Commentary on Jude — Thomas Manton

Commentary on Jude · Thomas Manton

VERSE III.

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

THe Apoſtle having diſpatched the ſalutation, maketh way for the matter of the Epiſtle; this Verſe is the Preface to the whole, wherein he propoſeth two things:

1. The occaſion of his writing.

2. The matter and drift of it.

1. The occaſion of writing this Epiſtle, which was double,

1. His earneſtneſs in promoting their good; Beloved, when I gave diligence to write to you of the common ſalvation.

2. The urgencie of the preſent neceſſitie, [It was needfull for me to write unto you and exhort you.]

In aſſigning his earneſtneſs and zeal for their good, you may take notice of three things, which I ſhall explain in their order.

1. A compellation of their perſons, foreign [Beloved;] a tearm uſuall in the Apoſtles writings, the ſame word is uſed, 1 Pet. 2. 11. and there tranſlated, Dearly beloved: it noteth not onelyonly that affection which by the law of nature we owe to one another, Rom. 13. 8. nor that love which by the law of bounty and kindneſs we are bound to render to them that love us, Matth. 5. 46. but that ſingular love which we owe to them that are with us in Chriſt, which is alwayes expreſſed by foreign in Scripture, and we ſometimes tranſlate it [Charity] often [Love,] the Rhemiſts alwayes [Charity;] whoſe tenderneſs in this point (as one obſerveth) is not altogether to be diſallowed, leſt it be confounded with common and impure love expreſſed by foreign, and charity] being a Church Word, is wholly free from ſuch indifferency and equivocation: So here inſtead of [beloved] they render [my deareſt] which fitly noteth the tenderneſs▪ and bowels that are in Chriſtian affection.

From this compellation obſerve, That Chriſtians ſhould Doct.be to each other as beloved; ſuch dearneſs and entireneſs of affection ſhould paſs between them, that they may entitle one another to their bowels, and choiſer reſpects.

Reaſons are theſe. 1. None can have better grounds to love 1 Reaſon.another, they are members of the ſame body, 1 Cor. 12. Brothers born of the ſame womb, living in the ſame family, have defaced all the feelings of Nature, and been divided in intereſt and affection; but ſurely no ſuch Schiſm can happen in the ſame body, who would uſe an arm to cut off a leg, or an hand to ſcratch out his eyes, members care for one another. Now this is the relation which Chriſt hath left us, he hath▪ not only called us into a family, but into a body, Col. 3. 15 See the ſame preſſed together with many other uniting conſiderations, Eph. 4. 4. 5. 6. verſes, There is one Body, one Spirit, even as ye are called in one hope of your calling, one Lord, one Faith, one Baptiſm, one God, and Father of all, who is above all, and through all, and in you all. Let us a little go over that place: The firſt engagement is [one Body] they are Wennes, and monſtrous excreſcencies, not members, that ſuck all the nouriſhment to themſelves. Again, one member lacking, or out of joynt, is a pain and deformity to the whole. The next engagement is [one Spirit] which in all other relations can onlie be had in fancy and imagination; friends ſpeak as if they lived by one common ſoul, but here 'tis ſo really, all Believers have the ſame Spirit; I ſay in other relations (even in the neareſt) every one is acted by his own ſoul, but here by one Spirit we are Baptized into one Body, 1 Cor. 12. 13. What ſhould divide us when we have the ſame Spirit? We have not all the ſame meaſures, and that occaſioneth ſome difference; as the Soul ſheweth it's ſelf in ſome members more than in other, though it acteth all, but the Spirit is the ſame. The next conſideration is [one Hope] Shall not the ſame earth contain thoſe, that expect to live in the ſame heaven? Luther and Zuinglius, Cranmer and Hooper, Ridley and Saunders, ſhall all accord for ever in heaven; and certainly 'tis through the reliques of the fleſh that they cannot accord here: In other relations there may be diviſions, becauſe they have different hopes, and it may be hopes that intrench and encroach upon the good of each other; but here you have one heaven, and one hope, 'tis all for you; there may be a difference in the degree of glory, but none to provoke pride, or feed envy: How will bitter and keen Spirits look upon each other, when they meet in glory? It followeth [one Lord] We are in the ſame family, how will you look God in the face if you fall, a ſmiting your fellow-ſervants? Matth. 24. 45. Then [one Faith] There may be different apprehenſions, and every one may abound in his own ſenſe in circumſtances, but the Faith is the ſame, they agree in the ſame eſſentials and ſubſtantials of Religion: The Enemies of the Church, though divided in intereſts and opinions, yet becauſe they agree in one common hatred of the Saints, can hold together, Gebal, and Ammon, and Amalee, and the men of Tyre, did all conſpire againſt Iſrael, Pſa. 83. Like Sampſons Foxes, though their faces looked ſeveral wayes, yet were tyed to one another by their tails, and ran together to burn up the Cornfields, and ſhall not the people of God agree, who all profeſs one and the ſame Faith? The next conſideration is [one Baptiſm] that is one badg of profeſſion, 'twas a cauſe of difference among Jacobs Sons, that one had a Coat of divers colours, a ſpecial badg of affection: Conſider you are all brought in by the Baptiſm of Water, and the uſe of ordinary means, none have a ſpecial and privilegiate Call from heaven above the reſt of their Brethren. Laſtly, it followeth [one God, and Father of all] You all worſhip the ſame God, there is nothing divides more than different objects of Worſhip: *Summus ut…iuſq ind… ſuror…ul…o quod numina vi…inorum o…it u t…q▪ locus juv…nali.When one ſcorneth what another ador… eth, 'tis extreamly provoking; 'twas the Plea uſed to Joſeph, Gen. 50. Pardon the treſpaſs of the ſervants of thy Fathers God. Thus you ſee that we have be…ter grounds of love then others have.

2. None can have higher motives, as the love of Chriſt, 2 Reaſon.Eph. 5. 2. walk in love, as Chriſt hath alſo loved us; the Pagan world was never acquainted with ſuch a motive: Now none are affected and melted with the love of Chriſt, but thoſe that have an intereſt in it; therefore Chriſt expecteth more love from Chriſtians, than from others. Matth. 4. 46. If ye love them that love you, what reward ſhall ye have, do not even the Publicans the ſame? The Publicans were accounted the moſt vile and unworthy men in that Age; but a Publican would love thoſe of his own party; therefore a Chriſtian that is acquainted with Chriſts love to ſtrangers, to Enemies, ſhould mannage his affections with more excellency and pureneſs; the world is not acquainted with the love of Chriſt, and therefore only loveth its own, but we are acquainted with it, and therefore ſhould love others. See John 13. 34. See that ye love one another, as I have loved you. Jeſus Chriſt came from heaven, not only to repair and preſerve the notions of the Godhead by the greatneſs of his ſufferings, but to propound to us a more exact pattern of charity, and to elevate duty between man and man.

3. None have a greater charge, Chriſt calleth it his New 3 Reaſon.Commandement, John. 13. 34. A new Commandement give I unto you, that ye love one another: How new, ſince 'twas as old as the Moral Law, or Law of Nature? I anſwer, 'tis called n…w, becauſe excellent, as a new Song, &c. or rather becauſe ſolemnly and ſpecially renewed by him, and commended to their care, as new things and new Laws are, much eſteemed and prized, or enforced by a new reaſon and example his own death. So 1 John 3. 23. foreign, This is the Commandement, that we ſhould believe in him whom he hath ſent, and love one another as he gave Commandment: 'Tis made equal with Faith, all the Scriptures aim at Faith and Love, 'twas Chriſts dying charge, the great charge which he left at his death, John 15. 17. Theſe things I command you that ye love one another: Speeches of dying men are received with moſt veneration and reverence, eſpecially the charge of dying friends, the Brethren of Joſeph fearing leſt he ſhould remember the injuries formerly done to him, they uſe this place, Thy father did cōmand us before he died, ſaying, &c. Gen. 50. 16. Let us fulfill the will of the dead: When Chriſt took leave of his Diſciples, he left this as his laſt charge, think of it when thou art bent to quarrel, or to neglect others: Shall I ſlight his laſt Commandement, his dying charge? 'Tis made the Character of Chriſts Diſciples, Hereby ſhall all men know that ye are my Diſciples, if ye love one another; 'tis as much as your Diſcipleſhip, &c. It ſerveth to preſs you to1 Ʋſe. this amity and love; why ſhould thoſe that are to meet in the ſame heaven, be of ſuch an eſtranged heart to each other? certainly it cometh from evil. In two caſes Gods people can agree well enough, in glory and in miſery, in a Priſon, as Ridley and Hooper did, and in heaven as all do, in heaven where there is no ſin, and in a Priſon where luſts lye low, and are under reſtraint: Oh then labour for love and meekneſs, to which end take a few directions. 1. Honour the leaſt of Chriſts where ever you find it, if any ſhould deſpiſe others for their meanneſs, it would be more proper to God to do ſo, than for any other, becauſe they are moſt diſtant from his perfection, but he will not deſpiſe ſmoaking Flax, Mat. 11. You do not know what a ſpark of glory and of the Divine Nature may lye hid under Smoak, and a covert of darkneſs; Chriſt loved the young man that had but ſome accompliſhments of nature in him▪ Mark 1021. Jeſus loved him, much more ſhould you, when you find any weak appearances of Chriſt, though they do not come up to your meaſures. 2. Let not difference in opinion divide you; 'twere to be wiſhed that Believers were of one heart, and of one way, that they all thought and ſpake the ſame thing, yet if they differ, cheriſh them for what of God is in them: in a great Organ the Pipes are of a different ſize, which maketh the harmony and melody the ſweeter; Whereunto we have attained, let us walk by the ſame rule, and mind the ſame thing, Phil. 3. 16. Many men love to impropriate Religion, as if there were nothing of God to be found but in their own ſphere; 'tis natural to a man to do ſo, we would be ſingular, and ingroſs all repute of pirty, Or…hodoxy, and right worſhip to our ſelves. 3. Take heed of letting love degenerate into compliance, there is the *Eph. 4. 3.Bond of the Spirit, and there is an †2 Cor. 6… 14.unequal yoke, there are Wards of love, and the Chain of Antichriſtian intereſts, and you muſt be careful to make diſtinction, Iſa. 54. 15. They ſhall gather together, but not by me: There are evil mixtures and confederacies that are not of God, which you muſt beware of, leſt by joyning with men, you break with God, and turn love into compliance: The Image was crumbled to pieces, where the toes were mixt of iron and clay, Dan. 2. Love may forbear the profeſſion of ſome truths; there is an having faith to our ſelves, but muſt not yeeld to error.

4. There are ſome ſo vile, that they will ſcarce come within the circuit of our Chriſtian reſpect; ſuch as are the open Enemies of Chriſt, and hold things deſtructive to the foundation of Religion, John 2. Ep. 10. If any one bring not this Doctrine, bid him not God-ſpeed: Vile wretches muſt know the ill ſenſe the Church hath of their practiſes; Eliſha would not have looked upon Joram, had it not been for Jehoſaphat, 2 Kings 13. 4. When men break out into deſperate rage and enmity to the wayes of Chriſt, or run into damnable errors, 'tis a compliance to ſhew them any countenance. Thus for the compellation.

2. The next circumſtance in the occaſion is, at ſtification of the greatneſs of his love and care; foreign, When I gave all diligence, he ſpeaketh as if it were his whole care and thought to be helpful to their faith, and therefore did watch every occaſion: He addeth [to write to you] that's a further teſtimony of his love, that he would think of them abſent to write, when he could not ſpeak to them. So that here are two things. 1. The greatneſs of his love. 2. The way of expreſſing it by writing.

From the firſt [I gave all diligence] obſerve, That offices Doct.of love are moſt commendable when they are diſpenſed with care and diligence: 'Tis not enough to do good, but we muſt do good with labour, and care, and diligence: See Tit. 3. 14. Let ours alſo learn to maintain good works; in the original foreign, watch our good works, hunt out occaons: So Heb. 10. 24. Conſider one another, to provoke to love and good works: 'Tis not enough to admoniſh one another, but we muſt conſider, ſtudy one anothers tempers, that we may be moſt uſeful in a … of ſpiritual communion: So Rom. 12. 17. providing for …ings … in the ſight of God …n… men, foreign, catering, contriving, as carnal men do for their luſts, Rom. 13 14. So for Miniſters, 'tis not enough for them to preſs that wherein they are moſt verſed, or what cometh next to hand, but to ſtudy what will moſt conduce to the ends of their Miniſterie with ſuch a People, ſtudy to approve thy ſelf a good workman, &c. Well then, try your Chriſtian reſpects by it the Spirit is moſt pure, not only when you do good, but when you do it with care and diligence; wicked men may ſtumble upon good, but they do not ſtudy to do good; common Spirits are moved to pray, but they do not watch unto prayer Eph. 6. 17. that is, make it their care to keep their hearts in order, and expreſly to ſuit their prayer to their preſent neceſſities; many may do that which is uſeful to the Church, but they do not watch opportunities, and make it their deſign to be ſerviceable.

Again, let no care be grievous to you, ſo you may do good, I am willing to ſpend my ſelf, and to be ſpent for you, 2 Cor 12. 15. We cannot be waſted in a better imployment; ſo we ſhine, no matter though we burn down to the Socket, or like Silk-worms, die in our work, Phil. 2. 17. If I be offered upon the Sacrifice of your Faith, I rejoyce with you, &c. The greateſt pains and care even to a maceration of our ſelves, ſhould not be unpleaſing to a gracious heart, certainly this is an expreſſion will ſhame us; I gave all diligence, he ſought all opportunities, when we will not take them; Love will put us upon ſearching out, and deviſing wayes of doing good.

2. This love he would expreſs by writing when he couldObſervat. not come to them: Holy men take all opportunities to do good, preſent or abſent, they are ſtill mindful of the Saints, and write when they cannot ſpeak; As Ambroſe alludeth to Zecharias, writing when he was ſtricken dumb: A man wouldZecharias cum l…qui non potuit Scripſit. think that abſence were a fair excuſe, a writ of eaſe ſerved upon us by Providence; yet godly men cannot be ſo ſatisfied, but all helps to promote the common benefits; a willing mind will never want an opportunity, and they that have an heart, will be ſure to find an occaſion; they give all diligence to promote others welfare; and therefore uſe all means, take all occaſions: Which ſheweth firſt how far they are from this temper that do nothing but by conſtraint. A ready mind is a ſpecial qualification in an Elder, 1 Pet. 5. 2. and a ſure note of our reward, 1 Cor. 9. 17. But now when the Awe of the Magiſtrate prevaileth more then love of ſouls, every thing is done grudgingly: 'Tis Pauls advice, Be inſtent in ſeaſon and out of ſeaſon, 2 Tim. 4. 2. not only at ſuch ſeaſons as are fairly offered, but where corruption and lazineſs would plead an excuſe. Chriſt diſcourſed with the woman at the Well when weary, John 4. We have but a little while to live in the world, and we know not how ſoon we may be taken off from our uſefulneſs; that was Peters motive, to write, 2 Pet. 1. 12, 13. 2. This ſheweth their ſottiſhneſs that are not careful to redeem opportunities for themſelves: Jude is ſtudying which way to promote the ſalvation of others, and many do not look to the ſtate and welfare of their own ſouls.

Again obſerve, That uniting is a great help to promote the Obſerv.common Salvation: By this means we ſpeak to the abſent, & to poſterity; and by this means are the Oracles of God preſerved in publick Records, which otherwiſe were in danger of being corrupted, if ſtil left to the uncertainty of verbal tradition: By this means are errours more publickly confuted, & a teſtimony againſt them tranſmitted to future ages: Speech is more tranſient, but writing remaineth; ſo Chriſt telleth the Apoſtles that they ſhould bring forth fruit, and their fruit ſhould remain, John 15. 16. Apoſtolical Doctrine being committed to writing, remaineth as a conſtant rule of faith and manners, and by the publick Explications of the Church left upon record, we come to underſtand the Diſpenſations of God to every age, what meaſures of light they enjoyed, how the truths of God were oppoſed, how vindicated; Finally by writing the ſtreams of ſalvation are conveyed into every family as a common fountain by ſo many pipes and conveyances▪ that in the defect of publick preaching, good ſupply may be had in this kind: Well then, 'tis an acceptable ſervice to the Church, which they do *Judg. 5…14.who can handlethe pen of the writer, when they ſend abroad a publick teſtimony againſt errour, a publick monument of their affection to the truth, the Gooſe quil hatl… ſmote Antichriſt under the fifth rib; the Earl of Darby accuſed Bradford for doing more hurt by his writings then preaching. Hezekiah's ſervants are commended† Scribant docti que indocti que Poemata paſſion: Juvenal. for copying out the Proverbs of Solomon, Prov. 25. 1. They deſerve not to be cenſured, but commended and cheriſhed that do ſervice in this kind; I confeſs there is no end of Books, pride and ambition may put many upon ſcribling, and filling the world with chaffs and vanity, ſo that there needetha reſtraint, rather then an incitement: *Councels have thought it worthy their care, Vide Canones Apoſtolorum, (ut voca…t) Can. 60 Synod. Dordra…. Concilia de corrig…ndis Ty…ographiae abuſibus seſſion…. …22.ſome meerly blur paper, which is no ſmall diſcouragement to modeſt and able men; ſurely care ſhould be taken to prevent abuſe: writing is a more publick way of teaching, and men ſhould not undertake it without a care. Jeremies advice is good, Ne ad ſcribendum citò proſilias, & levi duceris inſania multo tempore diſce quod doceas, Hier. ad Ruſticum Mohachium. Be not too haſty to write; that which is prepared for publick inſtruction had need be prepared with great deliberation: the the*foreign. Plutarchus in vita Numae. veſtal Virgins were ten years in learning, and ten years in practiſing, and ten years in teaching, and preſcribing directions to others: when every Scioliſt will be obtruding his Notions upon the world, 'tis a great abuſe; for by this means uſeful men are diſcouraged, or if they publiſh their labours, they are not taken notice of: As two or three grains of good corn are hardly found out under an heap of chaff: But take away this abuſe, writing is a great help to the Church in practicals, that people may ſtill be furniſhed with good books in every age, old ones written long ago being neglected, or lying hid in ſome private ſtudyes, or elſe not coming up to the rate of preſent light, or not anſwering the temper of the preſent age, not meeting with the ſins, nor incouraging the graces within uſe and exerciſe: Again in controverſals there is great uſe of writing; controverſies not being ſo eaſily determined by the judgment of the ear, as the eye †Alternù vi…bus contenſioſ… ſu…e ſune u…e … ▪ d… e… in …e…eram traximu… ▪ …bſtre…ent…bus …t… a… qu…buſdam ſpectant…us, …ing…lo umn… b…o quodam veritas … b…abatu…. …er ul. co…tra lu…ae…s.: In the clamour of diſputations and violent diſcourſe, uſually there is ſuch a duſt raiſed, that we cannot ſo ſoon diſcern the truth, as upon a calm debate, and mature conſideration of what is delivered in writing, which I remember was the cauſe why Tertullian wrote his treatiſe againſt the Jews, leſt the tumult and noyſe of the diſpute ſhould be ſome prejudice to the truth. But of this enough.

I come now to the next Circumſtance in the inſinuation or profeſſion of his readineſs to do them good, and that is the object or ſubject concerning which he would write to them, [the common Salvation,] a fit argument for Saints: The Obſerv.Apoſtles in their private and familiar letters were very ſpiritual; yea when they wrote about their ordinary occaſions, as Paul to Philemon. Still they were ready to impart ſome ſpiritual gift, whether by conference or writing; thoſe Letters then ſhould be moſt welcome to us that mind us of the beſt things.

But what was this common ſalvation? I ſuppoſe by it is meant that Salvation wherein he and they, and all the Saints were concerned; this expreſſion may be conceived to be an Argument, either of the Apoſtles meekneſs, though he were an Apoſtle, and they private believers, yet I and you have but one common ſalvation, as Captains to indear themſelves to their Troops will ſay [Fellow-ſouldiers] as ingaged in one common Warfare: or elſe of his holineſs [the common Salvation] that is, which I am to look after as well as you: or elſe of his love to their ſalvation, which he would look after as well as his own; the Saints carry on a joynt trade to Heaven; they are all partners, and Salvation lyeth in common between them: you are to promote mine, and I yours: Well then, he having their faith and ſalvation in like reſpect with his own, he was willing to write to eſtabliſh them in the truth: I ſhall form the point in the very words of the Text. That the Salvation of the peeple of God Obſerv.is a common Salvation: not to good and bad; for it belongeth only to a peculiar people, but common to all believers: 'tis common to them in divers regards. 1. They all are choſen by the ſame grace; there is no ſpecial reaſon why Paul ſhould obtain mercy rather then John, and Andrew, and Thomas. Free-grace acteth upon the ſame terms. All Gods motives are taken from himſelf, from his own boſome: For my own ſake, ſaith the Lord, Iſai. 43. 25. There may be a difference in the creature, John and Andrew may be otherwiſe tempered and diſpoſed then Paul and Peter: but Gods motives to chooſe both the one and the other are ſtill the ſame.

2. They have the ſame Chriſt; there is no other Name under Heaven, Acts 4. 12. And Jeſus Chriſt the ſame yeſterday, to day, and for ever, Heb. 13. 8. In all ages the Church hath been ſaved by Chriſt, none of the holy ones of God had a more worthy Redeemer then we have. Chriſt gave the ſame ranſom to purchaſe Heaven for me, and thee, and others: as under the Law the rich and the poor, were to give the ſame ranſome, Exod. 30. 15. The rich ſhall not give more, and the poor ſhall not give leſs then half a ſheckel. The price of Chriſts blood for all ſouls was equal, if they had a more worthy Chriſt to dye for them, you might be diſcouraged.

3. You are juſtified by the ſame righteous one as far as another: The righteouſneſs of Chriſt is unto all, and upon all that believe, and there is no difference, Rom. 3. 11. In inherent righteouſneſs, there is a great deal of difference, one hath more grace, & another hath leſs; in ſanctificatiō there are degrees, but as to imputed righteouſneſs, they are all equal, none of the Saints hath finer linnen, or are decked with a better veſture then you are; there is a difference in the degree of faith, which receiveth this righteouſneſs, but there is no difference in the righteouſneſs its ſelf; *Gemmam an…l… c…rvae iucl…ſam amplectitur & Gigas a … plectitur, & Pu…rulus …ee… G…gas …o…tius …am a… p…ctatur qu…m pue …lus t…m…n m…net ann…lus aeq…e …re…i…ſ…s & g…mm… aeque p…cioſa. … the…n…a Giant, or ſtrong man holdeth a precious jewel, ſo doth a child; the jewel is the ſame, though a man holdeth it with a ſtronger hand, it looſeth nothing of its worth in the childs hand. So here, the righteouſneſs is the ſame, though the faith be not the ſame. Yea fourthly, As we have the ſame priviledges, ſo the ſame way all by faith; and the faith of the weakeſt as to the eſſential priviledges, is as acceptable to God as the faith of the ſtrongeſt, 2 Pet. 1. 1. Simon Peter to them that have obtained like precious faith with us. 'Tis †Fides …na & …ad…o… …o… reſpectu ſubje… …oru… gradu…m ſed ſpeciti object….like precious for kind, though not degree; of the ſame nature, worth, and property, though every one cannot come up to the heighth of an Apoſtle. 5. They are all under the ſame rule and direction. Gal. 6. 16. As many as walk by this rule, peace on them, and the whole Iſrael of God. The way of errour is manifold, but there is but one path that leadeth to Heaven. 6. They are in one myſtical Body, miniſtering ſupplyes to one another. Col. 2. 19. Not holding the head, from which all the body by joynts and bands having nouriſhment miniſtred, and knit together, increaſeth with the increaſe of God. The head is the fountaine of all vital influences, but the joynts and bands doe miniſter and convey the nouriſhments; the whole body is ſtill increaſing and growing up to perfection, and they are helping one another, as the members of the ſame body do continue the communion of the ſame Spirit, or by the continuity of the parts, make way for the animation and quickening by the ſame ſoul.

What uſe ſhall we make of this? I anſwer, 1. It hinteth publick care, that we ſhould help ſalvation forwards, both in our ſelves and others; rejoyce in others faith as well as in your own. Rom. 1. 12. Comforted by the mutual faith of you and me. His faith was a comfort to them, and their faith a comfort to him; nay out of an exceſs of love and charity, Paul uſeth an expreſſion not imitable, Rom. 9. 3. I could wiſh that I were accurſed from Chriſt for my brethren my kinſmen according to the fleſh.

2. It checketh the impropriating of Grace and Religion, to ſuch an order or ſort of Chriſtians, ſuch as was the ambition of former times, as if all religion were confined within a cloyſter, or wrapped up in a black garment; thoſe were called religious houſes, and thoſe the Clergy, or God▪ portion, all other were Lay, and Secular. Oh how far was this from the modeſty of the Apoſtles! Peter calleth the faith of common Chriſtians, like precious faith; and Jude ſpeaketh of a Common Salvation. So the Jews before them, they confined Gods choyce to their Nation, they could not endure to hear of ſalvation among the Gentiles, and of a righteouſneſs that came to all, and upon all that believe: we have an envious nature, and would fain impropriate common favours. The Church of Rome would faine bring all the world to their lore, and confine truth and faith and ſalvation within the precincts of their Synagogue; they ſieze upon and poſſeſs themſelves of the Keys of Heaven, to open to whom they pleaſe. Now God hath broken down all pales and encloſures, they would fain rear up a new partition wall: Corrupt nature envyeth that others ſhould have a fellowſhip in our priviledges, therefore the ſame ſpirit ſtill worketh; men do ſo value their leſſer differences, and that diſtinct way and opinion which they have taken up, as if none could be ſaved but thoſe of their own party and perſwaſion: 'tis very natural to us to affixe holineſs to our own opinions, and to allow none to be good but thoſe that jump with us in all things. There were factions at Corinth, and thoſe that ſaid I am of Chriſt, were counted a faction too, 1 Cor. 1. 13. as arrogating Chriſt to themſelves, therefore the Apoſtle writing to them, ſaith, 1 Cor. 1. 2. To the Saints at Corinth, and all that call on the Lord Jeſus Chriſt, theirs and ours. We are apt to be rigid to thoſe that differ from us, and to be favourable to thoſe that think with us. †Tertul. in …raeſ…p▪ adverſus Hae…cos.Tertullian ſaith of ſome in his time, Illic ipſum eſt promereri, 'tis holineſs enough to be one of them. Oh let it not be ſo among the people of God! do not nullifie your brethren. Rom. 14. 10. Why d…ſt thou ſet at nought thy brethren? foreign ▪ Tertullian rendreth it, Cur molificus fratrem? When God hath made a Chriſtian of him, why doſt thou make nothing of him? and cry up every private opinion for another religion, as if none could be Saints and Believers but they that think with you? Take heed of impaling the common Salvation, Incloſures are againſt the Law.

3. It ſheweth that there are not ſeveral ways to Heaven, there is but one common Salvation to all the Elect, and one common faith, as Paul ſaith. Tit. 1. 4. To Titus my own Son according to the common faith. There are a ſort of Libertines that think a man may be ſaved in any religion, ſo he doth not walk againſt his own light: Do not flatter your ſelves, all the Elect are brought to Heaven the ſame way, whether Jew or Gentile, bond or free, there is a good old way, Jer. 6. 16. which if we miſſe we are ſure to periſh.

4. It informeth us who are beſt to deal in matters of religion: thoſe that are religious, that can call it a common Salvation; that is, common to them with others, they have ſhare in it, and therefore they can beſt defend it: differences are aggravated when carnall men intermeddle in religious controverſies, but thoſe are likeſt to deal with moſt purity of zeal and love that can ſay your ſalvation is their ſalvation; ſo in the next verſe, They turn the grace of our God into wantonneſs, they that have an intereſt in grace cannot endure to ſee it abuſed.

5. It forbiddeth ſcorn of the meaneſt Chriſtian, they have as good hopes through grace as you have in Jeſus Chriſt: all are one, Maſter and Servant, rich and poor. Oneſimus a poor runagate ſervant, yet being converted, Paul calleth him his faithful and beloved brother, Philem. 10. In earthly relation there is a difference, yet in regard of the common faith and common ſalvation we are all one.

I have now done with the firſt part of the occaſion, his earneſtneſs in promoting their good. I now come to the ſecond part, the urgency of the preſent neceſſity [it was needful for me to write to you, and exhort you,] which is ſaid to ſhew that this Epiſtle was not only occaſioned by the fervency of his own bone, but the preſent exigence and neceſſity as affairs then ſtood; the School of Simon, the Gnoſticks, and divers other hereticks of a like looſe ſtrain and libertine ſpirit, ſought to withdraw and alienate them from the truth, for that was the neceſſity here expreſſed, as appeareth by the next verſe; Exhortations the more neceſſary, the more preſſing; need quickens both writer and reader, and the leſs arbitrary things are, the more throughly we goe about them.

Obſerve from hence, That neceſſity is a time for duty; Obſerv.neceſſity is Gods ſeaſon to work, and therefore it ſhould be ours; For a ſeaſon (if need be) ye are in heavineſs, 1 Pet. 1. 6. Duties are beſt done, when we ſee they are needful and neceſſary; things that are arbitrary are done with a looſe heart; the creatures duties towards God begins at the ſenſe of their own wants. Jam. 1. 5. If any man lack wiſdom, &c. Well then, take this hint for prayer, and other ſervices; if there be a need, omit not to call upon God: as when diſtempers grow upon the ſpirit, the heart's unquiet, the affectious unruly, a deadneſs increaſeth upon you, temptations are urgent, and too ſtrong for you, cry out of violence, as the raviſhed Virgins. So when conſcience is unceſſantly clamorous, David could not find eaſe, till he confeſſed, Pſal. 32. 5. Silence will cauſe roaring, and reſtraint of prayer, diſquiet. Again, If there be a need, omit not to call upon men by exhortation and counſel; as when you ſee things grow worſe every day, and can hold no longer: the Kings danger made the Kings dumb ſon ſpeak; Paul was forced in ſpirit when he ſaw the whole City given to idolatry, Acts 17. 19. When we ſee men by whole droves running into errour, and ways deſtructive to their ſouls, is there not a need? is it not a time to ſpeak? men ſay we are bitter, but we muſt be faithful: ſo they ſay the Phyſician is cruel, and the Chyrurgion a tyrant, when their own diſtempers need ſo violent a remedy: can we ſee you periſh, and hold our peace?

Obſerve again, That Miniſters muſt mainly preſs th…ſe Obſerv.Doctrines that are moſt needful; 'tis but a cheap zeal that declaimeth againſt antiquated errours, and things now out of uſe and practice: we are to conſider what the preſent age needeth; what uſe was it of in Chriſt's time to aggravate the rebellion of Corah, Dathan, and Abiram? Or now to handle the Caſe of Henry the Eight's divorce, what profit hence to our preſent Auditories? There are *2 Pet. 1. 12.preſent truths to be preſſed, upon theſe ſhould we beſtow our pains and care; uſually when we reflect upon the guilt of the times, people would have us preach general doctrines of faith and repentance. But we may anſwer, It is needfull for us to exhort you, &c. To what end is it to diſpute the verity of the Chriſtian Religion againſt Heathens, when there are many Seducers that corrupt the purity of it amongſt our ſelves? In a Countrey audience, what profit is it to diſpute againſt Socinians, when there are Drunkards, and practical Atheiſts, and Libertines, that need other kind of doctrine? He that cryeth out upon old errours not now produced upon the publick Stage, doth not fight with Ghoſts, and challenge the dead: So again, to charm with ſweet ſtrains of grace, when a people need rowſing, thundering doctrine, is but to miniſter Cordials to … full and plethonick body, that rather needeth phebotomy and evacuations: 'tis a great deal of skill, and God can only teach it us, to be ſeaſonable to deliver what is needful, and as the people are able to bear.

Again obſerve, The need of the primitive Church was an Obſerv.occaſion to compleat the Canon and rule of faith. We are beholding to the Seducers of that age, that the Scripture is ſo full as it is: we ſhould have wanted many Epiſtles, had not they given the occaſion. Thus God can bring light out of darkneſs, and by errours make way for the more ample diſcovery of truth.

I have done with the Occaſion, I come now to the Matter and Drift of this Epiſtle: [And exhort you that ye ſhould earneſtly contend for the faith that was once delivered to the Saints.] In which there is a neceſſary duty preſſed; and theſe two Circumſtances are notable; the Act, and the Object; the Act is to contend earneſtly, 'tis but one word in the Original, foreign, but 'tis a word of a vehement ſignification, and therefore fitly rendred to contend earneſtly. 2. The Object of this contention, which is, [the faith once delivered to the Saints.] *Fides eſt duplex, …i…es q…ae cred…tur, & …ides qua c…d… …u….Faith may be taken either for the doctrine of faith, or the grace of faith; both are too good to be loſt, either the word which we believe, or faith by which we believe; the former is intended, faith is taken for ſound doctrine, ſuch as is neceſſary to be owned and believed unto ſalvation, which he preſſeth them to contend for, that they might preſerve it ſafe and ſound to future ages. Now this faith is deſcribed, 1. By the manner of its conveyance, foreign; 'tis given to be kept, †…liquid tibi …r…ditum non a te inventum aliquid quod ac…epiſ…i, non exa…i…aſti, &c. Vincenſius Lyrinenſi….'tis not a thing invented, but given; not found out by us, but delivered by God himſelf, and delivered as to our cuſtody, that we may keep it for poſterity; As the Oracles of God in the Old Teſtament, were delivered to the Jews to be kept by them, Rom. 3. 1. 2. By the time of its giving out to the world; the doctrine of ſalvation was given but once, as never to be altered and changed, once for all. 3. The Perſons to whom, [to the Saints,] ſo he calleth the Church according to the uſe of the Scriptures, or elſe by Saints is meant the holy Apoſtles, given to them to be propagated by them. I ſhall firſt ſpeak of the Object, before I come to the duty it ſelfe; and becauſe the deſcription here uſed will agree both to the grace of faith, and the doctrine of faith, though the doctrine of faith be mainly intended, yet give me leave a little to apply it to the grace; if it be a diverſion, it ſhall be a ſhort one.

1. This faith is ſaid to be given. Obſerve, That faith is a Obſerv.gift, ſo Phil. 1. 29. *foreign, Given f…e…y.To you 'tis given to believe. Epheſ. 2. 8. By grace ye are ſaved through faith, not of your ſelves, it is the gift of God. We cannot get it of our ſelves; a meer imagination and thinking of Chriſts death is eaſie, but to bring the ſoul and Chriſt together, requires the power of God, Epheſ. 1. 19. We cannot merit it, and therefore it is a pure gift. God beſtoweth it on them that can give nothing for it: works before converſion cannot engage God, and works after converſion cannot ſatisfie God. Well then, let us asmire the mercy of God in the Covenant of grace. Chriſt is a gift, John 4. 10. If thou kneweſt the gift, &c. His righte. ouſneſs is a gift, Rom. 5. 16. The free-gift is of many offerces unto juſtification; and faith which receiveth this righteouſneſs is a gift: ſo that all is carried in a way of grace, in the Covenant of grace, nothing is required but what is beſt owed. Again, it teacheth us whither to go for faith, ſeek it of God, 'tis his gift, all the endeavour and labour of the creature will never procure it: But muſt we not uſe the means of prayer, meditation, and hearing, &c? I anſwer, Yes. For 1. God diſpenſeth it in a way of means. Mark 4▪ 24. With what meaſure ye meet it ſhall be meaſured to you again, and unto you that hear more ſhall be given: According unto the meaſure of our hearing (if the Lord will work) is the meaſure of our faith. Acts 16. The Lord opened Lidia's heart to attend to the things ſpoken by Paul; God ſtirreth up to the uſe of means, and whileſt we are *John 6. 44, 45taught we are drawn. 2. Though faith be Gods gift, mans endeavors are ſtill neceſſary; for ſupernatural grace doth not exclude the ordinary & natural means: Marriage is neceſſary for the propagation of mankind, though the rational Soul is from God; yea more care is had of women with child then of brute beaſts, becauſe the fruit of the womb is the immediate work and bleſſing of the Lord: ſo faith is of Gods planting, and therefore we ſhould be the more careful in the uſe of means.

2. This faith is ſaid to be once given: This will alſo holdObſerv. concerning grace; for Where 'tis once planted it cannot be totally and finally deſtroyed, rather 'tis continually ſupplyed by the care and faithfulneſs of God: ſee 1 Cor. 1. 8. and 1 Theſ. 5. 24. and Phil. 1. 6. And thoſe hypocrites that fall off after a long profeſſion ſeldom recover themſelves by repentance, Heb. 6. 6. 2 Pet. 2. 21. Well then, here is Comfort to the people of God, that find ſo many luſts, and ſo many temptations, they think they ſhall never hold out, faith is but once given; where 'tis really given, there needeth not a ſecond gift. Again, here is Caution, Faith is a precious Jewel, if once loſt wilfully after the knowledg of the truth, 'tis not eaſily regained

3. Conſider the perſons to whom 'tis given; * 'tis not given to every one; †2 Theſ. 3. 2.for all men have not faith; and *2 Cor. 4. 3.the Goſpel is hidden to thoſe that are loſt: but 'tis given to the Saints, to thoſe who were choſen, that they might be Saints: which ſheweth, 1. The excellency of Faith, 'tis a privilegiate Obſerv. 1. Obſerv. 2.and peculiar mercy. 2. That Beleevers are Saints; Faith giveth an intereſt in Chriſt, and therefore they muſt needs be holy; His Blood cleanſeth, 1 Joh. 1. 7. His Spirit ſanctifieth, 1 Cor. 6. 11. Again, Faith it ſelf hath a cleanſing puriſying virtue; Hearts purified by faith, Acts 15. 9. Faith applyeth the Blood of Chriſt; and the hand of the Laundreſs is as neceſſary to cleanſe the clothes, as the ſoap wherewith they are cleanſed: Faith waiteth for the Spirit; it argueth from the love of God: Faith and ſin are like the poyſon and the antidote, always working one upon another, till faith hath gotten the maſtery. Well then, Is your faith ſanctifying? Strong perſwaſions of an intereſt in grace, and a looſe life, will not ſuit: we are not perfectly clean and holy, but there will be ſtrong deſires and earneſt groans after more holineſs; as Pſal. 51. 10. and Rom. 7. 24. Who ſhall deliver me? &c. that is, Oh that I were; queſtions are put for wiſhes: ſo Pſal. 119. 5. Oh that my ways were directed to keep thy Statutes: Yea there will be not only groans under, but ſtruglings againſt ſin. A child of God may fall into ſin, but he cannot reſt in it, and lie down with eaſe; as mud may be caſt into a pure fountain, or ſtirred up in it, but the fountain never ceaſeth till it work it ſelf clean again. Peter and David ſtepped aſide, but they could find no peace till they were reconciled to God: I will return to my firſt husband, then it was better then it is now, Hoſea 2. Again, you may know it by the drift and diſpoſition of the heart; Which way lieth the bent of your ſpirits? and what are your conſtant motions and operations? A man that is travelling another way may now and then look back: How is your heart inclined? Pſal. 119. 112. I have inclined my heart to perform thy Statutes always unto the end; Is there a conſtant inclination towards God? 1 Chron. 22. 19. Now ſet your hearts to ſeek the Lord; Is the heart ſet? what is your conſtant courſe and walk? Rom. 8. 1.

But ſo much for this Digreſſion, occaſioned by the ſuitaableneſs of words, to the grace of faith: Let us now come to the other acception, which is more proper in this place, namely, as faith is put for the doctrine of faith: now this was 1. Delivered. 2. Once delivered. 3. To the Saints.

1. Delivered *Quod tibi creditū non a te intentum quod accepiſti non excogitaſti. Vinc. Lyr. Menſis., not invented; 'tis not the fruit of fancy 1.or humane deviſing, but hath its original from God; 'twas delivered by him to holy men choſen for that purpoſe, and by them delivered, by word of mouth to the men of that age wherein they lived, and by writing for the uſe of after ages: and delivered to be kept; 'tis a ſacred Depoſitum which God hath put into the hands of the Church: Keep that which is committed to thy truſt, 1▪ Tim. 6. 20. and to them were committed the Oracles of God, Rom. 3. 2. I ſhall obſerve, 1. The Mercy of God in delivering this Faith or Rule of Salvation. 2. The Duty of the Church concerning it.

1. The Mercy of God in delivering this faith to choſen men, Obſervat. 1.that by their means the world might come to the knowledge of it. The doctrine of Salvation firſt came out from God, and then was conveyed to us by the hands of holy men; we are not ſenſible enough of the priviledg: Pſal. 147. 19, 20. He ſheweth his Word unto Jacob, his Statutes and Judgme…ts unto Iſrael, he hath not dealt ſo with any Nation, &c. 'Tis not a common mercy, for many Nations want it; nor no caſual thing: in the primitive times not only the doctrine of the Apoſtles was directed and ordered by the Holy Ghoſt, but alſo their journeys; the Goſpel came not to them by chance, but as a ſpecial gift from Heaven. But that we may be more ſenſible of the Priviledg, I ſhall ſhew you, 1. The Benefit of the Word: By it Gods heart is opened to us, and our own hearts to our ſelves; by it we are acquainted with the way of Salva…io…, and come to underſtand the courſes of the Lords Juſtice and Mercy, and in what manner he will govern and rule the World, which are altogether unknown to them that have not ſuch a Revelation delivered to them. We ſhould never have known the cauſe of our miſery, our fall in Adam, nor the means of our Recovery, Redemption by Jeſus Chriſt, if they had not been delivered to us in this doctrine and rule of faith; we ſhould never have known how to worſhip God, or enjoy God. If carnal men ſhould have a liberty to let Nature work, and ſet down a Divinity of their own, what a goodly Religion ſhould we have in the World? a very comely Chymaera no doubt? For practicals it would be large enough I am ſure, for natural conſcience hateth fetters and reſtraints; in doctrinals it would be abſurd enough: Man can never take a right draught and image of God; Who can empty an Ocean with a Cockleſh ll? And ſince the Fall we are grown quite brutiſh; our conceits are not ſo monſtrous in any thing as in the Worſhip of God. The Pagan Philoſophers, that were moſt profound in the reſearches and enquiries of Reaſon, they ſate abrood, and thought of hatching an excellent Religion; but what was the iſſue? Profeſſing themſelves to be wiſe they became fools, Rom. 1. 22. All that they produced was fables and high ſtrains of folly, mixed with popular Rites and Cuſtoms. There are many things neceſſary to Religion, which the Angels themſelves could not have known if they had not been revealed; therefore their knowledg increaſeth by obſerving Gods diſpenſations to the Church, Epheſ. 3. 10. The way of Salvation by Chriſt is ſuch a Myſtery, as could not have entred into the heart of any creature, no not of an Angel: If an Angel had been to ſet down which way man ſhould be redeemed, nay if all the Cherubim and Seraphim, Thrones, Dominions and Powers had met together in a Synod and Council, and had taken in all the world to their aſſiſtance, it would have poſed them all▪ to have found▪ out ſuch a Way as God hath appointed. But not to ſpeak of Myſteries. There is in the Word ſome Moralities ſuitable to the Law of Nature, which was once written upon mans heart: but alas, now there remains only ſome ſcattered fragments and obſcure characters, ſo defaced that they cannot be read; and how blind are we in theſe▪ things without the Word? Witneſs the ſottiſh Idolatry of thoſe Nations that want it, worſhipping ſtocks or ſtones, yea a piece of red cloth, or what ever they ſaw firſt in the morning: And witneſs thoſe brutiſh Cuſtoms among other Nations, whereby uncleanneſs and unnatural ſins have been authorized by a Law. Therefore 'tis a great mercy that ſomething is delivered, and given out as a Rule of Faith and Manners.

2. That this Tradition is written, and put into a ſtated courſe in thoſe Books which we call Scriptures. If the Revelation of Gods Will had been left to the tradition of men of ſuch a rank or order, what a liberty might they take of coyning Oracles, and obtruding their fancies upon the world: 'Tis a great mercy that our faith doth not depend upon uncertain ſuggeſtions, but ſome main publique Records, to which all may appeal and find ſatisfaction. Heretofore the Lord revealed himſelf by Viſions, Oracles, and Dreams, to perſons of ancient holineſs and ſanctity, that they might inſtruct others; which courſe was ſure enough, while the people of the world were but a few families, and the perſons intruſted with Gods meſſage had authority and credit ſufficient with the preſent age, and lived long to continue the tradition with the more certainty to future ages. But afterwards the Lord was pleaſed to ſpeak to his Church both by Word and writing: His Word was neceſſary for further revealing and clearing up the doctrine of Salvation; and writing was neceſſary, becauſe when Precepts were multiplyed, it was needful for mens memories that they ſhould be written; the long life of Gods Witneſſes was leſſened, corruptions began to increaſe, Satan giving out lying oracles and viſions, idolatrous Rites and cuſtoms crept into the *Joſh. 24. 3▪ Gen. 39. 2.beſt families, the people of God were grown numerous enough to make a Comm…nwealth and Politick Body; therefore to avoyd mans corruptions and Satans deceits, the Lord thought fit that we ſhould have a written Rule at hand, as a publique Standard for the tryal of all Doctrines: *Exo. 24. 12▪God himſelf wrote the firſt Scripture with his own Finger upon tables of ſtone, and he commanded Moſes and the Prophets to do the ſame, Exod. 17. 14. and 34. 17. which diſpenſation of Word and Writing continued till Chriſts time, who as the great Doctor of the Church perfected the Rule of Faith, and by the Apoſtles as ſo many publique Notaries conſigned it to the uſe of the Church in all Ages: When the Canon began to be compleat, the latter Apoſtles preſſed the receiving of it; and John as the laſt, and as one who outlived all the reſt, cloſeth up his Prophecy thus, Rev. 22. 18, 19. If any man add, &c. and if any man take away, &c. which doth not only ſeal up the Book of the Revelations, but the whole Canon and Rule of Faith; which indeed▪ was a great mercy to the world; the Lord knew to what a liberty we inclined in divine things, and therefore we needed to be tyed up to a Rule, which here is given us.

3. The mercy of God appeareth in preſerving it, that it may be delivered from one age to another. No Doctrine ſo ancient as the Doctrine of the Scriptures; it deſcribeth the whole Hiſtory of the World from the very Creation, and the original of all things: Where are there Records ſo ancient? and yet they have been preſerved even to our time. We have ſome ancient writings of the Heathens, though nothing ſo ancient as Scripture; but theſe are not contrary to mens luſts, and have been cheriſhed by them, and yet they have felt the tooth of time, and are in a great meaſure mangled; but the Word of God hath been maligned and oppoſed, and yet it continueth, and holdeth up its head in the world: not only the main Doctrine of the Scriptures hath been continued, but no part of the Word hath been falſified, corrupted, deſtroyed: the world wanted not malice nor opportunity; the powers of the world have been bent againſt it, and corrupt perſons in the Church have been always given to *Gal. 1. 6, 7. 1 Tim. 6. 3.other goſpelling; but ſtill the Scriptures have been wonderfully preſerved, as the three children in the furnace, not an hair ſinged, not a jot and tittle of Truth periſhed.

4. That God doth continually ſtir up men in the Church, and beſtow gifts upon them for the opening and application of this faith and doctrine of Salvation. Chriſt that hath given Prophets and Apoſtles to the Church to write Scripture, hath alſo given Paſtors and Teachers to open and apply Scripture, that ſo ſtill it might be delivered to the Saints, and alſo to vindicate the doctrine of it when oppoſed: Every age that hath yeilded the Poyſon hath alſo yeilded the Antidote, that the world might not be without a Witneſs; if there hath been an Arrius, there hath been an Athanaſius; if a Pelagius, there is alſo an Auſtin; the Church hath never wanted help in this kind. Look as in War, as the Arts of Battery and methods of deſtruction do increaſe, ſo alſo doth skill in Fortification; and in the Church God ſtill beſtoweth gifts for the further explication of Truth.

5. That the Light cometh to us, and ſhineth in this Land. The Goſpel is a great National Priviledg: To you is this Word of Salvation ſent, Acts 13. 26. Pray mark, 'tis ſent; he doth not ſay we have brought it to you, but 'tis ſent, 'tis a token ſent from Heaven in love: there is a mighty Providence accompanieth the Goſpel; the journeys of the Apoſtles (as I ſaid but now) were ordered by the Spirit as well as their doctrine: Acts 8. 26. The Angel of the Lord ſaid to Philip, Ariſe, and go towards the South, towards the way that goeth down to Jeruſalem: They went not as their own good affection carryed them, but according to the Spirits direction. So Acts 17. 7, 8, 9. The Spirit ſuffered them not, &c. as prophecy came not by the will of man, 2 Pet. 1. 20. that is, the doctrine it ſelf, ſo the delivery of it; the doctrine they had from the Holy Ghoſt, and alſo their commiſſion and pasport. You would ſtand wondring, and think it a ſpecial benefit, if in a time of drought the rain ſhould fall on your field, and none elſe: if, as Gideons fleece, your heritage ſhould be wet, and all is day round about you; or if the Sun ſhould be ſhut up to others, and ſhine only in your Horizon, as it did in Goſhen; this is a better bleſſing, and God hath a ſpecial hand in the progreſs of it; it goeth from place to place as the Lord will: Why ſhould it come to us? our *Monſtra Diabolica col…bant A… g…ptiaca nunc numero Vincentia. Gildas.Anceſtors were of all Nations moſt barbarous and portentous for their Idolatries; why to us? No cauſe can be aſſigned but the free grace and gift of God.

6. That it is given to us in our perſons in particular in the power and efficacy of it. 'Tis offered to the Nation, but beſtow…d upon us: John 14. 12. Why is it that thou wilt reveal thy ſelf to us, and not unto the world? Others have only Truth preſented to them obiter, by the by, for your ſakes; but you are called according to purpoſe, Rom. 8. 28. Though in the general means they have a like favour with you, yet you may obſerve the particular aim of God in continuing the Goſpel to England for your ſak…s.

Well then, Acknowldg God in the truths that are delivered Ʋſe.to you out of the Scriptures. What ever means are uſed, God is the Author of the doctrine, and the Dispoſer of the meſſage; receive it as the Word of God, and then it will profit you, 1 Theſ. 2. 13. If you had an Oracle from Heaven ſpeaking to you on this wiſe, you would be more ſerious: It is as certain, yea 'tis foreign, a more ſure Word, 2 Pet. 1. 19. more ſure then the Oracle ſpoken of in the Context: Regard the promiſes and threatenings of it with more reverence, as if God in perſon had delivered them to you: If you receive it as the Word of God, and not of men, what will you venture upon the promiſes of it? Theſe are bills of exchange given you, that you may draw your eſtate into another Country, that you may lay up treaſures in Heaven: Neglect of the opportunity is a ſign of unbelief. If one ſhould proffer you an hundred pound for the laying out of a peny, and you go away and never heed it, 'tis a ſign you do not beleeve the offer. The recompenſes of the Word do far exceed all temporal emolument; if you do not heed them, 'tis a ſign you do not beleeve them. So, what will you forbear upon the threatenings of the Word? If there were a Law made, that every time we deceive or ſlander one another we ſhould hold one of our hands in ſcalding Lead for half an hour, men would be afraid of the offence. God hath told us that the wages of ſin is death, that we ſhall be plunged for evermore in the lake that burneth with fire and brimſtone; and yet it doth not deter us from ſin, and giving offence to God. If a man were told that he were in danger of a cruel death every moment if he did not preſently get a pardon, he would not ſleep till it were done: Natural men are in danger of Hell every moment by the ſentence of the Word, and yet how backward are they to make their peace with God?

Secondly, The word [delivered] implyeth a leaving things in anothers hand by way of truſt, and ſo doth not only note the mercy of God, but the duty of the Church, to whom the Oracles of God are committed to be kept: Whence obſerve, That God hath delivered the Doctrine and Rule of Faith Obſervat. 2.to the Church as a publique Truſtee, that it may be kept and employed to the uſes of the Truth. Let us a little ſee what is the Churches duty towards the Truth: I anſwer, 1. To publiſh it to the preſent age. 2. To keep it and preſerve it for ages to come: So that to the preſent age we are *Iſai. 43. 10Witneſſes, to the future Truſtees.

1. To publiſh, own and defend the Truth, by Profeſſion and Martyrdom; and therefore the Church is called the pillar and ground of Truth, 1 Tim. 3. 15. namely in reſpect of men, and as it holdeth it forth to the world; and therefore we ought to harken to the Churches teſtimony till we have better evidence: We do not ultimately reſove our faith into the Churches Authority, for the Churches Authority is not abſolute, but miniſterial; as a royal Edict doth not receive credit by the Officer and Cryer, he only declareth it and publiſheth it; yet the Churches teſtimony is not to be neglected, for faith cometh by hearing, Rom. 10. 14. and this publication of the Church is a good preparative inducem ut, John 4. 42. If we would know the truth of a thing till we have experience we go to thoſe that have experience, and ordinarily the judgment of others whom we reſpect and reverence cauſeth us to have a good opinion of a thing till we make tryalNon crederē Scripturae niſi me Eccleſia moveret Author it as. Aug. our ſelves: in which reſpect Auſtin ſaith, I had never believed the Scriptures, unleſs I had been moved thereunto by the Authority of the Church; as we ſhould never have known Kings pleaſure, unleſs the meſſenger had brought us his Letters. The Church hath not power to make and unmake Scripture at pleaſure, but onelyonly to communicate and hold forth the Truth; and till we have further aſſurance is ſo far to be heard: We receive the faith of per Eccleſiam by the miniſtry of the Church, though not propter Eccleſiam for the Authority of the Church.

2. The next Office of the Church is to preſerve the Truth, and tranſmit it pure to the next age: As the Law was kept in the Ark, ſo was Truth delivered to the Church to be kept. 1 Tim. 1. 11. The glorious Goſpel committed to thy truſt: There is a truſt lieth upon us; upon the Apoſtles firſt to publiſh the whole Counſel of God, and then upon Paſtors and Teachers in all ages to keep it afoot, and upon all Beleevers and Members of the Church, to ſee that after ages be not defrauded of this priviledg: We are to take care that nothing be *Deut. 4. 2. & 12. 32.added, there is enough to make the man of God perfect; nothing diminiſhed; none of the Jewels which Chriſt hath left with his Spouſe muſt be embezzel'd; that it be not corrupted and ſophiſticated; for we are not only to tranſmit to the next age the Scriptures, thoſe faithful Records of Truth, but alſo the publique Explications of the Church in Summaries and Confeſſions muſt be ſound and orthodox, leſt we intail a prejudice upon thoſe that are yet unborn: Every one in his place is to ſee that theſe things be accompliſhed. So much for the Tradition it ſelf.

Now for the Manner [Once delivered,] that is, once for all, 2.as never to be altered and changed; and when the Canon or Rule of Faith was cloſed up, there was nothing to be added further, as a part of the authentick and infallible Rule, though the dayly neceſſities of the Church do call for a further Explication. But you will ſay, You told us but now how the Word was many times delivered, how then once? I anſwer, The Apoſtle ſpeaketh not of the ſucceſſive manifeſtations of Gods Will to Prophet after Prophet till the Old Teſtament was perfected, but of that common doctrine which the Apoſtles and Evangeliſts by one conſent had publiſhed to the world, and which was now to ſettle into a Rule, and ſo to remain without change till the coming of the Lord. Obſerve, That the doctrine of Salvation was but once delivered, Obſervat. 3.to remain for ever without variation. Paul chideth them for being withdrawn to another Goſpel, Gal. 1. 6. and Peter telleth them to prevent the reception of feigned Oracles, that they had a ſurer Word of Prophecy, 2 Pet. 1. 19. a ſafe rule to truſt to: and Paul biddeth Timothy, *2 Tim. 3. 14, 15.Continue in the things which he had learned: and our Lord ſaith, Mat. 24. This Word of the Kingdom ſhall be prea…hed to all Nations. Now the doctrine of Salvation is but once delivered, 1. Becauſe all is done ſo fully and perfectly, that nothing can be added; there is enough to make us wiſe to Salvation, and what2 Tim. 3. 15, 17. ſhould Chriſtians deſire more? There is enough to make the man of God perfect, that is, to furniſh him with all kind of knowledg for the diſcharge of his office; there needeth no more; there is enough to make us wiſe to preach, and you wiſe to practiſe; and 'tis certain enough, that you need not ſpend your time in doubting and disputing; and 'tis full enough, you need nothing more to ſatisfie the deſires of Nature, or to repair the defects of Nature: here is ſufficient inſtruction to decide all Controverſies, and aſſoil all doubts, and to give us a ſure conduct to everlaſting glory. 2. Becauſe this Rule can never be deſtroyed: The Word hath often been in danger of being loſt, but the miracle of its pr…ſervation is ſo much the greater: In Joſiahs time there was but one Copy of the Law; in Diocleſians time there was an Edict to burn their Bibles, and Copies were then ſcarce and chargeable; yet ſtill they were kept, and ſo ſhall be to the end of the world, for the Sacraments muſt continue till Chriſt come, Mat. 28. 20. and 1 Cor. 11. 26. and the Word muſt be preached till we all grow into a perfect body in Jeſus Chriſt, Epheſ. 4. 12, 13. not only de jure, but de facto, not only it muſt be ſo, but it ſhall be ſo. Well then, expect not new revelations, or diſcoveries of n…w truths beſide the Word,Hold faſt till I come, Rev. 2. 25. which is the immutable Rule of Salvation. Again, it checketh them that expect new Apoſtles, endued with a Spirit of infallibility, to reſolve all doubts and queſtions: We muſt give heed to the Scriptures, till the day ſtar ariſe in your hearts, that is, till we have full communion with Chriſt; for our reward in Heaven is expreſſed by the morning ſtar, Rev. 2. 28. To him that overcometh I will give the morning ſtar. Again, it confuteth the Familiſts, that dream of ſome days of the Spirit, wherein we ſhall have a greater light then is in the Scriptures; they fancy the time of the Law to be the days of the Father, the time of the Goſpel to be the days of the Son, and the latter end of the world to be ſaeculum Spiritus Sancti (as the Weigelians phraſe it) the age of the Holy Ghoſt, but fooliſhly, for theſe are *Acts 2. 17 Heb. 1. 1.the laſt times, and the holy Ghoſt was never more gloriouſly poured out then at Chriſts Aſcenſion, and greater things cannot be revealed to us then God in Chriſt reconciling the world: Laſtly, 'tis for the comfort of the Saints, that their Salvation is put into a ſtated courſe, and God hath ſhewed you what you muſt do if you would inherit eternal life.

The next circumſtance is the perſons to whom it was delivered,3. [to the Saints,] it may be underſtood of the Apoſtles, to whom it was delivered to be propagated; o… of the Church, to whom it was delivered to be kept, and who in the conſtant uſe of Scripture are called Saints. Obſerve, That Obſervat.Saints are moſt intereſted in the acknowledgment, propagation and defence of Truth. The Chriſtian faith was delivered to Saints and by Saints, and none receive it ſo willingly, and defend it ſo zealouſly, and keep it ſo charily and faithfully as they do. 1. The men that the Spirit of God made uſe of as Penmen were holy men, ſpecially purified and ſanctified for this work: 2 Pet. 1. 21. Holy men of God ſpake as they were moved by the Holy Ghoſt: And Epheſ. 3. 5. Revealed unto his holy Apoſtles and Prophets by the Spirit: Theſe men were the fitteſt inſtruments to beget an external repute to the Word; Surely they would not do any thing for their own ends, and obtrude their own inventions upon the world as Oracles from God. A carnal mans teſtimony is liable to ſuſpition; Who would count that wholeſom that cometh from a leprous hand? Yea thoſe that were not of eminent ſanctity were not fit for ſuch an employment: a novel doctrine (ſuch as the Goſpel ſeemed to be in the world) needed all the advantages that might be, to gain a title and intereſt in their belief; therefore did the Lord make uſe of ſuch holy and ſelf-denying perſons, who expected to gain nothing but ignominy, poverty, afflictions, bonds, death; theſe things did abide for them in every City. 2. Holy perſons are only fit to preach the Faith; ſancta ſanctis, holy men for holy things; 'tis an holy faith, and therefore fit to be managed by holy perſons, that their hearts may carry a proportion with their work: Iſai. 52. 11. Be ye clean that bear the Veſſels of the Lord: The Officers that carryed the Veſſels and Utenſils of the Temple out of Babylon, were to take care of their cleanneſs. God purified Iſaiah when he ſent him to reprove, Iſai. 6. 7. and the Prieſts under the Law that miniſtred before the Lord, were to waſh in the great Lavor; Regeneration is the beſt preparation for the Miniſtry. Others diſparage their teſtimony, and bring a reproach upon the Goſpel; People think we muſt ſay ſomewhat for our living, and ſo give us the hearing, but that's all: Oh think of it, the credit of Chriſt lieth at ſtake; and ſince Miracles are ceaſed, all the external confirmation that we can add to the Word is by holineſs of converſation. The Levites firſt cleanſed themſelves, and then cleanſed the people, Nehem. 12. 30. The life of a Miniſter is much either to edification or deſtruction; they take the leſſon rather from your lives then your mouths, and by your levity or vanity ſin cometh to be authorized: in ſhort, either your doctrine will make your life bluſh, or your life will make your doctrine bluſh and be aſhamed. 3. None are fit publiquely to defend the Truth, but the holy; they ſpeak with more power, as from the heart, and inward experience, and are more zealous as being more nearly concerned; *Erubeſcit quamvis … praedam d… ctrina quam propria reprehendit conſcientia. Hieron. in Epitaph. Marcellae. We can do nothing againſt the Truth, but for the Truth 2 Cor. 13. 5.they that partake of Gods Nature, will ſooneſt eſpouſe Gods Cauſe and Quarrel: and their zeal is moſt pure; Carnal men pervert religious differences, they change the nature of them, turning them into a ſtrife of words, or a contention for intereſts; matters are not managed ſo purely as when there is conſcience on both ſides: The Saints contend beſt for the Saints faith. Zeal in carnal men is like fire in ſtraw, quickly up and quickly down; but in the godly 'tis like fire in wood, longer kept: Wiſdom is juſtified of her children, Mat. 11. 19. they are fitteſt to interpoſe. Again, falſe zeal is moſt paſſionate without pity and meekneſs, but the flame is moſt pure and bright in an holy heart, which is ſubdued to the power of Truth. 4. None receive the Truth ſo willingly as the Saints do: Holy perſons can beſt underſtand what was written by holy men, they pierce into it more deeply; as Iron that is red hot runneth further into the board, then a ſharp tool that is cold: *Pſa. 25. 14▪ John 7. 17.God unboſometh himſelf to his familiars; Holy hearts are not clouded with the miſts of luſts and intereſts: †foreign Nazi. Orat. (ut memini) 40. Holineſs doth not blunt the wit, but ſharpens; none have a worſe ſpiritual ſight then they that lack grace, 2 Pet. 1. 9.Where there is purity, there is brightneſs; the mind being ſeparated from groſs things, is fitted for the reception of ſpiritual myſteries: Paul ſaw moſt of God when he was blind to the world; the heart being taken off from the world, is erected to things ſupernatural and of an higher cognizance. 5. None retain the Truth more firmly then the Saints do. Manna was kept in a golden Veſſel, and ſo is Truth in a pure Soul: Titus 3. 9. Holding the myſtery of faith in a pure conſcience. An unclean veſſel ſowreth the liquor that is put into it; ſo doth a carnal heart pervert the faith, and teint the judgment. Let a man once be given up to ſome great luſt, and you ſhall ſoon find him to be given up to ſome roaring error alſo; and when once they come to make ſhipwrack of a good conſcience, they do not long hold the faith that was once given to the Saints, for grace and truth always thrive together.

I come now to the main Obſervation that is to be drawn from theſe words; That 'tis the Duty of Chriſtians in times of Error and Seducement to contend earneſtly for the Faith once Doct.given to the Saints. 'Tis their duty at all times, but then eſpecially: 1. That we may not diſcredit our ſelves and the Truth. 2. That we may not hazard our ſelves and the Truth.

1. Let me firſt ſpeak to the Diſcredit, and there I ſhall ſhew, 1. That Truth is honoured by a bold and reſolute Defence of it: We are not aſhamed of it though it be queſtioned and ſcorned in the world: *Mat. 11. 19Wiſdom is juſtified of her children: Neither Johns doctrine nor Chriſts doctrine would reliſh with the world, yet ſome had a reverend opinion of it for all that. Pſal. 119. 26, 27. They make voyd thy Law, therefore I love it above pure gold. In times of defection our love to God and the ways of God ſhould be the greater; as Fountain water is hotteſt in coldeſt weather. 'Twas an honour to the Chriſtian Religion that the †Quid ergo malum in Chriſtiana Religione cujus reus gaudet, accuſatio votum eſt & poena foelicitas. Tertul.primitive Profeſſors were glad of an occaſion to dye for it, and the more it was deſpiſed and perſecuted the more did they own it; falſhoods cannot endure the brunt of oppoſition. 2. That we may not diſhonour our ſelves, and diſcredit our own profeſſion: He is but an ill ſervant of Chriſt, that will not ſerve him when the Lord hath need of him; when God diſtinguiſheth ſides, and cryeth out, *Exod. 32.Who is of my ſide, who? Times of Error and Seducement are ſearching trying times: Light chaff is carryed about with every wind, but the ſolid grain lieth ſtill upon the ground: The approved are made manifeſt, 1 Cor. 11. 19. There is a time not only to ſhew love, but valor: Jer. 9. 3. They are not valiant for the Truth upon the Earth. To be valiant for Truth is to defend it in time of oppoſition, and to ſparkle ſo much the more in an holy zeal becauſe they pervert the right ways of the Lord: A Chriſtian muſt an heart as well as a liver, not onelyonly love the Truth, but contend for it, and the more earneſtly the more 'tis oppoſed: The Apoſtle ſaith, that a Biſhop muſt hold faſt the Word of Truth, Titus 1. 9. *foreign.The word ſignifieth an holding it faſt againſt a contrary force; as when a man ſeeketh to wreſt a ſtaff out of anothers hand, he holdeth it the faſter.

2. The next Reaſon is, That we may not endanger and hazard our ſelves and the Truth. 1. That we may not endanger our ſelves: 'Tis good to be able to defend Religion when 'tis queſtioned; ignorant, ſecure and careleſs ſpirits will certainly miſcarry: Preſent Truths and preſent Errors have an aſpect upon our intereſts; we muſt determine one way or another: Now how eaſily are they carryed away with intereſts that have no principles, no foreign, 2 Pet. 3. 17. no proper ballaſt in their own ſpirits? Therefore let us ſtrive to know the Truth, to own the Truth in a time of tryal; 'tis needful: All Errors and Hereſies are but mens natural thoughts gotten into ſome valuable opinion, becauſe backed with the defences of wit and parts. What are all the learned Disputes againſt the Truth, but the props of thoſe vulgar mispriſions and groſs conceits that are in the heart of every natural and ignorant man? We have all an heretick in our boſoms, and are by nature prepared to drink in all kind of errors and lyes, and therefore we are ſaid, Pſal. 58. 3. to ſpeaklyes from the womb, becauſe theſe things are in our natures; *Pelagiani omnes miſcimur & cumſuper cilio Phariſaico. Spanhem.we are born Pelagians and Libertines and Papiſts. As in the new nature there is a cognation and proportion between us and Truth, ſo in the old nature there is an inclination to all manner of Errors. Luther ſaith, Every man is born with a Pope in his belly: And Mr Greenham hath a ſaying, That if all Errors and the memorials of them were annihilated by the abſolute Power of God, ſo that there ſhould not the leaſt remembrance of them remain, yet there is enough in the heart of one man to revive them again the next day. Certainly what ever is ſuggeſted from without doth very well ſuit with the carnal thoughts that are in our own boſoms: Look upon any error or blasphemy that is broached in the world, and you will find it true: Is Atheiſm vented? The fool hath ſaid in his heart, there is no God, Pſal. 14. 1. Gentiliſm or the doctrine of many Gods? So do we ſet up many Gods; what ever we fear or love, that we worſhip; Whoſe god is the belly, Phil. 3. 19. Every man naturally is a Pagan and Idolater: Pelagian Tenets, wherein original ſin is denyed, are natural: Common people think they had ever a good heart towards God; All theſe have I kept from my youth, Matth. 19. 20. Chance and Fortune in a contradiction to Gods Decrees are a mans natural opinions. So the doctrine of works and merit is in every mans heart: What queſtion more rife when we begin to be ſerious, then What ſhall I do? A ceremonious ritual Religion is very pleaſing to carnal ſenſe; Conjectural perſwaſions is but a more handſom word for the thoughts of ignorant perſons; they ſay they cannot be aſſured, but they hope well: Doctrines of Liberty are very ſuitable alſo to corrupt nature; Caſt away the coards, Pſal. 2. and Who is Lord over us? Pſal. 12. 4. Nay all ſins are rooted in ſome error of judgment, and therefore they are called errors, Pſal. 19. 12. Well then, for our own Caution we had need ſtand for the Truth, becauſe Error is ſo ſuitable to our thoughts; now when it ſpreadeth further, 'tis ſuitable alſo to our intereſts, and then we are in great danger of being overſet. 2. That we may not hazard the Truth: When Errors go away without controul, 'tis a mighty prejudice both to the preſent and the next age. The dwellers upon Earth rejoyced when Gods Witneſſes were under hatches, and there was none to conteſt with them, Rev. 11. 10. Fools muſt be anſwered, or elſe they will grow wiſe in their own conceit, Prov. 26. 4, 5. Error is of a ſpreading growing nature, therefore 'tis not good to retreat and retire into our own cells from the heat and burden of the day; let us ſtand in the gap and make reſiſtance as God giveth ability: Two Motives will enforce this Reaſon. 1. The Preciouſneſs of Truth: Buy the Truth, and ſell it not; 'tis a commodity that ſhould be bought at any rate, but ſold by no means, for the world cannot bid an anſwerable price for it: Chriſt thought it worthy his Blood to purchaſe the Goſpel; by offering up himſelf he not only procured the comfort of the Goſpel, but the very publication of the Goſpel; therefore we ſhould reckon it among our treaſures and choiceſt priviledges, and not eaſily let it go, leſt we ſeem to have cheap thoughts of Chriſts blood▪ 2. The truſt that is repoſed in us for the next age, that's an obligation to faithfulneſs: We are not only to look to our ſelves, but to poſterity, to that Doctrine which is tranſmited to them; One generation teacheth another: and as we leave them Laws and other National Priviledges, ſo it would be ſad if we ſhould not be as careful to leave them the Goſpel. Our fathers told us what thou didſt in their days, Pſ. 44. 1. Every age is to conſider of the next, leſt we intail a prejudice upon them againſt the Truth: What cometh from forefathers is uſually received with reverence: A vain converſation received by tradition from your fathers, 1 Pet. 1. 18. If you be not careful you may ſin after you are dead, our errors and evil practiſes being continued and kept afoot by poſterity. All the World had been loſt in Error and Prophaneneſs, if God had not ſtirred up in every age ſome faithful Witneſſes to keep up the memory of Truth. There is in man a natural deſire to do his poſterity good; Love is deſcenſive: Oh conſider, how ſhall the children that are yet unborn come to the knowledg of the purity of Religion, without ſome publike monument, or care on your part to leave Religion undefiled. Antichriſt had never prevailed ſo much, if men had thought of after ages; they ſlept and unwarily yeilded to incroachment after incroachment, till Religion began to degenerate into a fond Superſtition or bundle of pompous and idle Ceremonies; and now we ſee how hard it is to wean men from theſe things, becauſe they have flown down them in the ſtream of ſucceſſion, and challenge the authority and preſcription of ancient Cuſtoms. Look as ſometimes the Anceſtors guilt is meaſured into the boſom of poſterity, becauſe they continued in their practiſes; Matth. 23. 35. That upon you may come all the righteous blood, &c. So many times the miſcarriages of poſterity may juſtly be imputed to us, becauſe they ſhipwracked themſelves upon our example: The fathers ate ſowr grapes, and the childrens teeth are ſet on edg. Well then, let us perform the part of faithful Truſtees, and keep the Doctrine of Salvation (as much as in us lieth) pure and unmixed.

It preſſeth us to this earneſtneſs of contention and zealƲſe. for the truths of God: We live in a frozen age, and curſed indifferency hath done a great deal of miſchief. Chriſtians! Is Error grown leſs dangerous? or the truth of Religion more doubtful? Is there nothing certain and worth contention? or are we afraid to meddle with ſuch as ſhrewd themſelves under the glorious name of Saints? We will not oppoſe Saints, and ſo let the Truth go that was given to the Saints, to be kept by them: Oh my Brethren, Paul withſtood Peter to the face, when Truth was like to ſuffer, Gal. 2. 11. So ſhould we withſtand them to the face rather then make ſuch ſad work for the next age, and leave our poor babes to the danger of error and ſeduction. What's become of our zeal? There is none valiant for the Truth upon the Earth: Prejudices and intereſts blind men ſo that they cannot ſee what they ſee, and are afraid to be zealous leſt they ſhould be accounted bitter. We have been jangling about diſcipline, and now doctrine it ſelf is like to eſcape us. In the Name of God let us look about us; Are there not crafty Thieves abroad that would ſteal away our beſt treaſure? and in the midſt of the ſcuffle cheat us and our poſterity of the Goſpel it ſelf? We have been railing at one another for leſſer differences, and now we begin to be aſhamed of it: Satan hopeth that Error and Blaſphemy it ſelf ſhall go ſcot-free. Ah my Brethren, 'tis time to awake out of ſleep; whileſt we have ſlept the Enemy hath come and ſown tares: What a tattered Religion ſhall we tranſmit to ages to come, if there be not a timely remedy? To help you I ſhall ſhew,

1. What we muſt contend for.

2. Who muſt contend, and in what manner.

1. What we muſt contend for, for every Truth of God according to its moment and weight: The duſt of Gold is precious; and 'tis dangerous to be careleſs in the leſſer Truths. Whoſoever ſhall break the leaſt of the Commandments, and teach men ſo to do, &c. Mat. 5. 19. There is nothing ſuperfluous in the Canon; the Spirit of God is wiſe, and would not burthen us with things unneceſſary: Things comparatively little may be great in their own ſphere, eſpecially in their ſeaſon, when they are the truths of the preſent age, and now brought forth by God upon the ſtage of the World that we may ſtudy his mind in them. *Potius runt coelum quam pereat unamica veritatis. Luther.Better Heaven and Earth ſhould be blended together in confuſion (ſaith Luther) then one duſt of Gods Truth ſhould periſh. If the Lord call us out to the defence of them, what ever cometh of it we muſt be faithful: A man may make ſhipwrack of a good conſcience in ſmall matters; ſay not, It is a little one, and my Soul ſhall live: Harken to Satan, and this will be a little one, and that ſhall be a little one, till we have littled away all the principles of faith. I tell you, the world hath counted thoſe ſmall things for which the children of God have ventured their all 'tis your duty to take the little foxes, Cant. 2. 15. The firſt appearances of Error are many times modeſt: There is a chain of Truths; the Devil taketh out a link here and a link there, that all may fall to pieces: See 2 Theſ. 2. 2. Let no man deceive you with ſuch doctrine as that the day of Chriſt is at hand: Why? they might ſay there is no great danger in that? Peter ſaith, the end of all things draweth nigh, 1 Pet. 4. 7. The Seducers ſaid, foreign, it is at hand; and Peter ſaith, foreign, it draweth nigh; here is no great difference! Aye but be not ſhaken in mind (ſaith Paul) neither by letter, nor by word, nor by ſpirit, as if the day of the Lord were at hand: that is, take heed of ſuch ſuggeſtions under what pretence ſoever they are brought to you, either of revelations or collections from my doctrine, 'tis all a falſhood: *Ne forte cū tranſiſſet tē pus quo cum credebant eſſe venturum et veniſſe non cernerent etiā caetera fallaciter ſibi promi…i arbitrantes & de ipſa mer…ede fidei deſperanit. Aug. Ep. 80.Why is Paul ſo earneſt? becauſe Satan had an aim to make them look for the ſudden coming of Chriſt, which not happening accordingly to make them fall a queſtioning all the Truths of God. So Gen. 3. 2. Ye ſhall not eat nor touch leſt ye dye; that was Satans repetition; whereas God had ſaid, Gen. 2. 17. Thou ſhalt ſurely dye: no great difference; but Satan got a great deal of advantage by it, therefore be not ignorant of Satans devices: The Council of Nice would not gratifie †foreign and foreign.Arrius in a letter, and *foreign and foreign.Neſtorius in a letter: The leſſer Truths are not to be ſlighted in their time and place; they deſerve an earneſt contention: The Martyrs were not fooliſh nor prodigal of their lives, they knew what they did when they durſt not give place for a moment.

All this is not ſpoken to juſtifie undue rigors, ſuch as are without any temper of Chriſtian moderation; or thoſe frivolous Controverſies about trifles, ſuch as have no foundation in the Word, as about the Obſervation of Eaſter, between the Eaſtern and Weſtern Churches, which difference grew ſo high that they excommunicated each other; or about celebrating the Lords Supper with leavened or unleavened bread; or the fierce bickrings between Chryſoſtom and Epiphanius about Origens Books, ſet on by Theophilus, in purſuit of which many were ſlain, the Senate houſe pulled down, and the great Church at conſtantinople ſet on fire. Nor to juſtifie meer verbal ſtrifes about words and names forbidden by the Apoſtle, 2 Tim. 2. 14. 1 Tim. 6. 4. Vain glorious men if they can get but a different method or expreſſion, cry no new light, and ſo there is a great deal of noiſe ſtirred up about a miſtake. Nor to juſtifie the breaking off Church-fellowſhip and communion, and making rents in the Body of Chriſt, becauſe of difference of opinion in ſmaller matters, when we agree in the more weighty things: We are to walk together as far as we are agreed, Phil. 3. 16. and externals wherein we differ, lying far from the heart of Religion, are nothing to faith and the new creature, wherein we agree, Gal. 5. 6. and 6. 15. The moſt weight ſhould be pitched upon the fundamentals and eſſentials of Religion; and when there is an agreement there, private differences in ſmaller matters ſhould not make us break off from one another: Falſe zeal is unevenly carryed out to theſe lower things both in opinion and practiſe; and uſually young Profeſſors are eager upon disputes, impatient of contradiction, and lay out all their ſtrength this way, to excuſe their care in the more weighty matters of Chriſtianity; whereas the Kingdom of God doth not ſtand in meat and drink, but in peace, and righteouſneſs, and joy in the Holy Ghoſt, Rom. 14. 17. The itch of disputing and zeal for an opinion, rather then Religion in the main, are bad characters. Again, when men, though in the right, think there is no Religion or holineſs but within the compaſs of ſuch an opinion, this is cenſorious rigor, or to *Eccl. 7. 17.be righteous over-much; or when a leſſer diſſent is loaded with all the odious conſequences that you can fancy in your thoughts, though diſclaimed by the party diſſenting; when Eloi is turned into Elias, and things are perverted by a miſ-interpretation, as Chriſts words were, John 2. 19. compared with Mat. 26. 61. Briefly, when men upon every ſmall occaſion draw all things to extremity, and break out into †As Rivet ſaid of Montague, Non poteſt ille quenquam a quo diſſentit ver in leviſſimis ſine convitiis mominare. Rivets Apol. pro ſanctiſſima Virgine Maria.contumely, revilings, perſecution, biting and devouring one another; 'tis not zeal, but fierceneſs and brutiſh immoderation: Therefore all this excepted, it ſtandeth us upon to be zealous even to ſufferings for the leſſer Truths, that we may prevent the further …ncroachments of Satan and Antichriſt his eldeſt ſon upon the liberties and priviledges of the Saints.

But now beſides the leſſer things, there are Fundamentals and Eſſentials in Religion, which challenge the choiceſt of our care and zeal, that they may be kept entire and without violation; the ignorance of them is damnable, and the denyal heretical: to determine what they are is an undertaking of great concernment to the Chriſtian World, but of too high a nature for the preſent Exerciſe. I ſhall only mention a few Points which ſeem to be foreign matters concerning the Foundation; as the Creation of the World by God in ſix days out of nothing, Gods Providence, mans miſery by ſin, … liverance by Chriſt, the neceſſity of the new creature, the Reſurrection of the dead, and the everlaſting Recompenſes: Theſe are Points of the greateſt moment, though I cannot but ſay that others alſo are Fundamental; *There are divers other Fundamentals of the higheſt nature, as the Myſtery of the Trinity into which we are baptized, the Ʋ … nion of the two Natures in the Perſon of Chriſt, that Scriptures are the Word of God, &c.but theſe come to mind as being of the moſt practical concernment.

2. Who muſt ſtrive, and in …hat manner. I anſwer, All in their place, and in that way that is proper to them. 1. Private Chriſtians muſt have a ſhare in this holy contention; their duty is partly to ſearch out the truth, that they may not fight blindfold, or by an unhappy miſtake laviſh out their zeal upon fancies which they affect, or ordinances and doctrines of men: People are never ſo furious, as when they have leaſt ground and reaſon for what they aſſert; yea and error never prevaileth ſo much as when Chriſtians are all flame and affection, without judgment, and do not underſtand the Reaſons of that Religion which they do profeſs: See 1 Pet. 3. 15. A reaſon of the hope that is in you: and 2 Pet. 3. 17. foreign, their own ſtedfaſtneſs; that is, ſuch a ſtedfaſtneſs as doth ariſe from ſolid grounds in their own hearts, and not meerly from the conſent of others. 2. To own the profeſſion of the Truth what ever it coſt them; I ſay 'tis their duty to own the profeſſion of the Truth, for the publike owning of the people 'tis a great let and reſtraint to Tyranny, and ſuch innovations as otherwiſe a carnal Magiſtrate would introduce into the Church by force and power▪ See Acts 4. 21. They let them go becauſe of the people: ſo Mat. 14. 5. and 21. 46. And again, I ſay they muſt own it what ever it coſt them, for zealous defences are a great honour to the Truth: The disputations of the Doctors do not commend it to the world ſo much as the death of the Martyrs; and therefore though you cannot diſpute for the Truth, yet you ſhould dye for the Truth: Ye have not yet reſiſted unto blood, &c. Heb. 12. 4. We cannot be at too much coſt to preſerve ſo precious a treaſure to poſterity; And here even *Ipſae foeminae ſunt pobiſcum in eadem confeſſionis gloria conſtitutae. Cyp. Mart. Cum triumphantibus viris & foeminae veniunt quae cum ſaeculo dimicantes ſexum quo que vicerunt. Cyp. Serm. de Lapſis.women may put in a ſhare, they have lives to ſacrifice upon the intereſt of the Truth, and uſually they do not fall in vain. 3. To honour the Truth by their converſations: there are heretical manners as well as heretical doctrines; and there are many that are otherwiſe of an orthodox belief, yet make others ſectaries and diſciples of their vices: ſome live Atheiſm; there are Antinomians in practiſe: An Apoſtate is a practical Arminian: Therefore Chriſtians are called to hold forth the Word of life in their converſations, Phil. 2. 16. and to make the doctrine of God the Saviour comely, Tit. 2. 10. by glorifying God in that courſe of life to which they are diſpoſed: To preach and write for the Truth, doth not honour it ſo much as to walk in the Truth, John Ep. 3. 4. †Efficaeius eſt vitae quā lingu… teſtimonium. Bernard.and the life is a better witneſs of the reality of Religion then the tongue. 4. To compriſe all in a few words what ever maketh for the Truth, either with God or men all that muſt the people do; We can do nothing againſt the Truth, but for the Truth, ſaith Paul, 2 Cor. 13. 8. To God you muſt pray, that he would ſend forth not only Laborers, but Champions, Mat. 9. 38. not only ſuch as can handle the trowel, but the ſword in the Battels of the Church: *Gladiatores perfectiſſimos non tantum magiſtri & praepoſiti ſui, ſed etiam Idiotae & ſupervacuè qui que adhortantur de longinquo ut ſaepe ſe ipſo populo dictata ſuggeſta profuerint. Tertul ad Mart.To men, you are to quicken thoſe that have gifts to look to their duty in this kind; Say to Archippus, Take heed to thy Miniſtry which thou haſt received in the Lord, Col. 4. 17. Many may be ſtired up by your exhortations, that otherwiſe would lie uſeleſs in illeneſs and privacy; in the Battel the Trumpeter hath his uſe as well as the Souldier: Neither are they to be admoniſhed only, but aſſiſted, and by that means you have an intereſt in the glory of the work: John Ep. 3. 8. We ought to receive ſuch, that we may be fellow-helpers to the Truth; foreign, co-workers; your helping hand is to the action, and God will not be unmindful of it: yea if you bear any part of the toil, by performing any labour of love to them, it ſhall turn to a good account in the day of the Lord: Hezekiah's ſervants did but copy out the Proverbs, and 'tis mentioned to their praiſe, Prov. 25. 1. All this may be done by perſons of a private gift and ſtation.

2. There is ſomething that the Magiſtrate may do; *Rom. 13. 4.He is the Miniſter of God for good; not only for good Civil, but Spiritual; and therefore doth the Apoſtle bid us pray for them, that they may be keepers of both the Tables, 1 Tim. 2. 2. that we may lead a quiet life under them in all godlineſs and honeſty. *foreign, &c. Ariſt. Polit. lib. 7. cap. 8.Heathens have aſſerted, That it belongeth to the Magiſtrates duty chiefly to look after matters of Religion: Much more is it evident by the light of Chriſtianity: The Kings of the Old Teſtament are commended for their zeal in this kind; and in the times of the Goſpel it is propheſied that Kings ſhall be the Churches nurſing fathers, and Queens her nurſing mothers, Iſai. 49. 23. which they cannot be if they ſuffer poyſon to be given to Gods little ones without any let and reſtraint: 'Tis a clear truth, that if a man give up himſelf to Chriſt, he is to give up himſelf to him in every relation; his wit, wealth, parts, authority, all to be layed out for the uſe and ſervice of Chriſt: he that doth not give up all, giveth nothing; we are to be Chriſts in every capacity: Therefore a Magiſtrate as a Magiſtrate muſt not only countenance Religion, but alſo diſcountenance Error, and hinder the ſpreading of it within his charge. 'Tis by Chriſt *Prov. 8. 1….that Kings reign, from him they received their power, and to him muſt they give an account of the exerciſe of it in the great day of Recompenſes; therefore they are bidden to be wiſe and to kiſs the Sun, Pſal. 2. 10, 11, 12. which certainly noteth more then a negative act or not oppoſing; there muſt be ſomething poſitive▪ a zealous defence of the Truth in their way, or elſe God will reckon with them: Thoſe Gallio's that are indifferent to Chriſt and Antichriſt, cannot expect a long and happy reign. I cannot ſee how they can be true to Civil Intereſt, unleſs they be careful for the ſuppreſſion of Error; for when falſe doctrines are freely vented, 'tis to be ſuppoſed they will find a general reception, for the moſt are the worſt; and then when the generality of a Nation are corrupted, National Judgments will not long be kept off, the whole Body is ſure to ſmart for it; for (as the Jewiſh Proverb is) Two dry ſticks will ſet a green one on fire: Beſides, that Error is maſterly and bloody, and loveth to give Law; therefore ere it be too late they ſhould look to the Civil Peace, for if men be quiet, God will not, when his Honour and Truth and Worſhip is neglected. But of this more hereafter.

3. Miniſters are to contend for the Truth; for by their office and ſtation in the Church they are Captains of the people in this War againſt Satan and his adherents; therefore 'tis required of them that they ſhould be able to handle the ſword and the trowel; not only to exhort by ſound doctrine, but to convince the gainſayers, Titus 1. 9. Theſe are foreign, 2 Tim. 2. 2. the faithful men, the Feofees in truſt, to whom Truth is committed; they are the ſalt of the Earth, Mat. 5. 13. thoſe that muſt ſeaſon the world with gracious principles; therefore they muſt above all others labour in the deſence of the Truth, otherwiſe they are compared to *Iſ. 56. 10. 11dumb dogs that bark not when the thieves come to ſteal away the treaſure. Now Miniſters muſt contend, partly by preaching, warning the people of the Wolves that are abroad, Acts 20. 29. Partly by disputing, Acts 15. 2. & 18. ult. that by the knocking of flints light may fly out, and that Truth may beat its enemy hand to hand in the open field: And partly by writing, †Alteruis vicibus contentioſo fune uter que diem in vespedam traximus obſt…epentibus etiā quibuſdam ſpectantibus, ſingulorum, nubilo quodam verit as obumbrabatur. Tertul. contra Judaeo.for many times diſputes are carried on with ſo much tumult and popular noiſe, that Truth is loſt in the crowd; beſides, by this means we are the help to poſterity, that together with the poyſon the antidote may be tranſmitted to them.

Commentary on Jude, Biblical commentary · Verse 3