1 AS David speak­eth to the secu­ritie, comfort, and joy of Isra­el (the Church of God) [Page 2] Behold, he that keepeth Isra­el shall neither slumber nor sleepe: Psal. 121. 4. So on the other hand may it also be said, for the awaking of Israel himselfe, (that hee may neither slumber nor sleepe, either more or o­therwise then may stand with his safety) that hee that seeketh the destructi­on of Israel, neither doth he either slumber or sleep: your adversarie the Divell (saith Saint Peter) what? sitteth still, or sleepeth? no: but like a roaring Lion, wal­keth about, seeking whom hee may dovoure. Hee cannot come at all to devoure them: some keepe them­selves, that the evill one toucheth them not, (as [Page 3] Saint Iohn speaketh) they have an eye upon him, as well as he upon them, they carefully avoid all occasi­ons of evil: which are as it were, medium tactus to the Divell: meanes without which the Divell can hard­ly come to touch any man, in this kinde, or to fasten either pawe or teeth upon him; The Lion though he rageth and roa­reth never so terribly, can­not come to prey upon all the beasts in the wilder­nesse.

§ 2.

2. Now, because Sa­than would not willingly runne thus up and downe [Page 4] for his living, to pick out here a man and there a man, to devoure or prey upon. Hee counteth this but small gaine, and little better then losse of time, an allowance altogether unproportionable to the vastnesse of his devouring greedinesse, hee therefore spreads his nets to take whole companies and congregations of soules at once; to destroy men by whole Townes, Cities, Nations, and Kingdomes.

§. 3.

3. To bring to passe a designe of this nature, a project of such an accursed and dismall consequence [Page 5] as this: there is no way more direct and compen­dious, then to procure the fountaines of living wa­ters; of which all joynt­ly together drinke: or the bread of life upon which all feede, to bee poysoned, to convey death into the pot: this is a way of quick dispatch with the poore soules of men, if hee can procure such a project as this, to be advanced in any part of the world, where there is any necessity or occasion for him to desire to doe it; I meane where God hath a Church, or where truth of religion is planted. Hee needs not now runne up and downe, seeking whom, or which [Page 6] man he may devoure; he may sit still and devoure whole multitudes at once, without seeking further for them. If the waters be poysoned, the Fisherman needs not be carefull of his bait, how he may deceive the fish, they will come to his hands alone, and lie dead upon the top of the waters, hee may take them up as he please.

§. 4.

4. When in any place the truth of God is univer­sally tainted with pernici­ous and damnable errours, the soules of men are there unto Sathan, as the Figge trees with their first ripe [Page 7] Figges ( Nahum the 3. 12.) 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 [Page 8] 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 [Page 9] 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 [Page 11] 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 [Page 12] 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 [Page 13] 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 [Page 14] 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 [Page 15] 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 [Page 16] 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 [Page 17] 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 [Page 18] 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 ( [...]) Ephes. 2. 8 a thing delivered to the Saints; neither in any congruity of speech could be.

Thirdly, Phil. 1. 27. this sense is most agreeable with other Scriptures, Gal. 1. 22. 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 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 [Page 20] 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 [Page 22] 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 [Page 23] 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. Num. 13. 30. Rom. 6. 10. Iudg. 16. 28. And so often in the Scripture elsewhere, Psal. 74 6 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 [Page 24] 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: [Page 26] 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 [Page 27] ( [...]) 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 [Page 28] 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?

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, [Page 29] 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.

§. 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 [Page 31] 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 [Page 32] 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 [Page 33] 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. [Page 34] 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 [Page 35] 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 [Page 36] 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, [Page 37] 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 [Page 38] 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; [Page 39] 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 [Page 40] 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 [Page 41] 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 [Page 42] 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.

§. 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 [Page 44] 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 high­way of the Gospel lyeth [Page 45] 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 [Page 46] 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 [Page 47] 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 [Page 48] 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 [Page 49] 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 [Page 50] 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, [Page 51] must bow and winde them this way and that, and carrie them quite be­side their owne intent and meaning.

§. 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.

[Page 52] 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 [Page 53] 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, [Page 54] 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 [Page 55] 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 [Page 56] 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 [Page 57] 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 [Page 58] 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 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 [Page 59] 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, [Page 66] 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: [Page 61] 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; [Page 62] 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, [Page 63] 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 [Page 64] 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 [Page 65] 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 [Page 66] 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, [Page 67] 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 [Page 68] 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 [Page 69] 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: [Page 70] 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 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 [Page 72] 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 [Page 73] 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 [Page 74] 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.

§. 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 [Page 76] 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 [Page 77] 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 [Page 78] 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 [Page 80] 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.

§. 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 [Page 82] 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; [Page 84] 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, [Page 85] 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 [Page 86] 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 [Page 88] 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 [Page 89] 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 [Page 90] 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 [Page 93] 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 [Page 94] 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 thousand­fold, 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 [Page 95] 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 [Page 96] 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 [Page 97] woman, and was now dead, because she was the daughter of a King. 2. King. 9. 34. How much deeper and more solemne are the ingagements that lye upon the wicked, to doe all homage, and shew all height of respects to the Gospel, being in it selfe lovely and beautifull beyond all admiration, and with all lineally and immediately descended from that great King (as himselfe speakes in Malachi) who is Lord both of heaven and earth!

Secondly, the tender­nesse and high respect, as it were, that God had of it while it was with him, [Page 98] hee scarce suffered it so much as to looke out in­to the world; neither in­to heaven nor earth, but reserved it for companie and socieitie to his owne Sonne, when hee should be borne, that then it should goe forth, and not before: it was a mysterie (saith Paul) kept secret since the world beganne, Rom. 16. 25. These same signata, or things sealed up and kept close, are ever matters of greatest worth. God, as well as hee loved his Angels, who stand continually in his pre­sence, and behold his face, yet kept them fasting from the knowledge and contemplation of this [Page 99] transcendent mystery (at least from the cleere and perfect knowledge of it) from the day of their cre­ation, till the fulnesse of time came, wherein it was to be revealed in the world

Thirdly, the maine in­gredient, whereof it is made, which runnes in eve­ry veine of it, and wherein the whole vertue and effi­cacie of it consist, is the bloud of Christ so pre­cious, that gold and silver are scarce foile to it. 1. Pet. 1. 18. Therefore to neg­lect this Gospel in any kinde, not to bee jealous over it with a jealousie as strong as death, is to pro­phane the bloud of Jesus Christ, and count it as an [Page 100] unholy thing, and so to tread under foote the Son of God himselfe. Heb. 10. 29.

Fourthly (and lastly) the vertue and efficacie it selfe that rules in it: The Gospel is the life of the world, Deut. 32. 47. it is not a vaine thing for you, because it is your life, and through this thing yee shall prolong your dayes, &c. and Salomon often speaking of wisedome still presseth this argu­ment upon men to im­brace it, because shee is their life, Pro. 3. 18. & 22. Prov. 4. 23. Alas, what were the world but a place of darknesse, and as the shadow of death, were [Page 101] not the light of the coun­tenance of God in the glorious Gospel of Jesus Christ, lift up upon it? If this beautifull gate of the Temple of Heaven were shut up against it, would not the precious soules and consciences of men bee amongst Lions continually; I meane, a­mongst devouring feares and terrors, and horrid ex­pectations of wrath and vengeance to come? Therefore let this rea­son also be considered: if wee do engage our selves never so deepe for the Go­spel and the truth of it, the worth and excellencie of it will beare us out, and justifie all our underta­king [Page 102] in this behalfe; yea, and will condemne us with as high a hand, if it ever mis-carrieth, through any degeneratenesse, any base and accursed feare­fulnesse on our parts.

§. 1.

BEfore we come to the use and application of things that wee may not contend with our owne shadowes, or bee stricken with any panick feare like the wicked, who feare where no feare is (as David speakes) i. e. where no cause of feare is, or con­tend for that which is no part of our Faith. I shall [Page 104] lay downe a rule or two, by which we may be able (in part) to discerne and judge when it is time to looke about, to lay hold, and to contend: or when Sathan is about to beguile us of our Faith; let mee by the way give this one Item, that our Faith, or truth of the Go­spel, may bee two wayes indammaged, or suffer waste upon it, as the holy Ghost implyeth: either first by adding or putting too; or secondly, by in­croaching or taking away: Rev. 22. 18. or indeed as oft by a certaine compo­sition of both together, by a kinde of exchange, as by either alone: for [Page 105] there is never any truth taken away, but there is an errour in one kinde or other, given or left in the stead of it. As the Harlot pleaded before Solomon. 1. King. 3. 20. against her fellow, that whilest shee slept, her fellow tooke her living child from her side, and laid her dead child in her bosome instead of it. So may it bee said of Sa­than, and of those that are the men of his right hand for such a service: they ne­ver take away any living truth from us, but they lay some dead errours in the bosome of our soules, in the roome of it: But such charging as this, is the most hatefull and accur­sed [Page 106] robbery of any other. This briefly by the way.

§. 2.

2. Now to give some rules of direction where­by wee may bee able to judge, whether at any time there be any speciall cause more then at an other to stand up in this case, and to practise this duty of contending for the Faith; at least they will serve to give aime, they will serve to intimate when there is speciall cause, to looke a­bout, and to consider, and to suspect the worst; as touching the losse and dammage of your preci­ous Faith.

§. 3.

3. First, that tenet or opinion in Religion, which is assaulted, and we perswaded to let go, under pretence of being an er­rour, contrary to our Faith; if it hath beene established by men that have beene sober minded, holy, religious, and no si­nister cause, known, or su­spected, which would in­tangle their judgement; but probable and suffici­ent reasons, for the corrup­ting of their judgements by whom it is opposed, as time serving, covetous­nesse, ambition, supersti­tion, &c. This I say is a [Page 108] strong presumption, that such a tenet is the truth, and to be well considered before wee give it up, or take exchange for it, I on­ly goe so farre in this rule as to say it is a strong pre­sumption of truth; be­cause I know its possible that godly mens eyes may be held in respect of some particular truth, and other mens may be open­ed: and that there is no point of faith simply to be embraced upon the autho­ritie of men, one or other, nor simply to be rejected upon the prejudice of men: yet this difference both reason and religion will countenance, as meet to bee put between the [Page 109] judgement of holy and humble minded men, and of men sensuall or sinful­ly addicted: namely, not to reject the judgement of holy men without very apparent cause against them, nor to receive the judgement of the other, without apparent reasons and grounds for them.

§. 4.

4. The equity or strength of the rule lyes in this naturall axiome, that where there is a con­currence of more causes (and these equally effica­cious) tending to the same effect, greater like­lihood there is that the [Page 110] effect should be produced, then where the causalitie is weaker; as for example in going a journey where a man is ignorant of the right way, the 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 [Page 111] 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 [Page 112] 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 [Page 113] 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 [Page 114] 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 [Page 115] 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 [Page 116] 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, [Page 117] 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 [Page 118] 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 [Page 119] 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; [Page 120] 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 [Page 121] 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 [Page 122] 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 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 [Page 123] 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 [Page 124] 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.

§. 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 [Page 126] 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 [Page 127] 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 Faiths the world over will serve mens truns as well? Men doe not use to trouble themselves, or put themselves to [Page 128] 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 [Page 129] 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 [Page 130] 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 [Page 131] 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.)

§. 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 [Page 133] 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 [Page 134] 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 [Page 135] 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 [Page 136] 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.

§. 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, [Page 138] 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 [Page 139] 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 luke­warme 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 [Page 140] 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 [Page 141] 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 [Page 142] 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 [Page 144] 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 [Page 145] 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, [Page 146] 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 [Page 148] 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 [Page 149] 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 [Page 150] 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; [Page 151] 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, [Page 152] 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 [Page 154] 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 [Page 155] the righteous; or (as the last Translation hath it) Behold I should offend against the generation of thy chil­dren. Ps. 73. 15. 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.

§. 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 [Page 157] 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 [Page 158] 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 [Page 159] 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 [Page 160] 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; [Page 162] 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.

§. 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 [Page 164] 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 [Page 166] 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 [Page 168] 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 [Page 170] 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, [Page 171] 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 [Page 172] 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. [Page 173] 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, [Page 174] 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 [Page 175] 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 [Page 176] 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 [Page 177] 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 [Page 178] 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 [Page 180] 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, [Page 181] 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 [Page 182] 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 [Page 183] 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 [Page 184] (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 [Page 185] 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 [Page 187] 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 [Page 188] 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 [Page 189] 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, [Page 190] 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, [Page 191] 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 [Page 192] 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 [Page 193] world, she should finde covert and shelter from it.

§. 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 [Page 194] 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 [Page 195] 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 [Page 196] 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 [Page 197] 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 [Page 198] 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 [Page 199] 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, [Page 200] 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 lights in the world by innocencie and puritie of life, and make our selves patternes and examples unto others in the practice and exer­cise of every grace: this is a thing of speciall im­portance for upholding the truth. That Doctrine which makes men like un­to God, cannot lightly be thought to bee any other then the truth of God, it can bee no mortall seede, out of which children like unto God himselfe shall be borne; our inno­cent and pure conversati­on [Page 202] will bee shield and buckler to defend thee: the truth, and religion is seldome wounded but through the sides of the sinfull lives of the profes­sors thereof.

§. 6.

6. If the truth and way of religion we professe be fruitfull in this kinde, if it bring forth many good workes, it is a blessing up­on it, in such a respect as David esteemes that man blessed that hath many children, Psal. 127. 4. 5. such a man (saith he) shall not bee ashamed or afraid of his enemies in the gate, because he hath many se­conds [Page 203] to take his part, and to make good his quar­rell: children of youth, saith hee, are like Arrowes in the hand of a Gyant, which by reason of the strength of his arme in the delive­rie of them, must needs reach a marke at a great distance, so will the good life & unreproveable con­versation in professors of the truth wound the hearts of the enemies of religi­on, even a farre off, and of such as were never neere us, nor never knew our fa­ces. The holinesse of our lives will be instead of mi­racles, men shall be com­pelled to say of our reli­gion, as Nicodemus said of our Saviour, Iohn 3. 2. no [Page 204] man can doe the miracles that thou doest, except God bee with him: no religion can produce such gracious and lovely wayes, except God be in it: doe we but manifest the power of godlinesse in our lives, we sufficiently manifest the Doctrine of godlinesse in our judgements: these cannot be parted. If wee doe well saith Peter, 1. Pet. 3. 13. who is hee that shall harme you: yea, if we doe well, who will or can harme us, or our religion? or if they do it with their tongues, yet will they ho­nour both in their hearts, and then it is no matter. Take heed of the practice of the wicked; and men [Page 205] cannot likely blame us for the errour of the wicked.

§. 7.

7. Fourthly, men must countenance the truth, the teachers, abettors, and pro­fessors of it, this chiefely concernes the Magistrate, and men in place, and men of respect; it is a debt which such men owe by vertue of their place, to the truth and such as pro­fesse it, to bee ready to speake for either, and to stand up in the defence of both, and to shew respects of honour unto them when time require: as Ie­hoshaphat did to Michaiah, 2. Cron. 18. 6. 7. doe well [Page 206] saith Paul, Rom. 13. 3. so shalt thou have praise of the same; that is, of the powers, or men in autho­ritie: so God undertakes for those that are his Mi­nisters in those places of power and authoritie, that men that doe well shall have praise from them, and be countenanced by them they should hearten the truth: As the influence of the Sunne and other Stars is ordain'd in nature to give vigour and life to trees, plants, and other sub­lunarie creatures: so is the face and countenance of authoritie sanctified by God for the cherishing and quickning of every good and vertuous way [Page 207] amongst those that live un­der them, for strengthning and refreshing all seeds of pietie and religion that are seene in the hearts of men. And on the contra­rie their anger, and the cloude of the faces of such men are a proper meanes to dash and breake the strength and power of un­godlinesse (as Salomon speakes of the King, the chiefe of that ranke) Pro. 20. 8. the King that sitteth upon the throne of judge­ment; that is, that execu­teth that great place faith­fully, scattereth away all evill with his eyes: his ve­rie lookes will breake the brood of evill doers.

§. 8.

8. Therefore men that resemble God in power, should remember to imi­tate him also in that graci­ous rule of government, Psal. 138. 6. though the Lord be high, yet hath hee respect unto the lowly, but the proud he knowes far off. A Magistrate that doth otherwise, that hath re­spect to the proud and wicked, and beholds the righteous and lowly a far off, doth in effect that which our Saviour saith is not to bee done, hee takes the childrens bread, and casts it to the dogges.

§. 9.

9. Fifthly, men must confesse the truth when they are examin'd or call'd to it, whatsoever it cost them: this is that will pre­serve the honour and esti­mation of truth in the hearts of men, and cause men to inquire more after it, when they see men of knowledge, and grace, and wisedom, so constant in the defence of it, when they see such round sums laid downe for it as mens estates, preferments, liber­ties, and lives, &c. willing­ly and freely, as if they that so bought it, boasted of their penie-worth. This [Page 210] cannot but raise the esti­mation of it, this will make it a commoditie in request in the world when men will not sell it at any rate, but will buy it.

§. 10.

10. This confessing of truth and suffering for it, this sealing of it somtime with bloud, is that that hath preserved it safe and sound from depravation and corruption to this day, as God honoured the death of his Sonne, with the life and salvation of his elect, and those that be­leeve; and this is said to bee a satisfaction to him, Isaiah 53. 11. so hath hee [Page 211] honoured and recompen­ced the lives, and all other losses, his children and faithfull servants have su­stained in this world, with the life and preservation, of the Gospel; which is indeed an abundant satis­faction to them. This is the fire from heaven which our Savior kindled, & will never out, so long as there is such fuell to maintaine it. Men may triumph be­forehand in a rich & bles­sed securitie, that the life of the truth so fed and maintained, will be a long life, even for ever and ever. David would not drinke the water of the Well of Bethlehem, because it was the bloud (as hee said) of [Page 212] the men that went in jeo­pardie of their lives, but powred it out unto the Lord. 2. Sam. 23. 16. 17. So men cannot (though they would) despise, or make common that truth which hath cost the lives of so many thousands to maintaine it.

§. 11.

11. Sixthly and lastly, there is one thing more which must be done by al, and that constantly, and continually, men must pray for the truth, and for the continuance and en­largement of it; men must quicken their hearts this way, and deale effectually with the God of truth, for his support and helping [Page 213] hand, that hee will still from time to time disco­ver the madnesse of men that resist the truth, and are men of corrupt minds and reprobate, as concerning the faith; that the would make it evident and ma­nifest to all men, that they may prevaile no longer, that so the Gospel may runne and bee glorified: men must take and beare the outrages and insolen­cies of such against the truth, and doe by them as Hezekiah did with the let­ters of Rabshakeh, Isaiah 37. 4. he spread them before the Lord, and pray'd, and wept over them. And if God will not doe it upon other tearmes, let importunitie [Page 214] be let loose, and set upon him; that will doe it though nothing else will, though hee were an unjust Judge, neither regarding himselfe, nor his own glo­rie, nor the good of his poore creature, yet this would overcome him. This is a meanes that is to bee plyed on all hands night and day. Divers par­ticulars more might bee given in, by way of dire­ction in this kinde: but if men bee sound within, and upright hearted to­wards the truth, their owne reines and conscien­ces will sufficiently teach us what is to bee done for the maintenance of it, up­on all occasions.