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
conceive better of his intellectuals Nulla res aequabilius inter bomines distributa quam bona mens Cartes method p. 1. then the merit of them will bear It is the observation of a Philospher that nothing is more equally distributed by nature amongst men then Understanding and Reason for every man thinks he hath enough That mind which is never satiated with honour or with profit would deem it a disparagement to be thought not to have wisdom and understanding enough Upon this account 't is not expedient that any should judge in his own case when he is invested with sufficient ability to warrant the relinquishing his own and the invading anothers place This breaking our ranks hath exposed the Faith of Christ to the assaults of the enemy Let the magistrate continue in his sphear the Minister in his the private Christian in his Let Magistrates and private Christians conspire to uphold a powerful Ministry What disparagement soever men may think fit to cast upon it yet in the thoughts of him who was both God and man it was of that moment that when he ascended on high and as a Conqueror did spargere missilia distribute his bounty he made choice of it as the most excellent gift and cast it as a peculiar Testimony of favour to his own spouse Ephes 4.11 12. I having thus directed my self to all sorts do desire to leave this Exhortation with you that every one which is a Saint would remember Gods Depositum what he hath committed to his Trust that he may keep it as it was delivered in its primitive Perfection Bessarion writes of Pythagoras that when he died Lib. 1. in 〈…〉 p. 2. he left with his daughter in a large volume the whole summe of his doctrine with an injunction upon no terms to part with it She was so obsequious that although she was reduced to poverty and had a great summe of money tendred for it yet made it her choice rather to suffer the inconvenience of penury then to violate her fathers commands T is a good pattern for our imitation our heavenly Father hath delivered the doctrine of faith to all the Saints with the same injunction let us be carefull to buy the truth but sell it not And now I am come to the third particular the manner how this contention is to be managed We are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to contend after the manner of the Agonists in their games and exercises and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added to denote the intension or reinforceing of their action The manner of their contending will appear from the Lawes they were regulated by to which the Apostles alludes in these words He is not crowned except he strive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfully 2. Tim. 2.5 Amongst their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Laws they were obliged to conform to Three I observe very applicable to my present purpose 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theophyline in Epist 2. ad Tim. cap. 2. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the Contest they were bound to prepare themselves by a set diet and to acquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good and full state and habit of body 2. In the Contest they had their bounds and limits on either side which they might not transgress 3. At the end of the Contest they had their judge by whom doubtfull cases were decided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whom no appeal was lawfull These rules will declare what our deportment ought to be before in and after our contending for the faith delivered to the Saints Before the Contest we must aquire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good state and habit of mind as they did of body Three Ingredients are requisite to make up this state Information Purity and Peace The mind must be well informed Pure Peaceable Well informed of these five things 1. Of the Soveraignty of Gods will 2. The infinity of his understanding 3. Of his prescience 4. Of the order and importance of all his particular truths 5. Of the seasons when he requires we should openly contend for them 1. Of the Soveraignty of the divine Will The great Misteries of the Faith of the Gospel being acts of Will and Soveraignty having no necessary connexion with the holiness of the divine nature are with difficulty entertained None dare but own such Truths as have an immediate relation to the essential goodness of God but those which result from meer pleasure and Soveraign will are received but by few The reason is manifest his essentiall goodness hath the advantage of innate ideas within to make it known His Soveraign Will appears only from Scripture without Now these impressions being nearer then the Scripture will naturally produce a more facile assent to what complies with them Therefore he having displayed much of Soveraignty in the Gospell in imputing the sin of the first Adam the righteousness of the second in preparing effectuall grace for some in not preparing of it for others the ready way to arm the mind with resolution to appear in the asserting of such truths which have not the help of an inbred notion to commend them is frequently to meditate upon and possess our selves with deep apprehensions of this attribute 2. Of the Infinity of his Understanding Some truths too big to be confined within a created mind do cast a damp upon Zeale Every one in the midst of his pursuit is ready to stop at them as the Israelites did at Amasa Men have an aversness from contending for and giving credit to that which they are not able to comprehend Ti 's natural to desire not only to render a reason of our belief but of the thing believed by us The ready way to prepare the mind that it may be fit to engage for such truth is to ponder the nature of an immense and infinite understanding How unfit a finite being is to take a survey of it how unable to penetrate its Counsels to perceive the reason of all its Contrivances that somtimes it is the interest and glory of God to conceal a mattet to teach us who are apt to judge of Divine things by our own measure that there is an understanding far more excellent then ours that he steers by One propounds this Question Despagne upon the Creed why sometimes in scripture Man seems to reason better then God he instances in the story of Abimelech Gen. 20. He him-himselfe is threatned with death his wife and women-servants struck with barrenness his whole family afflicted In his own Justification he pleads the innocence of his family the integrity of his heart which God himselfe acknowledged if man might judge Abimelech seemes to have the better The reason is obvious we being men easily understand his reasons who was but a man of a finite extraction but we do not so easily comprehend the reasons of God who is infinite This is that which gives so great an advantage to the
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