Jude 3 (part 1 of 2)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

2. To gain their loves by this affectionate Compellation, Beloved: that they by observing his love to them, might both love him, and thereby more readily imbrace the following Exhortation. He is very uningenuous, who if he will not provoke love from an enemy, will not repay love to a friend. Mat. 5.46. Even Publicans love those who love them. The stone wall reflects heat, when the scorching Sun shines upon it. Love must be reciprocall; if we are to love those who are friends to our bodies, estates, names, &c. Si diligis, fac quicquid vis. are not they to be beloved much more who are our soul-friends? Nor was it more the duty of these Christians, than their benefit, to love this holy Apostle. How much would their love to him, forward their love to his Ministery? Though the message should not be imbraced for the messenger, yet it’s not so easily imbraced, unlesse the messenger be beloved. 1 Cor. 4.14. Gal. 4.19. 1 Pet. 4.12. Phil. 1.8. & 4.1. & 2.12. Rom. 12.19. 1 Cor. 10.14. 2 Cor. 12.19. Heb. 6.9. Jam. 1.16.19. 1 Joh. 3.2.21. That Minister who is beloved, hath a great advantage above another; he stands upon the higher ground for doing good; and this is the main reason that the Apostles so frequently call those to whom they write, beloved. They did not desire to insinuate themselves into the hearts of the Christians for their goods, But for their good; not to set up themselves, but Christ; they did not wooe for themselves, but for the Bridegroom, they being his friends; they did not seek to advance themselves, but their Message, their Master.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4. Observ. 4. People who partake of the Ministers diligence, must take heed of negligence, a double negligence. 1. They must not neglect themselves: Nor 2. their Minister. 1. Not themselves, their own souls: they must carefully gather up that spirituall Manna that raineth upon them in this wildernesse: they must not play with that meat which the painfull Minister hath been long a dressing. If he take pains to do them good, what should they to do themselves good? 2 Pet. 1.5. Jam. 1.19. Isai. 60.8. They must give all diligence to make their Calling and Election sure; In this their day knowing the things of their peace, walking while they have the light: They must be swift to hear, flie as doves to the windows, delight in the word. Alphonsus King of Naples read the Bible over forty times in his life time. The Bereans received the word with all readinesse of mind. Acts 17.11. First, They must seek the Kingdom of God; not labour for that bread which perisheth, but for that which endureth to everlasting life. ‘Tis not meat on the table, but in the stomack that nourisheth. A Ministers care without their own, will be but their curse. 2. They must not neglect their Minister: Double diligence deserves double honour. If the Minister consume his strength, they must labour to restore it. It’s a shame that people should lay out more upon brooms to sweep their kennels, than upon a Ministry to cleanse their souls. If Ministers bring them venison, their souls must blesse them. It was a saying of an holy man now with God, (but his speech died not with him) London loves a cheap Gospell. Dr. Stoughton. If Ministers spend their oile, people must supply it. They must administer of their temporals. Alas, they give but pibbles for pearls. Since the Ministry was so slighted, godlinesse never thrived.

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

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

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

1. It was helpfull and advantagious to the absent; he could not speak, and therefore he writes to them. Being absent (saith the Apostle) I write to them which heretofore have sinned. 1 Cor. 13.2. Writing is an invention to deceive absence. The use of Epistles, is, that even the separated by distance of place, may be near to one another in affection; that there may be among the absent, a resemblance of presence. The pen is an artificiall tongue, the reliefe of the dumb, and the distant; by it the former speaks plain, and the later alond. The rongue is as the pen of a ready writer; and the pen is as the tongue of a ready speaker.

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

3. The Apostles writing had the advantage of authority and esteem. Often the contemptiblenesse of bodily presence, by reason haply of defects in utterance, aspect, life, rank, &c. dampeth the spirit, and diminisheth the esteem of the worthiest speaker. Learned Doctor Fulk. Master G.H. Many are famous for their writing, who have been lesse esteem’d for their speaking. Pauls adversaries objected the weaknesse of his bodily presence, 2 Cor. 10.10. when they confessed his letters were weighty and powerfull. Writing abstracts the work from sundry prejudices against the workman. Many there are who build the tombs of the Prophets, and garnish the sepulchres of the righteous; who publish, alledge, adorn the books (those monuments of the memories) of holy Fathers, and others, whose persons, had they lived in their times, they would have as much persecuted and opposed, as they now do those who are guided by the same spirit, and walk in those holy wayes, in which those Saints of old did. Many, but meanly esteem’d of in forraign Countries, by reason of their common and contemptible society, are most eminently and deservedly esteemed among us for their writings.

4. The Apostles writing had the advantage of permanency and continuance; it was a standing, lasting monument of his love, and their duty. Words passe away, and are forgotten, when writing remains. Every new tide blots out a writing on the sand, and every new Sermon makes the former forgotten; but writing deceives even death it selfe. It’s a kind of image of eternity. Some by idlenesse have been dead while they lived; others by their labours have lived when they have been dead. 2 Pet. 1.15. Peter endeavoured that the Christians might be put in remembrance even after his decease. Psal. 102.18. This shall be written (saith the Psalmist) for the generation to come.

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

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

3. Observ. 3 Great is the goodnesse of God, who would have his will committed to writing, giving us a sure, 2 Pet. 1.19. a more sure word of prophesie; that upon which, we may more safely build, than upon the voice which came from heaven, when Christ was transfigured. How full of love is Christ to send Epistles to his Spouse the Church in his absence from her! Great is his care who hath safely transmitted an uncorrupted canon to every age of his Church, and set up a light, which the rage and subtilty of Satan can no more blow out, then can a man the Sun with a pair of bellows. God provides not only light in heaven, but light to heaven. He teacheth us in the School of Scripture. He hath not dealt so with every nation; the Heathen have but the school of creatures: Psal. 147.20. the Jewes, though our carefull Library-keepers yet understood not this written word.

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

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

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

The third follows, the excellency and weightinesse of that subject about which he was to write, the common salvation. Wherein he expresseth, 1. The nature thereof; it was salvation. 2. It’s property; it was common.

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

Salvation is taken in Scripture sundry wayes. 1 Sam. 14.45. 19.5. Isai. 59.11. Jer. 3.23.

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

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

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

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

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

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

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

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

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

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

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

5. It’s a perpetuall deliverance, everlasting salvation, not for a few years, as were the deliverances of Israel by their Saviours. It is a happy security, and a secure happinesse. The saved by Christ shall never fall, never fall totally into sin, or for sin. 1 Pet. 1.5. They are kept by the power of God through faith, unto salvation.

6. It’s a positive deliverance: a preservation not from evill onely, but to good also; a preservation in grace, and unto glory. 1 Tim. 4.18. 1 Pet. 1.4. Paul cals it a preservation to an heavenly Kingdom; to an inheritance incorruptible, undefiled, that fadeth not away, where the perfection of all delights in the fruition of a soul-satisfying good, shall make us forget all our troubles. Heaven is an eternall triumph over all our former adversaries, and adversities.

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

2. Observ. 2. They who are out of the way of salvation, out of Christ, and without holinesse, are without safety. Secure they often are, but never safe. Sometimes they are kept from bodily dangers, and preserved by the generall providence, and the universall care of God extended to all his works; but alas, this amounts not to Judes salvation; it is rather reservation, then preservation. All the care of God toward the wicked, is but as the provision that a Jaylour bestowes upon his prisoner, to keep him alive against the day of execution; so that a sinners preservation, is not only common, but cursed. A sinners security is not from want of danger, but discerning. If the Command of God be not a hedge to keep thee from being a straying sheep, his care shall be no hedge to keep thee from being a devoured sheep. Was it dangerous for them of old to be shut out of the Ark, and the City of Refuge, and to be without bloud upon their door posts? and is it not dangerous to be without a Jesus to deliver us from the wrath to come? 1 Thes. 1.10. They who will not be preserved from Satan as a seducer in their life, shal never be preserved from him as a destroyer at their death. Of this more before.

3. Observ. 3. The salvation of the faithfull is begun in this life. Here they are Saints, and here they are saved. Heaven is but the flower of salvation blown out; here in this life, salvation is in the bud. Saints are here saved from the power of their corruptions; they are here in the Suburbs of Heaven: they here sit together in heavenly places in Christ. Ephes. 2.6. They here have salvation, not only in their desires, and expectations, but in its Cause. 2 Pet. 1.11. They have an entrance into the everlasting Kingdomof Christ. They are by faith united to that Head which is already in heaven. They are freed, though not from the company of, and contention with, yet from conquest by all their enemies; and there is alway the certainty of this salvation, in respect of it selfe, the object, though not in respect of us, the subject.

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

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

6. Observ. 6. God hath appointed the holy Writings for our salvation. Jude writes to further the salvation of these Christians. 2 Tim. 3.15. The Scriptures are able to make us wise to salvation. Gal. 6.16. Eternall peace is only upon those who walk according to this rule. The Scripture tels us not only what we shall find heaven to be when we are there, but how we should find the way thither. They are the pillar and cloud in our wildernesse. The light which shines in a dark place for our guidance. Let us labour to have salvation further’d by them. How shall we escape, if we neglect so great salvation? How sad is it to carry these Letters of Heaven about us, only as Urijah carried Davids, for his own destruction.

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

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

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

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

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

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

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

And thus ‘tis common salvation sundry wayes.

1. In regard of the meritorious purchaser of this salvation. There is one common Saviour, Ephes. 4.5. Ephes. 5.23. the Saviour of the body. Every member thereof hath influence from this head. There is one Lord, 1 Cor. 10.4. 1 Cor. 3.11. John 1.16. there is this one Mediatour between God and man. They of old all drank of the same spirituall rock, Christ Jesus. Of his fulnesse we have all received. He is the sun that gives luster and light to every star, the Well that fill’d every pitcher; the only foundation laid by all.

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

3. It’s common salvation, in regard faith both in the purchaser, and doctrine of salvation, is common to all true Christians. They all have the same spirit of faith. And faith (Tit. 1.4.) is called common. 2 Cor. 4.13. They all build upon the same personall and doctrinall foundation; and though like the boughs of a tree they crosse one another in some things, yet they all grow upon the same root, and agree in that. Christ and Scripture is precious to all.

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

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

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

7. It’s common salvation, in respect of the term: the place of blessednesse, to which all the faithfull shall at length arrive. In heaven there shall be a generall assembly, not one missing: whosoever believes, John 3.16. shall have everlasting life. God knows and loves all his children, as if he had but one. I will (saith Christ, John 17.24. ver. 12. speaking of all believers) that they whom thou hast given me, be with me where I am, that they may behold my glory. Of all that thou hast given me (saith Christ) I have lost none. Christs own glory would be incompleat in heaven, if any one believer should be wanting. The poor partakes of the same heaven with the rich. Lazarus and Abraham met together in heaven. 1 Pet. 3.7. The wife is an heir of the grace of life with the husband. The servant shall reign in heaven as well as the Master. One heaven shall hold Jew and Gentile, Ephes. 4.13. bond and free. It’s the place where we shall all meet. Explicat. 2.

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

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

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

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

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

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

4. They who teach others the way to salvation, Observ. 4. should be in a state of salvation themselves. He who hath sayl’d into forraign Coasts, discourseth more throughly and satisfactorily, than he who hath only map-knowledge. Then is the word like to grow, when the piety of the Preacher, waters the seed of the Sermon. He who loves not salvation himselfe, can hardly make others in love with it. Ministers must not only teach facienda, Animum non faciunt, qui animum non habent but faciendo. They must teach by doing, what they teach to be done. He who teacheth another should teach himselfe. He who comforteth another, should labour to do it with that comfort wherewith God hath comforted him. 2 Cor. 1.4.

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

6. There’s but one way to heaven. Observ. 6. There are many Nations, more men, only one faith. The Jews shall not be saved by the Law of Moses, Gentiles by the Law of Nature, and Christians by the Gospel. ‘Tis true, The just shall live by his own faith; but then ‘tis as true, That the object of his faith, is the object of every ones faith that is saved, although the speciall application thereof be his alone. The Apostle Peter calleth faith, the like precious faith. 2 Pet. 1.1.

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

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

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

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

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

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

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

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

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

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

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

1. The written word is needfull as the rule of faith and manners. Observ. 1. Jude upon the entrance of the Seducers with their errours, tels the Christians it was needful to write this Epistle to regulate and direct them. They who deny that the written Word is necessarily required to be the rule of faith, must necessarily give way to the overthrowing of faith. There’s no Truth in the Scripture can be proved or beleeved with a divine faith, unless the ratio credendi, or ground of such beleeving be the revelation of God in writing. John 20 31. John 1.5.13. These things are written (saith John) that you may beleeve that Jesus is the Christ. And These things have I written (saith he) unto you, that ye might beleeve in the name of the Son of God. 2 Pet. 1.9. Wee have a more sure word of prophesie (saith Peter) to which yee do well to take heed, as unto a light that shineth in a dark place. Without this light, the way of truth cannot be found. The Bercans searched the Scriptures, Acts 17.11. Luk. 24.25, 27. Act. 13.33. Rom. 14.11. whether those things they heard were so. The doctrines of faith have been ever by Christ and his Apostles proved, and errors which oppose them have been ever by them confuted by the written word. They who build not their faith upon the written word, must needs go to Enthusiasms, the Pope, or Reason for a Foundation.

2. The helping forward the good of souls, 2 Observ. 1 Cor. 9.16. is the most needfull imployment. Paul (as Jude here) tels us, that necessity was laid upon him to do this work: A saving Ministry is that which we cannot be without. We can better spare the Sun in the Firmament (as it was once said of Chrysostome) than the preaching of a faithfull Minister. The Word in its ministry is compared in Scripture to the most needfull things; bread, salt, water, physick, armour, &c. Bread and salt are alway set upon the table, whatsoever the other dishes are: Let our condition be what it will, the Word is alway needfull. The life of the the soul is the dearest, and the famine of the Word is the sorest. Places, though never so rich and glorious, are but magna latrocinia without the Word; dens of theeves, not dwellings for men. The removall of the Gospel is a soul-judgment, and the soul of judgments. It’s foolish to account the falling of the salt upon the table ominous; but it’s our duty to lament the falling of them whom Christ calls the salt of the earth. Mat. 5.13. They who are weary of the word, are weary of heaven, weary of God. Ministers, for performing so necessary a work as is that of saving souls, should hazard themselves. What father would not burn his fingers to pull his child out of the fire? It is not necessary a Minister should be safe, but that he should be serviceable, and that a soul should be saved.

3. Observ. 3. The opposing of Seducers is a needfull part of our Ministry. ‘Twas this that made Jude account it needfull to write to these Christians. It’s the Ministers work to defend, as well as to feed people; to drive away the wolfe from, as well as to provide pasture for the flock. The mouths of deceivers are to be stopt, and gain-sayers must be convinced. Tit. 1.9, 11. They subvert (saith the Apostle) whole houses. Cursed be that patience which can see it, and lay nothing. I know not how it comes to passe, but among many, the opposing of seducers, is either accounted bitter, or needlesse; and it’s still the policy of Satan not to suffer a sword in Israel. But if there be damnable heresies, I see not but there may be a damnable silence in those who should oppose them. 2 Pet. 2.1. Every one must give account for his idle words, and a Minister for his idle silence.

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

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

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

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

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

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

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

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

Sometime it’s rendred to pray, Precor, rogo, obsecro, peto. 2 Cor. 5.20. Heb. 11.19, 22. Philem. 9.10. intreat, beseech; so it’s used 1 Cor. 4.13. Being defamed, we intreat. And Matth. 8.5. Then came unto him a Centurion beseeching him. And ver. 31. The divels besought him. So ver. 34. and Chap. 14.36. and 18.29, 32.

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

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

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

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

2. It was an ardent, earnest, and vehement exhortation. Though it were sweet, yet it was not slight; though with all his meekness, yet also with all his might: and this was the right temper of an Apostolical spirit, neither to be incompassionate when zealous, nor remisse when gentle; ever to be driving the flocks, though not to over-drive them. Paul’s advice to Timothy in 2 Tim. 4.2. was, to be instant in season, out of season, to exhort, &c. Paul was an excellent Oratour, and all his Oratory was imployed to perswade men to be saved. Never did malefactor so plead to obtain his own life, as did blessed Paul plead with men to accept life: He was a wooer of souls to Christ, and he would take no denyall. Though the more he loved, the less he was beloved, though the more he sued to them, the more he suffered from them, yet he suffers all things for the elects sake. He labours abundantly; He becomes all things to all men, 1 Cor. 9.22. that he might by all means save some. What importunate beseechings are his Epistles fill’d with! he seemeth to besiege souls with beseechings. I beseech you by the mercies of God, Rom. 12.1. I Paul my felf beseech you by the meeknesse and tendernesse of Christ, 2 Cor. 10.1. I the prisoner of the Lord, beseech you, Ephes. 4.1. (never did a poor prisoner so earnestly beg at the grate for bread.) We beseech you by the coming of our Lord Jesus Christ, 2 Thess. 2.1. &c.

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

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

2. Observ. 2. No perswasions or intreaties should be so vehement, as those which are for the good of souls. It’s hard not to be too importunate when we desire any thing for our own good: impossible to be so when we request others for their own souls. Knowing the terror of the Lord, 2 Cor. 5.11. (saith the Apostle) we exhort men. It’s an holy impudency, to be impudent in calling upon people to regard their souls. It’s a sinfull modesty to prefer courtesie herein before Christianity. The Conscience of the most gainsaying sinner will commend an importunately exhorting Christian, although his Lust be angry with him. That which can never be learned enough, can never be taught enough. That which men can never avoyd enough, they can never be warned of enough. It’s very good manners in Christianity to stay, and to knock again, though we have knock’d more than three times at a sinners conscience.

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

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

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

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

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

In which words, I consider two things.

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

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

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

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

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

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

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

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

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

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

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

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

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