a pibble, a rich Conveyance, not of an earthly, but an heavenly Inheritance (like children) for a gay: The living child by the Seducers is taken away, and the dead one laid in its room. The faith is unchangeable, and therefore the faith which Sectaries would faſten upon you is not faith but fiction. Either p. 236this faith once delivered, or none muſt be your faith. Hence 'tis that Paul tels the Galatians, Gal. 1.7.Gal 1:7That the other Goſpel which Seducers had obtruded upon them, was not another, i.e. was none at all. Now, how impoſſible is it in this wilderneſſe to travell to Canaan without a guide, a cloud, a pillar! How dangerous to walk in a dark place without a light, and to follow a falſe, a fools fire, which leads unto bogs, and precipices!

1.Obſerv. 1. The ſin & folly of thoſe is evident who conceive they can live without and above this doctrine of faith. If it be once, and perpetually to be delivered, it's perpetually to be imbraced, and we ſtand in perpetuall want of it. This Manna muſt rain till we come to Canaan. We muſt be fed with the ſpoon of the Ordinance while we are in this age of childhood, (as the Apoſtle cals it 1 Cor. 13.) Certainly, the way of Ordinance-forſakers is their folly; not their ſtrength, but their weakneſſe, their ſickneſſe; if ever they recover their health, they will fall to their food. A ſtanding diſpenſation of faith is both promiſed, and commanded, Epheſ. 4.13.Eph 4:13till we all meet in the unity of the faith; and how that commanded diſpenſation of faith is conſiſtent with a commendable deſpiſing thereof, I underſtand not.

2.Obſerv. 2. The doctrine of faith is perfect. What ever truth or doctrine is needful to life & ſalvation, is fully and perfectly delivered in it. It needs not another delivery, becauſe it cannot be made more perfect. The Law of the Lord is perfect, Pſal. 19.7.Ps 19:7converting the ſoul. By the Law is meant all heavenly doctrine. Rom. 10.18.Rom 10:18And S^t. Paul accommodates that Pſalm to the preaching of the Apoſtles. The word is a perfect platform of righteouſneſs. The Goſpel of ſalvation is Ghriſts teſtament it contains therefore his whole will, and muſt not be diſ-anulled or changed. The doctrine of faith is a Canon, a rule; and if a rule be not perfect, 'tis no rule. It's able to make us wiſe to ſalvation, Gal. 6.16. 2 Tim. 3.15, 17.Gal 6:162 Tim 3:152 Tim 3:17throughly furniſhed to every good work. It's propounded as a motive by Chriſt, that the Jews ſhould ſearch the Scriptures, becauſe in p. 237them they thought to have life eternall. John 5.39. John 20.31. Iren. lib. 3. c. 2. Cum ex Scripturis arguuntur haeretici in accuſationcm convertuntur Scripturarum, quia non poſſit ex his inveniri veritas ab his qui neſciunt traditionem; non enim per literas traditam illam ſed per vivam vocem, &c. Quod tibi creditum, non à te inventum, quod accepiſti non excogitaſti, cum dicas novè non nova, profectus ſit fidei, non permutatio. Vinc. Lyr.John 5:39John 20:31Theſe things are written (ſaith John) that we might believe, that Jeſus is the Chriſt, the Son of God; and that believing ye might have life in his name. The Scripture accepts of no ſupplement from traditions. Papiſts with all the Hereticks of old, are neceſſitated to flie to traditions, as the refuge of their hereſies. Though they can never with any ſhew of certainty prove that their traditions were received from Chriſt, or his Apoſtles; many whereof are known to be lately deviſed fables; and all of them, when received as a rule of faith, are impious, and oppoſe the perfection of the Scripture. In vain do they worſhip God, teaching for doctrine mens traditions.

Obſer. 3. Miniſters have no liberty to deliver any new doctrine to their hearers. They muſt neither add, nor diminiſh. Their doctrine is committed to them, not invented by them. They muſt preach what they have received, not excogitated. If they preach after a new manner, yet they muſt not preach new things. They muſt proceed in the faith, not change it. Timothy is commanded by Paul to keep that which is committed to his truſt, 1 Tim. 6.20. Miniſters are Stewards, not Maſters of the myſteries of the Goſpel. They muſt proclaim, not contrive lawes for the conſcience. Were they Angels from heaven, people muſt not hear them delivering another Goſpel.

4.Obſerv. 4. Infinite is the power of God to preſerve the faith perpetually and unalterably. The doctrine of faith is a torch burning in the midſt of the ſea; It's a Moſes's buſh, burning, not conſumed. All oppoſitions are by God turned into victories on its ſide. The ſmutchings which Hereticks caſt upon it, are but to make it ſhine the brighter. Naked truth will vanquiſh armed errour.

5. This delivering of the faith once, Obſerv. 5.regulates the notion of new lights. If we underſtand by new light, a new and further degree of knowledge to underſtand what is unchangeably delivered in the Scripture, new light is a moſt deſirable gift; but if by it we underſtand p. 238(pretended) truths which are new to Scripture, varniſh'd over with the name of new light, they are to be ſhun'd for falſe lights, which lead to perdition. After Chriſt hath ſpoken in the word, we muſt not be curious; 'tis baſtard doctrine, which ſprings up after the Scripture. This one thing believe, that nothing but Scripture Doctrine is to be believed.

6.Obſerv. 6. Gods unchangeable, perpetuall delivery of the faith, is a ſingular encouragement to expect his bleſſing in the delivery of it. It may encourage Miniſters and people. He who hath promiſed a Goſpel to the end of the world, hath alſo promiſed to be with the deliverers of it to that time. He who will continue a Goſpel to us, if ſought, will alſo continue his grace to it. He who beſtows the doctrine of faith, will not deny the grace of faith, if we duely ask it. When the Lord beſtowes the ſeed of his word, be encouraged to expect the ſhowers of his bleſſing. If he ſticks up his candles, comfortably hope that he will put light by his Spirit to them.

7.Obſerv. 7. It's a great comfort to the Saints, that in all their changes and loſſes, their beſt bleſſings ſhall never be altered, or utterly removed. In an impure world, there ſhall ever be kept up a pure word. This light ſhall never be put out till the Sun of righteouſneſſe ariſeth at the laſt day. God will keep his ſtars in his right hand. They who will go about to remove the ſtars in his right hand, ſhall feel the ſtrength of his right hand. Of the Miniſtry it may be ſaid, as Iſaac ſaid of Jacob, God hath bleſſed them, and they ſhall be bleſſed. The Saints ſhall have a golden Goſpel, though they live in an iron age.

8.Obſerv. ult. It muſt be our care to be ſtedfaſt in the faith, and to ſhun hereticall ſuperadditions, and ſuperſtructures. We muſt beware leſt being led away by the errour of the wicked, we fall from our ſtedfaſtneſſe, 2 Pet. 3.17. To this end 1. We muſt be grounded in the knowledge of the truth. Ignorant and doubting people will eaſily be ſeduced. Silly women, 2 Tim. 3.6.2 Tim 3:6ever learning, and never coming to the knowledge p. 239of the truth, will eaſily be led away. Children in knowledge will ſoon be toſſed with every wind of doctrine. Eph. 4.14.Eph 4:14They will like water be of the ſame figure with the veſſell into which it's put: They will be of their laſt doctors opinion. 2. We muſt get a love to the truth. Many receive the truth for fear of loſs, diſgrace, &c. or hope of gaine, preferment, &c. or becauſe others do ſo; and as hounds, who follow the game, not becauſe they have the ſent of it, but becauſe their fellows purſue it. Theſe who embrace the truth they know not why, will leave it they know not how: and by the ſame motives for which they now embrace the truth, they may be induced to forſake truth and embrace errour. God often ſends to thoſe ſtrong deluſions that they ſhould beleeve a lie, who received not the love of the truth. 2 Theſ. 1.11. 3. Nouriſh no known ſin. The Jewel of faith can never be kept in a crack'd cabbinet, a crazy conſcience. He who puts away a good conſcience, concerning faith will ſoon make ſhipwrack, 1. Tim. 1.19. Thoſe ſilly women laden with ſins, may eaſily be led captives, 2 Tim. 3.6. Solomon by following ſtrange women, ſoon embraced ſtrange and idolatrous practices Demas having loved the preſent world, ſoon forſook Paul, 2 Tim. 4.10. Seducers through covetouſneſs wil make merchandiſe of ſouls, 2 Pet. 2.3. Tit. 1.11.Titus 1:11Pride will alſo hinder from finding and keeping wiſdome, Prov. 14.6. God giveth grace to the humble, and reſiſteth the proud. The garment of humility is the ſouls guard againſt every ſpirituall miſchief. 'Tis prudent counſell to be clothed with humility, 1 Pet. 5.5. An humble ſoul will neither hatch nor eaſily be hurt by hereſies. 4. Labour to grow in grace. Beware (ſaith the Apoſtle) leſt being led away with the errour of the wicked, ye fall from your own ſtedfastneſs; the remedy is immediately ſubjoyn'd, but grow in grace. They who ſtand at a ſtay will ſoon go backwards.

This for the firſt part of the duty to which the Apoſtle exhorted theſe Chriſtians; viz. What the thing was which he commended to them to p. 240maintain, The faith once delivered to the Saints. The ſecond followeth; namely, the means whereby he exhorts them to defend the faith; by an earneſt contending for it, That you ſhould earnestly contend.

Two things offer themſelves in the Explanation.

1.1. Explicat. To ſhew what the force and importance of that word is, which is tranſlated earnestly contend.

2. More fully, what the Apoſtle here intends by earneſt contending for the faith, and wherein this earneſt contention doth conſiſt, as it is imployed for the faith.

1. The compound-word in the original foreign, unto which our Engliſh words Earneſtly contend do anſwer, Decerto. Bez. Supercerto, Vulg. John 18.36. Luk. 13.24. 1 Cor. 9.25. Col. 1.29 1 Tim. 6.12. 2 Tim. 4.7. foreign propriè dicitur de aeſtuatione animi in eo qui in certamen deſcenſurus eſt. Accipitur pro luctâ in morte. Gerh. Harm.John 18:36Luke 13:241 Cor 9:25Col 1:291 Tim 6:122 Tim 4:7is onelyonly uſed in this place throughout the whole new Teſtament. All the ſeverall tranſlations thereof by interpreters, ſpeak this contention to which Jude exhorts theſe Chriſtians to be eminent & extraordinary. The word foreign out of compoſition (though then it importeth not ſo notable a contention as here in compoſition it doth) is rightly tranſlated to ſtrive, to fight, and that as for the maſtery, to labour fervently, and ſignifieth that vehement fighting and ſtriving which was wont to be among wraſtlers in their ſolemn games, with ſweat, pains, and trouble: but it being ſo compounded as in this place, it importeth a more renowned and famous contention than ordinary. It is not agreed by all wherein the force of the compoſition foreign conſiſteth; Some conceive that thereby the Apoſtle intends they ſhould add one kind of contention to another, (as poſſibly) an open profeſſed to an inward and ſecret contention. Others, that the Apoſtle would have them after one battel to double and reinforce the fight again with new ſupplies. Others (beſt of all) that Jnde exhorts theſe Chriſtians to put to all their ſtrength, acriter, ſummo, continuo, maximo ſtudio.and utmoſt force in their contention, as thoſe who fought for their lives, nay that which was dearer then life it ſelf, even the life of their ſouls: and ſo great is this contention, that no one Engliſh word is able to expreſs the p. 241Greek; to contend with all their ſtrength, extraordinarily, beyond meaſure, moſt earneſtly, do ſcarcely render the meaning of the word. More particularly, this extraordinary and moſt eminent contention, importeth five things. 1. A ſerious and weighty cauſe and ground of contention. Men account not trifles worth any, much leſſe vehement ſtrife. The thing about which they contend earneſtly, is either weighty, or ſo eſteemed. 2. It importeth a conſiderable enemy to ſtrive with; not one who is contemptible, but who requireth a great power to contend with him. 3. Some ſtrength and force whereby to deal with him. A child is not only unable to conquer, but even to contend with a Giant. 4. A putting forth of ſtrength againſt the enemy. Though a man be never ſo ſtrong, yet if he ſtands ſtill, and puts not out his ſtrength, he contends not. 5. And laſtly, the contending after ſuch a manner as is conducible to a victory, and prevailing over the enemy with whom we contend; even the uſing of our utmoſt, beſt, and choyceſt endeavours; not a ſlight, but a ſerious and victorious contention.

2. From hence we may gather, what this earneſt contention doth comprehend, which is here to be imployed about this faith.

1. It imports, that the fore-mentioned faith, is a ſerious and weighty ground, and a moſt conſiderable cauſe upon, & for which to contend. What doth the Scripture more hold forth to be our duty, than to buy the truth, Prov. 23.23. Phil. 1.27. Rev. 3.10. Mat. 11.19.Prov 23:23Phil 1:27Rev 3:10Matt 11:19and not to ſell it. To ſtrive together for the faith of the Goſpel; to be fellow-helpers to the truth; to keep the word of Gods patience; to be valiant for the truth; to juſtifie wiſdome, &c. Moſt precious is this faith to be contended for! firſt, even God himſelf was the fountain and founder of it, the Sun from which this ray of faith was darted; the Mine whence this faith, more to be deſired than the fineſt gold, was taken. Pſal. 19.10.Ps 19:10All the Princes of the world with all their combined bounties, could never have beſtowed this faith upon the world. How precious is it ſecondly, p. 242in regard of the price of it, the death of Chriſt, without which, not one promiſe of the word of life would ever have been made, or made good to our ſouls. How precious laſtly, in regard of the benefit of it; it doth all for us that God doth. For God affords by it, direction in our doubts, Pſal. 19.7, 8, 9. John 17.17. Rom. 1.16.Ps 19:7Ps 19:8Ps 19:9John 17:17Rom 1:16conſolation in our troubles, confirmation in our fears, ſanctification in our filthineſſe, guidance to glory. In ſum, 'tis the power of God to ſalvation. 'Tis not then a ſlight and triviall, but a moſt weighty and conſiderable cauſe, for which theſe Chriſtians were ſo earneſtly to contend, it being for the maintaining of the faith.

2. It implyeth and preſuppoſeth a conſiderable and ſtrong adverſary to contend with, in contending for the faith. The enemies with whom theſe Chriſtians were to ſtrive, were Sectaries, and ſoul-deſtroying Seducers; and Satan is the ring-leader, inſtructer, and aſſiſtant both of theſe, and all other forces raiſed againſt faith. We wreſtle not againſt fleſh and bloud (ſaith the Apoſtle) but againſt principalities and powers. Epheſ. 6.12. Gen. 3.1. Luke 22.31. 1 Theſ. 2.18.Eph 6:12Gen 3:1Luke 22:311 Thess 2:18We wreſtle not with fleſh and bloud, as it is in it ſelfe, weak and frail, but as ſet on work, aſſiſted and guided by Satan. Fleſh and bloud are but Satans inſtruments, he ſetteth them on work; he tempted Eve, not the Serpent; he winnowed Peter, when the man and maid made Peter to deny Chriſt. Satan hindered Paul from coming to the Theſſalonians, though by the perſecuting Jewes. Rev. 2.10.Rev 2:10Satan caſt ſome of the Smyrnians into priſon, when men did it. The falſe Prophets, with whom theſe Chriſtians here were to contend for the faith, are called the Miniſters of Satan; 1 Cor. 11.15. Epheſ. 2.2. Epheſ. 4.27. Acts 5.3.1 Cor 11:15Eph 2:2Eph 4:27Acts 5:3he is the ſpirit that worketh in the children of diſobedience. Satan hath a hand in the ſoliciting of us to ſin, either by our own luſts, or by the inticements of others. In all combates, either againſt our own corruptions, or others, perſecuters, or ſeducers, if we can drive away the divell, fleſh and bloud will not much annoy us. If the Captain be conquered, the common ſouldier will yeild. It's Satan who ſeduceth p. 243in Seducers. Paul was afraid, 2 Cor. 11.3.2 Cor 11:3leſt as the Serpent beguiled Eve, the mind of the Corinthians ſhould be corrupted from the ſimplicity that is in Chriſt. He is the enemy that ſoweth tares among the wheat, Mat. 13. And had not theſe Chriſtians in contending for the faith a conſiderable enemy? How could the Seducers want ſubtilty to creep in among theſe Chriſtians by their perſons, and into them by their opinions, into whom Satan the Serpent had crept before; nay, who now had the advantage of being the old Serpent? How eaſily could he flatter each humour, Rev. 12.9.Rev 12:9propound ſutable luſts to every pallate; clothe and colour every hereſie and luſt with plauſible titles, Chriſtian Liberty, new Lights, rare Notions; oyle and butter over wicked practices, and do much with ſweet words, cunning and doubtfull expreſſions? What powerfull adverſaries were theſe ſeducers, Epheſ. 2.2.Eph 2:2who had the Prince of power, the ſtrong man armed, the god of this world to help them▪ How could they want malice, and cruelty, who were aſſiſted by the enemy of ſouls, the deſtroyer, the roaring lyon, the red dragon? How could they want diligence and activity, who had the divell to drive them; him to inſtigate, whoſe motion in ſin is his reſt; who walketh about, ſeeking whom he may devour?

3. This earneſt contention imports a conſiderable ſtrength, wherby to contend for the faith againſt ſo potent an Adverſary. Every ones ſtrength is in it ſelf but weakneſs; the ſtrongeſt are not of themſelves able to ſtand before the weakeſt tentation. Our ſtrength is then from our Head, our Captain Jeſus Chriſt, who beſtoweth upon us ſuch ſupplies of grace, as that we are never fully and finally foyled, but in and with him overcome all, as the perſecuting, ſo the enticing world. More particularly, he affordeth this ſtrength to us two wayes. 1. On his part, he ſendeth his Spirit to beſtow upon us. 2. On our parts, he enables our faith to receive from him the ſupplies of his ſtrength.

1. On his part, he beſtowes his Spirit to ſtrengthen us. p. 244This his Spirit doth two wayes, 1. By working. 2. By ſtrengthening our union with Chriſt. 1. In the former, the Spirit conveyeth a principle of ſpirituall life and holineſſe, 1 John 3.9.1 John 3:9putteth into us a ſeed that ſhall never die; and infuſeth an habit of holineſſe never to be loſt, or overcome. Phil. 1.19. Epheſ. 3.16. Epheſ. 6.10.Phil 1:19Eph 3:16Eph 6:102. In the latter, it affordeth thoſe continued ſupplies of grace, whereby we are more and more ſtrengthened with might to reſiſt all tentations, go through all conflicts; to find preſervation and direction in every danger and doubt; to walk in daily deteſtation of every ſinfull way; to call and cry for grace which is wanting; and in a word, Phil. 4.13.Phil 4:13enabled to do all things through him who ſtrengtheneth us.

2. On our parts, he enables our faith by his Spirit to receive from him the ſupplies of his ſtrength. This he doth by giving a power to faith. 1. To unite us unto, and to incorporate us into him, as the branches are in the tree, the member in the body, or the houſe upon the foundation. We laying hold upon him for ours by our faith, as he layeth hold upon us for his by his Spirit; wherby the union is compleat and reciprocall. 2. To improve this union for our aſſiſtance, by drawing daily influences of grace and ſtrength from Chriſt, who is a fountain of fulneſſe, John 1.16. John 15.1.5. Gal. 2.20.John 1:16John 15:1John 15:5Gal 2:20as the root doth from the ſoyl, or the branches from the root, or the pipe from the fountain. Hence it is, that we live by faith, it being the inſtrument that fetcheth vertue from Chriſt to ſuſtain us in all our wants, and weakneſſes; it being not only in, but drinking of the fountain; it not only uniting us as members to the head; but ſupplying us as members from the head, with all vertue neceſſary to the preſervation of grace, both from the filth of ſin within us, and the force of tentations without us; and hence it is that faith makes uſe of all ordinances but as the conduit pipes, or water-courſes, to convey from Chriſt that grace and ſtrength it wants; it eſteeming ordinances without Chriſt, but as a viall without a cordiall, or a p. 245pipe without water. Faith alſo having united us to Chriſt, helps us to expect through him that abundant reward which will infinitely more than countervail for all the combats and contentions for him againſt his enemies. Moſes ſaw him that was inviſible, Heb. 11.26.27.Heb 11:26Heb 11:27he had an eye to the recompence of reward. We faint not, &c. (ſaith the Apoſtle) while we look not at the things which are ſeen, but at the things which are not ſeen. 2 Cor. 4.16.182 Cor 4:162 Cor 4:18And herein conſiſteth principally the ſtrength of Chriſtians in this earneſt fight and contention.

4. This earneſt contention by which the faith is maintained, implyeth a putting out & forth of this ſtrength againſt the enemy with whom we contend for the faith. He who hath ſtrength contends not, if he ſtands ſtill and acts not.

Sundry wayes is ſtrength to be put forth in contending for this faith.

1. Magiſtrates muſt put forth their ſtrength, 1. By commanding their ſubjects to ſubmit to the faith. Their edicts and injunctions ſhould be like thoſe of Aſa and Hezekiah, who commanded Judah to ſeek the Lord. 2 Chro. 14.4 2 Chro. 29.5.30 2 Chro. 34.33.2 Chr 14:42 Chr 29:52 Chr 29:302 Chr 34:33They muſt engage men to be true and faithfull to God, by precept and example: their commands muſt not ſo ſavour of ſtate policy, as to be regardleſs of Scripture purity. 'Tis not reaſon of State, but ruin of States, to be remiſs in enjoyning piety. The lawes of man ſhould be a guard to the Law of God. They who reign by God, ſhould reign for him. Neh. 13.19.Neh 13:19How unreaſonable is it that people ſhould be lawleſs only in Religion! Shall it not be indifferent whether men will pay a tax? And ſhall it be indifferent whether they will ever hear a Sermon? It was a commendable decree of Artaxerxes, though aheathen, and that for which the faithfull ſervant of God bleſſed God, That whoſoever would not do the law of God, judgment ſhould be executed upon him, to death, to baniſhment, Ezra. 7.26.27.Ezra 7:26Ezra 7:27to confiſcation of goods, or impriſonment: and of Darius, Dan. 6.26. who decreed that in every dominion of his Kingdom p. 246men tremble and fear before the God of Daniel.

2. By repreſſing the perveters of the faith. Reſtraining hereticks and Seducers, removing the impediments of Religion whether perſons or things. Nebuchadnezzar, a heathen, made a decree that none ſhould ſpeak any thing amiſs againſt God. 1 Kin. 15.12.13. 2 Kin. 18.5. 2 Kin. 23.8. 2 Chro. 17.6. 2 Chro. 31.1.1 Kgs 15:121 Kgs 15:132 Kgs 18:52 Kgs 23:82 Chr 17:62 Chr 31:1Aſa took away the Sodomits, Idols, and removed Maachah an idolatreſſe from being queen. Hezekiah removed the high places, and brake the images, and cut down the groves. So Joſiah defiled the high places, and brake them down. Thus likewiſe Jehoſhaphat took away the high places and groves out of Judah. Thus alſo Manaſſeh took away the ſtrange gods, and the idol out of the houſe of the Lord, and all the idols that he had built, &c. To theſe may be added zealous Nehemiah, in repreſſing Sabboth-breakers. Neh. 13.21. And the Apoſtle ſaith, Rulers are a terrour to wicked works, Rom. 13.3.

3. By providing and maintaining a faithfull Miniſtry to diſpenſe the doctrine of faith. Thus did Jehoſhaphat, and Hezekiah. 2 Chro. 17.8.9. 2 Chro. 31.4.2 Chr 17:82 Chr 17:92 Chr 31:4That Magiſtrate cannot contend for the faith which contends againſt the Miniſters thereof. Satan knowes no mean between the pampering and famiſhing of the Miniſtry: double labour muſt not be requited with ſcarce a ſingle maintenance. Miniſters ſhould not labour for, and yet not without a comfortable recompence. They ought not to be left to the courteſie of thoſe, who though they account enough for themſelves but a little, yet they account a little for the Miniſtry too much. It's not enough for faithfull Miniſters to be kept from being battered and ſtorm'd by cruel perſecuters, unleſs alſo from being ſtarved by the common proteſtants.

2. Miniſters muſt contend for the faith, principally two wayes.

1.1 Tim. 6.3. Tit. 2.1.1 Tim 6:3Titus 2:1 By preaching the word of faith, they muſt preſerve the pattern of wholſome words, and ſpeak the things which become ſound doctrine. They muſt take heed of their own mixtures, and not adulterate the doctrine of faith p. 247to pleaſe men. The beauty of heavenly truths wants not the paint either of humane or hereticall additions. The babes of Chriſt muſt be fed with ſincere milk; and the ſorenes of mens eyes muſt not hinder the lights of the Church from ſhining.

2. By confuting gainſaiers and hereticks. The Apoſtle commands Titus, by ſound doctrine to convince gainſayers. Tit. 1.9.11.Titus 1:9Titus 1:11Miniſters muſt not only have a voice to call their ſheep, but to drive away wolves; one to eſtabliſh truth, 2 Cor. 13.8.2 Cor 13:8another to oppoſe errour: one of his hands muſt work, and the other hold a weapon. Chriſt confuted the corrupt gloſſes of the Phariſees, and Paul confounded the Jewes, by proving that this is the very Chriſt, Act. 9.22. and Apollos mightily convinced the Jewes, and that publikely, ſhewing by the Scriptures that Jeſus was Chriſt, Act. 18.28. A miniſters breſt ſhould be a ſtore-houſe of ſpirituall armour. He muſt be furniſhed both with skill in Scripture, in which he ſhould be mighty, and in writings of men, even of hereticks themſelves, to beat them with their own weapons. He that will be but a looker on while his fellow-brethren contend, ſhall never be more than a looker on while they are crowned.

3. Every Chriſtian ſhould contend for the faith. Every child of wiſdome ſhould juſtifie their parent. Saints muſt ſtrive together for the faith of the Goſpel. And this they muſt do ſundry wayes.

1. By praying for the ſucceſs of the faith againſt errour. They muſt pray, that God would ſend forth labourers into his harveſt; That utterance may be given to Miniſters, Mat. 9.38. Eph. 6.19.Matt 9:38Eph 6:19that they may ſpeak boldly as they ought to ſpeake. That God would open unto them a door of utterance. That the word of the Lord may run and be glorified. Col. 4.3. 2 Theſ. 3.1.Col 4:32 Thess 3:1That Chriſtian who can prevail with God, ſhall conquer hereticks. Prayer hath got as many victories as diſputation.

2. By holy example: confuting wickednes & hereſie by the language of their lives. Chriſtians muſt be blameleſs, Phil. 2.15.Phil 2:15harmleſs, the ſons of God without rebuke, in the midſt of a crooked p. 248and perverſe nation, among whom they ſhould ſhine as lights in the world. The errour of the wicked muſt not cleave to them. They muſt not walk by example, but by rule. They muſt live what their faithfull Miniſter preacheth, ſtrive and ſwim againſt a ſtream of impiety, being and doing beſt, when the times are worſt.

3. by encouraging thoſe againſt whom Satan bends his greateſt force and fury in this Conflict about faith. They muſt know thoſe who labour among them, 1 Theſ. 5.12.1 Thess 5:12esteeming them very highly in love for their works ſake. When the ſervice of Miniſters grows hotteſt, the love of people muſt not grow coldeſt. What proportion doth money bear to faith; what is gold but dung to religion? How juſt is it that they who will not part with their money for the truth, ſhould part with money and truth too! and that they who will not pay the Scripture Seſsment, to honour God with their ſubſtance, to buy truth, &c. ſhould have all ſwept from them by oppreſſors! No ſouldiers deſerve ſo much to have the oyl of love drop'd into their wounds, as thoſe who received them in contending for the faith: No ſcarrs are ſo honourable as thoſe gotten in this conflict. Never did kiſſing better become an Emperor, than when Conſtantine kiſſed the hollow of holy Paphnutius's eye; whoſe war having been ſo holy, made his ſcar honourable.

4. By mutuall exhortation. Chriſtians muſt incite one another to the ſpirituall conflict, Heb. 10.24. Mat. 3.16.Heb 10:24Matt 3:16ſpeak often one to another for the ſtrengthing of their reſolution, and the whetting of their zeal; for the blowing up their love to God. In the primitive perſecutions Chriſtians wanted the bridle, but they now want the ſpur.

5. By confeſſion of the faith when called and examined about it. It's not enough to have faith in the heart, without confeſſion in the tongue. If the fire of faith be in the heart, the flames of confeſſion muſt be in the tongue. Rom. 10.10.Rom 10:10He who beleeves muſt ſpeak. It's our faith which juſtifieth our perſons, but our confeſſion muſt p. 249juſtifie our faith. A dumb faith is not a divine faith, 1 Pet. 3.15, 16. Mat. 10.32.1 Pet 3:151 Pet 3:16Matt 10:32but the faith of divels. Hypocrites will confeſſe Chriſt in times of encouragement, but not of contradiction. A Chriſtian hath no cauſe to be aſhamed of his name, of his Livery, his Maſter. He who will confeſſe Chriſt, Maledicta ſit humilitas quae huc ſe demiſerit. Luth.when most deny him, ſhall be confeſſed by Chriſt, when he ſhall deny most. This is the only holy kind of boldneſſe; and curſed is that modeſty, which makes us aſham'd of our Maſter.

6. By ſuffering for the faith. A Chriſtian is never ſo like a ſouldier, or himſelf, as when he confeſſeth the faith he hath, and ſuffereth for the faith he confeſſeth. He that ſaves his life, and forſaketh the faith, never lived comfortably; but thouſands that have loſt their lives, and kept the faith, have died joyfully. Would Saints but betray the faith, all Satans conteſts with them would be at an end, but then Gods would begin; Rev. 2.13.Rev 2:13and though God be the ſweeteſt friend, yet is he the ſoreſt enemy. How kindly doth God take it when we hold faſt his name, Nemo miles ad militiam cum deliciis venit; de umbra ad ſolem, & ſole ad coelum, de tunica ad loricam, de ſilentio ad clamorem, de quiete ad tumultum, bonum agonem ſubituri eſtis, in quo agonothetes Deus vivus eſt, xyſtarches Spiritus ſanctus, Corona aeternitatis bravium. Tert. lib. ad Martyres.and not deny his faith in the dayes wherein Antipas is ſlain! How honourable is it to follow our Captain through mud and bloud! How unſutable is delicateneſſe to ſanctity and ſouldiery! Every Chriſtian muſt change his warm coat into a Coat of mail; he muſt not expect reſt, but tumultuous clamours; not to ſleep in the ſhadow, but ſweat in the ſcorching Sun; and to have all the Militia of hell to fight againſt him. But here's his comfort, he fights a good fight, wherein God is the Judge, the holy Ghoſt the principall ruler, and the eternall Crown of glory is the reward of his fighting.

5. Laſtly, This earnest contention imports the putting forth our ſtrength, or contending after ſuch a manner as is conducible to a victory and prevalency over the enemy with whom we contend; not any putting forth of ſtrength will ſerve the turn, but the doing it to the purpoſe, eminently, with all our ability of power and skill.1 Cor. 16.13. foreign.1 Cor 16:13

1. We muſt contend reſolutely & valiantly. Danger muſt p. 250be deſpiſed, Fortitudo in ferendo & feriendo. Hoc gero titulum; Cedo nulli. Luth. Per charitatem flexibiliores arundine, per ſidem ſimus duriores adamante. Luth. 2 Tim. 3.10. Acts 11.23.2 Tim 3:10Acts 11:23difficulties adventured on, terrours contemned, fears ſuppreſſed, cowardiſe vanquiſhed, Chriſtian generoſity, and a holy manhood muſt be put on. There muſt be a manhood in bearing ſtroaks, in aſſayling ſtrikers; the former is as the back, the latter the edge of Chriſtian valour. Bleſſed Paul, who fought a good fight, tels Timothy, that he knew his purpoſe, faith, long-ſuffering: and Barnabas exhorted the Chriſtians, that with full purpoſe of heart they ſhould cleave to the Lord.

2. We muſt contend vigorouſly, fervently, vehemently, with all our might. A lazy, ſlender, ſlight contention, will not ſerve the turn. Luke-warmneſſe neither pleaſeth our Captain, nor prevails over our adverſary. Zeal is the beauty of Chriſtian undertakings; ſlightneſſe and lukewarmneſſe are unſutable to the Captain that leads, who ſweat in his conflict, the enemy that aſſailes us, the cauſe for which we contend, the crown that rewards us. Holy fervour is never ſo ſeemly as in contending for a holy faith. It's ſtoryed of Scanderberg, that in fighting againſt the Turks, he was ſo earnest that the bloud would often ſtart out of his lips. Indifferency better becomes our worldly contentions between man and man, than ſpirituall contentions between men and divels.

3. We muſt contend for the faith unanimouſly, and with one conſent. How eaſily will errour prevaile, when Faith's Champions are divided among themſelves! How ſhall they adventure their lives one for another in war, Phil. 1.27.Phil 1:27who will not do ſo much as love one another in peace! Excellent is the counſell of the Apoſtle, Stand faſt in one ſpirit, with one mind, ſtriving together for the faith of the Goſpel.

4. We muſt contend for the faith againſt errour univerſally, impartially, for every doctrine of faith, and againſt every oppoſite errour. We muſt contend for diſcountenanced, diſowned, perſecuted faith, and take it into our doors, when the moſt would have it laid in the ſtreets; and give it entertainment, when 'tis death to p. 251harbour it. Nor ought we to to ſpare preferred, Quò major eſt Princeps, eò minus ferantur ejus vitia. Nomina poteſtatum metuenda, ſed vitia contemnenda, Luth.favoured errour. The ſnake of errour muſt be ſtruck at, though in the field of a King.

5. We muſt contend for the faith conſtantly. We muſt never give over our conflict as long as one enemy is left. We muſt continue in the things we have learned, and hold fast the name of Christ. It's not contention, but conſtancy therein which crowns. We muſt be faithfull to the death, if we expect a crown of life. 2 Tim. 3.14. Rev. 2.13.2 Tim 3:14Rev 2:13It's eaſier once to perſevere than often to begin. No Chriſtian is too old to go out to fight in this ſpirituall warfare. As ſoon as we ceaſe to fight, we begin to flye. Chriſtianity knows no ceſſation of Combating. We muſt take heed of loſing the things which we have wrought and fought for. 2 John 8.2 John 1:8It's as great a vertue to hold what we have, as to get what is worth the holding. If the faith be bad, why did we begin; if good, why did we give over our contention for it?

6. We muſt contend prudently and with judgment. Chriſtian prudence is not inconſiſtent with Chriſtian fervency. Sundry wayes muſt a Chriſtian ſhew his prudence in this contention. 1. He muſt oppoſe thoſe enemies most that most oppoſe the faith. The greateſt errours with greateſt zeal, and place moſt forces where there's moſt dan ger; not being (as ſome) fervent againſt diſciplinary, and ſuperficiall againſt doctrinall errours. The former do but ſcratch the face; the latter ſtab the heart of truth. 2. He muſt contend for the faith ſoberly, not paſſionately. God wants not the beeſom of paſſion to ſweep down the cobwebs of errour. Soft words and ſtrong arguments are good companions. We may at the ſame time ſpare the perſon, and yet be mercileſs to his errour. 3. We muſt contend for the faith orderly, not extravagantly. The Miniſter muſt not contend like the Magiſtrate by politick government, nor the people like the Miniſter by publick preaching. Every ſouldier in this war muſt keep his rank. Never did more contend p. 252againſt the faith, than in the times wherein all are ſuffered to contend how they will for the faith. 4. We muſt contend for the faith preparedly, not weakly: Faith deſerves not obloquy, but victory. A weak judgment often hurts the faith as much as ſtrong paſſion. An able mind is more needfull in ſpirituall, than an able body is for worldly warrs. What pity is it that a good cauſe ſhould have a feeble champion!

1.Obſerv. 1. The goodneſſe of any cauſe and courſe exempts it not from oppoſition. What more precious then Faith, and what more oppoſed? Odium genius Evangelii, Luth. John 17.14. Superbus ſio, quod video nomen peſſimum mihi creſcere; gaudeo rebellis dici. Luth. Gratias ago Deo, quòd dignus ſum quem mundus oderit. Hier.John 17:14Hatred is ever the companion of Truth. As that which Satan oppoſeth muſt needs be good; ſo that which is good, muſt needs be by him oppoſed. A good man once ſaid, He much ſuſpected his own faithfulneſs in delivering that Sermon, for which he got not ſome hatred from wicked men. Hatred (as one ſaith) is the Genius of the Goſpel. I have given them (ſaith Chriſt) thy word, and the world hath hated them. Wicked mens rage ſhould rather make us thankfull, than diſcouraged. I am proud, (ſaith Luther) becauſe I hear I have an ill name among bad men. I bleſſe God (ſaid Jerom) that I am worthy of the worlds hatred.

2.Obſerv. 2. The best things require most contention for them. Not trifles, Noſtra impatientia non eſt pro reculis, honoribus &c. ſed pro contemptu verbi, & pertinacia impietatis, ubi anathema eſt eſſe patientem. Luth.fancies or fables, but doctrines of faith deſerve our earnest contention. How poorly are moſt mens contentions imployed! How happy were we, could we but as earnestly contend for Chriſt, his cauſe, faith, and our own ſalvation, as wicked men do for riches, honours, intereſt, nay for hell, by ſtriving to out-ſin one another! How unſutable is it, that a greater fire ſhould be made for the roaſting of an egg, than for an ox; that men ſhould be more contentious for bubbles, than bleſſedneſſe!

3.Obſerv. 3. Satan will fight, though he cannot prevail. Though he conquer not, he will yet contend. Though he be unable to overcome, yet he will oppoſe the faith. Such is p. 253the hight of his malice, that rage he will, be it inſucceſfully. If he cannot diſappoint the ſaints of their end, he yet pleaſeth himſelf in diſturbing them in their way. Satans rage ſhould not diſmay us. His furious onſets do not prove his endeavours ſuccesfull, rather his great wrath ſpeaks his time ſhort. And if he fight, who knowes he ſhall be foyl'd, how earneſtly ſhould they contend, who know they ſhall both conquer and be crowned!

4. Satan labours moſt to ſpoyl us of the beſt things, Obſerv. 4.thoſe whereby God is most glorified, and we moſt benefited. If he may have our faith, heavenly things from us, he cares not to leave earthly bleſſings behind him. Eph. 6.12. Chryſoſt. Muſculus, Perkins. vid. Heb. 8.5.Eph 6:12Heb 8:5Hence it is, that the Apoſtle ſaith, We wreſtle againſt ſpirituall wickedneſs (foreign, in heavenlies; i. e. as I humbly conceive) for heavenly things: whereby is noted the cauſe of Satans contention, which is, to bereave us of bleſſings of an heavenly nature. In the tempting of Eve, he aimed at the bereaving of our firſt parents of their happineſs, and Gods image. It was Peter's faith he ſought to winnow: He blinds mens eyes, that the light of the glorious Gospel of Chriſt ſhould not ſhine unto them. 2 Cor. 4.4.2 Cor 4:4In the troubles of Job, Satan aimed at a greater matter than the bereaving Job of his temporall eſtate; namely, Job. 1.11.Job 1:11the denying of God, and the blaspheming him to his face. The excellency of the thing for which we contend, ſhould ſtrengthen and quicken our reſolutions in contending. It ſhould be a greater motive to our valour when Chriſt our Captain tels us, we fight to preſerve the faith, than if he had told us, we fight for our lands, children, wives, lives: For what are theſe to grace, to glory, to our ſouls, to our God, all which we loſe in loſing the faith! What Satan in malice doth moſt aſſault, we in wiſdom muſt moſt defend.

5. Of our ſelves we are too weak for ſpirituall conflicts. Obſerv. 5.All our ſtrength is from another. He who is barely by profeſſion, not really united to Chriſt, will ſoon give in, and turn his back in a day of battell; he will be a ſouldier p. 254for ſhew, Mat. 7.27.Matt 7:27not for ſervice. He who is not built on the rock, cannot oppoſe the floods. Painted profeſſion will not endure the waſhing. Things which are not ſtrongly joyned, but looſly put together, will part when thrown into the water; ſo will Chriſt and the hypocrite in ſufferings.

6.Obſerv. 6. Moderation is not alway commendable. Moderation in bearing the chaſtiſements of God, Praedicare verbum Dei, eſt derivare in ſe furorem totius inferni. Satius eſt conturbari & collidi coelum & terram, quam Chriſtum non praedicari. Maledict a ſit charitas quae ſervatur cum jactura fidei.in enjoying worldly comforts, in enduring private injuries, are all moſt Chriſtian and commendable. But moderation which hinders a reall, and an earneſt contending for faith, is no better than lothſome lukewarmneſſe. I fear ther's much time-ſerving, neutrality, ſinfull halting, and indifferency gilded over with the name of moderation; accurſed is that moderation, whereby men will loſe the faith to keep their eſtates, and crack their conſciences to ſave their skins. The policy of theſe I never did admire, and their happineſſe (I truſt) I ſhall never envy. How ſoon learned is the wiſdome of ſhunning troubles, of ſelfpreſervation, and tame ſilence, when religion is endanger'd! How eaſie is it to ſwim with the ſtream, to hold with the ſtrongeſt; and how eaſily, but alas, how falſly, is this called moderation!

7.Obſerv. 7. The War of Chriſtianity, is laborious and dangerous. It will ſoon try our valour; and not only the truth, but the ſtrength of our graces. Religion is like cold weather, good for thoſe who are ſound, bad for rotten hypocrites. They who go on to this ſea for recreation, will ſoon come back in a ſtorm. The more dangerous our conflict is, the greater is that ſtrength by which we are ſupported, and the firmer ſhould be our dependence upon it. If Satan ceaſe from fighting with us, it's a ſigne he hath conquered us. It's our wiſdome when we have paſſed over light skirmiſhes, to prepare for greater. They who had endured a great fight of affliction, Hob. 10.32.36.had ſtill need of patience. Though we muſt never deſpair of conqueſt, yet alſo never preſume of quietneſſe, nor expect p. 255to be delicate members under a thorny head.

8. A Chriſtian ſhould be beſt, when the times are worſt, Obſerv. 8.and get good by others ſins. When others contend moſt againſt, we ſhould moſt contend for the faith. Of the oppoſition of the truth by others, we ſhould make a ſpirituall advantage. As God ſuffers nothing whereby he gets not glory, ſo a Chriſtian ſhould obſerve nothing, whereby he gets not ſome good. As the faint and lukewarm aſſiſtance of friends, ſo the fierce and furious oppoſition of enemies ſhould make his contention for the truth the more holily vehement. It was not only the expreſſion of a gracious heart, but of ſuch an one in a very gracious temper, Pſal. 119.127Ps 119:127That becauſe the wicked had made void Gods Law, therefore did he love his Commandements above gold.

9.Obſerv. 9. It's the duty and wiſdome of Chriſtians to obſerve directions for their ſpirituall conflict. Who contends with a potent Adverſary, without conſidering how to encounter him! To this end, 1. Let us get a love to the Cauſe and Captain, for which and whom we fight; not fighting for fear of his wrath, or love of his wages, but affection to his intereſt. A ſouldier of fortune will turn to that ſide where he ſhall be beſt paid, but one to whom love is wages, will keep to one ſide. The Chriſtian who ſeems now to fight for, but yet loves not the truth, will ſoon either leave it, or fight againſt it. 2. Let us not entangle our affections in worldly enjoyments. Bid earthly comforts farwell, when you go your ſpirituall expedition. It's pity to loſe a victory for regarding the bag and baggage; yet the love of the world hath made many a Chriſtian loſe both his courage, and his crown. 3. Let us not go forth in our own ſtrength againſt our enemies. A proud Chriſtian will ſoon turn a coward. A limb, though ſwollen and big to ſight, is but weak and lame for ſervice. If God breath not a ſpirit of valour into us, we ſhall faint. Spirituall ſouldiers muſt fight upon their knees. 'Tis from God we fight, of our ſelves we can do nothing but flie. 4. Let faith conſider p. 256Encouragements. Our Cauſe is righteous and honourable, our Captain wiſe, valourous, bountifull, our ſupplies great and near; our friends in all places, if fighting, prevailing, and if not fighting, praying for us; our victory certain and ſudden, our reward maſſy and eternall.