away by a spirit of vaine-glory and being indeed little or nothing desire to make themselves something in the world either first in a way of popularity by seeking to please generalities and multitudes and desire to fill their sailes with vulgar breath and that all men should speak well of them they run a great hazard also of accommodating the Scriptures and making them a nose of waxe as the Papists comparison is to turne every way and to turne into every mans humour a multitude can seldome be followed or seconded but it will bee to evill which made our Saviour to pronounce a woe to such as whom all should speake well of or whether Secondly it be to draw Disciples after them for many count this a glory to them to have a retinue of scholers of whom they may bee counted the head and Master Founders and there is not any greater temptation then this to move a man to offer violence to the Scripture for Paul makes this same speaking or teaching perverse things opinions that will not square with the truth of God to bee the direct and proper meanes of drawing Disciples after them Acts 20. 30. §. 5. 5. A new opinion or new way especially when it colours with the Scriptures but doth not cotten is as naturall a means to draw men that are injudicious and unstable as a lock of new fresh smelling hay in a mans hand is to draw a sheep or a beast after him I say if it be an opinion that hath but a kinde looke from the Scripture and if the Scripture draw neere to it in words though the heart be farre from it Then is it a bait for the purpose it will draw men by heaps and multitudes after it the errour in it makes it sutable to nature and the face or visage of truth upon it laying a religious and conscentious obligation upon men for the embracing and receiving of it both these meeting together make men rather mad upon it then simply to love or like it as generally it is to bee observed in all cases where there is a like concurrence when there is any agreeablenesse to corrupt nature in a thing and withall an apprehension of religion to set a man forwards towards the doing of it a man is like a Ship that runnes before winde and tide hee layes all his waight and strength upon it being like Ieremies wild Asse in the Wildernesse men shall weary themselves to runne after them to thinke to turne them It is a saying of Gregory Cum vitium virtus putatur ibi culpa sine metu cumulatur when errour is taken for truth men offend without measure and without feare also §. 6. 6. A fourth fort that cannot but indanger the truth and puritie of our Faith are men of an evill eye as our Saviour speaketh that are of a malitious repining and emulating spirit either at the credit and esteeme or the preferment of others in any kinde above themselves men that cannot beare the waight of other men that stand above them that cannot goe on foot when they see others ride or that are prone to drinke in discontentments or affronts or disappointments in any kinde into the depth of their spirits these are apt to relieve themselves by setting up some way or some opinion in the Church that may seeme to countenance the equity and iustice of their discontentments or else reflect prejudice upon those from whom they are now divided in affection men that break the band of peace to bee at liberty to set up error but especially these evill distempers are found in men that are eminent in place that have power in their hands in any kinde but otherwise are unworthy and base in their course of life and wayes and so men that are farther inferiour in place are as farre their superiours in esteeme and in the hearts of men I say in these this distemper of envie and discontent is of most dangerous consequence to the truth for now being armed with power it hath a greater incouragement and advantage many wayes both to set up and to get established tenets and opinions in religion by way of opposition to such men and their wayes whose reputations are an eye-sore unto them §. 7. 7. Fifthly men that are given to filthie luker as Paul speakes that love the wages of unrighteousnesse that is gaine however comming in by a way of unrighteousnesse the Apostles in their writings speak much of these kinde of men these are the men that will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul speakes 2 Cor. 2. 17. that is adulterate or embase the word of truth it is a metaphor taken from Vintners or Wine sellers that mingle corrupt or badde wine with that which is good to helpe it off The word of God in the life and power and simplicitie of it is but a drugge a commodity that will yeeld little in the world to him that shall utter it it is very few mens money except it be prepared and the high spirit of it corrected and taken downe that it may fall even with tempers desires imaginations intentiōs of men therefore hee that seekes to make matter of gaine and advantage of it in the world must accommodate and fit it to the hearts of those that are like to be his best chapmen and customers See Mic. 3. 11. Mal 2. 8. §. 8. 8. Sixthly men that are not able to bee baptised with the Baptisme wherewith Christ was baptised that are not able or at least much unwilling to suffer for the truth these in a Passive way or by way of consent many times prove enemies to the truth and strengthen the hands of those that doe impugne it and are accessary to many a breach that is made upon it Thus Paul tels the Galatians that such as did constraine them to bee circumcized that is were earnest with them to yeeld to Circumcision did it not so much because in their judgements they rather thought it so necessary or fitting but onely saith hee because they would not suffer persecution for the crosse of Christ Peter himselfe through his infirmitie first knew not Christ and againe fearing those of the Circumcision he knew not but hee might lawfully separate himselfe from the Gentiles that is in effect build up againe the partition wall which Christ had throwne downe and yet not prejudice the truth of the Gosspel but Pauls resolution and courage made straight what Peters feare had made crooked and indeed except men will bee somewhat willing and free hearted this way towards the Gospel and truth in time of danger there is no sinne more present with us at any time then even for those that are otherwise well-willers to the truth with a little wit and learning to shuffle away the substance of it and to sit downe upon a distinction cleane beside it §. 9. 9. A seventh sort that are enemies to the Faith and as dangerous as any of the former if not more are men
trample under foote the base and unworthie ends and designes of men therfore those men that are much intent upon such ends as these which are so incommensurable with the great end of the Gospel and cannot be content with God alone for their portion must needs seeke to turne the course of the Gospel another way that they may suffer no losse or prejudice by it in their particular ends yea if it were possible if the strength of their wit and learning and understanding authority and interest in others will reach to it they will haile and bring over the Gospel to themselves they will force it and compell it to plead for them and their wayes they will take the words of the Gospel and dispossesse them of that spirit of truth that lives and speakes in them and will informe and animate them with their owne spirits and give such senses and meaning unto them as if God himselfe spake to the heart as the Hebrew phrase is of their fleshly mindes and worldly ends §. 3. 3. Thus men do labour to perswade themselves that gaine is godlinesse as the Apostle speakes That honours and preferments are godlinesse that time-serving and pleasing men is godlinesse that opposition to the truth is godlinesse that drawing Disciples after them is godlinesse and every carnall end and way every carnall man makes godlinesse that is to make it seeme nothing else but what doth well stand and agree with the true rule and perfection of true godlinesse As Austins saying is quicquid amant volunt esse veritatem whatsoever men have a minde to that they resolve to make truth Thus merchandise is made first of the truth as Saint Paul speakes next of the precious soules of men as Saint Peter cleerely affirmes speaking of covetous men in this case 2. Peter 2. 3. And through covetousnesse shall they with feighned words make merchandize or with framed words as the word beares 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 framed for their purpose that is they will glose over the truth with such cunning and faire colourable meanings and interpretations so well pleasing and sutable to us that except we bee very warie to discover them and what they are like to do they will sell us into the hand of Sathan and eternall death only for a little mony w ch they shall gain by that which will bee our destruction Namely the corrupting the truth of the Gospel and bringing in those damnable herefies ver 1. If a mans profession be to make bowes or hoopes and the growth of the wood or timber whereof hee is to make them be straight there must bee violence offered unto them that which is straight must bee made crooked or bending or else the Artificer cannot follow his trade nor make a living of his Art so men having carnall and unworthy ends if they will seeke to justifie or advance them by the Scriptures which are spirituall and in their naturall posture lye a crosse to them must bow and winde them this way and that and carrie them quite beside their owne intent and meaning CAP. IV. Conteyning a more full and particular discovery of the enemies of the truth §. 1. IF we desire more particularly to know what kindes of men these are that are so dangerous enemies to our faith and by whom the Gospel is like to suffer great spoyle and losse of truth I answer they are these and such like as both Scriptures and Histories of the Church in all ages cleerely shew Amongst the divers kindes of the principall and those that still have beene most frequent in undermining the truth are §. 2. 2. First men that are of ambitious aspiring dispositions that love to have the preeminence as we see in Diotrephes though not alwayes they that have preeminence men that love to mount upon the high places of the earth to see others sitting below at their feete that cannot goe on foote but they must ride on horse backe as Solomon speaketh that cannot frame to the humility of Elias spirit and gird up their loynes to runne by Ahabs Chariot but must ride in Chariots as well as hee especially if with all they have in the meane time a desire to seeme but humble and modest and moderate men These men must attempt to corrupt the Scriptures that they may seeme to speake for them at least to connive at them and to say neither good nor evill of them as Baalack would have indented with Balam Because if the Gospel bee permitted to speake its minde freely it would fill the eares of men and perhaps the consciences of the delinquents themselves with out-cries and clamours from heaven against the ambitious distempers or such men therefore they must beate their braines and set all their learning and bookes to worke to finde out some other sinne that the Scriptures should condemne that so their sinne may not be thought to be araigned and sentence given against it by God in his word As the Papists they finde out one kinde of Idolatrie which they confesse the Scriptures condemne but as for their Idolatrie that is none of it the Scriptures speake not against that we know the example of Ieroboam to set up and maintaine the Kingdome to himselfe hee stucke not to maintaine Idolatrie too §. 3. 3. The like may bee said of the second sort of some affinitie with the former and many times materially the same men that are resolved to serve times and please men That set downe with themselves that what men soever or what humour or opinion of men soever raigne where they live they will raigne with them as Paul speakes they will have a share in an earthly Kingdome these men are very obnoxious to doe injurie to the truth of God and will hardly forbeare we know the Scriptures beare hard upon the upper formes and rankes of men in the world and speake as if few of them were likely ever to rise higher then they are few that now ride on horses but are likely to goe a foote for the dayes of eternity not many wise not many mightie not many noble 1. Cor. 1. 26. therefore these being for the farre greatest part the reffuse of the world and therefore enemies to the truth and professors of it as Iames speakes of the great and rich men of the world Iames 2. 6. Those that will strike in with these and give contentment to them and gaine indeerement with them must make them glad with lies Hosea 7. 3. As the false Prophets did with the Princes of Israel for with the truth they with never bee able to doe it they that will know men after the flesh themselves will make the Scriptures doe as they doe that is know men after the flesh too which we know they will never doe except they bee mightily wrested or perverted and so are not themselves §. 4. 4. Thirdly another sort like to prove enemies to the truth of the Gospel and to seeke the destruction of it are men led
TO THE WORSHIPFVLL AND MUCH HONOURED JOHN PYMME Esquire SIR IT is no part of my designe in this Dedication by the reflexion of smooth language to shew you yourselfe in your glory or to take the worke of admiring your worth out of the hands of all the world who are now very intent and busie at it If honour and approbation will pay debts the Nation I conceive is not much behinde with you for all the service you have done it for as farre as I understand you have scarce enemies enough to deliver you out of the hand of that curse of our Saviour Wo be to you when all men speake well of you Luk. 6. 26. I have no authority to question the singlenesse and uprightnesse of your heart in those notable and noble engagements that are upon you yet if you will plead your selfe to doe it the security attending thereon will beare the charges When credit and conscience are yoked and draw the Chariot together Conscience oft-times proves dull and heavie in the worke and if not sometimes remembred with the goade and put on will suffer credit to draw all on the one side and so lay her fellow on the wheele It argues an high and excellent frame of spirit where a man can follow with intensnesse of minde things that be of good report and yet not be over-acted with the goodnesse of the report but fetch the strength of that inspiration by which hee is carried on in his motion from the goodnesse of him that hath commanded it The more God is interessed in our intentions the more he is like to interest himselfe in our executions If wee make him a stranger in the proposition of our ends hee takes no pleasure to make himselfe knowne unto us in our prosecutions except it be by way of opposition and rising up against us The royall method in great actions to breake all difficulties and barre off discouragements in sunder as with a rod of iron is to digge out of our selves as much of our earth that is as much of our selves as wee can come at and fill up the pit or empty place with God and zeale for his glorie The consecration of an enterprise is soveraigne against abortion whereas to worke for a mans selfe alone is little lesse being interpreted than to betray his action and to give security to his enemies that God shall not build with him nor prosper him in his way and consequently that his labour in building shall be in vaine The least offensive I am sure and yet withall with serious and inside men as weightie a testimony as I conceive as can be given to your wisdome is to speake thus in the plaine dialect of the ancient simplicity unto you and not to spare you as farre as the truth may doe you good Neither doe I conceive wherein any mans worth or wisdome can do him better service than by strengthening others to lay on himselfe to beare greater weights of this treasure than men of an under-sufficiencie are able to stand under The Disciples themselves were great loosers for the time by their weaknesse in this kinde they wanted the sweete company and converse of many high and important apprehensions which doubtlesse had bin equall too if not much better then the society of so many Angels because in respect of the present infirmity of their spirits they were as unable to beare the strength of their influence and working as the frailty of the flesh and blood is to abide the glory and presence of those Embassadours of heaven Their gratious and great Lord and Master himselfe plainely professed this unto them I have many things saith he to say unto you but you cannot beare them now Joh. 16. 12. And had they not out growne this weakenesse afterwards by meanes of that golden showre from heaven wherein they were rained upon with the Holy Ghost and with power they had beene kept fasting from the feast of those fat things whatsoever they were all the dayes of their lives The reason why the world so generally drinkes old wine in our Saviours Metaphor which is of a lower and flatter taste is because their vessels are not new and strong and therefore not fit to have new wine which is of a stronger and more lively of a more stirring working and provoking spirit put into them for feare of breaking Wee have but the light of the Moone instead of the light of the Sunne or at most but the light of the Sun instead of the sevenfold light of seven dayes promised Esa 30. 26. shining to us because wee are tender eyed and inconsiderately afrayd lest an excellency of knowledge should undoe us Not to wrong in the least measure the rights of Heaven in point of thankfulnesse due from us nor to quench the least sparke of the joy of our congratulations for the blessing of knowledge powred out unto us so abundantly above the line and measure of former ages certaine it is that truthes of highest importance and which should joyne Heaven and Earth neerer together and heale a great part of that deplorable distance which yet lyeth betweene men and Angels and so advance and quicken the spirituall entercourse and commerce betweene the two worlds are little stirring in the world One maine reason whereof is because as the Disciples of Christ when they saw their dearest Lord Master comming towards them upon the water were sore afraid and cryed out supposing he had beene a spirit that had appeared as an executioner of present death upon them who yet was the glory and crowne of their security so many in the world no worse affected neither to the truth in generall than they were to Christ crie out as men out of measure troubled at the first glimmering and appearing of some truthes unto them as if they were the spirits of Devills comming upon the world for the spoile and ruine of the pretious soules of men whereas were they capable of their inspiration and either did or were but inwardly willing to know of what spirit they were they could not but acknowledge and confesse that they were of the dearest and deepest and sweetest confederacie with Heaven It was Austines complaint long since Nonnulli intelligentes citius volunt exagitare quod non intelligunt quam quaerere ut intelligant non fiunt humiles inquisitores sed superbi calumniatores Aug. de Temp. Serm. 72. I forbeare to make English of this Latine because the party chiefly interessed are for the most part men of the language But Sir I consider the weight and importunitie of your present imployments I know you are with your worthy Assistants about a great and laborious cure the Lord prosper it under your hands and farre be it from mee to desire that this should suffer in the least through any occasion of mine I had not presumed thus farre but that this little piece had stucke in the birth some yeares together and was well neere stifled found
now a way into the world by the providence of God and by the benigne aspect and influence of that happy constellation wherein your selfe shine as a starre in much glory And the subject of it being of that neere affinity and sympathy with the soveraigne piece of that great worke you have in hand the rescue and advancement of the Gospell I should I conceive have turn'd my backe upon that providence which look't mee in the face if I should not have presented it to some of those Worthies whom God hath anointed with wisdome grace and power as for the bringing of many greater and weightier things to passe so the event bearing witnesse for the helping forth of it also into the world In which great and honourable assembly I knew not one whom rather to cast mine eye for this dedication than on your selfe who as you are knowne to the whole Nation by your worth and zeale for the things both of God and Men so have you beene knowne to my selfe heretofore by some more particular acquaintance the discontinuance and decrease whereof I impute onely to mine owne unworthinesse and negligence in addressing my selfe unto you I doe not in these meditations put you upon any thing in the maine but wherein you have prevented my motion and are already home-engaged I know you are in for the Gospell with all your heart and with all your soule and if with all these with all whatsoever besides So that you might in that respect expostulate with mee the impertinencie of this my addresse unto you in those or such like termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What neede you quicken him that maketh haste Yet make I no question but that of your selfe you know how fairly to salve the seasonablenesse and usefulnesse here of notwithstanding In which regard an apologie would prove the impertinency not the Dedication I verilly beleeve that Pâ—â—â— never met with Christians so abundant in the worke of the Lord but still hee exhorted them to a bound yee more Besides though I cannot say with the confidence of an intuitive knowledge that you meete with any secret feares discouragements conflicts of doubtfull thoughts and reasonings with your selfe in the way of that contention for the truth which now you sustaine yet can I hardly beleeve but that sometimes you feele the activenesse of the powers of darkenesse against you and finde some insinuations and grudgings if not stronger and sharper fits of feares touching the successe and issue of your great undertakings In which respect I conceive it should not be unseasonable altogether to administer unto you of those excellent comfortations and strengthenings of heaven which the Holy Ghost hath treasured up in the Scriptures for such times and occasions especially as these The Lord Iesus Christ himselfe being in deepe conflict was refreshed by the presence of an Angell from Heaven comforting him Luk. 23. 43. The consolations of the spirit in the Word of God administred by a hand consecrated thereunto have sometimes beene little inferiour in the glory of their effects to those of Angelicall dispensation I dare not undertake for any sapientiall advantage you are like to gaine for the Faith by the perusall of these few pages I know if there bee any to be gotten you will not overlooke it Yet give mee leave to say this that the best and wisest mens thoughts apprehensions purposes ends intentions in their best actions will never lye right and straight in their bowels nor with that ease and intimate satisfaction to their owne spirits except they be marshalled ranged and composed by the hand of the spirit of God stretched out from the Scriptures The God of grace and glory who in your selfe together with that worthy Senate of joynt consultations with you hath opened a doore of hope to a Land and People brought very low and hath begun by your mouthes to breath upon the dry bones so that there is some noyse and shaking heard already bring them together bone to his bone and flesh upon them also in due time and cover them with a skin and put a spirit of life into them that they may live and recompence abundantly into their bosome the labours and travells and faithfulnesse of those whose hearts and hands have beene and still are lifted up to the worke that tasting the presence and mightie hand of God with them they may rejoyce as strong men to runne the remainder of their race and not faint or waxe wearie till the great breach bee repaired till the throne and kingdome of Iesus Christ bee lifted up on high above the rage power and contradictions of those that seeke to lay the glory of it in the dust till judgement runne downe like water and righteousnesse as a mightie streame to wash and carry away all the filth and noysomenesse of the Land till the hearts and mouthes of all those who love the peace and prosperitie of the Nation bee filled with joy and gladnesse and the faces of all that are enemies unto it with shame and confusion And for your selfe your personall honour peace and safety you have an interrest in your selfe which sleepeth not in the prayers of Coleman-streete Decemb. the 4. 1640. Your Worships home-devoted in the things of Iesus Christ L. G. TO THE READER GOod Reader it was a saying of Erasmus concerning Luther that poore Luther made many rich His meaning seemes to have beene that many were raised to great places of promotion and dignity in the Church and otherwise highly rewarded for standing up in the Popes cause and quarrell against him The saying is capable of another interpretation also somewhat more spirituall and remote and may have this importance that many taking part with that poore servant of God who was fiercely assaulted on every side and presented againe and againe to death and hell by the sworne sides men of the Pope by this service commended themselves with termes of highest acceptation unto God and so were enriched with abundance of his grace and favour The Gospel which in this respect may bee called poore likewise but the truth glory and power of it are still suppressed and trampled on by that great and strong party the Divell hath in the world may in both senses be said to make many rich but in the latter would make many more rich then it doth if their hearts would serve them to be engaged in so honourable a service as to consecrate themselves and rise up in the defence of it The great men of the earth who desire to ride on the world as on a horse as God is said to ride upon the Heavens and to rule though not with God but by themselves yet with an opinion of ruling with God seldome or never shew themselves more magnificent and bountifull in rewarding never give grater wages to any workmen they imploy then unto those that are zealous active and dextrous to accommodate the Gospel unto them and to slay the hatred and enmity that burnes betweene
the faith for the truth of the Gospel the Doctrine of salvation because this Doctrine was or hath beene once delivered to the Saints That is because God of his infinite mercie and compassion to men did once by speciall revelation convey the same to holy men beloved of God chosen for that purpose whom hee made feoffees in trust for their times to convey it safe to their posterity that so it might passe from generation to generation amongst the Saints in the Church of God to the worlds end the present generation being still bound by the same bonds that the first Immediate receivers of it from God were to preserve it pure and entire from all corruptions and so to bee transmitted as a precious inheritance to succeeding generations §. 10. 10. That particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once may admit a double signification and it carries a full emphasis with it both wayes There is not any losse of the maine scope of the holy Ghost whether way we take it First the more usuall and familiar meaning of the word is by once to understand but one time in opposition to the word often or more then once and thus the weight of the motive will bee as if he had said you must therefore contend for the Faith for this faith hath beene once given to the Saints by God and will be no more namely by any such speciall and immediate revelation therefore now you have the words of eternall life it stands you in hand with all your might to keepe them because if you suffer them to bee taken from you there are no more Christs no more sonnes of God to bring them downe againe from heaven out of the bosome of the Father to the world or Secondly the word once signifies as much as throughly perfectly to purpose sufficiently c As where it is said Christ dyed once for sinne the full and proper meaning of the place is not that Christ died one time for sinne that comes off but coldly but hee died once to sinne that is hee died to purpose his death was enough and enough for the abolishing of sinne for ever Rom. 6. 10. And so often in the Scripture elsewhere if wee rather chuse this signification of the word the meaning will fall thus you ought therefore to contend for the faith seeing it was once delivered that is fully and perfectly yea and peremptorily delivered by God unto the Saints so that hee meant not to deliver it the second time As if he had said to the Saints in the delivery of it looke to it there is the word of your peace and eternall life there it is compleat and perfect I meane to make no more worke of revealing it againe unto you if you suffer it to perish or to be taken from you and therefore faith Iude it stands you in hand to hold it fast though it cost you blowes both significations I conceive would be put together to give full weight to the place §. 11. 11. The words thus opened 2. things in generall are to be observed First an exhortation Secondly a motive seconding the exhortation The exhortation in the first words That you contend for the Faith the motive in the later which was once delivered unto the Saints In the exhortation we have these particulars First the parties exhorted you Christians beleevers Secondly the duty it selfe whereunto they are exhorted that is to contend or strive Thirdly the manner how to strive earnestly Fourthly and lastly the possession as it were or matter of consequence about which they are to strive the Faith In the later the motive pressing the exhortation 2. Particulars likewise First the Author of that precious treasure for which they were so earnestly to contend who is not here expressed because this is readily understood namely God himselfe It was God by whom this Faith was given or delivered Secondly the delivery or making over of this treasure from the Author or first possessor of it in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was given and delivered Thirdly the parties to whom this conveyance was made or that were infeoffed the Saints Fourthly and lastly the speciall provisoe or Item in the conveyance or delivery in the word once it was so fully and perfectly delivered that it never needed more nor indeed ever should be delivered againe in any such manner §. 12. 12. These particulars are sufficient to multiply points of observation but because wee have leasure now to prosecute but some one point at the most I therefore put those of the first Generall into one and the consent and harmonie of divine truth which they make up together is this The Doctrine That it is a speciall and weightie dutie lying upon all Christians whatsoever to stand for the truth of the Gospel to the uttermost of their power Remissenes and indifferencie will bee better borne at our hands in other matters of dutie rather than in this if the truth of God be invaded or set upon by the enemies of truth every man in his ranke and order must come forth to helpe the Lord against the mightie against the Prince of darknesse who labours to turne this great truth of God into a lie And will turn it if he be let alone and out of this light of the Gospel draw his owne darknesse if hee be not withstood by men of wisedome and resolution CAP. II. The method of the discourse briefly propounded with some discovery of the enemies of the truth who occasion the maine necessity of contending first §. 1. FOr the managing of this point to your best edification wee shall first shew you what the occasion of this generall muster of Christians throughout the world is or what enemies they are that seeke to oppose and destroy this truth what it is that imposeth upon Christians this great necessity of contending for it Secondly for more security and fuller evidence of the Doctrine That Christians must at any hand contend for this Faith wee may call in more witnesses from the Scriptures to speake to the point Thirdly some reasons and grounds would bee considered which will be as so many motives to perswade and presse the dutie upon us Fourthly wee may consider the manner of this contention and shew by what weapons this warrefare is to be atchieved and performed Fifthly and lastly conclude with some words of application §. 2. 2 For the first the enemies of the Faith in this sense or Doctrine of our salvation in generall are two First Sathan Secondly wicked men First Sathan he is an old adversarie to the truth of God as God is to him These two are contrary one to another like Ephraim and Mannasse Ephraim against Mannasse and Mannasse against Ephraim so Gospel is against Sathan and Sathan against Gospel Sathan hee goes about seeking whom he may devoure and the Gospel that goeth about seeking whom it may save and rescue out of his hand the Gospel seekes to destroy Sathan indeed but no
others except such as are willing to bee destroyed and as Salomon saith love death Prov. 8. and this destroying which Sathan feares from the Gospel is the true fountaine of that implacable enmitie he beares against it he knowes except hee can some wayes destroy it it will destroy him §. 3. 3. It is said Heb. 2. 14. That Christ suffered death that by such suffering he might destroy him that had the power of death that is the Devill It is a new or further destruction to the Devill to bee throwne out of mens hearts and lose his interest in the precious soules of men this is his tumbling downe from heaven like lightning Luke 10. This was a secōd heavē to him after he was throwne downe from the third heaven and the best hee was now capable of to bee honoured and served like the most Highest in the hearts of sinfull blind and miserable man Now as it was the power of God to throw him down from the third heaven so it was the weakenesse of God the death of God being made man that fetched him downe from the second heaven out of the hearts of men And it is as much against his nature and inclination as tormenting a destruction to him to lose this second heaven as it was his first and therefore he is said to fall from this heaven like lightning That is fully against his nature and inclination with the greatest reluctancie and torture of spirit as it is the greatest naturall torment as wee may say to fire whose naturall inclination and motion is constantly upwards towards the circumference to bee compelled and forced downewards towards the center and the more pure the fire is as lightning is of the purest kinde it includs still the greater repugnancie to the nature of it to be forced downewards §. 4. 4. Now if it bee the death of Christ indeed that fetcheth Sathan downe like lightning from this heaven off his power and throne that hee hath gotten in the world yet doth it not this immediately without some other advantage as it is not a bullet or powder that batters the walles of the Citie or Castle at such a distance or cuts off the lives of so many men but by the advanrage of the enemie or Cannon so is it this same Gospel of truth that utters as it were and vents the death of Christ up and downe the world in that effectuall and saving manner according to which it worketh this is as the Hysope that sprinkles that bloud upon the consciences of men §. 5. 5. So that Sathans aimand project is to disable the Gospel from the performance of such a service to make it wholly unusefull for the dispencing of the death of Christ unto men in a saving way This hee knowes well enough will be done by corrupting the truth of it if the straight wayes and paths of it bee much perverted and made crooked the holy spirit will bee grieved and take offence at it and being a spirit of truth will refuse to goe forth with a lie or to worke by it as the Lord told the people by Ezekiel 28. 18. They had defiled their Sanctuary by the multitude of their iniquities defiled it that is made it unfit for an habitation for him so great and holy a God and therefore hee would prophane it too as hee saith in another place that is hee would dwell no more there nor delight to manifest his presence any more to them there then in any other prophane and common place in all the world so if the Gospel bee defiled with mixture of errours and tenets and opinions of men the holy Ghost will loath and abhorre it and prophane it also and doe no more towards the salvation of men by the Gospel so corrupted then by any other prophane learning and writing whatsoever Sathan I say knowes this better then men doe or indeed care to doe and therefore hee is still busie to wring and wrest Gospel truths and because Sathan is still the Author of this worke the primus motor when any thing is stirr'd or shaken of the simplicitie and truth of the Gospel though the immediate actors above ground bee men hence it was that Paul with that severity Acts 13. 10. Set a black brand upon Elymas the Sorcerer calling him the child of the Devill because he still perverted the right wayes of the Lord those in the Scripture are called the children of the Divell that resemble him in his disposition and worke as all confesse therefore it is the indeavour and worke of Sathan to oppose the truth §. 6. 6. A second sort of enemies to the Faith in this sense given that is the truth of the Gospel are all wicked men in generall without exception That of our Saviour is not onely true here and there but it is a universall truth and layes hold upon the foure corners of the world hee that doth evill hateth the light Iohn 3. one said well that verbum Dei was lucerna ad quam fur deprehenditur the word of God was a light or candle by which the thiefe was taken no thiefe that meanes to steale but hates the light that should discover him true this evill affection against the truth doth not breake out in all some mens hearts are not so full as others It doth not ruine over our of every vessell neither hath it alwayes that malignancie in it to breake out at the lips and hands of men nay it is not at all to bee doubted but many evill men may and doe support it for carnall ends CAP. 3. A further discovery of the enemies of the truth §. 1. But there are some sorts of wicked men that are more dangerous enemies to the truth in this sense then others and from whom the ruine and subversion of it is more to bee feared men that have ends of their owne and not simply so for all carnall men have these but further are much intent and zealous in the advancement of such ends men whose motions eccentricall to the course and motions of the Gospel and yet are active and vigorous in their motion These are men who threaten great danger to the truth of God §. 2. 2. The reason is cleere because the bent and inclination and levell of the Gospel is in the straightest line that can be imagined to bee laid for the advancement of God and his glory and his Christ and not at all for the carnall ends and purposes of men It was never framed to serve turns The high-way of the Gospel lyeth through the midst of mens fruitfull and pleasant fields through their Gardens and Orchards and Vineyards yea many times through the middest of their palaces and stately houses through the middest of mens honours and preferments estates pleasures reputations c. and so if it bee sufferd to goe forth in its owne spirit and take the way it selfe desireth and chuseth it will make great spoyle of mens carnall advantages It will tread and
that will needs be spirituall benefactors to Religion I meane that are superstitiously addicted and will needs undertake to relieve the weaknesse of God with their strength and supply the foolishnesse of the Gospel with their wisedome that will adde traditions and commandements of men to make the precepts and commandements given by God himselfe hold full waight and measure that God may have his due full alowance heaped measure in his worship as the Papists doe and those that are leaning to that kinde of devotion or in a word to expresse them as Pauls language is that cannot rejoyce in Christ Jesus but have the prime at least of their confidence in the flesh Phil. 3. 3. men that finde more satisfaction in their consciences in what they doe then in what they beleeve and are more in doing what themselves or other men have commanded then in doing what the great God himselfe hath commanded This is in effect to preach another Jesus whom Paul never preached 2. Cor. 11. 4. and to set up new wayes of pleasing God is to set up new Saviours and to set up new Saviours is to exauthorize and discharge the great Saviour indeed for this is an essential propertie of that power of saving which resides in him to save alone or to worke by himselfe alone in the salvation of any man therefore if we offer to joyne any help to him wee wholly destroy his power of saving as Paul in very expresse and peremptorie tearmes tels the Galathians that if yet they bee circumcised namely with an opinion of any holinesse in it to helpe them to heaven or to accomplish their justification Christ shall profit or will profit them nothing Gal. 5. 2. These severall kinds of men are like to prove very dangerous enemies to the truth of religion in respect of whose opposition there lies a great necessity upon those that desire to have the truth of the Gospel to remaine with them as Paul speaks to contend for it as the holy Ghost exhorts in the text CAP. V. Conteyning Scripture demonstrations of the Doctrine propounded §. 1. TO prove this to bee the will of God that the people of God ought to labour and strive to bestirre themselves to maintaine and make good their Faith to preserve the Gospel in the simplicitie puritie and integrity of it the text being so pregnant we shall not need to call in much aide for confirmation yet since they are at hand let us have the mouthes of two or three witnesses from the word Philip. 1. 27. Paul intreats them that he might heare that of them that they stand fast in one spirit with one minde striving together for or with the Faith of the Gospel and so he musters their forces together and teaches them how to put themselves in battle array and how to march in this warfare he would have them stand fast in one spirit and then with one minde or soule to strive or wrastle for the truth in one spirit with one minde that is he would have them to be carefull to maintaine the perfectest union among themselves that might be which union will hardly stand long or live amongst them except it bee much made on and carefully and tenderly fed and nourished on all hands that they would have but the same spirit to act them all that is a publike spirit which inclines and moves particular men to seeke publike good and the advancement of the whole and then but one minde that is but one judgement hee would have them not onely at unity in respect of the end but in respect of the meanes of proceeding thereunto not distracted among themselves this way and in this way hee wils them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to struggle and wrestle with their adversaries For the truth or as the word properly signifies and before now observed would have them assist the truth in its owne cause against the adversaries it hath in the world And he would have them make a labour and a worke of it and not any man to favour himselfe or to keepe back any part of that power strength or skill hee hath to doe service in this kinde for so wrastlers in their games and exercises were wont to put forth themselves to the uttermost §. 2. 2. So the Church of Sardis Rev. 3. 3. is charged to remember how she had received and heard and to hold fast and to repent had namely that she held so weakly and loosely till now Sardis must remember that is looke back and call to minde with what puritie and soundnesse the Gospel was first preached unto her and she must hold fast which is spoken as if some on the other side were pulling hard against her and tugging to get that out of her hands and to put something else into her hand instead of it and shee must repent namely that shee had already let something goe and did not watch when and how it went that shee might have laid surer hold and kept that which was deposited or committed in trust to her So you see plainely to heape up no more testimonies from Scripture that it is the will of God that his people should be earnest for the truth of the Gospel against all adversaries CAP. VI. Wherein foure grounds or reasons of the Doctrine are opened §. 1. To passe from Scripture confirmation to the grounds and reasons of the Doctrine amongst many that might bee given I shall onely insist upon these foure First the enemies of this truth are very many and for the most part mightie too and beare a tyrannous hate against it and therefore there is no hope or possibility of preserving and keeping it without contending It hath beene shew'd already how Sathan rageth against it and bends himselfe and his whole might for the ruine of it and for men of corrupt mindes and lives if they have but the least power to make opposition we cānot expect but to heare of wars and rumours of warres against the truth from them wee know the truth is not for their purpose hee that doth evill hates the light as our Saviour saith Iohn 3. and yee know wherunto hatred inclines every man wisheth him out of the way whom hee hateth §. 2. 2. All manner of sinne and wickednesse are in the Scriptures called workes or deeds of darknesse as Rom. 13. 12. and elsewhere not so much I conceive either because they proceede out of darknesse that is want of knowledge and understanding of what is good and what is sinfull for there are many sinnes committed against a great light of knowledge and conscience and are never the lesse but rather much more the workes of darknesse for this neither because they end in darknesse that is in the misery destruction of the creature for many times this also is prevented by repentance though I grant the naturall course and tendernes of sin is to the chābers of death but because sin is a cōmodity so conditioned and so qualified that
it is never in season never in the right kinde never it selfe but in times of darknesse sins are called works of darknes as some kinds of fruits are called Sūmer fruits because then they are ripe and at their best for meat and so we know it is true of severall kindes of nourishment both of fish flesh they are in season wee say in such a moneth or about such a time of the yeere that is when the season of the yeere agreeth with their temper then are they sound and well fed full of that wholsome moisture that is fit for nourishment and agreeable with the health of the body whereas take them at other times when they are out of season they are weake waterish unwholsome and not worth the eating so is sinne in season onely in times of darknesse and ignorance of the truth because then it hath a kind of fulnesse or perfection of delight contentment pleasure and profit in it the vilenesse and horror of it now not appearing but in times of light and brightnesse of the Gospel when the shame and basenesse of it are discovered to the world when the wrath of God is revealed from heaven against it when the conscience is still gauld and stung with it now it is scarce worth the taking up it will not beare its owne charges the pleasure and profit of it will not make good the shame and the dishonour that comes with it §. 3. 3. Therefore men that love iniquity and are not willing to let any sweet morsels of sin to go from under their tongues cannot but seeke to make it in season alwayes as water is alwayes in season for fish to drinke which is done when the light of the Gospel is put out when the spirit of Godlinesse that lives in the word of God is quenched when that two edged sword is taken out of the mouth of Christ and a sword of lead put instead of it when men are naked and unarmed they had neede take heede of keene weapons in the hand of an enemie swords and speares are dangerous to them now the workes of darknesse make men naked men and obnoxious to all as the Apostle implies in that opposition where hee cals an honest and vertuous life the armour of light Rom. 13. 12. namely because men that are harnessed herewith need feare no enemie no weapons no censures reproofes threatnings neither from God nor men the sword of the spirit it selfe wounds them not but if men bee loose sinfull and prophane the arrowes of Christ in the Scriptures are very sharp and will pierce them through and through wanting the brest-plate of righteousnesse and uprightnesse of heart to defend them §. 4. 4. Secondly another reason to evince the necessity of this duty of contending for the Faith is mentioned in the end of the verse and is this because this Faith hath beene once delivered to the Saints God will make no such solemne revelation of it as hee hath done the holy Ghost shall bee no more sent downe from heaven in cloven and fierie tongues therefore it stands the world in hand now they have it to look to it to keepe it safe a thing of moment that is not to be recovered if once lost or gotten out of our hands requires all care and diligence in keeping and as this reason hath a truth and waight in it as it concernes the world in generall so I thinke it may hold if we confine it to particular Nations Cities c. if God hath once given them the Gospel in the truth power and simplicitie of it and they let it goe it will hardly bee delivered unto them the second time §. 5. 5. If men under the Law sold an inheritance it turn'd unto them againe in the yeere of Jubile and therefore the making away of an inheritance in such a case was not so much but now the Law of the Jubile is antiquated and out of date and this rich and blessed inheritance of the Gospel being once sold seldome or never becomes the possession of that Nation or people that hath sold it the second time §. 6. 6. Thirdly it must bee contended for because it is as well a depositum or thing committed to our trust for others that are to come after as a benefit or blessing to our selves It is to be an inheritance to the children that are not yet borne and the present generation of Christians are stil as feoffees in trust for them the propagation of the Church of Christ to the worlds end depends upon it and the salvation of millions of soules must come out of it therefore they that suffer it to perish in their dayes bring the bloud of so many soules upon their heads as shall perish by errour and corruption of truth or for want of the truth of that Doctrine which they have suffered to fall to the ground yea though God should shew mercie to after-times and heale thy crueltie by such mercie of his in respect of others and should by a strong hand bring backe againe the truth which thou hast betrayed and delivered into the hands of its enemies yet this will little ease the guilt of thy sinne thy sinne still remaines spirituall cruelty and bloud and damnation of soules for the Scriptures wee shall finde doe not measure any thing men doe good or evill by the event but by the proportion that the things done beare or congruitie they have to such and such events as might be shewed at large if time would permit to suffer the Gospel to sinke or perish in the world is to bring a sorer judgement and calamitie upon it a thousand-fold then if that glorious and beautifull eye thereof the Sunne should bee plucked out of the face of the heavens and never shine more unto it This is a third reason of the point the truth is to be contended for and that earnestly lest through any basenesse or cowardise this way wee betray the joy peace and salvation of the generations yet to come into the hand of the great adversarie the Devill §. 7. 7. The fourth and last reason that wee shall now propound to demonstrate the necessity of this duty is the worth and excellencie of such a piece the Gospel is a thing worthie for which wee should earnestly contend neither ought it to be at all grievous unto us though the price of its redemption should bee set never so high many things there are which highly commend the worth of this Gospel I shall onely touch these foure §. 8. 8. First the originall or descent it is from above from heaven the wombe that conceiv'd it and a long time bare it was the brest and bosome of the eternall God himselfe there is his likenesse and expresse image upon it Iehu thought it meete to shew the more respect to Iezabel though she had beene an accursed wicked woman and was now dead because she was the daughter of a King 2. King 9. 34. How much deeper and
more wayes there be to distract him the likelier hee is to mistake them if there bee but one way onely to mislead him The reason given of the extraordinary heate of that season of the yeere which wee call the Dogge-dayes is because there is a second cause the Starre so called that joynes influence of heate with the Sunne so in godly men there is but one cause of mistake in matter of religion naturall darknesse upon their judgement and understanding which yet in part is healed whereas in other men there is that cause in the full strength of it and besides corrupt affections which are apt to turne men aside from the truth too §. 5. 5. Secondly the opinion which is called for out of your hands or that you are pressed any wayes to take exchange for under pretence of your spirituall advantage if it be an opinion as Paul speakes according to godlinesse that is an opinion that directly and without any circuit of reasoning and dispute tends to the advancement of the service and worship of God and hath no degree of aspect upon any unlawfull or sinfull way or end of men but the opinion profer'd instead of it stands in full conjunction with carnall ends or sensuall desires or dispositions that opinion is to be contēded stood for as for a piece of your Faith the ground of this rule is Because it is an essentiall character of the Gospel and Paul useth it more then once for a description thereof to be a doctrine according to godlinesse 1 Tim. 6. 3. that is a frame or systeime of such rules and truths and precepts As godlinesse it selfe were it such a person as had power and authoritie to make lawes for its owne advancement would set up and no other and on the contrary a Doctrine that teacheth to denie all ungodlinesse and worldly lusts Titus 2. 12. §. 6. 3. Thirdly if the opinion which you are any wayes tempted to deliver up and to part with because it hath an evill report and is rejected by great and learned men in the world if it makes for the exaltation of him whom God would have exalted namely of Jesus Christ and his free grace for the throwing downe of such things as God would have thrown downe namely nature works c. Whereas the opinion you are sought to to give entertainment unto tends to the contrarie as David speaking in the Psalme as one Translation reades it of wicked men all their delight is to put downe him whom God would exalt and as true it is in the contrary toexalt him whom God would pull downe in this case the opinion is to bee contended for the reason of this is evident because the Gospel labours as it were and travels onely with the advancement of the free grace of God and exaltation of Jesus Christ to the uttermost and layes all other excellencie low in the dust before him §. 7. 7. A fourth and last rule which may bee tearmed the rule of ruls in this case to direct men what is truth and to be contended for and that which containes the vertue and strength of many rules is that of our Saviour Iohn 7. 17. that if any man will doe his will that is Gods will hee shall know the doctrine whether it be of God or no or whether I speake of my selfe and so concerning any man besides whether they speake of themselves or from God If a man will doe the will of God that is if a mans spirit bee cleere and perfect with God that hee pitches upon a right end and labours with all his might for doing of the will of God or glorifying of God for that is the substance of his will and suffers no by or base ends to defile the puritie of his heart or intention this way but compels all other ends whatsoever to doe hommage and service unto this such a man saith our Saviour shall be able to put a difference betweene Doctrine and Doctrine and to discerne what closes with the truth and what stands off from it shall be able to taste by the spirituall eare the words of men as the palate doth meates for it selfe that is whether they be agreeable to it or no. Iob. 12. 11. §. 8. 8. This abilitie stands not so much in any depth or reach of judgement or sharpnesse of understanding whereby a man is able to sist out truth by subtil or exquisite disputs or argumentations but rather in the spirituality of a mans judgement or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Paul calls it by which a man inwardly tastes and relishes both truth and errour as many men that using to taste Wine both good and bad and so having their sense exercised with the taste of both can give a judgement of the one and of the other though they be no Philosophers nor able to dispute of the nature of tastes nor of the foure first qualities how they are to bee tempered and compounded to make either the one taste or the other so a man that is of a spirituall disposition will have a kind of inward sensiblenesse whether an opinion pleases or sutes his spirit or whether not according to that speech of the Woman in the storie of the Martyrs that answered shee could dye for the truth but could not dispute for it she was as confident of truth upon her taste as any man could be upon his judgement and depth of understanding and willing to lay as great a wager upon it §. 9. 9. And yet this rule is not so to be taken nor understood as if a regenerate or sanctified judgement were an infallible judicatory of all spirituall and divine truth no it was said by one that had a preeminence this way above all his fellowes I conceive and next to his Lord and Master himselfe as well concerning himselfe as others Wee know in part and we prophecie in part 1. Cor. 13. 9. to which may be added also as included in them we judge but in part neither And many daily and sad experiences teach us that Saints on earth are not Angels in heaven this way able to put a difference betweene all light and darknesse betweene all errour and truth for then the whole generation should be knit together in the same minde and in the same judgement in all the things of God whereas now they are little other then divided and scattered upon the face of the whole earth about them But the meaning of the rule is that the simplicitie singlenesse and uprightnesse of the heart before God propounding to it selfe no other end whatsoever but such as have a perfect consistence with the will and glorie of God are a rich and blessed advantage where ever they are found to to enable a man to see and to discerne the smallest line of partition that runnes betweene errour and truth to divide them and that especially upon this ground and for this reason because such a man hath no need of hath no
loud and earnestly for it such a man saith Christ takes a course wholly to lose it to make nothing of it and so it is true of credit estate libertie and there is no way to entaile them upon our selves for perpetuitie but only in the way or by a deed of consecration behold saith Iames 5. 11. we count them happie which indure and except wee judge and walke by the same rule we give evidence against our selves that we are not of the Israel of God CAP. X. Wherein three sorts of men are found offenders by the Doctrine delivered and reproved accordingly with an objection answered §. 1. A Third use is for reproofe if this bee a dutie bound upon the conscience of every man that cals himselfe a Christian earnestly to contend for his Faith then there are three sorts of men here to be reproved First such as are ignorant what their Faith is what that Doctrine is for which they ought to contend If they contend it must be for they know not what their service to God in this case cannot be any reasonable service and therefore not acceptable to him were it likely they would come forth in such a case to helpe the Lord against the mightie but little hope there is that such as these should joyne with Michael in this great battle against the red Dragon if men know what their ease and peace estates and credit in the world meane and not what their Faith and Religion meanes they will never indanger the one to relieve and support the other men are readie to speake evill of what they know not but to suffer evill for what they know not there is not one of a thousand will doe it §. 2. 2. A second sort to be reproved are such as having some knowledge of the truth yet are of a luke-warme temper they have no list to stir or be active in this great and solemne quarrell of the truth loth they are to ingage themselves in the defence of it if Christ will have their service in deliciis something hee may have of them but in Costris they are not for him Deborah in her song sang concerning Rubens declining the common service in the warre against Sizera that the divisions of Ruben were great thoughts of heart Iudges 5. 15. wee may say truely that the divisions of these men are unworthie and base thoughts of heart and politique and worldly-wise thoughts of heart which prevaile with them to decline that great and honourable service of Jesus Christ and his Church this contending for the truth They can warre according to the flesh as Paul speakes let but their health their credits and estates provoke them here they are men of action and soone up in Armes here they will put forth themselves to the best here are no thoughts of heart at all to move them to decline any such warre But for their Faith let that be never so injuriously dealt with all invaded wasted new moulded turned upside downe and fashioned over and over and let men take from put to exchang the gold silver and precious stones of the Gospel for the wood hay stuble of the Doctrines of men like Gallio they care for none of these things there is no roome neere their hearts to lay such things as these too all that Region is taken up with other thoughts cares and lusts well their doome is set and the booke is opened it will come to passe that Christ will spue them out of his mouth that is will so cast them off that they shall never be fit to bee received againe as that meate which is once taken downe and not digested but comes up againe no man will ever make meate of it the second time §. 3. 3. Thirdly A third sort yet obnoxious to a deeper and sharper reproofe then these are men that not onely refuse to contend for the truth but bend their strength and might wit learning reading authoritie interest and all they can make against the truth As all Hereticks opposers and destroyers of the Faith in all ages have done with such as have been their Abettors given the right hand of fellowship to them such as with Jannes and Iambres resisted Mosei laboured to suppresse the truth and wrest it out of the hands of those who held it forth unto the world by sword by fire and other engines of crueltie and desperate wickednesse §. 4. 4. Many there are that have mens persons as Iames speakes in admiration yea and opinions too for advantage sake for preferment sake men that as Plato said of Sophisters in his time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that do not so much waigh or consider what truth is as what way or course of Religion is in request and seeme to have as many sutes in Religion as some men have of apparell to shift and change out of one into another as the times they live in change or alter as David speakes of Doeg Psal 52. 4. Thou lovest all destroying or devouring words oh deceitfull tongue so may wee say of many they love all rising words all opinions that will draw preferment after them their judgements and consciences can close without scruple with them all such words they love true or false and the truth is that that is the best use that many make of much reading and great learning to furnish themselves with variety and choyce opinions as there is scarce any tenet or opinion in Religion now held but what may bee found to have beene held by some heretofore not so much to compare and examine what is the truth but that they may bee able to colour any erronious tenet which best serves their turne for present advantage with pretence of antiquitie that so they may not once bee suspected to flatter the present but onely to reverence and honour the former ages §. 5. 5. But it may bee objected that many are charged to bee enemies to the truth who stand stiffe upon the purgation and are ready to returne the challenge upon their accusers with as much confidence as Eliah did upon Ahab who told him that it was not he but it was himselfe and his Fathers house who troubled Israel so many that are accused for undermining the truth and Religion will reject the crime with great indignation and strike through the loynes of their accusers Therefore who in this case shall bee judge where the guilt lies To this I answer besides the rules formerly given to guide mens judgements in discerning truth §. 6. 6. First of all it is no argument at all of innocencie to disdaine a charge or imputation as we see those Iewes Iohn 7. 20. being challenged by our Saviour that they sought his life they rejected the imputation upon as high tearmes as might be thou hast a Divell who goes about to kill thee as if the charge had not beene onely untrue but had had as much of the venome or poyson of the lye in it that such a quantie
could not have beene cast forth but out of the mouth of the Serpent himselfe immediately and yet for all this high language the imputation stuck close to them and was and so proved it selfe in time most true and so may it be in this case such as are most zealous in their purgation may be deepest in the condemnation notwithstanding §. 7. 7. Secondly if men desire to stand upon such tearmes of innocencie and integriry this way if the Judge protest hee never hath nor ever meant to corrupt judgement then why are bribes taken And what becomes of the causalitie or efficiencie of these For these have their effects upon men yea upon men that most indisposed otherwise to be wrought upon as the holy Ghost that perfectly knowes the nature and efficacie and operation of all things testifies Deut. 16. 19. A reward blindeth the eyes of the wise and perverteth the words of the just it blindeth not onely such eyes as are halfe blinde already and so might easily be made blinde altogether neirher doth it pervert onely the words of such as are naturally inclin'd to injustice doing of wrong but even of the just themselves now suppose the blinde man were never so confident of his way that he was right the words of his confidence were scarce worth the weighing when men have suffered the eyes of their judgements to be blinded with honour and inordinate desires of preferment covetousnesse envie contention and the like confidence and peremptorinesse in such men is rather to be suspected We say of blinde men that they doe fortius impingere stumble more strongly §. 8. 8. Men that resolve thus and say thus with themselves I will runne a course of preferment I will seeke to raise my selfe in the world but I will keepe a good conscience too I will not suffer my judgement to bee perverted doe as if a man when he is awake should promise himselfe what his dreame should be when hee is fallen a sleepe many like Ionathan follow the chase close till they come where honey is and there they breake their ranks and give over §. 9. 9. Thirdly and lastly the complaints and teares and sorrowes of godly men for the losse of truth or corruptions at any time brought in in matters of Religion these may determine whether such men bee depravers of the Faith or not But you will say such may complaine without cause many mens feares yea and griefs too may be superstitious and worse then either the harme or danger that occasion them I answer to doe so to complaine without cause were worse then that which the beast doth as Iob 6. 5. Does the wilde Assebray when he hath grasse Or doth the Oxe low over his fodder If the generation of the righteous as David cals them consent in any thing I doe not say if some particulars of them but if the generation that is of the maine bodie of such men doe consent in any thing their unanimous and joynt cariage or behaviour is sufficient ordinarily to determine matters of this nature and David more then once resolves the ambiguities of his thoughts and spirit into their judgement Then saith he should I condemne the generation of the righteous or as the last Translation hath it Behold I should offend against the generation of thy children Implying that no cariage of his no apprehensions were like to bee sound and justifiable wherein he should oppose or gaine-say the generall vote of the righteous though vox populi the voyce of the people bee not alwayes vox Dei the voyce of God yet vox populi Dei the voyce of the people of God is for the most part the voyce of God CAP. XI Containing a briefe exhortation to inquire diligently into the truth that men may know what they ought to contend for §. 1. A Fourth and last use is of exhortation and that to two duties the former to make way and to prepare for the later The first dutie is that wee would inquire after the truth that we would take paines and use diligence to informe our selves what it is that we may not contend for errour nor sacrifice to an Idoll as many doe The second that we would earnestly contend for it and seeke to uphold it when we cleerely understand what it is In few words acquaint we our selves with the truth of God and labour to know the straight wayes and paths of it Imitate the Angels 1. Pet. 1. 12. that is bend and bow your selves towards the things of Jesus Christ that you may lay the eyes of your mindes and understandings close to the secret veynes and spirituall conveyances of the great mysterie of godlinesse and so be the better able to discerne and judge when the faire and beautifull wisedome of God therein shall bee any wayes blemished or misfigured by any offer or attempt made to incorporate the wisedome of men with it Thinke we thus with our selves that those abilities of reason judgement understanding which are given us above other creatures are chiefely given for this end that by these we might bee capable of the knowledge of God and of this truth bee earnest with God to get the fleshly tabls of our hearts written with that Doctrine and principles thereof which is according to godlinesse by the finger of his spirit §. 2. 2. They that will shew themselves men in this conflict had not need bee children in understanding it is our reasonable service that is here required of us God would have us known both what it is wee contend for and what it is we oppose the goodnesse and beautie of the one and the drossinesse and basenesse of the other why callest thou mee good saith our Saviour to the Ruler in the Gospel Luke 18. 18. not that hee did reject the tearme or title or refuse to owne it because it was not his due for hee was God to whom hee did acknowledge it was due but because he would not receive it by way of complement hee knew the man did not yet beleeve that he was God indeed and therefore did not care to bee honoured by him as God so God would have us first know what truth is and what is the glorie and brightnesse of it and then our contending for it shall be highly accepted §. 3. 3. To honour his truth with that honour that belongs to it and not to know that is the truth which a man so honoureth this is but like the Athenian inscription to the knowne God Therefore labor we to make our selves so many Apollo's mightie in the Seriptures Acts 18. 24. for so wee shall both know what to contend for and bee able also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to quit our selves like men able to confute the adversaries of the truth mightily as it is said in the same place as Apollo's did the Iewes he carried the truth cleere away before him with great evidence and power But I leave this and come to the latter dutie to
the urging and pressing whereof the Text more directly leades unto CAP. XII An exhortation to contend for the truth with six severall motives or considerations provoking thereunto §. 1. VVE see and have heard that it is the perfect and expresse will of God that wee should all earnestly contend for the truth of our Faith for the truth of the Gospel and therefore suffer this word of exhortation to take place in us Let us take the courage and resolution of valiant men upon us and bee intreated to become good Souldiers of Jesus Christ and hold fast the truth we have received Let us not be remisse and loose in a dutie of that high importance as we will answer to our Captaine at the perill of our salvation at the great day If we finde our hearts averse from this service dull and heavie within us use meanes of provocation and let not the motion die in our breasts To quicken our selves in this case we may use these and the like motives §. 2. 2. First consider that except we contend in this case and shew our selves men yea and more then men this Faith of ours will bee laid waste and utterly destroyed by the enemies of it our Gospel will soone become another Gospel that Jesus which hitherto hath and yet is blessed bee God and long may be preached amongst us will bee exchanged for another Jesus that cannot save us and let mee say this unto you the chang is sooner made then men are aware of Saint Paul was jealous of the Corinthians lest this sore and heavie judgement had befallen them 2. Cor. 11. 3. lest their mindes should be corrupted from that simplicitie which is in Christ The simplicitie of the Gospel is the life and power of it and yet in regard of such a propertie in it it is fearefully obnoxious to corruptions from men The truth of the Gospel will not remaine and abide with us except it be contended for Sathan will not suffer us to possesse so rich a treasure except wee set the house of our defence somewhat high except wee hold fast our Crowne it will bee taken from us §. 3. 3. Saint Paul gives this reason to the Galatians why he so stoutly stood it out against those false brethren that were craftily sent in to bring them into bondage and would not give place to them no not for an houre namely that the truth of the Gospel might continue with them Gal. 2. 5. Implying that all had beene gone all lost in a moment had not Paul risen up as a man of warre for the defence of the truth so our Saviour willeth the Church of Philadelphia Rev. 3. 11. to hold fast that which shee hath lest another take her Crowne that is if shee did not contend for and hold fast the truth of the Gospel which for the present was taught and established in that Church which was her Crowne or would be her Crowne if she kept it it would fall to the share of some other Church or people for commonly when the Kingdome of God is taken from one place it is given to another because God will shew his libertie and freedome this way or that he can better accord with meere strangers then with old friends that are declined and fallen in their affections §. 4. 4. Secondly consider that if we lose our Faith if the truth of God miscarries with us wee lose the presence of God and cause him to forsake his former habitation among us for God and his Gospel goe together and make their abode together throughout the whole world wee know the Scriptures plainely teach us that the Nation or people that is without the true knowledge of God is without God in the world Eph. 2. 12. that is have no interest in God and cannot reckon him inter bona sua as any part of their goods or possessions God is to them no God except it bee to punish or destroy so Zachary 8. 23. prophecieth that men out of all Nations should take hold of the skirt of him that is a Jew and should desire to goe with him because wee have heard that God is with you say they Now how or why should God bee with them namely because they had the true knowledge of God according to his word as on the contrary 2. Cron. 15. 3. it is said that Israel was without the true God so long as they wanted the true knowledge of him God dwelling only where he is knowne §. 5. Now then consider what an invaluable losse wee shall gaine to suffer the great God of heaven and earth whose truth and faithfulnesse have alwayes bin shield buckler unto us to depart out of our land woe unto them saith God himselfe by his Prophet concerning Israel Woe unto them when I depart from them Hosea 9. 12. what will wee doe in the day when our wall of fire shall be removed from being round about us shall we not be left as a prey to all miseries judgements and calamities May not all the world serve their turnes out of us §. 6. 6. What is a Citie people or Nation forsaken of their God but as a dead carcase when the spirit of life is departed and presently begins to corrupt and putrifie and cast forth a smell and so cals all the birds of prey even from a farre to teare and to devoure This I take to be the meaning of that place in the Gospel Where the carkase is there will the Eagles bee gathered together Mat. 24. 28. compar'd with Luke 17. 37. It is cleerely spoken concerning the destruction of Ierusalem upon Gods departing and forsaking that Nation who whiles he continued in the middest of them was as a spirit of life unto them and so long their enemies had no minde to seeke their destruction or to prey upon them as the Eagles Vultures and other birds of prey have no thoughts or desire of seizing upon wild beasts whilst they live in their strength neither doe their bodies send forth any ill favour to invite and call them to the prey till they bee dead and begin to putrifie So whilst God was present with Ierusalem in the fulnesse of his grace her enemies had no hearts to thinke of making prey or spoyle of her but when hee who was her life God I meane departed out of her shee presently beganne to putrifie and the Romans her enemies significantly intimated by the Eagle which was their ensigne or colours in the warre soone sented her putrifying carkase and were gathered together against her and devoured her But as well for further illustration of this exposition of the last cited Scriptures as for strengthning the motive in hand I desire that these passages may be looked upon and diligently considered and compared together Numb 14. 9. Deut. 1. 42. Deut. 7. 21. Deut. 13. 17. Iudg. 16. 20. 21. Psal 46. 5. Psal 71. 11. Esa 27. 11. Ezech. 19. 4. Ezech. 35. 10. And lastly the Geneva note on Gen. 2. 17.
§. 7. 7. Thirdly consider if we will contend earnestly for the truth as we have beene directed we shall have assured successe our enemies shall never say in triumph against us behold wee have prevailed wee shall bee able to rescue the truth out of the hands of all gainesayers and of all the powers of darknesse If we will buy the truth at Gods price no man shall have it out of our hands if wee bee willing to cleave to it and live with it God will never put us asunder by a strong hand hold fast saith our Saviour to the Church of Philadelphia lest another take thy crowne implying that holding fast will prevent it thy crowne shall alwayes stand upon thy owne head if thou wilt keepe thine owne as wee say if thou wilt set thy foote to the foote of the adversarie and not let him carry away the truth except hee carry away thee too or something of thine with him §. 8. 8. Continue saith St. Paul to the Philippians in one spirit and one minde striving together for or with the Faith of the Gospel and in nothing feare your adversaries Philip. 1. 27. 28. if wee will not contend if wee will make no resistance against Sathan then will he tyrannize over us and impoverish us of our great treasure and bring us to a morsell of bread hee will triumph in the ruines of the truth and of oursoules together but if wee will resist him in this case we know what the holy Ghost promises who knowes Sathans depths and tels all his secrets that he will flee from you Iames 4. 7. if hee findes resistance so that hee cannot speede presently or suddenly as he desires hee stands upon thornes as we say he must not lose time hee hath but a little left hee will away to others where he hopes to bestow his time and temptations to better purpose §. 9. 9. Consider that if we will come forth and shew our selves men in this conflict for the truth and partake in this most noble and honourable quarrell of the Gospel against the world wee shall share with Jesus Christ in his glorie and triumph in the day of his great victorie against Antichrist and his Angels and followers yea that which mee thinkes should bee the most sutable incouragement under heaven to the spirit of a Christian right bred the successe and glorie of that great victorie of the Lambe over the Beast shall bee divided between the Captain and the Souldiers and is in part ascribed to the faithfulnesse of those that bee with him in the battell Rev. 17. 14. these shall fight with the Lambe and the Lambe shall over-come them for they that are with him are called and chosen and faithfull Cast but an eye upon this glorie and it cannot but fill us with the highest courage and resolution for this service That which yee have already hold fast till I come saith Christ to the Church of Thyatira Rev. 2. 25. 26. For hee that overcometh and keepeth my workes unto the end to him will I give power over Nations The world is at his feete whose heart will but serve him to looke the Devill and his terrible ones in the face when they goe forth to battle against the truth §. 10. 10. Fifthly consider that if wee will therefore decline this warfare because it must bee undertaken at our owne cost and charges wee may sustaine losse in our estates losse of friends credit in the world our liberties our lives c. Consider I say and consider it againe it is a waighty and most important truth that all these may may yea must lose and part with it may be upon harder and worse termes a thousand-fold upon better and more honourable and with more advantage to our selves then in this warfare impossible it is that ever wee should Mee thinke this motive should cut off all reasonings and gaine sayings of the flesh If the flesh in any kinde should plead to bee spared or excused from this warfare it should not onely plead against the spirit but against it selfe also Therefore for such stuffe as this regard it not loe the whole Kingdome of heaven is before us and is ours §. 11. 11. Suppose that God at any time should cal for thy service herein thou seest thou canst not serve without expence of thy estate abridgement of thy libertie it may be danger of thy life and thou makest answer no thou wilt see what will become of the truth otherwise It may be the verie next day for ought thou knowest within a shorter space God will suffer that great extortioner death to spoyle thee of thy life and then as God saith to the foole Luke 12. 20. whose shall all these be Where is thy estate Where libertie Where credit Where friends Where life all is lost for ever whereas if thou hadest beene willing to have made over these things by such a Deed of gift as hath beene spoken of into the hands of God they had beene safe for thee for eternitie There is no way else in the world for these mortall comforts to put on immortalitie the outward and corruptible good things to put on incorruption but only to make a consecration of them to him that is immortall as the Scriptures every where teach If thy goods be otherwise spoyled thy libertie restrained life taken from thee God will not regard thee nor take compassion on thee It may be he will value thee and thy life at as little as thou doest him and his truth hee will sell thee for nought and take no money for thee as David speakes that is hee will not so much as punish or shew any judgement upon those that shall oppresse thee or destroy thee §. 12. 12. A Father that hath given an estate to a sonne that is improvident and wastes it with riotous living as the Prodigall did regardeth him not casts him off and suffers him to taste of want and all extremitie But if hee so layes out his stocke to make still a returne and increase the Father delights in him so doth God with men those that will wisely and providently dispose of such mercies as hee hath given them so that though they be out of hand for a while yet they are still returning and comming in againe such are his delight and men of his affection but for those that so order and mannage their present estates and comforts in the world that they wholly perish at last and are never heard of more nor seene in any returne of good his soule abhorreth hee loveth to see his children wise in their generation And in this sense I conceive that of our Saviour to bee understood Iohn 10. 17. therefore doth my Father love mee because I lay downe my life that I might take it againe that is because I lay it downe so in such a way upon such tearmes of obedience and submission to his will that I may in equitie and justice receive it againe wee cannot
thinke our Saviours meaning should bee that therefore God should love him for a simple and bare intent of resuming his life again upon death for who would not desire to live againe in case he should dye that 's rather nature then commendation or matter of love but this is that that God did love him for that he was carefull and willing to dye with that abundance of zeale to the glorie of his Father and abundance of love to his Church and chosen that his life by no Law of justice or equitie could bee kept from him but must be restored to him againe §. 13. 13. So for us to part with any thing we have in such a manner as that wee cannot take it againe which is properly to play the Prodigals and to waste what wee have To part with our money libertie lives grudgingly unwillingly to serve our own turns c. The Lord regards it not but if wee part with them so that we may take them againe that God may with justice equitie and truth restore these unto us in due time with advantage this is that that he loveth and for which he taketh a holie delight and contentment in us §. 14. 14. Besides oft times when a man hath dealt basely and unworthily in this kinde with the Lord and his truth and hath loved the wages of unfaithfulnesse as for the most part God himselfe taketh no pleasure in such a mans person so is it a just judgement of his upō the man himself that he should take little pleasure in himself afterwards nor in what hee saves by this unfaithfulnesse unto the Lord. §. 15. 15. Sixthly and lastly consider that if wee will contend for the truth as wee ought whilest the brunt is not so sharpe whilest the dutie of contending is upon easier tearmes then bloud wee may bee excused from the necessitie of a more fierie contention our estates our liberties our prayers seasonably bestowed in this service may possibly excuse our lives I conceive this to bee the meaning of that promise made to the Church of Philadelphia Rev. 3. 10. Because thou hast kept the word of my patience I also will keepe thee from the houre of temptation which shall come upon the whole world to try them that dwell upon the earth Philadelphia it seemes had beene faithfull and stood close to the Gospel when it was opposed but not with so high or bloudie a hand of opposition as it was like to be afterwards generally and therefore Christ promiseth her in consideration hereof that when the sharp and fierie storm and tempest of triall should fall round about her upon the Christian world she should finde covert and shelter from it CAP. XIII Shewing in what manner and with what weapons the truth is to be contended for §. 1. IF you desire in the last place to know and to be directed how and in what manner and with what weapons this holie warre is to be under-taken and truth contended for I answer there are sixe things especially besides others of more obvious consideration to be done in it as time and occasion shall require First men must contend for truth by teaching and propagating it in the world the more copies wee write of it the like-lier it is to bee preserved if one or some bee lost others may remaine therefore every man according to his calling must be diligent this way to stampe the frame of the truth upon the judgements and understandings of those that are under their hand and committed to their charge §. 2. 2. A childe or a servant well grounded may be instrumentall in spreading the truth farre into the world Abraham had but one sonne according to promise and yet by him his seede was multiplyed as the starres in the heaven for multitude and as the sands upon the Sea shore innumerable what though thou hast no absolute promise no certaintie of so gracious and full a successe yet a possibilitie in this kinde especially quickned with some degree of probabilitie and hope should be a ground of incouragement and resolution to doe it true wee must not doe evill that good may come of it but we may and must doe good the rather when more good may come of it §. 3. 3. We finde the holy Ghost inforceth many exhortations to many duties upon this ground of possibilitie especially when it drawes one to a probabilitie or likelihood God would have us in some cases to live by charitie as it were as well as by faith and have us to expect and hope the best as well as beleeve that which is certaine Heb. 13. 2. 1. Cor. 7. 16. Therefore let not this means of contending for the truth be neglected at any hand As the Apostle in the Scripture cited Heb. 13. 2. perswadeth men to hospitalitie or intertainment of strangers upō this ground because some men unawares had received Angels so it is good still to bee seasoning of those in whom there is no great appearance for the present children servants c. with the principles of Gospel knowledge though it were upon this consideration alone that we may unawares have our hand in furnishing the truth and Church of God with such who may prove like Angels in their ministerie and service about the holy things of Jesus Christ afterwards §. 4. 4. Secondly men that be of abilitie for it when they meete with occasions and opportunities sutable to such actions and endevours must vindicate the truth as Paul did among the Galatians Gal. 2. 5. they must not give place or way to such as oppose it or will stand up to pleade for Baal If men of erronious spirits finde mouthes to open against the truth the children of light must finde mouthes to open for the truth As one said if theeves will rise at midnight to murther men shall not men bee willing to bee awakened to save their lives That promise was made long since to the Church that every tongue that should rise up in judgement against it it should condemne or as the Originall hath it should make wicked Isaiah 54. 17. The meaning of the promise may be that Gods people who should be all taught of him should have the spirit of wisedome given that their enemies should not be able to resist but they should confute and confound them we should therfore here live by faith and gather strength from such promises and doe as Cyrus is said to have done when the propchsies of Isaiah contained in the 44. and 45. chapters were read unto him hee went with great courage and resolution against Egypt therefore we should endeavour to be as so many Apollo's mightie in the Scriptures and gird on the sword of the spirit and cause the word of Christ to dwell richly in us that so wee may bee able to grapple with an adversarie when he comes in our way and not suffer him to make havocke and spoyle of the truth without contradiction §. 5. 5. Thirdly wee must shine as
a single condemnation The Saints shall judge the world let the world turne it selfe which way it will let it vexe and rage and teare it selfe in pieces yea and this judgement of the world by the Saints will be the sorer by how much more the world shall set themselves to judge the Saints I have but this more to say to these men for the present He that will seek to stay or stop men in their speed to Heaven makes hast himselfe to destruction and there shal be none to stay him This for the third Use of the point Reproofe The fourth and last Use is for Exhortation and that to two duties wee shall onely touch upon the former Since this minding and improving opportunities for Heaven hath this glorious testimony and approbation from him who is the Lord of Glory let us all be exhorted to arme our selves with the same minde as Peter speaketh and resolve to take this great thought and purpose of heart to our selves this day to shew our selves men yea and if it were possible more then men for the compassing that condition wherein we shall bee like to the Angels let us resolve to give out our strengh freely this way and make no spare of any thing that is in our hand to doe If rising early or going to bed late will carry it if treading the world under foote will doe it if abstaining from fleshly lusts which fight against the soule will advantage us this way if watching daily at wisedomes gates and giving attendance at the ports of her doores will doe it if crying unto God night and day will doe it if doing whatsoever God commandeth us to doe will doe it let none of these things from henceforth bee grievous unto us if the whole treasure of our might and strength will fetch it let us not spare to the uttermost mite or farthing let not heaven goe one way and we another resolve with your selves never to have Divels if you may have God and Angels your companions at any rate To give you some ease and inlargement of heart that you may take in the words of this exhortation more willingly and freely give mee leave to propound and presse a little a motive or two amongst many First consider that the great things of this world falsely so called houses lands silver gold honours pleasures c. they are but for the short race assoone as ever the winde of this present life passeth away bee it the houre next the whole world is gone with it This night saith God to the rich man they shall fetch away thy foule i. thy life and then whose shall these things bee which thou hast provided implying that his they could bee no longer Shall not this consideration inlarge our hearts mightily to pursue the things of enternity w th might and maine viz. that there is nothing else to pursue but the East winde as the Scripture speaketh nothing but what is like the Apples of Sodom so much spoken of which so soone as a man toucheth or layeth hand on are vanished into dust If the world were any thing that were able to stand in judgement or comparison or would hold any proportion at all with the things of heaven the heart of a man might bee put in some straight and indure some conflict in it selfe and so might bee overcome and carried aside in its choyce and resolution what to doe But as that ancient Father and Martyr when the persecuting Emperour offered him time of consideration to satisfie himselfe about sacrifising to his Idols had his resolution in a readinesse saying that in retan sanctâ deliberatio non habet locum that was not a point that admitted any deliberation So if there were any thing of any moment of any valuable consideration in the world to set up in competition with the great things of heaven it might cause some offence and stumbling in the mindes and thoughts of a man If the world were any thing but what it is a man might haply make a stand to aske himself the question whether hee should indeed follow the things of the world or the things of heaven But now the things of the world being so unconceiveably light poore and empty and will scarce hold the handling with the hand or the looking on with the eye yea scarce the thinking upon with the heart me thinkes the soule of a man should bee carried and driven as it were with a spirit of disdaine and indignation quite off from the world upon the face of heaven Neither turne yee aside saith Samuel to the people viz. from serving and following God for that would bee saith hee after vaine things that cannot profit you implying that it is one of the greatest grounds and arguments in the world for a mans keeping close to God to know and consider that there is nothing else to take up his heart that is worth the looking on there is nothing else to purchase but broken Cisterns that will hold no water and broken Reeds that will run into a mans hand instead of supporting him Alas all that the world gaines in the hearts and affections of men that it exerciseth such power and command over our desires is not by the meanes of any lovelinesse strength or power it hath in it selfe but rather by meanes of the superstition of the dreames we dreame of it by meanes of the lying imaginations of our hearts concerning it And the truth is heaven should have no such great victory or conquest of it no such great honour done unto it to bee never so much preferred or exalted in our desires and affections above it Secondly consider that as the things of the world have all their usefulnesse confined and limited to this present life of nature which wee live in the world so is the time of this life altogether uncertaine and little other then an unknowne nothing The earth is a very slippery standing to him that thinkes he stands fastest the strongest mans foundation is but the dust these houses of clay even those that are of the best building are in danger of droping downe about our eares every houre The Lord that knowes our making and the termes of our standing in the flesh better then our selves gives us a perfect accompt thereof in this expression Esa 2. 22. when hee tels us that our breath is in our nostrils when the passage is alwayes open neither is there any doore to shut to keep it in yea the condition of it is such that the labouring or striving to keepe it in is the next way to extinguish it or to cause it to goe forth never to returne Therefore how infinitely doth it concerne us above all that can bee uttered or conceived to belay and make sure for a building or house from heaven lest our earthly tabernacle being dissolved on a sudden wee should not have where to hide our heads from the fiery rage and tempest of the most insupportable