Thomas Manton · 15 of 67

Verse 3. · Part 1

Ver. 3. Beloved, when I gave all diligence to write to you of the common salvation, it was needful for me to write to you, and exhort you, that ye should earnestly contend for the faith which was once delivered to the saints.

The apostle, having dispatched the salutation, maketh way for the matter of the epistle. This verse is the preface to the whole, wherein he proposeth two things:—

1. The occasion of his writing.

2. The matter and drift of it.

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

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

[2.] The urgency of the present necessity, it was needful for me to write unto you, and exhort you.

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

(1st.) A compellation of their persons, ἀγάπητοι, beloved, a term usual in the apostles’ writings: the same word is used 1 Peter ii. 11, and there translated ‘dearly beloved.’ It noteth not only that affection which by the law of nature we owe to one another, Rom. xiii. 8, nor that love which by the law of bounty and kindness we are bound to render to them that love us, Mat. v. 46, but that singular love which we owe to them that are one with us in Christ, which is always expressed by ἀγάπη in scripture, and we sometimes translate it charity, often love; the Rhemists always charity, whose tenderness in this point (as one observeth) is not altogether to be disallowed, lest it be confounded with common and impure love, expressed by ἔρως; and charity, being a church word, is wholly free from such indifferency and equivocation: so here, instead of beloved, they render my dearest, which fitly noteth the tenderness and bowels that are in Christian affection.

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

The reasons are these:—

1. None can have better grounds to love another. They are members of the same body, 1 Cor. xii. Brothers born of the same womb, living in the same family, have defaced all the feelings of nature, and been divided in interest and affection. But surely no such schism can happen in the same body. Who would use an arm to cut off a leg, or a hand to scratch out the eyes? ‘Members care for one another.’ Now this is the relation which Christ hath left us; he hath not only called us into a family, but into a body, Col. iii. 15. See the same pressed, together with many other uniting considerations, Eph. iv. 4-6, ‘There is one body, one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all,’ Let us a little go over that place. The first engagement is one body; they are wens and monstrous excrescences, not members, that suck all the nourishment to themselves. Again, one member lacking, or out of joint, is a pain and deformity to the whole. The next engagement is one Spirit, which in all other relations can only be had in fancy and imagination. Friends speak as if they lived by one common soul, but here it is so really; all believers have the same Spirit. I say in other relations, even in the nearest, every one is acted by his own soul; but here ‘by one Spirit we are baptized into one body,’ 1 Cor. xii. 13. What should divide us when we have the same Spirit? We have not all the same measures, and that occasioneth some difference; as the soul showeth itself in some members more than in others, though it acteth all; but the Spirit is the same. The next consideration is one hope. Shall not the same earth contain those that expect to live in the same heaven? Luther and Zuinglius, Cranmer and Hooper, Ridley and Saunders, shall all accord for ever in heaven; and certainly it is through the relics of the flesh that they cannot accord here. In other relations there may be divisions, because they have different hopes, and it may be hopes that entrench and encroach upon the good of each other; but here you have one heaven and one hope; it is all for you: there may be a difference in the degree of glory, but none to provoke pride or feed envy. How will bitter and keen spirits look upon each other when they meet in glory? It followeth one Lord. We are in the same family, how will you look God in the face if you ‘fall a-smiting your fellow-servants?’ Mat. xxiv. 45. Then one faith. There may be different apprehensions, and every one may abound in his own sense in circumstances, but the faith is the same, they agree in the same essentials and substantiate of religion. The enemies of the church, though divided in interests and opinions, yet, because they agree in one common hatred of the saints, can hold together. Gebal, and Ammon, and Amalek, and the men of Tyre, did all conspire against Israel, Ps. lxxxiii.; like Samson’s foxes, though their faces looked several ways, yet were tied to one another by their tails, and ran together to burn up the corn-fields; and shall not the people of God agree, who all profess one and the same faith? The next consideration is one baptism; that is, one badge of profession: it was a cause of difference among Jacob’s sons that one had ‘a coat of divers colours,’ a special badge of affection. Consider you are all brought in by the baptism of water and the use of ordinary means; none have a special and privilegiate call from heaven above the rest of their brethren. Lastly, it followeth, one God and Father of all. You all worship the same God; there is nothing divides more than different objects of worship. When one scorneth what another adoreth it is extremely provoking; it was the plea used to Joseph, Gen. l. 17, ‘Pardon the trespass of the servants of thy father’s God.’ Thus you see that we have better grounds of love than others have.

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

3. None have a greater charge. Christ calleth it his ‘new commandment:’ John xiii. 34, ‘A new commandment give I unto you, that ye love one another.’ How new, since it was as old as the moral law, or law of nature? I answer—It is called new because excellent, as a new song, &c., or rather because solemnly and specially renewed by him, and commended to their care, as new things and new laws are much esteemed and prized; or enforced by a new reason and example of his own death. So 1 John iii. 23, αὐτη ἔστιν ἠ ἐντολὴ, ‘This is the commandment, that we should believe in him whom he hath sent, and love one another as he gave commandment.’ It is made equal with faith. All the scriptures aim at ‘faith and love;’ it was Christ’s dying charge, the great charge which he left at his death: John xv. 17, ‘These things I command you, that ye love one another.’ Speeches of dying men are received with most veneration and reverence, especially the charge of dying friends. The brethren of Joseph, fearing lest he should remember the injuries formerly done to him, they use this plea, ‘Thy father did command us before he died, saying,’ &c., Gen. 1. 16. Let us fulfil the will of the dead. When Christ took leave of his disciples, he left this as his last charge. Think of it when thou art bent to quarrel or to neglect others. Shall I slight his last commandment, his dying charge? It is made the character of Christ’s disciples: ‘Hereby shall all men know that ye are my disciples, if ye love one another.’ It is as much as your discipleship,’ &c.

Use 1. It serveth to press you to this amity and love. Why should those that are to meet in the same heaven be of such an estranged heart to each other? Certainly it cometh from evil. In two cases God’s people can agree well enough—in glory and in misery; in a prison, as Ridley and Hooper did; and in heaven, as all do; in heaven, where there is no sin, and in a prison, where lusts lie low, and are under restraint. Oh! then labour for love and meekness. To which end take a few directions:—(1.) Honour the least of Christ’s wherever you find it. If any should despise others for their meanness, it would be more proper to God to do so than for any other, because they are most distant from his perfection; but he will not despise ‘smoking flax,’ Mat. xii. 20. You do not know what a spark of glory and of the divine nature may lie hid under smoke and a covert of darkness. Christ loved the young man that had but some accomplishments of nature in him,’ Mark x. 21. ‘Jesus loved him;’ much more should you, when you find any weak appearances of Christ, though they do not come up to your measures. (2.) Let not difference in opinion divide you. It were to be wished that believers were of one heart and of one way—that they all thought and spoke the same thing; yet, if they differ, cherish them for what of God is in them. In a great organ the pipes are of a different size, which maketh the harmony and melody the sweeter: ‘Whereunto we have attained, let us walk by the same rule, and mind the same thing,’ Phil. iii. 16. Many men love to impropriate religion, as if there were nothing of God to be found but in their own sphere. It is natural to a man to do so. We would be singular, and engross all repute of piety, orthodoxy, and right worship to ourselves. (3.) Take heed of letting love degenerate into compliance. There is ‘the bond of the Spirit,’ Eph. iv. 3, and there is an ‘unequal yoke,’ 2 Cor. vi. 14; there are ‘cords of love,’ and the chain of antichristian interests, and you must be careful to make distinction, Isa. liv. 15. ‘They shall gather, but not by me.’ There are evil mixtures and confederacies that are not of God, which you must beware of, lest by joining with men you break with God, and turn love into compliance. The image was crumbled to pieces where the toes were mixed of iron and clay, Dan. ii. Love may forbear the profession of some truths—there is a ‘having faith to ourselves’—but must not yield to error. (4.) There are some so vile that they will scarce come within the circuit of our Christian respect, such as are the open enemies of Christ, and hold things destructive to the foundation of religion: 2 John 10, ‘If any one bring not this doctrine, bid him not God speed.’ Vile wretches must know the ill sense the church hath of their practices. Elisha would not have looked upon Jehoram, had it not been for Jehoshaphat, 2 Kings iii. 14. When men break out into desperate rage and enmity to the ways of Christ, or run into damnable errors, it is a compliance to show them any countenance. Thus for the compellation.

(2d.) The next circumstance in the occasion is, a testification of the greatness of his love and care: πᾶσαν σποὺδὴν ποιοῦμενος, ‘When I gave all diligence.’ He speaketh as if it were his whole care and thought to be helpful to their faith, and therefore did watch every occasion: he addeth to write to you, that is a further testimony of his love, that he would think of them absent; to write, when he could not speak to them. So that here are two things:—(1.) The greatness of his love; (2.) The way of expressing it, by writing.

Obs. 1. From the first, I gave all diligence, observe, that offices of love are most commendable when they are dispensed with care and diligence: it is not enough to do good, but we must do good with labour, and care, and diligence. See Titus iii. 14, ‘Let ours also learn to maintain good works;’ in the original, προιστασθαι καλῶν ἔργων, watch for good works, hunt out occasions. So Heb. x. 24, ‘Consider one another, to provoke to love and good works:’ it is not enough to admonish one another, but we must consider, study one another’s tempers, that we may be most useful in a way of spiritual communion. So Rom. xii. 17, ‘Providing for things honest in the sight of God and men,’ προνοούμενοι, catering, contriving, as carnal men do for their lusts, Rom. xiii. 14. So for ministers; it is not enough for them to press that wherein they are most versed, or what cometh next to hand, but to study what will most conduce to the ends of their ministry with such a people: ‘Study to approve thyself a good workman,’ &c. Well, then, try your Christian respects by it. The spirit is most pure, not only when you do good, but when you do it with care and diligence. Wicked men may stumble upon good, but they do not study to do good; common spirits are moved to pray, but they do not watch unto prayer, Eph. vi. 18; that is, make ii their care to keep their hearts in order, and expressly to suit their prayer to their present necessities; many may do that which is useful to the church, but they do not watch opportunities, and make it their design to be serviceable.

Again, let no care be grievous to you, so you may do good: ‘I am willing to spend myself, and to be spent for you,’ 2 Cor. xii. 15. We cannot be wasted in a better employment; so we shine, no matter though we burn down to the socket, or, like silk-worms, die in our work: Phil. ii. 17, ‘If I be offered upon the sacrifice of your faith, I rejoice with you,’ &c. The greatest pains and care, even to a maceration of ourselves, should not be unpleasing to a gracious heart. Certainly this is an expression will shame us: I gave all diligence; he sought all opportunities, when we will not take them. Love will put us upon searching out and devising ways of doing good.

Obs. 2. This love he would express by writing when he could not come to them. Holy men take all opportunities to do good; present or absent, they are still mindful of the saints, and write when they cannot speak: as Ambrose alludeth to Zacharias, writing when he was stricken dumb. A man would think that absence were a fair excuse, a writ of ease served upon us by providence; yet godly men cannot be so satisfied, but must use all helps to promote the common benefits: a willing mind will never want an opportunity, and they that have a heart will be sure to find an occasion; they ‘give all diligence ‘to promote others’ welfare; and therefore use all means, take all occasions. Which showeth—(1.) How far they are from this temper that do nothing but by constraint. ‘A ready mind’ is a special qualification in an elder, 1 Peter v. 2, and a sure note of our reward, 1 Cor. ix. 17. But now when the awe of the magistrate prevaileth more than love of souls, everything is done grudgingly. It is Paul’s advice, ‘Be instant in season and out of season,’ 2 Tim. iv. 2; not only at such seasons as are fairly offered, but where corruption and laziness would plead an excuse. Christ discoursed with the woman at the well when weary, John. iv. We have but a little while to live in the world, and we know not how soon we may be taken off from our usefulness; that was Peter’s motive to write, 2 Peter i. 12, 13. (2.) This showeth their sottishness that are not careful to redeem opportunities for themselves. Jude is studying which way to promote the salvation of others, and many do not look to the state and welfare of their own souls. Again observe:—

Obs. 3. That writing is a great help to promote the common salvation. By this means we speak to the absent and to posterity; and by this means are the oracles of God preserved in public records, which other wise were in danger of being corrupted, if still left to the uncertainty of verbal tradition. By this means are errors more publicly confuted, and a testimony against them transmitted to future ages. Speech is more transient, but writing remaineth. So Christ telleth the apostles that they should ‘bring forth fruit, and their fruit should remain,’ John xv. 16. Apostolical doctrine being committed to writing, remaineth as a constant rule of faith and manners, and by the public explications of the church left upon record we come to understand the dispensations of God to every age, what measures of light they enjoyed, how the truths of God were opposed, how vindicated. Finally, by writing the streams of salvation are conveyed into every family, as a common fountain by so many pipes and conveyances, that in the defect of public preaching good supply may be had in this kind. Well, then, it is an acceptable service to the church which they do ‘who can handle the pen of the writer,’ Judges v. 14, when they send abroad a public testimony against error, a public monument of their affection to the truth. The goose-quill hath smote antichrist under the fifth rib. The Earl of Derby accused Bradford for doing more hurt by his writings than preaching. Hezekiah’s servants are commended for ‘copying out’ the Proverbs of Solomon, Prov. xxv. 1. They deserve not to be censured, but commended and cherished, that do service in this kind. I confess there is no end of books. Pride and ambition may put many upon scribbling, and filling the world with chaff and vanity; so that there needeth a restraint rather than an incitement. Some merely blur paper, which is no small discouragement to modest and able men. Surely care should be taken to prevent abuse: writing is a more public way of teaching, and men should not undertake it without a call. Jerome’s advice is good, Ne ad scribendum cito prosilias, et levi ducaris insania; multo tempore disce quod doceas (Hier. ad Rusticum Mohachium)—be not too hasty to write; that which is prepared for public instruction had need be prepared with great deliberation. The vestal virgins were ten years in learning, and ten years in practising, and ten years in teaching and prescribing directions to others. When every sciolist will be obtruding his notions upon the world, it is a great abuse; for by this means useful men are discouraged, or if they publish their labours, they are not taken notice of, as two or three grains of good corn are hardly found out under a heap of chaff. But take away this abuse, writing is a great help to the church in practicals, that people may still be furnished with good books in every age, old ones written long ago being neglected, or lying hid in some private studies, or else not coming up to the rate of present light, or not answering the temper of the present age, not meeting with the sins, nor encouraging the graces within use and exercise. Again, in controversial there is great use of writing, controversies not being so easily determined by the judgment of the ear as the eye. In the clamour of disputations and violent discourse, usually there is such a dust raised, that we cannot so soon discern the truth as upon a calm debate and mature consideration of what is delivered in writing; which I remember was the cause why Tertullian wrote his treatise against the Jews, lest the tumult and noise of the dispute should be some prejudice to the truth. But of this enough.

(3d.) I come now to the next circumstance in the insinuation or profession of his readiness to do them good, and that is the object or subject concerning which he would write to them, the common salvation, a fit argument for saints.

Obs. 1. The apostles, in their private and familiar letters, were very spiritual; yea, when they wrote about their ordinary occasions, as Paul to Philemon, still they were ready to impart some spiritual gift, whether by conference or writing. Those letters, then, should be most welcome to us that mind us of the best things.

But what was this ‘common salvation?’ I suppose by it is meant that salvation wherein he and they and all the saints were concerned. This expression may be conceived to be an argument, either of the apostle’s meekness; though he were an apostle, and they private believers, yet I and you have but one ‘common salvation;’ as captains, to endear themselves to their troops, will say, Fellow soldiers, as engaged in one common warfare; or else of his holiness, ‘the common salvation;’ that is, which I am to look after as well as you; or else of his love to their salvation, which he would look after as well as his own. The saints carry on a joint trade to heaven; they are all partners, and salvation lieth in common between them: you are to promote mine, and I yours. Well, then, he having their faith and salvation in like respect with his own, he was willing to write to establish them in the truth. I shall form the point in the very words of the text.

Obs. That the salvation of the people of God is a common salvation,—not to good and bad; for it belongeth only to a peculiar people,—but common to all believers: it is common to them in divers regards.

1. They all are chosen by the same grace; there is no special reason why Paul should obtain mercy rather than John, and Andrew, and Thomas. Free grace acteth upon the same terms. All God’s motives are taken from himself, from his own bosom: ‘For my own sake,’ saith the Lord, Isa. xliii. 25. There may be a difference in the creature; John and Andrew may be otherwise tempered and disposed than Paul and Peter; but God’s motives to choose both the one and the other are still the same.

2. They have the same Christ: ‘There is no other name under heaven,’ Acts iv. 12; and ‘Jesus Christ, the same yesterday, to-day, and for ever,’ Heb. xiii. 8. In all ages the church hath been saved by Christ; none of the holy ones of God had a more worthy Redeemer than we have. Christ gave the same ransom to purchase heaven for me, and thee, and others: as under the law, the rich and the poor were to give the same ransom: Exod. xxx. 15, ‘The rich shall not give more, and the poor shall not give less than half a shekel.’ The price of Christ’s blood for all souls was equal. If they had a more worthy Christ to die for them, you might be discouraged.

3. You are justified by the same righteous one as far as another: ‘The righteousness of Christ is unto all, and upon all that believe, and there is no difference.’ Rom. iii. 22. In inherent righteousness, there is a great deal of difference; one hath more grace, and another hath less. In sanctification there are degrees, but as to imputed righteousness, they are all equal; none of the saints hath finer linen, or are decked with a better vesture than you are. There is a difference in the degree of faith, which receiveth this righteousness, but there is no difference in the righteousness itself. A giant or strong man holdeth a precious jewel, so doth a child; the jewel is the same; though a man holdeth it with a stronger hand, it loseth nothing of its worth in the child’s hand. So here the righteousness is the same, though the faith be not the same.

4. As we have the same privileges, so the same way; all by faith; and the faith of the weakest as to the essential privileges is as accept able to God as the faith of the strongest: 2 Peter i. 1, ‘Simon Peter to them that have obtained like precious faith with us.’ It is like precious for kind, though not degree; of the same nature, worth, and property, though every one cannot come up to the height of ‘an apostle.

5. They are all under the same rule and direction: Gal. vi. 16, ‘As many as walk by this rule, peace on them, and the whole Israel of God.’ The way of error is manifold, but there is but one path that leadeth to heaven.

6. They are in one mystical body, ministering supplies to one another: Col. ii. 19, ‘Not holding the head, from which all the body, by joints and bands, having nourishment ministered, and knit together, increaseth with the increase of God.’ The head is the fountain of all vital influence, but the joints and bands do minister and convey the nourishments; the whole body is still increasing and growing up to perfection, and they are helping one another, as the members of the same body do continue the communion of the same spirit, or, by the continuity of the parts, make way for the animation and quickening by the same soul.

What use shall we make of this? I answer:—

1. It hinteth public care, that we should help salvation forward, both in ourselves and others; rejoice in others’ faith as well as in your own: Rom. i. 12, ‘Comforted by the mutual faith of you and me.’ His faith was a comfort to them, and their faith a comfort to him; nay, out of an excess of love and charity, Paul useth an expression not imitable: Rom. ix. 3, ‘I could wish that I were accursed from Christ for my brethren, my kinsmen according to the flesh.’

2. It checketh the impropriating of grace and religion, to such an order or sort of Christians, such as was the ambition of former times; as if all religion were confined within a cloister, or wrapped up in a black garment; those were called religious houses, and those the clergy, or God’s portion, all others were lay and secular. Oh! how far was this from the modesty of the apostles! Peter calleth the faith of common Christians, ‘like precious faith;’ and Jude speaketh of a ‘common salvation.’ So the Jews before them, they confined God’s choice to their nation; they could not endure to hear of ‘salvation among the Gentiles,’ and of a ‘righteousness that came to all, and upon all that believe.’ We have an envious nature, and would fain impropriate common favours. The church of Rome would fain bring all the world to their lore, and confine truth and faith and salvation within the precincts of their synagogue; they seize upon and possess themselves of the keys of heaven, to open to whom they please. Now God hath broken down all pales and inclosures, they would fain rear up a new partition wall. Corrupt nature envieth that others should have a fellowship in our privileges, therefore the same spirit still worketh; men do so value their lesser differences, and that distinct way and opinion which they have taken up, as if none could be saved but those of their own party and persuasion; it is very natural to us to affix holiness to our own opinions, and to allow none to be good but those that jump with us in all things. There were factions at Corinth, and those that said, ‘I am of Christ,’ were counted a faction too, 1 Cor. i. 12, as arrogating Christ to themselves; therefore the apostle writing to them, saith, 1 Cor. 1, 2, ‘To the saints at Corinth, and all that call on the Lord Jesus Christ, theirs and ours.’ We are apt to be rigid to those that differ from us, and to be favourable to those that think with us. Tertullian saith of some in his time, Illic ipsum est promereri—it is holiness enough to be one of them. Oh! let it not be so among the people of God! do not nullify your brethren. Rom. xiv. 10, ‘Why dost thou set at nought thy brethren? τὶ ἐξουθενεῖς, Tertullian rendereth it, Cur nullificas fratrem? When God hath made a Christian of him, why dost thou make nothing of him? and cry up every private opinion for another religion, as if none could be saints and believers but they that think with you? Take heed of impaling the common salvation; inclosures are against the law.