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
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
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
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
occasion to use the helpe or furtherance of an errour in as much as the truth it selfe is abundantly serviceable and sufficient to justifie maintaine and beare him out in all his ends and purposes whereas men that have sinister and unsanctified ends in their eye wanting support and strength erre from the truth in the native puritie and simplicitie of it have a strong temptation and engagement upon them Acheronta movere to seeke shelter and sanctuary under the wing of errour and so to pervert and accommodate the truth as Ahabs servants would have done by the Prophet Michaiah 1. King 22. 13. that so it may go along with them in the way of their desires and not prophecie evill against them §. 10. 10. Besides this it appeareth from the Scriptures that such men as wee now speake of men that are most sincere and uncorrupt in their ends have a speciall prerogative this way given them by God viz. of seeing God in his word and truth with more fulnesse and cleerenesse of manifestation then other men Matthew 5. 8. Psal 119. 125. Thus much by way of direction and advice to know when there is speciall occasion to looke about and consider whether the truth bee not in danger and stands in need of our helpe to defend it CAP. VIII A briefe confutation of that opinion which teacheth that God may bee truely served and men saved in any Religion §. 1. TO come to Application the use of the point is foure fould First for confutation if this be the dutie of all Christians to stand out to contend so zealously so earnestly for their Faith and truth of the Gospel and not to suffer it to bee taken from them then doubtlesse this treads downe the strength and cuts the sinewes of that opinion which some have maintained that God may be truely served and men saved in any Religion whatsoever maintained or professed in all the world such mens charity is as irreligious and unsavorie as was that of Corah Dathan and Abiram that challenged Moses and Aaron for taking too much upon them seeing all the congregation was holy even every one of them and the Lord among them so say these all the world is holy even every Nation and every Religion professed in it let me say this one thing that this spirit of confusion that labours to shuffle all things together and to destroy the excellencie of things that differ is that spirit which the God of judgement most hateth and abhorreth §. 2. 2. What necessity can be imagined why there should bee such striving such wrastling such contending such laying hold such ingaging mens selves for one kinde of Faith if all the Faith 's the world over will serve mens truns as well Men doe not use to trouble themselves or put themselves to straights and difficulties for obtaining any thing when they may have their turnes served with ease This was the argumēt that Phaaroh used to Iosephs family that they should not trouble or cumber themselves in their remove with their stuffe because all the good of the Land of Aegypt was before them and was theirs that so they might bee sufficiently provided for there without further charge or trouble so who needs trouble himselfe or indanger himself or to contend for one Religion if all the world before him or any Religion hee can fall upon in it had the like certaine safetie This is the argument which Paul likewise useth to disswade Christians from eating that which was sacrificed to Idols in case of offence or likelihood of offence because saith he the earth is the Lords and the fulnesse of it as if hee should say the Lord hath meate enough for them besides all the world over that would nourish and preserve their naturall lives and healths as well as that which was sacrificed to Idols and therefore there was no necessitie to presse upon the eating of that it had beene more tolerable if the Lords provision for his family had beene all spent beside so say I to set up any such opinion in the Church that there may be safetie and salvation as well in any other as in the Religion of Jesus Christ is to destroy the necessitie of this dutie of contending for this Faith And on the contrary to presse the necessity of this dutie is the throwing downe of every such imaginations whether men of this opinion by running or contending with God have wrested from him any more names whereby to bee saved so it is sure we are that there is given none other name under heaven whereby to bee saved but onely the name of Jesus Christ Acts 4. 12. There have beene and still are many names given by Sathan for men to perish by eternally but to bee saved by there is onely one given and that by God as Peter affirmeth CAP. IX The resolutions and practises of Martyrs and Confessors both ancient and moderne justified in an use of instruction from the Doctrine §. 1. SEcondly for instruction if it bee a dutie required of all Christians to contend thus earnestly for their Faith then from hence we may receive full satisfaction concerning the counsels and resolutions of Martyrs and Confessors both of ancient and later times in suffering things grievous to be borne in all kindes losse of goods friends credit libertie life and all in the cause and service of this their Faith many may please themselves with conceits of folly and unadvisednesse in such men as it was a speech full of unsavorie prophanesse that the Martyrs who suffered in the dayes of Queene Mary dyed like fooles whereas indeed it is a point of the greatest wisdome in the world to doe what God hath commanded and the harder any commandement is and the more contrariety it hath to flesh and bloud so much the greater wisedome it is to obey §. 2. It is not any distemper in the judgement or spirit of a man to savour the things that be of God and not of men Bee faithfull to the death saith our Saviour to the Church of Smyrna Rev. 2. 10. and I will give thee a crowne of life Certainely our Saviour promiseth wages in full proportion to the worke yea good measure heaped up pressed downe and running over therefore there can bee no follie in accepting his conditions but an excellencie and depth of wisedome To part with mens lives for nothing to make no friend with them when they goe to dye cowards this in Scripture language is to dye like fooles as in that of David concerning Abner 2. Sam. 3. 33. dyed Abner as a foole dyeth that is basely and cowardly and to this purpose is that of our Saviour in the Gospel hee that will save his life shall lose it hee that will save it that is hee that will set it downe with himselfe that he will not part with it as long as hee can keepe it let the occasions of heaven and the Gospel stand in never so much need of it and call never so
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.
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
if they be shaken they will fall into the mouth of the eater little tempting will serve to effect the ruine and destruction of the soules of those men that have no better no more wholsome nourishment wherewith to be fed then either the Doctrines of Divels our traditions of men The Apostles of our blessed Lord and Saviour Jesus Christ even in their dayes discovered Sathan close at his worke labouring by his Agents and Factors to undermine the spirituall peace and salvation of the Churches of God by corrupting those wholsome streames of saving knowledge which in plentifull manner issued forth from the Sanctuary from Jesus Christ in the flesh into the world And accordingly their care was both to withstand him themselves for their times with all their power also to leav a deep and waightie charge behinde them upon all Churches to beware of so dangerous an enemie especially in so dangerous a Machination and attempt §. 5. 5. This very thing seems to bee the full and adequate motive that moved this Apostle Iude to frame and addresse this Epistle to all Christians wherein he might exhort and quicken them to bee very carefull to preserve the word of their peace and salvation yea indeed of the peace and salvation of the world to preserve it in the glorious puritie of it that so it might continue a word of salvation and bee as able at the last as it was at the first to save all their soules or as he doth expresse himselfe in the words of the text That they would earnestly contend for the Faith that was once delivered unto the Saints §. 6. 6. For the meaning of which words to dispatch that very briefly I shall for the present onely need to shew you first what I conceive to bee meant by Faith what the earnest contending for the faith here spoken of meaneth wee shall see afterward and secondly what the meaning and waight of that latter clause is which was once delivered to the Saints For the word Faith it is a tearme the holy Ghost useth for many purposes and in divers significations onely two I finde pretenders for this place First by Faith some understand that grace or habit of faith by which these men were justified which indeed is the most common proper acception And thus the meaning would be that Christians should earnestly contend to maintaine and make good that precious grace wrought in the heart upon which their eternall peace and safety depends against all that may indanger the life and power of it §. 7. 7. Secondly this word Faith is often by a figurative expression taken for the Doctrine of Jesus Christ by which the grace or habit of faith is wrought in men in an usuall form of speech wherein the better to expresse the efficacie and vertue of the cause wee tearme it by the name of the effect it selfe which it produceth especially when the effect is great and glorious and hath a speciall dependance upon such a cause so that without it it could not be produced This is an emphaticall speech to commend the excellencie of the vertue of such a cause As if a Physitian should come to a sicke man and bring his receipt in his hand and shewing it to the Patient should say this to him here is your recovery here is life and health for you This kinde of speaking is the highest expression of the vertue and efficacie of that which hee administreth so we finde that the holy Ghost to commend the excellent power of the Scriptures or word of God very usually cals them by some or other of the names of those glorious and blessed effects which they produce and raise in the hearts of men and whereby they become of infinite advantage to the world Thus Iohn 4. 22. the word of God is called by our Saviour salvation for salvation is of the Iewes that is the word of God by which the salvation of the world is effected is from the Jewes as Paul saith to them were committed the Oracles of God So Heb. 2. 2. How shall wee escape if we neglect so great salvation that is so great meanes of salvation So Solomon Prov. 4. 13. commends wisedome to men thus keepe her for shee is thy life that is the meanes by which thou must live Thus Moses concerning the Doctrine that he had delivered to the people from God told them that it was not a vaine word concerning them but that it was their life that is the onely meanes to prolong the dayes of their peace Deut. 32. 47. and so wee finde the glorious Gospel or Doctrine of Jesus Christ often expressed by this great and excellent effect of it saith thus Gall. 1. 22. Hee who persecuted us in time past now preacheth the faith that is the Gospel or Doctrine of faith which he destroyed So againe to name no more places in that of Paul Phil. 1. 27. a place of very neere affinitie with this in the text that yee continue in one spirit in one minde striving together for the faith of the Gospel or rather as the originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 striving together with the faith that is with the Doctrine of the Gospel for this Gospel it selfe strives and quarrels with the world and Paul would have the Philippians to joyne with it and to side with it and assist it against the world that seekes the destruction and subversion of it §. 8. 8. I finde the former signification of the word preferred by some expositors but there are these reasons lie strong against it which also make way for and confirm the later first from the text it selfe First in the beginning of the verse hee faith hee would write unto them about the common salvation now the particular habituall faith of men is onely about their owne private salvation my contending to preserve my particular grace is little or nothing concerning the generall salvation of the Church But my contending for the maintenance of the truth of the Gospel is Secondly in the later clause of the verse it is said that this faith which they are exhorted earnestly to strive for was once given or as the word in the originall giveth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delivered unto the Saints Now justifying faith in no propriety of speech can bee said to be delivered to the Saints such faith indeed may bee said to be the gift of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing delivered to the Saints neither in any congruity of speech could be Thirdly this sense is most agreeable with other Scriptures that speake after the same manner whereas the other sense that contendeth for justifying faith can hardly be paralleld §. 9. 9. The other clause followeth which was once delivered to the Saints I conceive these words are added in the clause of the exhortation as a reason or motive to presse the exhortation by therefore hee would have them contend for