THE Saints Duty In Contending for the FAITH DELIVERED TO THEM A SERMON PREACHED At Pauls Church before the Right Honourable the LORD MAJOR and Aldermen of the City of LONDON JULY 17. 1659. By JOHN TEMPLER B. D late Fellow of Trinity Colledge in Cambridge and now Minister of the Gospel at Balsham in Cambridgeshire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hes LONDON Printed by T. R. for John Rothwell at the Bear and Fountain in Cheap-side Anno Dom. 1659. Ireton Major Tuesday the 26s of July 1659. It is ordered that Mr. Templer be desired to print his late Sermon at Pauls SADLER TO THE RIGHT HONOURABLE THE LATE LORD MAIOR AND The Court of Aldermen of the City of LONDON Right Honourable and Right Worshipful IN the printing what I lately adventured to entertain you with I have not followed the inducements of my own spirit which before I received your Commands was not under the least Temptation to expose those slender Preparations to the publick view What I was inabled through Mercy to deliver was not intended for the Press which requires the most close Composure but the Pulpit which doth not disallow of a greater freedome not for the eye which is more critical and quick to discern the least Incongruity but the ear which is less exact in weighing and giving its Judgement My unwillingness to be guilty of an appearance of disregard to your Order hath carried me out beyond my own private Inclinations to this Action I am the more chearfull in it by how much I am assured of the same favour from you in reading the Ensuing Discourse which you were pleased to vouchsafe in the hearing As for others who will give themselves the trouble of perusing it I have considered they are but of two sorts either those which are sensible of their own Infirmities or those which are not The first I presume will pardon mine The second I suppose will find no just reason to be displeased if I take more incouragement in this Attempt from your acceptance then discouragement from their Censures Though a sense of the meanness of my performance keepes my hope at a low ebb yet my desire is earnest that he which hath chosen the weak things of the world would exert himself and so far accept my Endeavours as to use them as shadows to commend the Excellency of his own power My intent is not to put any countenance upon vain Contentions endless Controversies perplexing Disputes which waste pretious time disquiet the people of God drie up the spirit of Religion Those sparks which issue from such kind of Discussions considering the Disposition of the matter on every side to take fire are more likely to put all into a violent Combustion then enkindle in any the least flame of sincere love for the interest of the Gospel The scope I aim at is to animate and provoke to a well temper'd zeal a holy contending a vigorous asserting of that faith which is ingrossed in the Bible by the Spirit of God sealed with the blood of Christ delivered to the Saints witnessed by Thousands of Martyrs Those Acts of violence it hath sustained in the world can have no other effect upon all who love the Lord Iesus then to engage them so far in its vindication When the Levites concubine was divided into pieces and dispersed through the coasts of Israel all that saw it thought themselves concerned to take advice and declare their minds As strange a spectacle we are dayly exercised with The faith which Christ hath espoused as his own we see dis-memhred and mangled distributed by Piece-meals through several Tribes and Parties some having only the skin and outside those matters which are most remote from the heart and life of Religion others only the bones the hard and controversal parts but few in comparison the marrow and spirit In these Circumstances no less then a Duty is incumbent upon you and all the Israel of God to unite as one man in asserting of it which indeed will be a crown to you a Glory to the Christian profession an Astonishment to the Adversary and shall be his prayer who is Yours in all Christian Service JOHN TEMPLER A SERMON PREACHED At Pauls Church before the Right Honourable the LORD MAJOR and Aldermen of the City of LONDON JULY 17. 1659. JUD 3. V. Earnestly contend for the Faith which was once delivered unto the Saints IN the ninth verse of this Epistle we find Michael the Arch-Angel contending for the body of Moses In the words of the Text we are advised to contend for the soul and spirit of Moses the Faith delivered to him and all the Saints However at the first appearance it may be judged unseasonable to press any thing which looks towards Contention at such a time when the pool of Bethesda ordained for healing is turned into the waters of strife when men generally have better skill in Premisses and Conclusions then in the Promises or Precepts of Christ yet when I consider either those delusions which lie upon the spirits of some who contend for their own shadows in stead of the Faith delivered to the Saints and think they imbrace the Goddess when it is but a cloud upon their own understandings or that sceptical frame that prevails upon the spirits of others who by reason of the counterfeit money which is abroad conceive it impossible to be assured of that which is currant who are as unresolved in divine concernments as he was that did not know Haereo lac inter meditans interque cruprem inter delicias uberis lateris Angel Gazaeus p. 259. whether to preferre the milk of the mother or the blood of her son or indeed that deadness which hath surpriz'd the hearts of most how listless they are when any thing lies before them which relates to the radical Truth of the Gospel it pleads not only the conveniency but the necessity of this advice How many have lost their former heat and vigour and are ready to dispute that Faith in defence of which they were once ready to die Aquam selis vocant sub lucis ortum tepida manat medio die qaum vchemedtissimus est calor silgida cadem fluis mediâ nocte servida exâ—stuat Q Cur. l 4. cap. 7. Their hearts are become like the fountain at the Oracle of Jupiter Hammon at midnight it was exceeding hot about the rising of the Sun luke-warm at noon time exceeding cold When they were in a night of Persecution their hearts were hot when the day of deliverance approached their heat abated and now at noon-time when the Sun is come to his Zenith they are grown stark cold How necessary is it therefore to quicken one another to this Duty Such an Exercise may be proper for the restoring our former heat and the recovering a sound constitution of mind The occasion of this Exhortation were some attempts made by the Gnosticks to imbase and corrupt the Christian Faith although the name might be
into a communion with the supream good fully discovered 2. It is a Faith once delivered Therefore own it in opposition to the fancies of those private spirits which would deliver a new faith to us They speak of a light within them which they own as their guide in this undertaking and in the mean time neglect the sure word of prophesie Whereas the scripture sayes to the Law and to the Testimony they say to their inward light their understandings being coloured with a false light they look through it upon the scripture and so make the scripture appear to them of the same colour just as to men that put green or blew glass before their eyes all the objects round about will appear blew or green They see by emission and not by reception they do not fetch a sense and meaning from the scripture but impose their own sense and meaning upon it Let us not suffer our selves to be cheated of our faith by such pretences Their suggestions must not be our rule till they can demonstrate they are conducted by an in fallible spirit All that I know which may induce any to the same belief with them is either their confidence in asserting their arguments in proving or their voluntary humility in living 1. As for their confidence and bare assertion that is nothing to us The most notorious Impostors have been as confident and made as high pretences Montanas used to boast of the inspiration of the holy Ghost and had his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 women that preacht and set forth their prophesies which he esteemed above the sacred Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they called themselves spirituall and all others carnal wheresoever they met them they pronounced them in a state of wrath Their death was as strange as their life Eusebius says it was the common report that Montanus and Maximilla ended their lives as Judas did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 5. acc hist 15. cap. Their pretence to act upon a principle of Conscience must be no demurre to us for conscience is not the original but a transcript of the Law of God It is sit the transcript should be examined and corrected by the originall We have reason to doubt whether this copie be alwayes authentick if we consider the opportunity the Tempter which wants no will has to corrupt it for when he has committed an act of murder upon the soul he usually flies thither as to a sanctuary and lodges himself in it knowing that it is a tender and secure place where the hand of violence will not easily reach him 2. As for their arguments let not them prevaile upon us without due advice this is the weakness of the vulgar sort if they meet with an argument they cannot answer they presently conclude no body else can and so they receive every slight objection for an undoubted truth Those scruples which the Defendants of the protestant cause have long since blown away for want of opportunity or skill to converse with their writings are cryed up for the grand concernments of the Gospel a light which former ages were unacquainted with These being once received into the mind though weak in themselves yet having the advantage of possession a point very material in the Gospel as well as the Law will keep out the strongest truth One man though infirm being possest of a strong hold will hinder twenty well appointed from entering It is the nature of errour to fortifie the understanding which prejudice against every thing which may conduce to its dispossession it has one peculiar advantage the faith of Christ containing something in it above the capacity of a man the reason of an erroneous mind does with more facility oppose it Villeroy then the best informed reason defend it 3. As for their voluntary humility their seeming disregard of the world let not that impose upon us Philost dâ—vita Apol. Thya This is no argument to evidence their being under the direction of the spirit of truth Apollonius Thyanaeus who had acquaintance which an evill spirit as may appeÌ„ar to any who considers what Philostratus who attempts to vindicate him from that crime represents of him did raise his reputation amongst his disciples by renouncing worldly delights 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a severe and austere diet he would drink no wine use to feed upon bread and water The devill is not so much a novice as to be ignorant that a pretended neglect of the world a seeming humility are fit engines to raise and advance his own Kingdome It is his common method in the front of his design to place something which is really good that he may with the more security make his access to the mind and introduce what is really evill He knows the best way to make men to take his poyson is to mingle it with wholsome diet Delrio tells us of one who was exhorted by the devill to read Pauls Epistles Disq mag 4. lib. p. 380. Iacobus Vitriacus of another who was reprehended by him for his vitious and dissolute life T is a good rule to discerne the spirit of God from the spirit of Satan by the spirit of God perswades nothing but that which is really good the spirit of Satan may perswade some good but alwayes mixes that which is evill By this it is easie to discerne that the spirit these persons are under is not the spirit of truth it perswades to a seeming neglect of the world a mortifying of the flesh yet in the mean time attempts to bring in ataxy and confusion to overturn the ordinations both of God and man a design the Spirit of God cannot be accessary to for that is a Spirit of order upon its moving Gen. 1.2 The Chaos vanished and all things were put into a comely and decent posture whereas if this spirit of theirs had its liberty to move it would force all things into their primitive confusion 3. This Faith was once delivered to the Saints the antient people of God and therefore we are not to part with it on easie terms Will a man part easily with his Inheritance the antient Possessions his Ancestors injoy'd 1 King 21.3 Naboth said to Ahab God forbid that I should give the Inheritance of my Fathers to thee This Faith was the Inheritance of our Fathers of those which were in Christ before us the insinuations of every Jezabel must not perswade us to resign up our right in it But possibly you 'l put this Querie who are the persons which are to contend for it Answ That is intimated in the word Saints to them it is committed as a special Trust and therefore they are to contend that they be not devested of it Saints may be reduced to these three heads Magistrates Ministers Private Christians 1. Magistrates Indeed it was the speech of the old Donatists Quid Imperatori cum Ecclesia what hath the Magistrate to do with the Church implying
ingrafted into Christ It was his former attempt to beget a belief that the Ambassadors of Christ could not be invested with too much outward pomp and now instead of that double portion of honour God hath allowed them he conferrs upon them a double portion of contempt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the beginning Plutarch in his treatise about superstition sayes there are two extreams into which men are lead through their want of a true knowledge of the nature of the gods Superstition and Atheism formerly the design of the Tempter was to enervate the power of Religion by superstition but now he as strongly attempts the leading of men into the other extream namely Atheism As his design is contrary so the meanes he uses Before he advanced the externals of religion and now he casts disparagment upon them Before he set up the institutions of men now he pulls down the ordinances of God He perceiving he could not bring us in love with humane appointments that he might advance superstition indeavours to annihilate those divine appointments which are designed for the furnishing the mind with lively apprehensions of God that he may bring in and establish Atheism Thus you shall always sinde him in some extream walking at the outsides amongst the tombes where he may revive and give life to some dead errour Therefore it is good in the heat of contention to beware we be not suddenly transported beyond the just bounds and measures of truth There is nothing more pernicious to the peace and wel-fare of the Church When men overshoot themselves when their opinions like Jonathans arrows fly beyond it is a signification of imminent danger 3. After the Contest we are to rest in the determination of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or judge We owne no supream visible judge but the Scripture There are other subordinate judges the Magistrate in his place the Minister in his the private Christian in his The Magistrate may judge in order to restraining acts of violence committed by the outward man against the faith delivered to the Saints The minister in order to the instructing the ignorant directing the erroneous confirming the doubtfull The private Christian in order to his own duty that his faith may depend upon divine Testimony that he may believe Christ more for his own then the Testimony of others Yet the Scripture is the only supream visible judge to whom appertains the infallible deciding of all controversie in the matters of religion Although as it directs our practise 't is properly termed a rule yet as it exhibits the voice of God passing sentence upon mistakes in the concernments of Faith we commit no incongruity to call it a Judge This is the reason why passing of judgment is attributed to it Joh. 12.48 Why 't is stiled a living Word a Judge of thoughts Heb. 4.12 a Judge is nothing but a living or animated Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word tenders a decision of all doubts it doth not let pass the first controversie concerning its own Authority Although the stamp of divine Authority be not equally evident in all the parts yet it is plain enough to distinguish every piece from counterfeit coin If the Scripture be the only Judge I need not express the benefit which will accrew to us by being willing in our contendings to be decided by it all the difficulty is how to discern what this Judge hath determined Every party pretends to be acquainted with it though the dreams be many yet the interpretation is but one all the Question is how we shall find it out Answ In order to this end a double evidence is required in the Object and in the Subject That the Object may be evident we are first to be informed of the importance of the words and Phrases The mind of God in Scripture is said to be a Light or Candle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 119.105 The words and phrases are the lanthorn in which it is conteined Many times the darkness of the Lanthorn hinders the shining of the light and therefore we are indebted to those who have dived into the languages the Spirit of God was pleased to use and informed themselves and us with the customes and manners of speaking which prevailed at that time when the Scripture was penned without this method many portions of sacred Writ which are now disclosed would have continued under their former concealement For a miraculous appearance could not have been expected for the opening of them seeing a full provision of means in preserving antient Records in erecting Schools of Learning hath been made by divine Providence for that purpose This Expectation would have been as unreasonable as for the Israelites to have lookt for the continuance of Manna from heaven after by a divine hand they had been led out of a barren wilderness into a land of plenty The words and manners of speaking being understood we are to weigh the Circumstances of every Text The Spirit which is sent Ambassador from heaven to treat with us in every portion of Scripture hath his Interpreter not far from him usually some word or expression stands ready in the Context to explicate his mind If the Circumstances be dark we are to light them at other Scriptures which are clear and evident Passages in Scripture are like the stars not all of the same magnitude Those of the lesser are at no great distance from those of the greater which without any diminution can lend them evidence If nothing shall be accounted evident because some or other have made divers glosses upon every Text upon the same account we may doubt whether the snow be white because Anaxagoras was of a contrary mind that he had not many followers is no Argument of less probability for his opinion then many have for their Conjectures For I doubt not if it had been as much the interest of Satan to perswade men that snow is black as to misinterpret all those places which speak for the discriminating Grace Divinity Satisfaction Ministry of Christ but Anaxagoras might have had as many Disciples as Arminius or Socinus In order to the procuring evidence in the subject it is the divine pleasure to assure the communication of such a measure of his Spirit in the use of means to his own people as will inlighten their minds and lead them into all truth which is of precise necessity to eternal life He which bestows upon every Creature a Principle to distinguish betwixt food poison hath not left his people without a spiritual taste by which they relish radical Truth and disgust those glosses which tend to the corrupting of it though they may be under the Conduct of their own spirit when conversant about the superstructions of faith yet they have the promise of an unerring guide in those things which relate to the foundation which are of indispensable necessity to salvation Therefore if we desire this Spirit may be a Guide to go before us through the dark passages of Scripture 't is good to apply our selves to the use of such means which may help to possess us of it When the Disciples had received the promise of the Spirit they are reproved for standing idle and gazing about them Acts 1.8 When the Apostle had received the Spirit it self he doth not lay aside his former study and industry he was solicitous about his books 2 Tim. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thâ—cam librorum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Syriack Interpreter translates a Chest of Books which he charges Timothy to bring with him In the midst of all endeavours we must be importunate in prayer which is powerfull in drawing down the aids of this Spirit who knows how to loose the seals which are set upon any part of the Bible Iamblicus saves it was the custome of all prudent persons in matters of Philosophy De vita Pythago p. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to begin with the invocation of God it is of much more use in so divine a concernment as the unfolding the Counsell of Heaven The Antients use to repeat their dreams every morning before the Sun were those dreams and Fancies which men take up in reading the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Seph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repeated before the Sun of Righteousness and he earnestly implored to detect by his Spirit the vanity of them it would be the next way to be led into a right understanding of the Will of God The mind in all these accesses must lay aside it s own prepossessions Socinus saith he went to God upon his knees for the interpretation of the 58. ver of the 8. of John No wonder he came away without any return from Heaven who had no intent to find out Gods mind but to confirm his own He first believed the Trinity to be no way consonant to reason and then attempted the bending of Scriptures into a complyance with that belief He that would receive a clear answer from God must bring a mind clear from prejudice willing to submit to that light which confutes as well as confirms his former conceptions And now I have run through the several parts of the Text the Act the Object the manner how this holy contention is to be managed in a word in all the your contendings for the faith delivered to the Saints we are to use such a tenderness towards others as becomes men such a meekness as becomes Christians such a fervency and ardour as becomes a peculiar people zealous of good works FINIS ERRATA PAg. 5. l. 16. del his p. 7. l. 26. r. Christ. p. 11. l. 20. r. attempts p. 14. l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17. l. 2. r. with p. 18. l. 6. r. Ordinances p. 22. l. 12. r. them p. 24. l. 19. r. Apostle p. 27. l. 11. r. some branches p. 28. l. 1. r. commiseration p. 29. l. 29. r. that p. 34 l. 1. r. himself p. 34. l 3. r. that teneâ—t in being before Arius In the Margent Pag 7. r Coâ—trov p 9 And this is be p 10 Putamus without a stop p 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 24 Platonis p 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
of later date yet the thing was as early as this Epistle They pretended to a more refined and sublimated knowledge then others were arrived at Irenaeus lib. 1. cap. 1. which the Apostle tels them Puffeth up 1 Cor. 8.1 They stiled themselves spiritual and all others carnal and therefore in the 19th verse of this Epistle it is charged upon them notwithstanding this pretence that they themselves and not those whom they would brand with that mark were carnal not having the Spirit Their false claims to the divine Spirit gave occasion for those words That ye be not shaken in mind neither by spirit c. 2 Thes 2.2 Irenaeus tells us Lib. 1. advers H. they drew their Rise from Simon Magus who was contemporary with the Apostles Oecumenius upon the place that the persons against whom the Christians were animated here to defend the Faith were the followers of Simon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These men crept into the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 4. by pretending to unusual severities they did by degrees insinuate themselves They made many meek condescentions to those whom they desired might become their Proselytes we find them there in a very lowly posture creeping upon their knees The minds of the vulgar sort were so low that they could not get into them without stooping Yet in the mean time their tongues were imploy'd in inveighing against the sacred Appointments of God in speaking evil of Dignities despising Dominion verse 4. He that considers the present danger the Doctrine of Faith is exposed unto by persons not much of a different stamp will conclude for the seasonableness of this Advice Earnestly contend for the Faith once delivered unto the Saints In these words three parts expose themselves to our view 1. An Act contend 2. The Object of this Act the Faith once delivered to the Saints 3. The manner how thir Contention is to be managed earnestly after the manner of the Agonists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall treat of these in their order 1. Here is the Act contend It speaks the using your most serious endeavours to maintain the Doctrine of Christ the opposing of every thing which may conduce to its prejudice the expence of your parts your Authority your Estates your Lives if God requires to maintain faith in its primitive purity it calls to every one to come into the help of the Lord against the mighty those mighty and strong delusions which prevail with many to the eclipsing of the glorious Gospel during this present state the Faith of Christ hath so many enemies to contest with so many prejudiced minds rebellious hearts seared Consciences that if there be any bowels or love in us we can do no less then side with him in this holy Conflict 2. Here is the Object we are to contend for Faith once delivered to the Saints It is Faith not the Faith whereby we believe though that merits our most vigorous contending but the Faith which is believed by us The Doctrine of the Gospel 1 Tim. 4.1 This Faith either pertains to the Foundation of Religion or else to the Superstruction this Distinction the Apostle makes 1 Cor. 3.10 11. If we would know what Faith belongs to the Foundation the best way is to examine its Connexion with that which is of undoubted necessity to salvation The Scripture mentions two heads Saving Faith and Holiness Heb. 11.6.12.14 without the first none can please God without the second none shall see him whatsoever hath an essential Connexion with these two is to be owned as a fundamental Truth and whatsoever is repugnant rejected as a fundamental Errour By the light of this Rule a great part of Socinu's his Divinity will appear to be a fundamental mistake for how can a man believe and devolve himself upon God in the way of his providence who is possessed with an apprehension of his not knowing future Contingents How can a man believe and relie upon Christ who conceives him to be but a mear man when the Scripture pronounces him cursed that relies upon man Jer. 17.5 As these Apprehensions are repugnant to saving Faith so they will appear to be as contrary unto Holiness The first prevents the Resignation of our Wills to the divine pleasure the principal part of a holy life The second destroyes the first branch of the Mysterie of Godliness God manifested in the flesh As for what belongs to the Superstruction the Apostle hath ranked it under these heads Gold Silver Pretious stones Gold that is next to the Foundation and therefore of the greatest value then Silver then pretious Stones Every stone in the Building is pretious though every Truth be not of equal importance in reference to salvation yet every one hath his just price and value It is a Faith once delivered once for all Indeed it was gradually discovered to the world first in the Promise to Adam then the Sun of Righteousness began to appear above the Horizon Then to Abraham He was injoyned to offer up his Son to signifie that the promised seed should break the Serpents head by being made an offering for sin in the very Act he was prohibited to denote the time was not yet come for the manifestation of that seed A Ram a principal Sacrifice amongst the appointments of the Law was substituted to express Gods acceptance of that service in the mean time The waters of life like Ezekiels waters did arise by degrees Eze. 47. v. 3 4 5. in Adams time they were to the Ancles in Abrahams to the knees in Moses and the Prophets to the loines in the times of the Messias they became a great River in time past God spake at sundry times and in divers manners but now he has spoken by his Son most fully once for all in the New Testament This is his last Will and Testament which Christ as his only Son and Heir hath opened and disclosed he hath spoken by his Son whom he hath appointed Heir Heb. 1.2 This Testament being the last will admit of no alteration and therefore at the End of the book which concludes it there is a curse pronounced against him who shall make any such Attempt I testifie to every man that heareth the words of this Book if any man shall add to these things God shall add to him the Plagues which are written in this Book and if any man shall take away from the words of the book of this Prophecy God shall take away his part out of the book of life Rev. 22.18 By the Book of this Prophecy is not only meant the Revelation but the whole Scripture which is sometimes called the Prophets Act. 24.44 45. sometimes the Scriptures of the Prophets Rom. 16.18 and here the Book of Prophecy because the greatest part of those who were imploy'd to pen it Omnes Canonici Thri veteris Testamenti scripti sunt a Propheris Vid. Whitakcri contrav 1. Q est cap. 5. had a prophetick
Remonstrants They bringing the reasons of man Arguments calculated for humane Capacity are easily received but their Adversaries bringing the reasons of God his standing upon his Prerogative Who art thou which replyest Upon the unsearchableness of his ways O the depth of the riches c. They are not so easily understood Therefore in case we desire to receive and contend for the Faith delivered to the Saints we must be well informed of the Infinity of that understanding which contrived it 3. Of his Prescience the Characteristical attribute whereby he is distinguisht from the heathen gods Isa 44.7 Many are affrighted from owning branches of the faith delivered to the Saints by those strange consequences which others have attempted to pin upon them We are told that from the Doctrine of personal Election and Preterition without any previous motive it will follow that God is not cordial in his importunate intreaties that he violates humane freedome is accessary to mens enormities These decrees being represented with such odious consectaries like comets with a prodigious retinue are believed by the overcredulous to presage a sad fate to Religion That we be not checked by such vain appearances when we enter the lists for this part of Gospel let us be rightly informed of divine prescience which is owned and acknowledged by both sides Upon a strict survey it will be found that the same charge which is drawn up against the forementioned appointments doth as fully lie against the fore-knowledge of God and therefore there is no reason it should cool our zeal for those decrees but rather be pronounced the issue of a disordered mind when it is as much against that Doctrine which all receive as that Truth which some deny This consideration will inspire us with resolution and give the enemy reason to suspend his acts of hostility When those which beseige a place see their friends set upon the walls consideration perswades them to cease from the expressions of warre 4. Of the order and importance of all his particular Truths to be able to distinguish betwixt the Mint and Cummin and the weighty matters of the Law betwixt the foundation and the remote parts of the superstruction 'T is the policy of the Tempter to invite men to spend their zeal upon Truth most remote from the foundation He usually sets them as he did our Saviour upon the Pinnacle of the Temple a part at the greatest distance from its basis He doth all he may to draw our life and zeal from the heart of the Gospel into the external parts If we look upon those heats which are betwixt persons of different perswasions they are usually about such things as have small affinity with the grand points of Religion they contest and quarrel about the bark and leaves of the tree of knowledge and in the mean time the root that bears it lies under ground without any notice taken of it The wise man saith The eye of the fool is in the ends of the earth v. 17.24 he is more acquainted abroad with foreign parts then at home with those Truths which more neerly concern his salvation The Tempter imitates the policy of Joshua used towards the men of Ai He entices the persons he deals with as far as he can from the strong holds and then rises suddenly from the ambush and set's all on fire Therefore it is the wisedome of a Christian to be acquainted with the order and importance of every particular Truth to know were his strength lies that he may stick close to that which is the spirit and life of Religion that he may lend the greatest portion of zeal to that Truth which is of the greatest value This Affection is to be intended or remitted according to the quality of its Object Sometimes God himself did appear in the cool of the day sometimes in a burning Bush 5. Of the Seasons when he would have us openly contend for them We must not presently divulge every persuasion imprest upon the mind The Apostle saith Rom. 14.22 Hast thou Faith have it to thy self We are to consider the persons we deal with All which profess Faith are not of the same Elevation Those which are built upon Christ are like several rooms built upon the same foundation some are high some low some dark some lightsome some weak some strong Every Disciple is not of the same pitch Vsher of the unity of faith â— 14 many like Zacheus are but of small stature we are to consider every one according to his measure the strong must not be fed only with milk nor the weak invited to doubtfull disputations but rather consiâ—med in that saving Truth they have already received Our Saviour forbears to speak of some things which the people were not able to bear The Jews say Maimonides More-nebâ—u it is unlawfull to speak of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the more abstruce part of Theology before any but their wise men In Procatech Cyril of Jerusalem refused to expound some Articles of Faith to one not perfectly initiated by reason of their sublimity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utile est ut taceatur aliquod verbum propter incapaceâ— de pers lib. a cap. 16. Austin saith it is advantageous to be silent in some Truths for their sakes who are not arrived at a capacity of receiving them We are likewise to weigh the Errours which are to be opposed the persons which vent them the ends they aim at Sometimes the unseasonable opposing of an Errour doth but increase it the water which would slide away without any noise if it be dammed up rises and becomes considerable That fire which would go out if let alone being stirred and agitated becomes a great flame Vidi ego jactatas mota face crescere flammas Et rursus nullo concutiente mori Here is a place for Christian prudence to exercise it self in to know the Times and Seasons when God would have us to make our Onsets 2. A pure mind the Mystery of faith must be received into a pure conscience the new wine of the Kingdom must not be put into an old bottle a mind not refined and renewed by the spirit If there be holiness in the heart it will put an excellent temper upon all our contendings it will annihilate all that worldly interest by which most are animated and make them no farther contend but so far as an advantage may accrew to the glory of God A person that hath light in his understanding and hath not his Will and Affection ballasted with holiness is waving and very uncertain he will never last the Conflict his zeal will die with his secular interest he will no farther contest for the glory of God but so far as he may promote his own That he may become some great one the head of a Party he will work himself up to a great measure of zeal This is the fewell which makes the fire burn this being removed his feaver
indifferent what outward worship they had so the purity of the heart was preserved Grotius such were those among the Corinthians who made no scruple to sit down in the Idol-Temples This is believed to be the reason of Johns Admonition Little Children keep your selves from Idols The Tempter knows if all external worship the solemn appointments of God in which he hath obliged himself to make conveyance of his Truth be taken away or made indifferent he can with the greater facility impregnate the mind with apprehensions repugnant to the faith of Christ Lest these designs prove abortive he attemps the corrupting of the Christian Faith by a prophane mixture of Paganism Simon Magus and his Adherents were his principal Instruments in this design This seems to be the reason of the Apostles caveat Col. 2.8 Beware lest any spoil you through Philosophy Philosophy here signifies the Doctrine of the Pagan Religion which some endeavoured to incorporate into the Christian Faith Such mixtures have always been attempted by Satan if he cannot pul down the Ordinances he will indeavour to imploy such in the dispensing of them as shall intermingle their own erroneous Conceits if he cannot remove the golden Candlesticks he will infuse what dross he may into them He indeavours to make such a potion as the Jews once offered to Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles wine mixt with the Christians Myrrhe which hath a Narcotick vertue and in time will extinguish all the sense of Religion If we had no other Argument but this the frequent attempts of Satan to destroy the Christian Faith it would give in a sufficiency of Light to evidence the value of it What Tertullian says in his Apology of Nero Qui scit illum intelligere potest non nisi grande aliquod bonum a Nerene damnatum may be well applyed to the Devil he that knows his nature may understand that it is a very great good which is persecuted and condemned by him 3. From the Resolution of the Saints to defend it All the Devices which the Understanding could frame were used to compell them to renounce their Faith The Heathens set their own wits upon the wrack to invent tortures for them Filesaci select tom 1. p. 44. Prudentius in hymno Cyptiani witness the Candida Massa at Carthage a deep pit filled with lime into which great numbers were cast head-long Vlpian wrote seven Books to shew the several punishments which ought to be inslicted upon Christians They were condemned to the fire to the Cross to the Mines incredible numbers suffered every day Jerome writes that there is not a day in the year to which the number of 5000. cannot be ascribed What effect did all this produce not any affrightment to the survivers The cuting off of these branches made the Vineyard to grow the faster They like the plant upon Olympus did flourish in the midst of burning Flames They were daily increased the love of their Saviour made them to forget their own safety This firmness and constancy to the Faith which by the Apostle is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Pet. 3.17 a stedfastness peculiar to a Christian was so well known to the Heathens that with Galen it was grown a Proverb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he would express an impossible thing A man may as soon unteach Christians what they have learnt of Christ Austin relates when the Oracle was consulted by one how he might convert his wife from the Christian faith that the answer was he might as soon engrave letters on a swift stream or fly in the ayr as bring his desires to pass This resolution of their's is a fit pattern for our imitation Before I proceed I must remove a scruple Quest Must we contend for every branch and parcle of faith as for foundation truths they are worthy of Zeale but as for others which are not of indispensable necessity to eternal life we are apt to pronounce the expence of our thoughts and indeavors about them vain and superfluous Answ Amongst those truths which belong to the superstruction some are neerer the foundation some are more remote every truth calls for a measure of vigour and zeale sutable to its situation and nature and every errour a proportionable opposition For 1. The least slip in any article of faith portends danger to the whole if a man be at the top of a house where he is most remote from the foundation in case his foot slip 't is very doubtful whether he will stop till he comes to the bottom If a man lets his hold go in any part of the doctrine of Christ 't is very uncertain where he will stay a little errour imbases the mind Effecit poto Mithridates saepe veneno Toxica ne possent sava nocere sibi and by a hurtfull influence prepares it for the reception of a greater The King of Pontus by taking at first weaker poysons wrought himselfe by degrees into such a constitution that he could concoct the strongest 2. Though the being of a Christian depends upon his holding the foundation yet the well being and comfort of his life lies in the superstruction Though a house may have a sure foundation yet if there be an errour in the superstruction if it be not contrived into convenient roomes fit for habitation the Inhabitant will be deprived of the comfort of his life 3. It is an argument of a selfish spirit to contend only for such truth as is of absolute necessity to its own salvation T is a sign it is moved by a private interest of its own and not by the publick interest of heaven Was there no reward at all yet the owning of truth none of the least stars in the bright constellation of divine perfections in every tittle and apex would be a piece of that homage we owe to God These arguments speak our duty to contend for every branch of Faith whether it belong to the foundation or that which is built upon it Although I would not contend so much for the slate of a house as for the foundation stone yet both are worthy the contending for if the foundation be taken away the house must presently fall but if the slate which use to defend it against the importunity of the weather it may in time fall and the foundation it self perish Having thus opened the duty and the reasons of it I shall in the next place before I proceed to the Third particular look back a little and make some inference from what has been spoken 1. Observe it is Faith we are to contend for a matter of pure revelation the eternal wisdom of God disclosed a Doctrine given from heaven The heathen could tell us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More then a superficiall regard is to be had to the Illustrious gifts of the gods The faith of Christ is one of the Choicest gifts of heaven life and immortality are brought to light by it the way