Obs. 2. Observe again, that ministers must mainly press those doc- trines that are most needful. It is but a cheap zeal that declaimeth against antiquated errors, and things now out of use and practice. We are to consider what the present age needeth. What use was it of in Christ's time to aggravate the rebellion of Korah, Dathan, and Abiram ? Or now to handle the case of Henry the Eighth's divorce ? what profit hence to our present auditories ? There are ' present truths ' to be pressed, 2 Peter i. 12 ; upon these should we bestow our pains and care. Usually when we reflect upon the guilt of the times, people would have us preach general doctrines of faith and repentance. But we may answer, ' It is needful for us to exhort you,' &c. To what end is it to dispute the verity of the Christian religion against heathens, when there are many seducers that corrupt the purity of it amongst ourselves ? In a country audience, what profit is it to dispute against Socinians, when there are drunkards, and practical atheists and liber- tines, that need other kind of doctrine ? He that crieth out upon old errors not now produced upon the public stage, doth but fight with ghosts and challenge the dead. So again, to charm with sweet strains of grace when a people need rousing, thundering doctrine, is but to minister cordials to a full and plethoric body, that rather needeth phlebotomy and evacuations. It is a great deal of skill, and God can only teach it us, to be seasonable to deliver what is needful, and as the people are able to bear.
Obs. 3. Again, observe, the need of the primitive church was an occa- sion to complete the canon and rule of faith. We are beholden to the seducers of that age that the scripture is so full as it is : we should have wanted many ej^istles had not they given the occasion. Thus God can bring light out of darkness, and by errors make way for the more ample discovery of truth.
104 AN EXPOSITION, WITH NOTES, [VeR. 3.
I have done with the occasion. I come now to the matter and drift of this epistle, and exiiort you that ye sJiould earnestly contend for the faith that luas once delivered to the saints ; in which there is a neces- sary duty pressed ; and these two circumstances are notable — the act and the object. (1.) The act is to contend earnestly ; it is but one word in the original, iTrajcovl^edai ; but it is a word of a vehement signifi- cation, and therefore fitly rendered to ' contend earnestly.' (2.) The object of this contention, which is, the faith once delivered to the saints. Faith may be taken either for the doctrine of faith or the grace of faith ; i both are too good to be lost, either the word which we believe, or faith by which we believe ; the former is intended : faith is taken for sound doctrine, such as is necessary to be owned and believed unto salvation, which he presseth them to contend for, that they might preserve it safe and sound to future ages. Now this faith is described — (1st.) By the manner of its conveyance, hoOelcrr], it is give^i to be kept ; it is not a thing invented, but given ; not found out by us, but de- livered by God himself; and delivered as to our custody, that we may keep it for posterity, ^ as the oracles of God in the Old Testament were delivered to the Jews to be kept by them, Kom. iii. 1. (2d.) By the time of its giving out to the world : the doctrine of salvation was given but once, as never to be altered and changed, once for all. (3d.) The persons to whom, to the saints ; so he calleth the church according to the use of the scriptures, or else by saints is meant the holy apostles, given to them to be propagated by them. I shall first speak of the object, before I come to the duty itself; and because the description here used will agree both to the grace of faith and the doctrine of faith, though the doctrine of faith be mainly intended, yet give me leave a little to apply it to the grace : if it be a diversion, it shall be a short one.
Ohs. 1. This faith is said to be given. Observe, that faith is a gift; so Phil. i. 29, ' To you it is given to believe ; ' v^iiv ixaplcrOr}, given freely, Eph. ii. 8, 'By grace ye are saved, through faith, not of yourselves, it is the gift of God.' We cannot get it of ourselves; a mere imagina- tion and thinking of Christ's death is easy, but to bring the soul and Christ together requires the power of God, Eph. i. 19. We cannot merit it, and therefore it is a pure gift. God bestoweth it on them that can give nothing for it : works before conversion cannot engage God, and works after conversion cannot satisfy God. Well, then, let us admire the mercy of God in the covenant of grace. Christ is a gift : John iv. 10, ' If thou knewest the gift,' &c. His righteousness is a gift: Eom. v. 16, ' The free gift is of many offences unto justifica- tion ; ' and faith, which receiveth this righteousness, is a gift : so that all is carried in a way of grace ; in the covenant of grace nothing is required but what is best owed. Again, it teacheth us whither to go for faith : seek it of God, it is his gift ; all the endeavour and labour of the creature will never procure it. But must we not use the means of prayer, meditation, and hearing, &c. ? I answer — Yes ; for (1.) God dispenseth it in a way of means : Mark iv. 24, ' With what measure ye mete it shall be measured to you again, and unto you that