Jude 3 (part 2 of 2)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

1. In regard of the Insufficiency of all other doctrines or prescriptions in the world to lead to life. Only this doctrine delivered is the rule of faith and manners. Peace internall and eternall is only afforded to them who walk according to this rule. Gal. 6.11. God brings to glory only by guiding by these counsels. All other lights are false, are fools fires, which lead to precipices and perdition. This is the light which shines in a dark place; 2 Pet. 1.20. to which who ever gives not heed, can never find the way to heaven. Learned Ethnicks never wrote of eternall happinesse in their Ethicks. 1 Cor. 1.21. The world by wisdome knew not God.

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

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

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

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

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

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

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

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

5. Great is the dignity of a Ministers Office. Observ. 5. 2 Cor. 4.7. The end of it is the delivering of the Faith to people. Ministers, though earthen vessels, yet carry a treasure; though torn caskets, yet they contain jewels. A faithfull Minister is Gods Steward, to dispense his blessings. He is a Star for light and influence; a Cloud to distill down showers of plenty upon Gods weary heritage; a Nurse, a Father, a Saviour, a common Good. Joseph’s Office in delivering out of Corn to the people in the Famine, made him honoured; how worthy an employment is it then to deliver to souls the bread of life?

6. Observ. 6. It’s a great sin to part with the faith delivered to us. It’s an hainous sin either in Ministers or People: In the former, when they shall either give it away, or suffer it to be taken from them: Phil. 1.17. For the defence of the Gospel they are set; they must be men made up of fire in the midst of a field of stubble or errours; though holily patient when their own interest, yet holily impatient when the interest of Christ is endangered. They must not be dumb dogs, when thieves attempt to rob the House of God, the Church. Though they must not bite the children within, yet neither spare the thief without. Nor is any Christian exempted in his station from the duty of keeping Faith: Pro. 23.23. they must not sell the truth, not patiently suffer Sectaries and Persecuters to bereave them of it: not for the love of their swine suffer Christ to go, much lesse send Christ out of their Coasts: not part with the faith by keeping their money. In a word, they must keep the faith by perseverance in the love and profession of it, by taking heed of errour and profaneness; lest being led away with the errour of the wicked, they fall from their stedfastnesse. 2 Pet. 3.17.

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

Men are called holy in two respects. 1. In respect of the holiness of destination separation, Explication. or being set apart from common uses and employments to the holy service of God; 2 Chro. 7.16. Isai. 13.3. 1 Kings. 9.3. thus the Greeks apply the word ἀφορίζω, to separate, and thus not onely men, but the Temple, vessels, Sabboth, Tabernacle are called holy. The first born Exod. 13.2. God commandeth Moses to sanctifie: which he explains Ver. 12. Thou shalt set apart to the Lord, &c. Thus the Prophets and Apostles are often in Scriptures called holy; and Jeremy was sanctified from the womb, Jer. 1.5. in regard of this holiness of separation and dedication: and all visible professors and their children are called holy, 1 Cor. 7.14. as likewise may the whole body of a visible Church.

2. In respect of their having holiness really and properly put into them: which is done by the holy Spirit, (whence it is read of the sanctification of spirit) it abolishing their native polution and unholiness, 2 Thes. 2.13. 1 Pet. 1.2. 1 Cor. 1.2. Exod. 19.6. and bestowing upon them graces and holy qualities by the renovation of Gods image in them. And the holy Spirit makes them holy in two respects. 1. Of not holy privatively; and so man that had lost totally his holines is made holy by regeneration or effectuall vocation. 2. Of less holy; and so Gods children are sanctified, by being enabled to the exercise of an actuall mortifying of sin, and living in holiness, with proceeding in both.

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

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

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

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

2. They who retain and keep the Faith, are Saints. Observ. 2. Visibly those are Saints, and that is a Church, which keep it by profession and ministerially; A Church that is which is the pillar and ground of truth, 1 Tim. 3.15. Rom. 3.2. to whom the Oracles of God are committed, as Paul speaks of the Jewes. None are so to complain of the defects of our Church, for what it wants, as to deny it a Church, considering what it hath. It holds forth the truth of all Doctrines which serve both for the beginning and increase of faith. It’s one of Christs golden Candlesticks wherein he hath set up the light of his Word; and though Sectaries do not, yet Christ walks in the midst of them. I must be bold to fear, that because our adversaries cannot rationally deny, that while we hold forth the Truth, we are a true Church, they labour by their errours to extinguish the Truth, that so we may be none.

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

4. 4 Observ. Unholiness is very unsutable to them to whom the Faith is delivered. It’s delivered to Saints in profession, and they should labour to be so in power. They should adorn the Doctrine of God. Tit. 2.10. How sad a sight is it to behold the unsanctified lives of those to whom this faith hath been long delivered! How many live as if faith had banished all fidelity and honesty, or as if God had delivered the faith, not to furnish their souls with holiness, but only their shelves with Bibles! Books in the head, not in the Study, make a good Scholar: and the word of faith, not in the house, or head, but in the heart and life, make a Christian. Oh thou who art call’d a Saint, either be not so much as call’d so, or be more than call’d so; otherwise thy externall priviledg will be but an eternall punishment. If God have delivered his Faith to thee, deliver up thy self to him.

5. 5 Observ. The Fewness of faiths entertainers is no derogation from faiths excellency. They are a poor handfull of Saints by whom the faith is preserved, and to whom it is delivered in the world. The preatest number of men and nations have not the faith delivered unto them ministerially, and of them the far greater part never had it delivered efficaciously. Its better to love the faith with a few, than to leave it with a multitude. Numbers cannot prove a good cause, nor oppose a Great God.

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

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

Three things may be touched in the Explication.

1. The meaning of the word once.

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

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

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

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

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

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

1. The faith is once delivered, as once is opposed to deficiency, or cessation, that is firmly and irrevocably delivered. It shall ever be, it shall never be quite taken away from the Church, 1 Pet. 1.25. it endureth for ever. As the habit of faith shall never cease in the soul, so the doctrine of faith shall never cease in the world. It’s a candle, that all the winds of hell can never blow out; a flame, that all the waters of trouble can never extinguish. Thus it’s called Rev. 14.6. the eternall Gospel, never to be destroyed; it shall ever be in the Scripture, Ministry, hearts, and profession of a number of men. My words (saith God) shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seeds seed, from henceforth and for ever, Isai. 59.21. Christ promiseth to be with his Ministers to the end of the world, Mat. 28.19. The servants of Christ shall trade in the spirituall Merchandise of faith till he come, Luke 19.13. The people of God in the use of the Lords Supper shall set forth the Lords death till he come, 1 Cor. 11.26. And the work of the Ministry, with the edifying of the body thereby, shall continue till we all meet, &c. Ephes. 4.13. That the doctrine of faith shall ever continue in one place, is not asserted; but that it shall ever, in some place, is certain. It’s not for the dignity of Christ, the King of his Church, ever to suffer his Scepter to be wrested out of his hands. It’s not consistent with the safety, integrity, health, life, &c. of the Church, in this her condition of constant exigency, to be deprived of the doctrine, which is given her for armour, a rule, medicine, food. It’s as easie for enemies to pluck the Sun out of the Firmament, as this faith out of the Church. The whole power and policy of hell hath been imployed for that purpose sixteen hundred years. Could it have been done, it had been done long before now.

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

1. In respect of the matter; it never was, nor ever shall be changed. The same Saviour of man, and Mediatour between God and man hath unalterably been afforded. Christ Jesus the same yesterday, and to day, Heb. 13.8. Rev. 13.8. Acts 4.12. and for ever. He was the Lamb slain from the foundation of the world. There never was any other but his Name by which salvation at any time was bestowed. All, even those before and after Christ, have drank of the same spirituall rock. 1 Cor. 10.4. 1 John 29. Ephes. 5.23. Gal. 1.7. 1 Cor. 3.11. Christ is the Lamb of God that taketh away the sin of the world; not he the sin of some ages, and another of other ages of the world. He is the Saviour of the whole body. No other Gospel can be preached, but the glad tidings of life by Christ. Other foundation can no man lay, than that is laid, which is Jesus Christ. As Christ, so the doctrine of life by Christ, is the same yesterday to Adam, the Patriarchs, and Prophets, To day to the Apostles, and for ever to all following Saints. It’s a testament wherein all the legacies of grace and glory are bequeathed; and therefore (as the Apostle argues) it is unalterable. Gal. 3.15. The rule of life, the holy Law of God, is a standing and unalterable rule. Whatsoever is a sin against the morrall Law now, was a sin alwayes; duties required now by it, were duties alwayes. Peace is the portion now, and it was ever the portion of them that walked according to it. The ransom from death, and standing rule of life, were ever one and the same.

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

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

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

2. It’s an argument ab honesto, from the seemliness of it, and that two wayes. 1. It’s a faith once delivered, and but once; once delivered, and unchangeably the same which their holy Predecessors, Patriarks, Prophets, and Apostles embraced and defended, and therefore to be preserved and maintained. Who will not carefully preserve the inheritance which belonged to his ancestors? God forbid (saith Naboth) that I should give the inheritance of my fathers unto thee. 1 Kings 21.3. If the antient land-markes be not to be removed, much less the faith-markes. A ring, Pro. 22.28. a jewel which belonged to our father or predecessors of old, how precious is it! 2. It’s a faith once, and so alwayes and perpetually to be delivered; and therefore by preserving it to be left as a legacy to posterity, to be laid up as a precious depositum or treasure for children and successours. We should endeavour that the generation which is yet to come may also serve the same God, and enjoy the same Christ and Gospel. How desirable is it to put (as it were) a fallacy upon death, by doing good, and living when we are dead; to derive Religion to Posterity; to be like Civet, of which the box savours when it is emptied of it!

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

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

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

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

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

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

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

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

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

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

Two things offer themselves in the Explanation.

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

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

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

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

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

2. It implyeth and presupposeth a considerable and strong adversary to contend with, in contending for the faith. The enemies with whom these Christians were to strive, were Sectaries, and soul-destroying Seducers; and Satan is the ring-leader, instructer, and assistant both of these, and all other forces raised against faith. We wrestle not against flesh and bloud (saith the Apostle) but against principalities and powers. Ephes. 6.12. Gen. 3.1. Luke 22.31. 1 Thes. 2.18. We wrestle not with flesh and bloud, as it is in it selfe, weak and frail, but as set on work, assisted and guided by Satan. Flesh and bloud are but Satans instruments, he setteth them on work; he tempted Eve, not the Serpent; he winnowed Peter, when the man and maid made Peter to deny Christ. Satan hindered Paul from coming to the Thessalonians, though by the persecuting Jewes. Rev. 2.10. Satan cast some of the Smyrnians into prison, when men did it. The false Prophets, with whom these Christians here were to contend for the faith, are called the Ministers of Satan; 1 Cor. 11.15. Ephes. 2.2. Ephes. 4.27. Acts 5.3. he is the spirit that worketh in the children of disobedience. Satan hath a hand in the soliciting of us to sin, either by our own lusts, or by the inticements of others. In all combates, either against our own corruptions, or others, persecuters, or seducers, if we can drive away the divell, flesh and bloud will not much annoy us. If the Captain be conquered, the common souldier will yeild. It’s Satan who seduceth in Seducers. Paul was afraid, 2 Cor. 11.3. lest as the Serpent beguiled Eve, the mind of the Corinthians should be corrupted from the simplicity that is in Christ. He is the enemy that soweth tares among the wheat, Mat. 13. And had not these Christians in contending for the faith a considerable enemy? How could the Seducers want subtilty to creep in among these Christians by their persons, and into them by their opinions, into whom Satan the Serpent had crept before; nay, who now had the advantage of being the old Serpent? How easily could he flatter each humour, Rev. 12.9. propound sutable lusts to every pallate; clothe and colour every heresie and lust with plausible titles, Christian Liberty, new Lights, rare Notions; oyle and butter over wicked practices, and do much with sweet words, cunning and doubtfull expressions? What powerfull adversaries were these seducers, Ephes. 2.2. who had the Prince of power, the strong man armed, the god of this world to help them? How could they want malice, and cruelty, who were assisted by the enemy of souls, the destroyer, the roaring lyon, the red dragon? How could they want diligence and activity, who had the divell to drive them; him to instigate, whose motion in sin is his rest; who walketh about, seeking whom he may devour?

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

1. On his part, he bestowes his Spirit to strengthen us. This his Spirit doth two wayes, 1. By working. 2. By strengthening our union with Christ. 1. In the former, the Spirit conveyeth a principle of spirituall life and holinesse, 1 John 3.9. putteth into us a seed that shall never die; and infuseth an habit of holinesse never to be lost, or overcome. Phil. 1.19. Ephes. 3.16. Ephes. 6.10. 2. In the latter, it affordeth those continued supplies of grace, whereby we are more and more strengthened with might to resist all tentations, go through all conflicts; to find preservation and direction in every danger and doubt; to walk in daily detestation of every sinfull way; to call and cry for grace which is wanting; and in a word, Phil. 4.13. enabled to do all things through him who strengtheneth us.

2. On our parts, he enables our faith by his Spirit to receive from him the supplies of his strength. This he doth by giving a power to faith. 1. To unite us unto, and to incorporate us into him, as the branches are in the tree, the member in the body, or the house upon the foundation. We laying hold upon him for ours by our faith, as he layeth hold upon us for his by his Spirit; wherby the union is compleat and reciprocall. 2. To improve this union for our assistance, by drawing daily influences of grace and strength from Christ, who is a fountain of fulnesse, John 1.16. John 15.1.5. Gal. 2.20. as the root doth from the soyl, or the branches from the root, or the pipe from the fountain. Hence it is, that we live by faith, it being the instrument that fetcheth vertue from Christ to sustain us in all our wants, and weaknesses; it being not only in, but drinking of the fountain; it not only uniting us as members to the head; but supplying us as members from the head, with all vertue necessary to the preservation of grace, both from the filth of sin within us, and the force of tentations without us; and hence it is that faith makes use of all ordinances but as the conduit pipes, or water-courses, to convey from Christ that grace and strength it wants; it esteeming ordinances without Christ, but as a viall without a cordiall, or a pipe without water. Faith also having united us to Christ, helps us to expect through him that abundant reward which will infinitely more than countervail for all the combats and contentions for him against his enemies. Moses saw him that was invisible, Heb. 11.26.27. he had an eye to the recompence of reward. We faint not, &c. (saith the Apostle) while we look not at the things which are seen, but at the things which are not seen. 2 Cor. 4.16.18 And herein consisteth principally the strength of Christians in this earnest fight and contention.

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

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

1. Magistrates must put forth their strength, 1. By commanding their subjects to submit to the faith. Their edicts and injunctions should be like those of Asa and Hezekiah, who commanded Judah to seek the Lord. 2 Chro. 14.4 2 Chro. 29.5.30 2 Chro. 34.33. They must engage men to be true and faithfull to God, by precept and example: their commands must not so savour of state policy, as to be regardless of Scripture purity. ‘Tis not reason of State, but ruin of States, to be remiss in enjoyning piety. The lawes of man should be a guard to the Law of God. They who reign by God, should reign for him. Neh. 13.19. How unreasonable is it that people should be lawless only in Religion! Shall it not be indifferent whether men will pay a tax? And shall it be indifferent whether they will ever hear a Sermon? It was a commendable decree of Artaxerxes, though aheathen, and that for which the faithfull servant of God blessed God, That whosoever would not do the law of God, judgment should be executed upon him, to death, to banishment, Ezra. 7.26.27. to confiscation of goods, or imprisonment: and of Darius, Dan. 6.26. who decreed that in every dominion of his Kingdom men tremble and fear before the God of Daniel.

2. By repressing the perveters of the faith. Restraining hereticks and Seducers, removing the impediments of Religion whether persons or things. Nebuchadnezzar, a heathen, made a decree that none should speak any thing amiss against God. 1 Kin. 15.12.13. 2 Kin. 18.5. 2 Kin. 23.8. 2 Chro. 17.6. 2 Chro. 31.1. Asa took away the Sodomits, Idols, and removed Maachah an idolatresse from being queen. Hezekiah removed the high places, and brake the images, and cut down the groves. So Josiah defiled the high places, and brake them down. Thus likewise Jehoshaphat took away the high places and groves out of Judah. Thus also Manasseh took away the strange gods, and the idol out of the house of the Lord, and all the idols that he had built, &c. To these may be added zealous Nehemiah, in repressing Sabboth-breakers. Neh. 13.21. And the Apostle saith, Rulers are a terrour to wicked works, Rom. 13.3.

3. By providing and maintaining a faithfull Ministry to dispense the doctrine of faith. Thus did Jehoshaphat, and Hezekiah. 2 Chro. 17.8.9. 2 Chro. 31.4. That Magistrate cannot contend for the faith which contends against the Ministers thereof. Satan knowes no mean between the pampering and famishing of the Ministry: double labour must not be requited with scarce a single maintenance. Ministers should not labour for, and yet not without a comfortable recompence. They ought not to be left to the courtesie of those, who though they account enough for themselves but a little, yet they account a little for the Ministry too much. It’s not enough for faithfull Ministers to be kept from being battered and storm’d by cruel persecuters, unless also from being starved by the common protestants.

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

1. 1 Tim. 6.3. Tit. 2.1. By preaching the word of faith, they must preserve the pattern of wholsome words, and speak the things which become sound doctrine. They must take heed of their own mixtures, and not adulterate the doctrine of faith to please men. The beauty of heavenly truths wants not the paint either of humane or hereticall additions. The babes of Christ must be fed with sincere milk; and the sorenes of mens eyes must not hinder the lights of the Church from shining.

2. By confuting gainsaiers and hereticks. The Apostle commands Titus, by sound doctrine to convince gainsayers. Tit. 1.9.11. Ministers must not only have a voice to call their sheep, but to drive away wolves; one to establish truth, 2 Cor. 13.8. another to oppose errour: one of his hands must work, and the other hold a weapon. Christ confuted the corrupt glosses of the Pharisees, and Paul confounded the Jewes, by proving that this is the very Christ, Act. 9.22. and Apollos mightily convinced the Jewes, and that publikely, shewing by the Scriptures that Jesus was Christ, Act. 18.28. A ministers brest should be a store-house of spirituall armour. He must be furnished both with skill in Scripture, in which he should be mighty, and in writings of men, even of hereticks themselves, to beat them with their own weapons. He that will be but a looker on while his fellow-brethren contend, shall never be more than a looker on while they are crowned.

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

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

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

3. by encouraging those against whom Satan bends his greatest force and fury in this Conflict about faith. They must know those who labour among them, 1 Thes. 5.12. esteeming them very highly in love for their works sake. When the service of Ministers grows hottest, the love of people must not grow coldest. What proportion doth money bear to faith; what is gold but dung to religion? How just is it that they who will not part with their money for the truth, should part with money and truth too! and that they who will not pay the Scripture Sessment, to honour God with their substance, to buy truth, &c. should have all swept from them by oppressors! No souldiers deserve so much to have the oyl of love drop’d into their wounds, as those who received them in contending for the faith: No scarrs are so honourable as those gotten in this conflict. Never did kissing better become an Emperor, than when Constantine kissed the hollow of holy Paphnutius’s eye; whose war having been so holy, made his scar honourable.

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

5. By confession of the faith when called and examined about it. It’s not enough to have faith in the heart, without confession in the tongue. If the fire of faith be in the heart, the flames of confession must be in the tongue. Rom. 10.10. He who beleeves must speak. It’s our faith which justifieth our persons, but our confession must justifie our faith. A dumb faith is not a divine faith, 1 Pet. 3.15, 16. Mat. 10.32. but the faith of divels. Hypocrites will confesse Christ in times of encouragement, but not of contradiction. A Christian hath no cause to be ashamed of his name, of his Livery, his Master. He who will confesse Christ, Maledicta sit humilitas quae huc se demiserit. Luth. when most deny him, shall be confessed by Christ, when he shall deny most. This is the only holy kind of boldnesse; and cursed is that modesty, which makes us asham’d of our Master.

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

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

1. We must contend resolutely & valiantly. Danger must be despised, Fortitudo in ferendo & feriendo. Hoc gero titulum; Cedo nulli. Luth. Per charitatem flexibiliores arundine, per sidem simus duriores adamante. Luth. 2 Tim. 3.10. Acts 11.23. difficulties adventured on, terrours contemned, fears suppressed, cowardise vanquished, Christian generosity, and a holy manhood must be put on. There must be a manhood in bearing stroaks, in assayling strikers; the former is as the back, the latter the edge of Christian valour. Blessed Paul, who fought a good fight, tels Timothy, that he knew his purpose, faith, long-suffering: and Barnabas exhorted the Christians, that with full purpose of heart they should cleave to the Lord.

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

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

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

5. We must contend for the faith constantly. We must never give over our conflict as long as one enemy is left. We must continue in the things we have learned, and hold fast the name of Christ. It’s not contention, but constancy therein which crowns. We must be faithfull to the death, if we expect a crown of life. 2 Tim. 3.14. Rev. 2.13. It’s easier once to persevere than often to begin. No Christian is too old to go out to fight in this spirituall warfare. As soon as we cease to fight, we begin to flye. Christianity knows no cessation of Combating. We must take heed of losing the things which we have wrought and fought for. 2 John 8. It’s as great a vertue to hold what we have, as to get what is worth the holding. If the faith be bad, why did we begin; if good, why did we give over our contention for it?

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

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

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

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

4. Satan labours most to spoyl us of the best things, Observ. 4. those whereby God is most glorified, and we most benefited. If he may have our faith, heavenly things from us, he cares not to leave earthly blessings behind him. Eph. 6.12. Chrysost. Musculus, Perkins. vid. Heb. 8.5. Hence it is, that the Apostle saith, We wrestle against spirituall wickedness (ἐν τοῖς ἐπουρανίοις, in heavenlies; i. e. as I humbly conceive) for heavenly things: whereby is noted the cause of Satans contention, which is, to bereave us of blessings of an heavenly nature. In the tempting of Eve, he aimed at the bereaving of our first parents of their happiness, and Gods image. It was Peter’s faith he sought to winnow: He blinds mens eyes, that the light of the glorious Gospel of Christ should not shine unto them. 2 Cor. 4.4. In the troubles of Job, Satan aimed at a greater matter than the bereaving Job of his temporall estate; namely, Job. 1.11. the denying of God, and the blaspheming him to his face. The excellency of the thing for which we contend, should strengthen and quicken our resolutions in contending. It should be a greater motive to our valour when Christ our Captain tels us, we fight to preserve the faith, than if he had told us, we fight for our lands, children, wives, lives: For what are these to grace, to glory, to our souls, to our God, all which we lose in losing the faith! What Satan in malice doth most assault, we in wisdom must most defend.

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

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

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

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

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