An exact collection of the works of Doctor Jackson ... such as were not published before : Christ exercising his everlasting priesthood ... or, a treatise of that knowledge of Christ which consists in the true estimate or experimental valuation of his death, resurrection, and exercise of his everlasting sacerdotal function ... : this estimate cannot rightly be made without a right understanding of the primeval state of Adam ...

CHAPTER XXXVIII.

A Sermon Preached on St. SIMON and JVDE'S Day, 1629.

Jude Verse 4.

For there are Certain men crept in unawares, which were before of old ordained to this Condemnation, ungodly men, turning the Grace of our God into Lasciviousness, and denying the only Lord God, and our Lord Jesus Christ.

1. THE End and Scope of this Epistle you have set down in the 3.* 1.1 Verse. And it is, in Brief, to exhort these his Flock or Charge, To contend earnestly for the Faith, which was once delivered to the Saints. The Word ONCE is Empha∣tical, and imports Thus much; That the Rule of Faith had been Once for all delivered unto them, so full and so compleat, that if they vvould hold close to it, and use it as the Rule of Life, they should need no other additions,* 1.2 or increase of new points to be belie∣ved or practised. The speciall occasion, vvhich he had to vvrite unto them, for this end and purpose, was, because there were Certain ungodly men crept in to their Society, vvhich did overthrovv or contaminate that Rule of Faith, vvhich had been delivered unto the Saints. But hovv they did over∣throvv it, is not exprest in particular. Most certain it is (for St. Jude ex∣presly affirms it) that they did deny the only Lord God, and our Lord Jesus Christ. Novv to deny God or Christ,* 1.3 there be but Two ways possible: either by Opi∣nion and Doctrine, or by Matter of Fact and Practise. And these men it seems did both ways deny God, and his Christ, though not directly and ex∣presly, yet by necessary and unavoidable Consequence. But vvherein they did deny God and Christ, shall be toucht in the Use and Application.

The Doctrinal Points to be discussed are Two.* 1.4

First, Vnto what Condemnation they were of Old ordained.

Secondly, How, or in what manner they were ordained unto it.

2.

There is An English Note upon this Place, A very strange One, yet gathered as it seems from some good Writers, vvho did not so clearly ex∣press themselves in their Comments upon this Place as might have been desired,* 1.5 and yet are farre vvorse understood by many of their Follovvers, then they meant. The English Note seems to imply, that these men were Ordained to trouble the Church, or to follow those lewd Opinions or Practises, whereby the Church was troubled, and the Faith of many brought into manifest hazard.

Yet to say, that any man is ordained by God to this or the like end, will be very harsh to any Christian eares, and was (I am perswaded) either a branch of their Heresy, which are here said to be ordained to Condemnation; or a Branch of the same Root, worse then any Heresy,* 1.6 which they maintained. And yet to say, That men are ordained to trouble the Church, to be ungodly, and to deny Christ, is but the Necessary Con∣sequent of their Opinion, who hold, That all things, every Action of Man, even sinfull Actions, are so ordained and determined by God, that they cannot come to pass

otherwise then they do in the Individual; either for the Matter & Substance, or for the circumstance of the action. Thus to write & thus to speak, some are emboldened, because nothing can fall out without Gods Foresight, yea without his Co-opera∣tion; For in him all things living do live, all things endued with motion do move, and have their being. And in that nothing can be done without him, in that he is Omnipotent, and supporteth the world by the Word of his Power; they do not collect amisse that they cannot lay a load too heavy upon him. But they should consider,* 1.7 that seeing he is Holy and Just; no lesse Holy and Just, then he is Powerfull, they may lay that upon him, which is a great deal too foul for him to bear. The foulest Aspersion, that can be cast upon his Holiness, is to make him the Author of sinful Actions; To say or think he did Ordain men to trouble the Church, or to be (as these men were) ungodly Persons, denyers of Christ.

3. To avouch in plain Terms, That God is the Author of sin, is, as most con∣fesse, a dangerous Heresy, a sign of a darkned mind in spiritual knowledge. And yet the blindnesse or ignorance would be more gross, if any man should grant the Antecedent, and deny the Consequent. That is, if one should grant, that God did ordain any man to persecute the Church, to turn his Grace into wantonness; and yet withall deny that God in thus doing should be the cause and Author of Sin.* 1.8

He that is the Author or Cause of any Action which is Essentially evill, or, universally inseparable from evill, is the Author and Cause of all the evill which is inseparable from the Action, even in that he is the Cause of the Action. For that which they call the Obliquity of the Action, or Malum Formale, Formally Evill, can have no other cause at all, then that, which is the Cause of the Action, from which this Formal evill is unseparable.

So that if Gods Ordinance be the Necessary Cause of such an Action, to wit, of Troubling the Church, the same Ordinance must be the cause of the Obliquity or evill, which is annexed unto it. Satan and wicked men should be but Causes Instrumental at most; that is, such a cause as the sword is of the murther, which a man commits with it. So that the Case is clear, that if to trouble the Church with lewd Opinions be a sinfull Action, then God, who is no Author of Sin, did never ordain men unto that action; For whatsoever God doth ordain or decree,* 1.9 he is the Author of it. These Inferences will admit no Plea or Traverse amongst such, as are instructed in the Fundamentall Rules of Art or Nature: For all do grant, that which they call Obliquity, or Formal Evil, to be a Relation, that is, such an entity, or Being unto which no Action can be immediatly terminated; it hath its Being only by Concomitance or resultance from some other Effect, which hath a direct and Immediate Cause. Of this Nature are Equality or Inequality of bodies; Si∣militude or Dissimilitude. Now it is impossible that man or Angel, or any Cause whatsoever, should produce an Equality between two bodies formal∣ly unequal, by any other means then by altering the Quantity of one or both; or to make one body dislike unto another but by altering their Qualities. Altogether as Impossible it is to produce an Obliquity or Crookedness in mens wayes, by any other means then by producing those Actions, which are in their Nature Perverse and crooked. He which is the Cause of such Actions in the Individual, is the Cause of that crookedness or Obliquity, which is in∣separably annext unto them.

4. That God is not the Cause, not the Author of such Actions, or that such Actions are not necessary in respect of his Decree, Christianity it self or the Rule of Catholick Faith binds us to believe, as firmly, as that there is a God, who is the Author or Fountain of Goodnesse. Hence saith St. James, Cap. 1.

ver. 13. Let no man say when he is tempted, he is tempted of God, for God cannot be tempted with evill, neither tempteth he any man unto evil; but every man is tempted when he is drawn away of his own lust, and inticed. And unto this in∣convenience of being tempted by his own lust, man was not subject untill he was beguiled by Satan; nor could this great tempter work evill in man im∣mediatly or directly, but only by tempting or inticing him to that Action, to which evill was unseparably annexed, that is, to tast of the fruit, which God had forbidden. The Tempter knew, that if he could intice our first Parents unto this Action, there was no possibility of shedding the Obliquity or For∣mal evil from it, which was essentially annext unto it. Now if God had ordained man to this Individuall Action, or to the condemnation which was due to this Action, without possibility of avoiding it, His Ordination had been a more true Cause of the first mans sin and of his death and ours, then Satan was. For Satan had no power either naturall or permitted him by God, to make any ordinance or decree for man, no power either given or permitted to lay a necessity of sinning upon our first Parents. All that he was able, or permitted, to do, was only by way of temptation or inticement. Adam, as all grant, had a Freedom of Will in respect of Satan or any inticement, that he could propose unto him: But Freedom of Will he could have had none in respect of Gods Decree or Ordination, if it were true that God had ordain∣ed him to eat the Forbidden fruit. For the Rule is most certain, That God is the Cause and Author of whatsoever he Ordains men to do; and hence we read, that God hath Ordained us to good works, to newness of Life, to the performance of all those duties, which are commanded. But we never read in Scripture (and let it never be read in any other Book, but with indignation; let it ne∣ver be spoken or thought upon by any Christian, but with detestation) that God should ordain men to walk in the ways of Cain, or to tread in the pathes of ungodliness. The Conclusion then is firm and sound, That these men here mentioned in St. Jude,* 1.10 were not ordained to trouble the Church, but ordained, and that of old, unto that Condemnation which is due, to such as trouble the Church, or to ungodliness; And that is a fearfull condemnation as St. Jude expresseth it, ver 13. For to them (saith he) is reserved the blackness of darkness for ever. And if this were reserved unto them, or for them, they were first ordained unto it; the Sentence was already past upon them, albeit the Execution be deferred untill the Judgment of the great day. But unto this condemnation they were ordained, because they had followed the ways of Cain, and run greedily after the error of Balaam, as St. Iude tels us, ver. 11. But farre be it from us to think that they were ordained to follow the ways of Cain, who was the first troubler of the Church, that they might be condemned. And thus much of the First point, what Condemnation is here meant, or unto what they were ordained; That was not to trouble the Church, but to everlasting tor∣ments for troubling the Church by wicked Lives and Lewd Opinions.

5.* 1.11 The Second Generall was, What Ordination is here meant, or in what man∣ner these men are said to be ordained to this Condemnation. Many take it as granted, that, Ordination to everlasting death, is, the very same that Reproba∣tion is; Yet if this were a time, or this a place fitting for discussion of this point it might be easily made to appear, that although Reprobation include surely an Ordination to death, yet every ordination to death doth not in∣clude Reprobation; For Ordination to life and Predestination, and Ordination to death and Reprobation, differ as much as Genus and Species, as a Reasonable Creature doth differ from a Sensitive Crea∣ture. But to let this pass; This place of St. Iude is, in the opinion of many

good Writers, Equivalent to that of St. Peter. 1. Ep. 2. Cap. 8. ver. They stumble at the word being disobedient, whereunto also they were Appointed. But for that place,* 1.12 it is ingenuously and discreetly expounded by a late English Writer in his Comments upon that Epistle And it were to be wished, that his Exposition were sincerely imbraced, by such as had the man in esteem while he lived, and are much beholding to his writings (especially upon this Epistle) since he dyed. I shall only now give you notice that the Originall word in this place of S. Jude, rendred by ordained, is not the same with that in St. Peter; That is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and is well rendred Appointed. Nor is it the same with that of St. Paul, Act. 13. 48. As many as were ordained (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,) unto eternal Life, believed. S. Judes word here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, as some render it, Praescripti, prescribed; Of whom it was forewritten to this condemnation. But as Beza, descripti; that is, as men designed, taxed, or proscribed to this condemnation. It includes then an Ordinance or somewhat more, to witt an Ordinance upon Record: but in what Record? In Gods everlasting Book of death? or may we say that he hath such a Book? It is evident that there be more Books then One, out of which men shall be Judged at the last day, accord∣ing to their works,* 1.13 as St. Iohn tells us, Rev. 20. 12.

The Points then Remaining to be discussed are Two. First, In what Sense these men are said to be fore-ordained to everlasting death, or in what Sense men are said to be Reprobated from everlasting, or from Eternity?

The Second, Whether our Apostle in this place did expresly and punctu∣ally mean Gods eternal Decree of reprobation, or some other ordination to death?

6. In handling the first Point, I shall only explicate that which I haue else∣where delivered,* 1.14 to wit, That albeit, whosoever is reprobated, is reprobated from e∣ternity; yet no man at the time of his Baptism is a Reprobate;* 1.15 few or none are born in that estate or condition; but such as finally perish do fall into it. The Case may be made clear by divers Instances, wherein men, even by humane Lawes, may be sentenced to death or other punishment before they be born, and yet at the time of their birth, or within some few days before their death or punish∣ment, be no more lyable to the Sentence of the Law, then other men are. For unto death, or other grievous punishment there is required, for the most part, as well the Sentence of the Judge, as the Sentence of the Rule or Law. And yet in some peculiar Cases, no more is required then the Sen∣tence of the Law or Rule,* 1.16 which was made and given many hundreds of years before the Party was born, which is sentenced by it. Every one that committeth murther is lyable to death by the Law; But besides the Sentence of the Law, or the Rule, which is Generall to all, there is required the Sen∣tence of the Judge to apply the Law to this Particular; and before he give sentence, there is further required a Formal Processe, not only for proof of the Fact it self, but of the Quality of it. And, untill this Processe be obser∣ved, the Judge himself may not give Sentence although he himself saw the the Fact committed. Nor may the Party be executed or put to death by any, untill the Judge have given Sentence. He is condemnable before the Jurie passe upon him, but not condemned when the Jury finds him guilty, untill the Judge passe sentence upon him. But if a private man shall take up Arms against his Soveraign Lord, or the state wherein he lives, he is rebellious Ipso Iure, he is a Rebell by Law, there needs no other Tryall or Formal Pro∣cesse, besides the Evidence of the Fact. The Martial or General is only to put the Law in Execution, and the Party thus rebelling is sentenced to death by the Law, which was in force many hundreds of years before the party offending was born, who not withstanding is not lyable to this Sentence of

death till he commit the Fact, at which the Law doth immediately strike, not at his Person. Again, there is ordinarily required to Excommunication, not only Sententia Iuris, but Sententia Iudicis; Though the Canon, by which he is Excommunicated, were made Long before, yet he that offends against the Canon, is not forthwith Excommunicated by it, until he be refractory or Con∣tumacious. The Judge may admonish before he give Sentence, & without his sentence judicially given the party is not excōmunicated by the Law. But some peculiar Cases there be, wherein a man may stand Immediatly Excommunicated by the law or Canon, without the sentence of the Judg: there is no place left for Admonition or recanting. The Fact being once proved, either by wit∣nesses or by its own Evidence, the Judge hath no more to do, but to read the Canon, and to pronounce that the party hath fallen upon it. So that he is said to be excommunicated by the Law or Canon, which was made perhaps a thou∣sand years before he was born, & yet not born an excommunicate person, or in the State of excommunication; into this estate he falls by doing some Fact or other, at which the Rule or Canon doth immediately strike, without fur∣ther Processe or Conviction. Now in as much as the Sentence was given before he was born, it cannot be denyed but that he was excommuni∣cated before he was born, and yet had not been excommunicated at all, un∣lesse he had done that Fact which requireth Excommunication by the Law.

7. Some Founders of Colledges appoint a Process or Formal proceeding against Offenders, even in grosser Crimes; as for Adultery, Murther, manifest Perjury, or the like, before any man can be expelled for these and the like Crimes. Such as they appoint Judges must give Sentence Viva voce, upon the examination, not of the Fact only, but of the Quality of the Fact; as whe∣ther it be Scandalous in so high a degree, as deserves Amotion without fur∣ther Admonition or expectation of amendment. And every one that is in these Cases amoved or expelled, is expelled by his present Judges, not imme∣diatly by his Founder or his Statutes; though the Judges must proceed ac∣cording to their intent or meaning. But in case any of the same society, the very Governours themselves should obtain a Licence or Dispensation for their Oath there needs no sentence of any Judge, there is no place for Admoni∣tion or Traverse: because the Founders themselves, even when they made these Lawes and statutes, inflicted these punishments upon all such as in this kind transgress their statutes. Now upon whomsoever the Founder of any Society, which dyed some two or three hundred years agoe did inflict the punishment of Expulsion by vertue of this present Statute, he did inflict it before the party offending was born: and yet this punishment had not at all fallen upon him, unless he had committed that Fact, which the Founder in his life time did thus severely censure, whensoever it should by any of his Society be committed.* 1.17 Now in this case we may truly say, that the party thus offending doth * expell himself by committing that Fact, for which he was expelled by his Founder. The Founder then expels him before he was born, without any respect unto his Person; ••or no Lawgiver makes any Decree or Law against any mans Person, but against mens Misdemeanours; but the party cannot be said to expell himself before he doth dash against the inflexible Law or statute.

8. And if no Law-giver on earth, how partial soever, make any Capital Decrees against any mans person; Far be it from us to think, that the Eternall Law-giver, who is himself the Everliving Rule of Justice and Equity, should sentence any mans Person to everlasting death; albeit whosoever is sentenced to everlasting death, be so sentenced from Eternity, because God himself,

who is Eternal, is the very Rule or Law, a Law or Rule inflexible, which can∣not alter, and yet rewards every man according to all his wayes and works; not according to his Person or Individual Nature. Whosoever then is reprobated by God, is Reprobated by him before he be born, even from Eternity; and yet no man Baptized is born a Reprobate, or becomes so untill he reprobate him∣self by committing those sins, or rather that measure of sin, unto which the Eternall Law-giver did, before all Times, award finall exclusion from the Benefits of Christs Death and Passion. Now unto such ungodly men, as St. Iude here speaks of, this Award was allotted from Eternity, & thus they were ordained to Condemnation: But their Persons were not created or made to un∣godlinesse. Taking them as now they are, there was a Necessity from E∣ternity that they should perish; but there was No necessity from eternity that they should be such ungodly men as now they are. This necessity did accrue in time, they wilfully and freely brought it upon themselves.

Thus much of the First Part of the Second General, to wit, In what sense it is true, That whosoever is reprobated, or ordained to everlasting death in time, was so reprobated or ordained from Eternity. The meaning is, that the Law, or Rule, by which he is reprobated, or ordained to death, hath no beginning of Date, it was unchangably set from Eternity. Yet was this Law or rule an Immanent Act, that is, conteined in him only who is Eternal; it dit did not produce any Reall effect answerable unto it, either for the creature before he was made, or in the creature after he was made, until he have made up that measure of Sin, unto which everlasting death was by this Eternal living Rule award∣ed. But the measure of sinne being made up, then (as the Law∣yers speak) Indicium transit in rem judicatam, that is, the eternall Law or sentence produceth a Transient Effect in the Creature so qualified, and that is an Ordination Passive, the beginning of that death which shall have no end.

9. The Second Part of the Second General,* 1.18 which was the last Doctrinal point, was; Whether St. Iude, in this place, be to be understood of Gods eternal de∣sign or Ordination unto death, or of some written Ordination or Ruled Case, which did as truly fit these men, taking them as now they are, as it did other ungodly persons of old, against whom the Sentence of Condemnation here meant was denounced or declared by other of Gods Embassadours. That these ungodly men here in S. Jude, were Fore-ordained to this condemnation the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth literally and clearly evince: but whether this Fore-ordination were in S. Iudes intent or meaning a Fore-ordination from Eternity, the literall importance of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of old, doth make it questionable, or rather puts it out of question that he did not so mean. For it is an Adverb of Time and never reaches, to my observation, so farre as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; is not so much as if he had said, in the Beginning or from the beginning; much less doth it amount unto so much as if he had said before all worlds, or before the foundation of the world was laid; which words, or the like, do import Eternity. And unto this literall Importance or significati∣on of the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The material or real Circumstances do fully accord: Both do fully witness that he speakes only of some Fore-ordination made or declared in the compass of Time as, ver. 11. Wo unto them, for they have gone in the way of Cain and run greedily after the errour of Balaam for reward, and perished in the gainsaying of Core. This Wo denounced, takes Date only from the Time of their following the ways of Cain, of Balaam and Corah. God did not ordain either from Eternity, or by any written Sentence upon Record, That these men, by name, should go on in the ways of Cain, should run after the error of Balaam, should perish in the gainsaying of Corah.

But now that they had visibly followed the wayes of these wick∣ed men, they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fore-sentenced, or Fore-ordained to the same condemnation which had fallen upon Cain, Balaam, and Corah. The Sentence or Judgment declared of old against these Three, was as a Ruled Case for the condemnation of these men that S. Jude speaks of; they had in∣curred the Sentence of condemnation given of old, as we say; Ipso Facto: that is, by doing the same things which Cain, Balaam, and Corah had done. And S. Jude, whether by the Spirit of Revelation, or by Evidence of their Facts themselves, doth but declare or pronounce that these ungodly men had fallen fowl upon that immovable Rule or Canon, which had formerly been declared against Cain and Corah and his Confederates.

10. That these men now were in the same state, wherein Cain and Corah were after they had committed these Foul sins for which they were condem∣ned, our Apostle takes it as granted, ver. 12, 13. These are spots in your feasts of Charity when they feast with you, feeding themselves without fear: clouds they are without water, caried about with winds, trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; Raging waves of the Sea, foming out their own shame, wandring stars, to whom is reserved the Blackness of darkness for ever. He speakes of them as of Reprobates or men ordained to condemna∣tion. For being in the same state or condition, for the Quality and mea∣sure of their sins, that Cain, Balaam, and Corah had been, they were Fore-Or∣dained with them to the same condemnation; and this their Fore-Ordination was upon Record in all that Moses or others had written concerning Gods Judgments upon Cain, upon Balaam or Corah. That our Apostle means such a Fore-Ordination upon Ancient Record we gather from the 14. verse. And Enoch also the seventh from Adam prophecied of these, saying; Behold the Lord cometh, &c. If Enoch ALSO did prophecy of them, then some other besides Enoch had prophecied of them. So had Moses, who related Gods Judgments upon Cain, prophecied of their Judgments, who followed the wayes of Cain; and in foretelling Gods fearfull Judgments upon Corah, Dathan, and Abiram, he foretold the condemnation of all such as followed their ways, and were Fore-Ordained to the like condemnation in their condemnation; But more expresly Fore-Ordained of old unto the same condemnation by E∣nochs Prophecie, which was more ancient then Moses his writings, although Moses mentioned it not. The form of his Prophecy, or of his Judgments denounced against all ungodly men,* 1.19 was upon Record in our Apostles time in a Book, called the Book of Enoch, unto which, or so much of which as con∣cerns this place, St. Jude gives Authentick testimony ver. 14. &c. Behold the Lord-cometh with ten thousand of his Saints, To execute judgement upon all, and to convince all that are ungodly among them of all their ungodly deeds, which they have ungodly committed, and of all their hard speeches, which ungodly sinners have spoken against him. This Prophecy was literally meant and in particular di∣rected against the ungracious seed of Cain, and other such ungodly men of the Old World, as did oppose or malign the Church of God, then seated in the Posterity of Seth: of which Enoch was a principal member, a man of high place or dignity; but the same Prophecy was literally meant of these ungodly men, which did oppose the Church and deny that Lord, which Enoch foretold should come to give judgement upon all such, as continue in ungodliness. And though this Prophecy were verified, or in some measure fulfilled in the ungodly men of the Old World; yet was it more exactly fulfilled in these ungodly men here in St. Iude, and shall be fulfilled again upon all such as they were, unto the worlds end; and all, in whom it is, or hath been, or shall be

fulfilled, are by it Ordained to the Condemnation here meant; and St. Iude having perfect notice that these ungodly men had followed the wayes of Cain, and of Corah, doth but pronounce or declare them to be lyable to the Condemnation foretold by Enoch. But whether all of them were at this time in the absolute State of Reprobation, that is, irreversibly ordained to ever∣lasting death; or whether the Gate of Mercy, and Way to Repentance, were everlastingly shut up against all of them, That we leave to the eter∣nall Judge, seeing the 22. verse mentions Compassion for some, and making a difference.

11.* 1.20 However. This Prophecy of Enoch was so famous and so Authentick in the Jewish Church before St. Iude wrote this Epistle, that their GREAT AND FEARFVL EXCOMMVNICATION was conceived in the very Form of Words, which S. Iude here, out of Enochs, useth. And as Writts a∣mongst us have their name or Title from the First and Principal words con∣tained in them, as some are called Sub Poena, some Nisi prius &c. so the great∣est and most fearfull Excommunication, which the Jewish Church did use, was called THE EXCOMMVNICATION OF DOMINVS VENIET. THE LORD SHALL COME. St. Paul, as we read, Rom. 9. 3. did wish that he himself might be, Anathema, one excommunicated or separated from Christ for his Countrey-men, or kinsmen according to the flesh. But he did not wish himself to be Anathema Maranatha for their sakes. This kind of Anathema or Excommunication, though he considently denounceth against all such in the Church of Corinth, as did not love their Saviour. If any man, saith he, 1 Cor. 16. 22. love not the Lord Ièsus Christ, let him be Anathema Maranatha; that is, all one, as if he had said;

Let that Sentence, which Enoch first de∣nounced against all vngodly and wicked men, especially against all Bla∣sphemers of God, of Christ, or the wayes of the truth, fall upon him who∣soever he be, that after so many miracles wrought in Christs name, and so great manifestation of the truth revealed in his Gospel, doth not love the Lord, which hath redeemed him.

So then all in the Church of Corinth, that did not at this time love Christ, were excommunicated, or ordained of old to that condemnation by the sentence, which Enoch had given in Generall: and S. Paul only declares them Incidisse in Canonem, to have fallen under that Fearfull Sentence of Condemnation. Thus farre of the Two Doctrinal Points pro∣posed, as first, What condemnation it is where unto these men were ordained. Se∣condly, In what manner they were ordained of old.

12 Now for Application, let us inquire what Speciall sins they were, by which they fell under this Sentence first denounced by Enoch against the un∣godly men of his time;* 1.21 or denounced by God himself against Cain, or by his servant Moses against Corah. One Principal Sin was, to Despise Dominion, and speak evil of Dignities; that is, of men in high place or Authority whe∣ther in Church or Commonwealth, ver. 8. And this sin he aggravates from the contrary behaviour of Michael the Archangel, even towords the Divel him∣self, who had no dignity or dominion but usurped, ver. 9. But these men speak evil of those things, which they know not: and what they know naturally as bruit beasts, in those things they corrupt themselves. Now as we know the form or figure of the seal, which we see not, by the impression or stamp which it leaves in the wax or paper: So some men there be in our time, who express that Character, which St. Iude hath put upon these ungodly men, as fully in their dayly talk and conversation, as if St. Iude had fitted it for them, or ex∣prest them by name. Such there are, that bring railing accusations against their Betters, against all of what rank or place soever in the Church, which

dissent from them in Opinions concerning Election or Reprobation, or the Te∣nour of Gods Decree, being points, which they understand not; and yet speak evill of them that seek to rectify their Errour. But in things which are plain and easy to be understood, which the very heathen knevv by light of nature; as in points of Obedience to their lawful Prince, or to such as are in Authority under him, in these (shall I say as our Apostle sayes?) like bruit beasts they corrupt themselves: Sure I am they are more bruitishly ignorant, then the ancient heathen Romanes, or then the Modern Turks, or most Mo∣dern Infidels are. Another speciall branch of these mens ungodliness was the Turning the Grace of God into wantonness: and what do they else, that trouble themselves and their neighbours with intricate disputes, how the Grace of God doth co-operate with man in his Conversion or Regeneration; & yet in the mean time violate the bond of peace and charity by their uncivill rude behaviour, and scurrilous manner of speech and writing. But it is no mar∣vell if they sow discord amongst Christian men, who bend the strength of their wits and pens to (nurse or) Course a Faction betwixt Gods Grace to his Elect, and his Goodness towards All; especially to whom he vouchsafeth the Use of his Sacraments. Now to deny Gods infinite Goodness, or to cut the wings of his mercy, so short as some men do, is to deny the Lord God, and that in a worse manner (for matter of Opinion) then these men here in St. Jude can be convinced to have done.* 1.22 But do they likewise deny the Lord Christ? Surely they deny him to be the Lord Redeemer of Mankind, by deny∣ing that he payed the Ransome for ALL; especially for ALL that are Bap∣tized in his Name. For if Christ did not pay the Ransome for ALL that are baptized in his Name, Then is he not their Lord by right of Redemption, as well, as by right of Creation: that is, then he is no otherwise Lord of them, then he is of Divels; for even of them he is Lord by right of Creation; and if Christ be no otherwise Lord of such as are baptized in his name then he is of Divels, then we are false witnesses of Christ, when we teach such as are baptized, such as shall be admitted unto Baptism to believe in Christ as their Redeemer. Again, were it true that Christ did dye for the Elect only, then no man could be more sure that Christ did pay the Ransome for his sins, and that he hath purchased the remission of his sins, then he is, that he is in the number of the Elect. Now no man is bound to believe, no man may safe∣ly believe at his First Admission into the Church, that, he is in the number of the Elect;* 1.23 that is, in the number of such as shall not Finally Perish. If then we should teach men or children, that Christ dyed only for the Elect, we shall leave no possible Mean between Infidelity and Presumption; for if we teach them that Christ died only for the Elect, they must remain in the estate of Infidels and Unbelievers, untill they believe that they are of the number of the Elect. And if we teach them to begin their Belief in Christ at this Point, That they are of the number of the Elect, then both they and we fall into the very dregs of their Heresy, whom St. Jude here saith were fore-ordained to con∣demnation. This was the very Root of their ungodliness. And for this reason St. Iude in the very next verse unto the Text puts the Church (to whom he wrote this Epistle) in remembrance, of that which had been be∣fore delivered unto them; to wit, that albeit God had delivered All the People out of Egypt; yet after wards he destroyed such as believed not, that is, such as continued not in their First Belief. This then was the Summe of the Faith Once delivered unto the Saints; that they were all delivered by Christs death, from the slavery of Satan, and that this deliverance was as tru∣ly sealed unto them by the bloud of Christ, as the deliverance of the Israelites

out of Egypt was by the bloud of the Paschal Lamb. Yet for all this they must not presume, that they could not or should not finally perish, seeing God de∣stroyed many in the wilderness, which he had delivered out of Egypt. Our Apo∣stle then, if we will follow his directions, puts us into the Middle or safe Way between the contrary extreams of Reprobation and Election, and the Mean or Middle Way is, That A Great Part of men, which have been Baptized, are neither in the one State nor in the other: But, as hath been before declared in the last fore-going Chapters.

NOTES.

1. RElating to this 38. Chapter, Folio, 3164. To those words of Paragraph 2. [There is an English Note upon this place, A very strange one.] This Note is to be found in the Impression of a Quarto Bible, of a Black English Letter, printed at London, Anno Dom. 1598. By the Deputies of Christopher Barker. And it Runs thus. [The Text.] Of old ordasined to this Condemnation.] [The note [e] He confirmeth their heart against the Contemners of Religion and Apostates, shewing, that such men trouble not the Church at All-adventures, but are appointed thereunto by the Determi∣nate Counsel of God.] Thus it is in that Edition; Though in some Bibles with Notes, since printed, some words, or part of that Note is omitted.

2. To Fol. 3168. To Those words in in the 7. Paragraph of this 38. Chapter. [The Party thus offending doth expell himself—.] The Heathens had a Notion very remarkable, That the Gods were desirous to shew mercy; at least to be quiet, and not to have their Justice provoked, by the sins of men. Coelum ipsum petimus Stultitia: ne{que} per nostrum patimur scelus, Iracunda Iovem ponere fulmina, says Horace, Carm. l. 1. Ode. 3. It is a com∣plaint usual with Salvian,* 1.24 in his Books de Gubern: Dei. That though God were loth to pu∣mish, yet men did exigere & extorquere ut perirent; And that they did vim facere, manus inferre pietati Divinae, & omni peccatorum scelere quasi omni telorum genere misericor∣diam Dei expugnare. And yet for all this Complain'd of Gods severitie: whereas, nos no∣bis, nos accusandi sumus.* 1.25 Nam cum ea quibus torqueamur admittimus, ipsi tormento∣rum nostorum autores sumus.—* 1.26 Unusquis{que} nostrum ipse se punit, & ideo illud Prophe∣ticum ad nos dicitur: Ecce omnes vos ignem accendit is, & vires praebet is Flammae, Ingredi∣mini in Lucemignis vestri & flammae quam accendist is. Totum nam{que} humanum genus hoc ordine in poenam aeternam ruit, quo scriptura memoravit. Primum enim accendit, posteà vires ignibus praebet, postremo flammam ingreditur quam paravit. Quando igitur primum sibi homo aeternum accendit ignem? sc. cum primùm peecare incipit. Quando autem vires ignibus praebet? Cum uti{que} peccatis peccata cumularit. Quando verò ignem aeternum introibit? quando irremediabilem jam Omnium Malorum sum∣mam Crescentium delictorum iniquitate Compleverit.* 1.27 Sicut Salvator noster ad Iudaeos ait: Implete mensuram patrum vestrorum—. And in his seventh Book. Quicquid a∣ctum est, peccatis, non Deo ascribendum:* 1.28 quia rectè illi rei factum ascribitur, quae ut ita fieret, exegit. Nam & Homicida cum à judice occiditur suo scelere punitur: Et La∣tro aut Sacrilegus cum flammis Exuritur, suis criminibus concrematur. This agrees with the Rules of Civil Law; Qui causam dat damni ipsum Damnum dedisse videtur. Qui sceleratum Consilium cepit, exinde quodammodo sua mente punitus est. So the Emperours Severus and Antoninus (in L. 34. D. de Jure Fisci:) Rescripserunt Asclepia∣di; Ipse te huie poenae subdidisti. Ex quo notant D. D. Eum qui delinquit, hoc ipso praesumi voluisse obligare sese ad poenam ei delicto praestitutam. (See Macarius his 4. Ho∣milie, where he Cites Rom. 2. 5. Thou—treasurest up to thy self wrath—. & Hom. 12. Interrog. 5.) Yea sure; most Certain it is, That every One which commits any sin, toge∣ther

with, yea in the very Commission of that sin, enters an Obligation, and forfeits himself to the very same punishment which the Divine Justice hath inflicted or awarded unto that sin, in the Examples recorded in Holy Scripture. Achan bound himself to appear in the Valley of Achor or Trouble, by the very taking of the wedge and cloathes, which were indeed no other then the Earnest of those wages which were there paid unto him. Ahab and Iezabel by seazing on Naboth and his Vineyard forfeited their blouds to the Dogs. Gehezi brought back the Syrian Leprosie wrapt up in the Raiment, &c. Even so! Holy, and True, and Righteous are Thy Iudgements O Lord: who would not fear Thee, O King of Nations, which hast Ordained that an Inordinate mind should not only Breed and bring forth, but Be a Punishment, an Executioner, a witness, and a Iudge unto it self. This last Observation is (partly) S. Austin's. That which follows is a Heathen's.

Exemplo quodcun{que} malo Committitur, ipsi Displicet Authori. Prima est haec ultio, quod, se Iudice nemo nocens absolvitur; improba quamvis Gratia fallacem Praetoris vicerit urnam, &c. See Iuvenals. 13. Sutyre.

The 3. Note (taken out of the Authors writings) relates to Fol. 3172. at the 2. Margi∣nal Note. Some deny all Baptismal Grace; Others grant, that some Grace is given to Infants in Baptism, but restrain it only to Infants Elect. So they expound the Church-Ca∣techism, which teaches children to believe, [That as Christ redeem'd them and all ma••kind; so the Holy Ghost doth sanctifie them and all the Elect People of God.] But who can think, that our Church meant to teach Children, at the first Profession of their Faith, to believe, they were Elect, that is, such as cannot finally perish? This was to teach them their Faith backwards, to seek heaven by descending from it. S. Paul; nay, The Angels that have kept their first Estate almost 6000. years could not reach higher. Yet would our Church have e∣very one, at his first Profession of Faith, believe, that he is One of the Elect people of God. Those RR. Fathers that composed that Catechism, and our H. mother that did Authorize it, did in charitie presume, that every one which would take upon him to expound that Catechism, or other Principles of Faith, should first know the Distinction between Elect, that is, such as cannot perish, and the Elect people of God: or, between Election unto Gods ordinary Grace or means of Salvation, and Election unto Glory. Every Nation or Company of men when first Converted from Gentilism to Christianity, became an Elect people, a chosen Generation; that is, they and their seed were made capable of Baptism, reciev'd an Interest in Gods Pro∣mises, &c. which Heathens whilest Heathens could not have. All of us are in Baptism thus far sanctifyed, that we are made true Members of the visible Church, qualifyed for hearing the word, receiving the Sacrament of Christs Body and Bloud, and all other Benefits of Christs Priestly Function that are committed to the Dispensation of his Ministers here on earth. Out of This the Reader may easily Pick what is Pertinent to that place, Fol. 3172.

A Note Relating to the Chapter following.

This Learned Author, in the year 1628. Published his sixth Book of Comments upon the Creed; or, his Treatise of the Divine Essence and Attributes. Immediatly where upon, Mr. H. Burton taking offence, Published his book styled Israels Fast, Perhaps he might preach some part of it at the Fast held in the Beginning of the Parliament cald that year. In the E∣pistle Dedicatory perfix't to that Book, he hath The words cited in the following Chapter.

See Israels Fast printed in the year 1628. which is owned by Mr. Burtons Name sub-printed; Though neither the Printer, nor the Place where it was Printed be set down. See also The Narration of Mr. H. Burton his Life written by Himself; and Prin∣ted in London 1643. (The Printers name is not there set down) in the fift Page of which Book, he owns The Book styled Israels Fast, and says it was published at a General Fast.

Notes

• * 1.1

  The Scope of the Epistle.
• * 1.2

  The occasion of writing it.
• * 1.3

  Two ways of denying God.
• * 1.4

  Two points of Doctrine hand∣led.
• * 1.5

  See the 1. note at the end of this Chapter.
• * 1.6

  God ordains no man to sin.
• * 1.7

  God is no lesse holy and just then powerful.
• * 1.8

  See the 6. Chapter.
• * 1.9

  God is Author of that which be ordaineth.
• * 1.10

  The conclusion of the first point.
• * 1.11

  The second Point.
• * 1.12

  I suppose he means Mr. By∣field who is far from the Rigidness of some in that point.
• * 1.13

  The 2. Gene∣ral subdivided.
• * 1.14

  See the 37. Chap.
• * 1.15

  Numb. 16. and Pharaohs hardning.
• * 1.16

  Sententia Ju∣dicis, & Sen∣tentia Juris.
• * 1.17

  See the Note at the end of this Chapter.
• * 1.18

  Second part of the second General.
• * 1.19

  The Book of Enoch. Of it, See Tertul. De Cultu Foem. Lib. 1. Cap. 3. and the An∣not. upon that place.
• * 1.20

  The Jews highest Ex∣communicati∣on taken from Enochs words
• * 1.21

  The Applica∣tion.
• * 1.22

  How some deny Christ.
• * 1.23

  See the 3. note at the end of this Chapt.
• * 1.24

  Salv. Lib. 1.
• * 1.25

  Lib. 4.
• * 1.26

  Isa. 50. 11.
• * 1.27

  Mat. 23. 32.
• * 1.28

  Salv. Lib. 7.