THere are no Contentions any wayes so smart and severe as those that are raised about Religion, and among those, it is observable, that none are so inhumanely cruel, desperately malicious, or unnatu­rally mischievous, and spiteful, as those that are raised against the true Religion, and the Professours of it.

For false Religions have no better defence or security to themselves, than to persecute the true; and if they could remove that out of the way, there would then be none to detect their Error, or Convict them of false­hood. As Herod burnt all the Genealogies of the Jews, that none might be left to shew that his Lineage was defective.

Besides, as the true Religion improves mens minds, and teacheth them not only true courage, and inspi­reth them with a greatness and generosity of Spirit; but also makes men more gentle and kind, and ad­vanceth Charity and Love to our Neighbour to an ex­cellent height: So on the other hand, all false Religi­ons one way or another, debauch the minds of men, and introduce the seeds of surliness, and pride; of a con­tempt of others, and a disdain to be opposed, and rivets in their minds a mercyless regard to those that differ from them.

Hence it follows, that if power and opportunity fall in successfully with those Principles they embrace, that force and violence, and all the inhumane wayes of Compulsion are taken up as the proper and peculiar Me­thods, either to defend and propagate their own Te­nents, or to undermine the Articles and Practice of the contrary Religion. For that Religion that wants the so­lidity and loveliness of Truth, to defend or promote it, and cannot by its own native vertue and beauty main­tain its ground, and infinuate it self into th [...] [...] others, must necessarily have recourse to the [...] Methods of Force and Rage, of Bloodshed an [...] [...] that it may aw and scare men into a Compl [...] [...] subdue the Timorous; and take those out of the [...], whose minds being endued with more generous Princi­ples, know not how to truckle and submit to False­hood.

Thus the Turk hath turned his Swords into Plough­shares, (but in a sence far different from that Evangelli­cal promise) and prepares the Soyl, and plants his Re­ligion, by the point of the Sword, and the dint and de­monstration of Force and Violence. And from hence it was, that the Christian Religion in all Ages found such opposition both from Jew and Pagan, not by Reason and Arguments, but by Rage and Persecutions, by Racks, and Geobits, by Fire and Faggot, and by all the Arts and means that malice and fury, that spight, and inhumane Cruelty could invent or devise; not to Convince, but to Ruine and Destroy men. Hence was that conti­nued series of those dreadful Persecutions, that raged so horribly against the Christians, whilest the Empire was in the hands of Pagan-Princes; they being hated, as our Saviour foretold, of all men for his Names sake. And if any Famine or Mortality, or any Evil occurrent had be­fallen [Page 3] the Empire, the common Cry was, Christianos ad Leones; as if these had been the certain cause of eve­ry common Calamity, or the Wrath of their Gods, could only be appeased by the Blood and Ruine of innocent men.

But we need not go so far off, to make instances, nor search the Annals of Heathen or Turkish stories, for a proof of what I say. The Fraud, and Force, the Spight and Cruelty, that Rome, Christian-Rome hath alwayes persecuted us with, abundantly shews with what Arts a false Religion is to be established, and gives us as great an evidence, as any, that the Religion which they so propagate, is not from God.

Historians tell us, that Romulus layed the foundation of those Walls in the Blood of his Brother Remus, and the humour of it Cleaveth to those walls still; and though Rome be now called Christian, she still goes on to Found her Walls, and establish her dominion in the Blood of her Brethren. And though old Rome advanced her Em­pire over the world, by Sword and Slaughter, by a for­cible Conquest, and the invasion of other mens Rights, yet it was by Prowess and Valour, and the Generous Me­thods of an open War. And in this, indeed, Rome is Rome still, that she usurps, and encroacheth, that she battens in Blood, and thrives by Confusion and Slaughter; but yet she is much departed from the Generosity, and Gallantry of old Rome, in that they scorned to proceed, but by open Defyance, and gave an Enemy warning to look to himself; but these thrive by Treachery and Base­ness, and steal upon us like a Thief in the night, and are ashamed of no Arts, and baulk no Methods, how dirty, and indecent; how mean, or unmanly soever, that may but any wayes tend to promote their de­signes, and advance (as they call it) the Catholick cause.

Hence an inhumane Cruelty, where-ever they get an advantage, does constantly attend their Successe, the certain signe of a cowardly and degenerous mind; of which the Parisian Massacre, the Irish Rebellion, and their Butcheries in the valley of Peidmont, are lasting and undeniable Monuments. And all the advances they have made, and the ground they have gotten, hath most-what been, by Base and Treacherous Plots, by Fire, and Poison, and Daggers; wayes, that God, (be­yond Dispute) never appointed his Church to rise by, or to defend her self with; and a Method of proceed­ing, that the Christian Religion does utterly abhor and disown.

And all these, and more too, we have by experience found to be practised by them upon our selves, in this Nation. If not all in Effect, no thanks to them who laid their Traines, and did their utmost; yet all this they have endeavoured to do, and would certainly have done, if the infinite mercy and good Providence of God had not been our defence to their confusion. It was out of this Shop, that all those Treacherous and Trayterous attempts against the Life of that excellent Princess of e­ver blessed Memory, Queen Elizabeth, first proceeded; From Rome they derived both their encouragement, and first formation. From hence Lopez was set on to Poison her, Parry, Sommervile, and others, to Stab her. A Practice that Heathen-Rome scorned to use, or own; but Rome called Christian, makes these the chiefest of her Arts, and relyes on them as her most successeful, and apposite Methods of vanquishing Princes. From Rome the Spanish Armado received an encouragement, and the Apostolical Benediction, and from the same source sprang that Plot of the Gunpowder-Treason; a designe which none but Rome could Foster, and which none but [Page 5] those who had put off all sense of Religion, Mercy or Humanity, could ever invent or approve of; and which the Savage inhabitants of the coldest Climes would be startled at, and tremble to hear of. From the same place, our late dreadful confusions were high­ly fomented: and that Sacred, and Royal Blood which so much sullied the honour of our Religion, and still Cryes so loud for Vengeance, was not shed without their Concurrence, and Assistance; the mischievous and busie Jesuite, being so wicked as to promote the de­signe, and so impudent, as to Boast of it when it was done.

But why should I mention former things, since of late they have given us the Compendium, and Abstract of all their villanies, in that horrid and execrable Plot, which is yet on foot; and which, in despight of all dis­coveries, and opposition that can be made, they have the face and insolence still to push forward, and man­gage, with the utmost of a restless, and implacable vi­gor, and malice. A designe so horrid and ghastly in its Aspect, so contrary to all true sentiments of Piety, Hu­manity and Allegiance, that I do not wonder that they use all their Arts, either to stifle its Discovery, or to di­vert the Odium of it from themselves upon others. And yet it is so suitable to their former Methods, and so well adapted to serve and promote the ends of a false Religi­on, that we have no cause to question who are its Au­thors, nor any reason to think they will give over its Pursuit, so long as the faintest hopes remain that it may take effect.

But this opposition against the true Religion, should make the Professors of it the more watchful and resolute in its defence, that the endeavours of the enemy to sub­vert the Truth, and Eclipse the light of the Gospel [Page 6] may meet with a suitable resistance in the wisdom and vigilance of the Defenders of it, and these last efforts of their languishing cause be baffled. If Rome so earnest­ly seeks to corrupt the Faith, and by any Methods to impose a false a Religion upon us; it is reasonable, and fair, that we oppose their Intrigues, by all just wayes, and according to Saint Judes exhortation here, Earnestly contend for the Faith, which was once delivered to the Saints. An Exhortation, which if it was useful in his dayes, can­not be needless now in ours: And since the Laws are the Barriers and just defence of our Religion, as well as our Liberty; and the true Faith is the common con­cern of every man; it cannot be unseasonable, nor im­proper, at this time, when both Magistrates and Peo­ple are met to enquire into the importance and obligation of the words of Saint Jude, and to see what he meant by it; and how far we are concerned in it, when he said,

It was needful for me to write unto you, and Exhort you, that ye should earnestly contend for the Faith, which was once delivered to the Saints.

Which words contain

1. The Subject and Theam of his Epistle what he wrote about; and that is, to Exhort you, That ye should earnestly contend for the Faith, which was once delivered to the Saints.

2. The reason why he chose this subject, and wrote about this matter: It was needful for me to write unto you. It was requisite and needful to manage that sub­ject; and the Fourth Verse gives a sufficient account of the necessity of it: For there are certain men crept in un­awares, who were before of old ordained to this Condemna­tion, ungodly men, turning the Grace of our God into La­sciviousness, and denying the only Lord God, and our Lord [Page 7] Jesus Christ. There were some crept in, that began to subvert the Faith, and Sap, the very foundations of it; Saint Jude therefore thought it needfull for him to give them notice and warning of it, the Faith was in danger; he therefore Exhorts them to contend earnestly for it. For this is the Office of the Seers, to stand and observe, and give notice of the approaching danger, that the flock may not be surprized by any suddain invasion, nor seduced by the fly insinuations of those that lye in wait to deceive, and creep in unawares. This was the danger the Church then was in and which it hath ne­ver since been freed entirely from; this gave occasion to Saint Jude to manage this subject then, and makes it still fit for the Ministers of the Gospel to press and urge: And to exhort you, That ye should earnestly con­tend for the Faith which was once delivered to the Saints.

Where there are these Two Things to be consi­dered.

• 1. What it is they were to Contend for; and that is, The Faith once delivered to the Saints.
• 2. How they were to contend for it; and that is, Earnestly.

1. What they were to contend for—The Faith, &c. This certainly is a subject well worthy of the Apostles greatest, and most vigorous Exhortations, and the be­lievers most earnest Contentions. This is that we should most earnestly seek after; and having obtained it, they most diligently endeavour to retain. It is that Preci­ous Pledge of his Love, which the Lord Jesus Christ, our dear Redeemer, delivered us to keep; and that, af­ter he had endured all the indignities and contemptu­ous affronts, and suffered the worst of things that men could inflict, and shed his Blood to seal and confirm [Page 8] it to us. Nay, this is that in which our eternal life consists, and the only way that our Saviour hath layed down for us to go to Heaven in. This is that which Saint Jude calls here in the beginning of this verse [the com­mon salvation,] that Method and way of Salvation, that was delivered for all alike, and alike concern; all to know, to observe, and to walk in. Which, what it is, will more fully yet appear, by considering the words which the Apostle here describes it by (viz.) The Faith once delivered to the Saints.

Where it is expressed,

• 1. By its name, the Faith.
• 2. By a considerable distinguishing Circumstance, once delivered to the Saints.

1. By its name, the Faith. This a Dubious term in it self, as being capable of a different application; and signifieth sometimes one thing, and sometimes another. But the most usual distinction, and which is fully suf­ficient for my present purpose, is that division of Faith, In Fidem quâ Credimus, and Fidem quam Credi­mus.

1. There is the Fides quô Credimus, the Faith by which we believe; and this is no more than the inter­nal assent and consent of the mind, to the Doctrines of the Gospel, and the Revelations of God, which when it hath that influence upon the Soul, as to captivate it into a due subjection and obedience to the Laws of God, and the Rules and Precepts of the Lord Jesus Christ, is that which is by Divines, called a saving and justifying Faith; a Faith that works by love, and is the fulfilling of the Gospel-condition; a Faith that re­ceives and submits to the Lord Jesus in all his Offices, and as he is offered in the Gospel.

This is an usual and frequent meaning of the word [Page 9] Faith in the New-Testament; and that which we should, by all means, Contend and endeavour to preserve entire. That neither the pleasures of this life, nor the inclina­tions of a Corrupt mind; neither the sly insinuations of lewd Companions, nor the interest and Grandeur of this present World, divert us from it. That neither to com­ply with the Lusts of the Flesh, nor to form or promote an Intrigue or design, we should violate the Rules of a good conscience, or make bold with the Laws of Jesus Christ. In short, that neither Debauchery, nor Disho­nesty, nor Knavery, should make us forget our obedi­ence to the Gospel, or in any thing depart from the Prin­ciples of that Religion which we profess. This is a Faith thus to be Contended for and preserved; but this is not the Faith here meant in the Text. For besides this, there is

2. Fides quam Credimus. And by that is meant the Gospel. And the Doctrines of Jesus Christ, and his Apostles; the Message they brought, the Rules they gave, the Means they prescribed in order to eternal Salvati­on, are very frequently in Scripture called the Faith. This Acts 6. 7. And the word of God increased (or got ground) and the number of the disciples multiplyed in Je­rusalem greatly, and a great company of the Priests were obedient to the Faith. So Galat. 1. 23. He that persecu­ted us in times past, now preacheth the Faith, which once he destroyed. And so again 1 Tim. 3. 9. Holding the My­stery of the Faith in a pure conscience. And to name no more, so it is in this place, That ye should earnestly Con­tend for the Faith once delivered to the Saints. Where it is not the Faith whereby they believe, but the Faith which they believe, the Faith delivered to the Saints to be believed, received and kept, that is meant. Not an Assent to the Revelation, but the Revelation it self [Page 10] to which we give Assent. The Faith here then is the Truth, the Gospel of our Lord Jesus Christ, the Doct­rines of Salvation, and those Rules and Means that guide us to eternal life; or in one word, the True Religion.

And this is further set out,

2. By a considerable distinguishing Circumstance, once delivered to the Saints. Every Doctrine is not to be Contended for, and every Religion is not worth the keeping; and every thing that hath by men, been de­livered to men, is not too tenaciously to be adhered to. The Faith, the Religion which Saint Jude proposeth to our Care, and endeavours to keep, is described by this, which distinguisheth it from all that are false, and sets the true, and currant stamp upon it, it is the Faith, the Doctrine, the Religion, [...], once de­livered to the Saints.

And this being the Mark, and distinguishing Cha­racter of that Faith and Religion, which we must Con­tend for, it must the more carefully be enquired in­to, that we may not miss our Mark, and Contend for what we ought to avoid. There are therefore two things to be explained in these words, and we must enquire who are the Saints, and what is to be under­stood by the [...] in the Text.

1. Who are the Saints here, to whom the Faith was delivered? And here I think the Answer is plain, and easy enough, that by Saints he means, no other than those, to whom the Gospel was first preached, and who did receive it and believe. [Sanctos (says one) usitato Scripturae modo vocat Credentes; he calls the Believers Saints according to the usual Language of the Scriptures.] And thus Saint Paul calls the Believers, and Embracers of the Gospel, the Saints and faithful brethren which are at Colosse; and Philip. 1. 1. To all the Saints in [Page 11] Christ Jesus that are at Philippi.

But then considering that it is Saint Jude the Apo­stle of our Lord that writes thus, as is evident by the first verse of this Epistle, where he styles himself [Jude, the servant of Jesus Christ and brother of James,] and by the Inscription of the Epistle, which though it be not Canonical Scripture, yet is the sense of the Ancient Church, which entituleth it [...], The Epistle of Jude the Apostle. This Epistle then being writ­ten by him, and calling the Doctrine of the Gospel, the Faith delivered to the Saints; that which in his time was delivered and received, was preached and believ­ed:

To us it sets the Mark and stamp of Antiquity, upon that Faith and Doctrine, which he calls upon us to Contend for. And if we ask what is the Doctrine we ought to receive, what the Faith we ought to Contend for? the Answer is in Saint Jude; the Doctrine the A­postles preached, and the Faith the Ancient and Eldest Christians received. This directly opposeth all Novel Doctrines, and all Religions that are late and upstart. Whatsoever is not derived from these Ancient, and un­corrupt Fountains, we are no ways obliged to maintain or Contend for, as being none of the Faith delivered to the Saints.

And yet this is the quarrel between the Church of Rome and us. She hath notoriously and visibly corrup­ted the Faith, and departed in numerous instances, from the true and old Religion; We desire to adhere to it, and to separate the Precious from the Vile, and in Re­forming our selves, have done no more, than returned to what was truely Ancient, and have onely recove­red out of the Rubbish of their Novel, Superstitious, and Idolatrous Doctrines, the Faith that was once delive­red [Page 12] to the Saints. For this they Charge our Doctrines with Novelty, and call our Faith a New Religion; but to whom that Charge most justly belongs, will be no hard matter to the impartial and unbiassed mind to dis­cover. Athanasius wittily derides the Arrians, that when they produced their Confession of Faith in the Council of Rimini, they set down in the stile of it the Day, and the Month, and the Consulls when it was made, as from thence dating the Beginning of their Faith, and fixing the first Original of their Heresy, and shewing thereby that their Faith was Late, and upstart. But what would he have said to the Church of Rome, had he lived now? And how smartly would he have rebuked their Novel Encroachments? the Body of whose Religion, as it is now embraced, bears date from the Counsel of Trent; and there is not one Ar­ticle in their Faith, wherein they differ from us, but we can shew, and prove it, to be of a late foundation: Late (I mean) in comparison with the Truth, and the Faith that was once delivered to the Saints. What Christ, and his Apostles preached, and what the first and eldest Christians believed, and received, we own and adhere to; but other things that are not found among these Doctrines, or are repugnant to them, we justly renounce as New and Erroneous; though they have contracted a venerable Rust by their Age, and seek to impose upon us under the mask of Antiquity, and by the descent, and length of their Pedigree. Primum quod­que verissimum, is Tertullians Rule; and we desire to stand and be tryed by it, and would have nothing imposed upon us, that the Scriptures (the true and Authentick Records of Antiquity) do not mention, nor own. The Doctrines which the Apostles preached, the Rules of Life and Salvation which they gave, is what we Contend [Page 13] for; for this is the Faith delivered to the Saints.

Let us now consider,

2. What is to be understood by the [...], the Once delivered in the Text. There are two Sen­ses given of it by Interpreters; both which may be ta­ken in, as being both indeed implyed in the word.

1. Once may carry the sense of Conjunctim, and so the learned and judicious Hammond paraphraseth it [preached uniformly to all by the consent of all the Apostles.] This was that Doctrine that was One and the same, though preach­ed by different persons; this the Apostles all agreed in, and observed in their preaching through the world; that though they were so far distant one from another, yet they all preached the same thing, and made no Difference in the Doctrine they Preached, in the Faith they delivered to the Saints.

How happy had it been for the World, and how much had it conduced to the peace and Purity of the Church, and to the safety and security of the Souls of men, if the Missionaries of Rome had observed and pro­ceeded by the same Rule, and kept to the Doctrine that was once delivered, and had taught none other things, then what the Apostles by Common consent, and Har­mony of mind, had preached.

Then had they never imposed so much False Do­ctrine upon the world, nor ever preached things so vastly different, from the Doctrine of Christ and his Apostles.

Then might the Church, in a great measure, have re­tained her Virgin-Purity still, and had not been defi­led, nor the world been disturbed by the insolent En­croachments of Rome.

Then might Images (a very Fornication in Religion,) have kept their place among the Batts and Moles, and [Page 14] in holes and Brambles, where the Prophet sayes, the Is [...]. 2. 20. Jews, upon their Reformation, should throw theirs; and had never crept forth to see the light, to be adorned and admired, nay, to be set up and worshipped by Foo­lish men.

Then might the Church have been left to pray and say, Amen, with understanding, and to go to the Throne of Grace, in a way where all knew what they were doing; and the Scriptures, those Fountains of living waters, had never been sealed up under an unknown Tongue, from the eyes and use of those, whose Duty as well as Interest it is, to peruse and understand them.

Then might the Church have enjoyed the Sacra­ments, as they were first instituted for her use, and as our Lord appointed they should be received; and the Cup had neither been taken away, nor the Bread been made a God, and a Prodigious Idol to be worshipped, and eaten. Had they followed the Faith and Doctrine of the Apostles, they would never have dared to Al­ter what our Saviour had Ordered, nor have presumed to deprive the People of the Cup, when our Saviour at the first institution of that Ordinance, said, Drink ye all of it. Mat. 26. 27.

Then might Princes have enjoyed their Rights, and neither have been questioned nor molested in their Thrones, by those who ought to be subject to them; and then might the People have led their lives under them, peaceably in all godliness and honesty, and had never felt the effects of those Fire-brands, which the Pope hath thrown abroad in the world; nor ever been taught to rebell against God and the King.

In short, then had that Mass of Corrupt, Superstiti­ous, and Idolatrous Doctrines, that have with so much [Page 15] confidence been broached, so highly to the dishonour of Religion, and to the danger of Souls, never seen the light, nor defiled the Church; had they kept to the Faith that was once delivered, that is delivered con­junctly by all the Apostles one and the same.

2. Once delivered, carries in it the sense of Immu­tably. Once for all, as we say, not to be changed or altered any more. God gave his people the Jews a Law, and Ordinances, of his own appointment; but these were not to hold, but till the Fulness of time was come, and then that dispensation was to cease, and be done away, to make room for one more perfect and lasting; one to be so Once delivered, as not to be delivered a­gain in another way, or with any addition, or amend­ment. And in this sense the Scriptures, use the word elsewhere, Psal. 89. 35. [...], Once have I sworn in my Holiness, that I will not lye unto David. That is, certainly, immutably, and without al­teration. And this way both Grotius, and Beza go. [Semel; Quia de ea Doctrina nihil sit imutandum. Once, Because nothing was to be changed in that doctrine.]

And therefore every Substraction, or Addition to this Faith, thus Once delivered, is a notorious Wrong to it; a Corruption of the Doctrine, and an Encroachment up­on the Authority of God Almighty, in whose power a­lone it is, to make and establish an Article of Faith. And therefore do we appeal to the Doctrine of Christ, and his Apostles, and desire to stand, and be tryed by that; for since it was Once delivered so, as not to be al­tered, the Church of Rome having made both Additi­ons to it, and Variations from it, stands justly charged with that Novelty, which she would fix upon us. When our Saviour reproves the corrupt Practices, and [Page 16] Glosses of the Jews, he reduceth them to the true and Ancient standard, and tells them, from the beginning it was not so. And upon many of the Doctrines and Practices of the Church of Rome, we may write the same Remark, and shew, that from the beginning it was not so.

We can tell by what steps the Papal Grandeur advan­ced, and by what unjust Encroachments and undecent huffs and insolencies, they enlarged their dominions, and enslaved the Church, and imperiously trampled upon Princes. We can tell them the Time, and prove it when they please, that the Bishops of Rome were more tractable and humble, and that the world did not take them to be such uncontroulable Pieces, as afterwards they grew up to be. Gregory the Great ownes the Emperour Mauritius, for his Lord and Master, and declares him to be the Forerunner of Anti-christ, that desires the Title of Oecumenical Pastor, or universal Bi­shop. And he held the Chair in the end of the Sixth Century. But the world is much altered with them since, as to both these points; and now they assume a power of deposing Princes, and to dispose of the Kingdomes of the earth at their pleasure. Now, it is an Article of their Faith, that the Pope is Head of the U­niversal Church. A thing that was not thought to be so from the beginning. For Saint Chrysostom in his Exposition of that place, [Rom. 13. 1. Let every soul be subject to the Higher Powers, says, that the Apostle en­joynes this to all, both to Priests, and Monks, and not to Lawmen only, [...], &c. Although thou be an Apostle, although thou be an Evange­list, although thou be a Prophet, or whatsoever else thou art.] And for the other Point the Council of Calcedon deter­mined, that the See of Constantinople should have Conc. calced. [...]a [...]. 2 [...]. [ [...], equal priviledges with old Rome,] which they [Page 17] never had done, had the Pope then been thought the Supream Head of the Church, and Christ's onely Vicar upon earth.

Again, we can tell them, when the Worship of Images was first Authorized in their Church, and it is notori­ously known, that the Second Council of Nice, was the first that determined for it, and that was past the middle of the Eighth Century.

Their Prodigious Doctrine of Transubstantiation, (the peculiar Doctrine of the Church of Rome) was first de­fined by Gregory the Seventh, but not compleatly set­led, nor the Name brought in till Innocent the Third, in his Lateran Council in the year 1215. A thing ut­terly unknown to all the Fathers of the eight first Cen­turyes, and a Name so strange and unusual, that a learn­ed French Antiquary observes, that no Antient Dictiona­ry, Mr. Spon M. S. either Greek or Latine, hath the word, or any o­ther that so much as contains, or expresseth the Sense of it, not in two so Copious Languages.

And so for their gainful Doctrine of Purgatory, it's evident that the Primitive Times, as well as the Scrip­tures, are ignorant of it, and utterly strangers to it. And it's somewhat a puzling Question, that the fore­mentioned Antiquary asks Le Chese, (this present French King's Confessour) that if the Doctrine of Purgatory be Ancient, and not of a late Coinage and Date, why in all the Ancient Epitaphs before the seventh or eighth Cen­tury, we never meet with an Orate pro anima, or a Requiescat in them? And yet now no Roman Epitaph is made without them.

Their Half Communion, its well enough known, was first determined in the Council of Constance, and they had the face to do it, with an non obstante to our Savi­ours own Institution, and to the Practice of the pri­mitive [Page 18] Church. And though they grant, that Jesus Christ administred it to his Disciples in Both Kinds, and in the primitive Church the Faithful used to partake of it so; yet ad evitandum aliqua pericula, & scandala, to a­void some imaginary Dangers and Scandals, they would venture to determine contrary to the Practice of the Church, and the Institution of Christ. And this bold Council sate not, till the Beginning of the Fifteenth Century.

And so (would my Time and your Patience serve) I could easily go over all the Articles in difference be­tween us; and either tell you the Time, when they were first introduced, and the Council that gave them Au­thority; or prove, that there was a Time long before them, when the contrary Practice was in use, and when the Doctrines which we Contend for, in oppositi­on to theirs, were received and embraced.

Is this then the Faith once delivered to the Saints, that neither the Scriptures nor Antiquity knew any thing of? Is this the Doctrine of Christ and his Apo­stles, which is so lately crept forth, and that in Con­tradiction to what they delivered on Record in Scriptures? These must therefore needs be the ef­fects of a Prodigious Insolence, for Men to take upon them to add to, or alter what God hath established, and first Themselves to depart from that Faith, which was once (that is, immutably and unalterably) delivered to the Saints, and then to require Others, under pain of Damnation, to go along with them.

No Church or Society of men upon earth, either hath or can have sufficient Authority or power, to Coin new Articles of Faith, and give them a sacred Stamp, and make them Obligatory to the Consciences of men. E­very Church hath a sufficient Power in matters of [Page 19] Discipline for her own Government, and can make Laws, and Cannons relating to Decency and Order, which the Members of that Church are bound to Obey, not onely for Wrath, but Conscience sake: and for this we need not go to Rome, nor are we bound to stand to her Determinations; we have all the just Rights, and Power of a Church, within our selves; and what have we to do with Rome, or Rome with us? But to add more Articles of Faith to the Apostles Creed, and to require those to be believed, and received with the same Faith, and Assent of mind, that the others are (as Pope Pius the Fifth, falsly so call'd, hath impiously done) it is an intollerable Encroachment upon the Authority of the Lord Jesus Christ, and a wide Deviation from that Doctrine once delivered to the Saints, and so delivered, as not to be altered.

For this is the Faith, that we are concerned in, and the onely Faith that we are to Contend for; that which was delivered to the Saints, that which was preached by the Apostles, and believed and embraced by the Saints, those ancient and eldest Christians. What is Con­trary to this we ought to reject, and for this we ought to Contend; that we may retain, and preserve intire and pure, the True Religion, the truly Ancient, Catholick, and Apostolick Faith.

And this for the First thing, What we must Contend for.

2. The Second thing in the words to be enquired in­to, is, How this Faith must be Contended for?

And this is worthy our most serious Enquiry. For the Faith we must Contend for, being a matter of so great Concern, the Manner of our Contending for it, is of im­portant Consideration also; for if we Contend not as we ought, or otherwise than we ought, we may lose [Page 20] what we strive for, instead of obtaining it; for it hath been known, that some have so Contended for the Faith, and by such Ways and Means, as have been a real Pre­judice to it; and they have either lost their Religion, or shewed that they had None, while they Contended for it, by unjust and irreligious Ways. And this indeed as much as any thing proves, that the Religion which the Church of Rome Contends for, and would impose upon the world, is none of the Faith, Once delivered to the Saints; in that she useth such irreligious, and unconscionable Methods, to impose and Crow'd it up­on us by. 'Tis fit for the Turkish Alcoran to be pre­sented upon the point of the Sword, and false Religi­ons have need of external Force and Violence, to in­troduce and settle them in the world; but this is so contrary to the Progress and Proceedings of the Gos­pel, and the Ways of its Advancement, that this alone is a Disparagement to any Religion, that it needs such Arts and Methods to establish it.

The Apostles went about doing good, and convinced the world, of the Truth of what they said, by the pow­er of Reason, and the evidence of Miracles from above. But if any were so Obstinate, as to resist the Evidence by which they spake, and would not give heed to the Truth they delivered, they shook off the dust of their feet, as a witness against them, and left them (as a just punishment of their Obstinacy) to perish in their Unbe­lief; but we never read, that they Cut their Throats, or fired that house or City, that would not receive them.

When they were in their State of Infancy (as to their Faith) and did no [...] understand Themselves, nor the Na­ture of that Faith and Religion, they were afterwards to preach, they were once indeed for fetching Fire [Page 21] from Heaven, to consume the Samaritans, that would not receive their Master; but then they would not have made the Fireballs themselves, but have used onely, what God would have sent them from Heaven. But how sharply does our Saviour repress their blind, and ignorant Zeal? Luk. 9. 55, 56. But he turned, and rebuked them, and said, ye know not what manner of Spirit ye are of; for the Son of Man is not come to Destroy mens lives, but to Save them. But now how Contrary must that Religion be to that, which they preached, and our Saviour ordained, which requires so contrary Methods to introduce, and advance it. Rome says, Come to us, for Salvation is onely with us, and its necessary in order to it, to be Subject to us, and to Believe, and receive all that we tell you; but if we refuse, (as it is fit we should do) till we see bet­ter Reason (for Saint John bids us not to believe every 1 Joh. chap. 4. v. 1. Spirit, but to try the Spirits) they instead of convincing us by Reason or Scripture, or any other sufficient Argu­ment, will dash out our Braines, and fire our Towns; and thus Contend for the Faith, and plant their Religi­on, not by the Bible but the Sword, and use all the ways of Pagan and Turkish Violence and Cruelty, to subdue us to their Opinions, and make us believe.

Surely these are not of the temper of the Holy Je­sus, who was Meek and Merciful, however they may call themselves by his Name; and undoubtedly that Re­ligion can be none of his, which inspireth the minds of those who profess it, with so much barbarous and bloody Cruelty. Can that Religion be true, which must be settled and propagated by Violence and Mis­chief? and is that the Gospel which makes its Entrance, by a direct Violation of all the Rules of Equity, Hone­sty or Humanity? Is this the Religion of the Holy Je­sus, [Page 22] which proceeds and advanceth it self, by a direct Contradiction to his Practice, and a perfect Violation of all his Laws and Precepts? And is this the Way of Sal­vation, for men to do all that, for which God himself hath told us, we shall be damned? Is Murder, and Trea­son, is Sedition and Rebellion, any ways consistent with the Sentiments of a true Piety? Or is this a Religion of God's Appointment? Undoubtedly these things make it manifest, that such a Religion is not from God, nor is the Spirit by which such men Act, either guided or in­spired by him.

The True Religion, and the Faith once delivered to the Saints, teacheth us, to be Meek and Merciful, and to endeavour the Good of all men. To reclaim our Brother from the Error of his way, by Patience, Long suf­fering, and Doctrine: To bear with him, and instruct him, and not to dash out his Braines, if we cannot Con­fute him. It teacheth us to be Just and Honest, Sober and Peaceable, Obedient and Submissive to the higher Powers, and not to Lye, nor Equivocate, nor to break the Bands of humane Society, nor to disturb the Peace and Government of Kingdoms, and to confound the world. That Religion must not be good, that must be thus advanced, and therefore I said, that it being our duty to Contend for the Faith, it is considerable, How we must Contend for it, lest we should think it Law­ful, to Contend in such a way, as the true Faith will not endure, to be maintained and defended by; and so ei­ther lose, or at least disparage our Religion, instead of preserving, and honouring the Faith, by our undue and irregular Contentions for it.

And to Answer this, it must be considered, that Saint Jude writes to men, that were in no place of Authority in the State; For as the Christian Religion was already [Page 23] under Persecution, and hated by Jew and Gentile, so were the Professours of it, of no Esteem then in the world; there was no Christian Magistrate who bare the Sword, nay the Sword was in the hand of the Ene­mies of Religion, and the Magistrates were those who opposed and persecuted the True Religion. So that it cannot be supposed, that the Apostle can here mean by this Contending for the Faith, any opposing force with Force, or a drawing the Sword for the defence of the Gospel; for he writes to those who had nothing to do with the Sword, and exhorts those who were Subjects and not Princes.

For we may assure ourselves, that those who preach­ed and wrote, by the Inspiration of the same Spirit, could not contradict one another; and Saint Peter and Saint Paul, having both expresly commanded a Subjecti­on Rom. 13. 1, 2. 1 Pet. 2. 13, 14. to the Supream Magistrates and Powers, and those very Powers being at that time Enemies to the Gospel, and Persecutors of the true Religion, whom (for all that) they command so express a Subjection to; it cannot be supposed, that Saint Jude, any more than they, could think Religion a just pretence for Rebellion; or when he bids the Christians Contend for the Faith, could mean by it, an Opposition to the Rulers and Governours, that God had set over them.

And the constant Practice of the Primitive Christi­ans, which in this Case is the best Interpreter of Saint Judes Exhortation, evidently shews, that they did not thus understand it. They loved and prized the Faith, more than their lives, and chearfully suffered, and dyed for the Testimony of Jesus Christ; but they never rai­sed a Rebellion for the Defence of their Faith, or distur­bed the State, or opposed the Government, for its Ad­vancement. No History, either Pagan or Christian, gives [Page 24] any the least Hints, of any Sedition they raised, or any the least Opposition they made to the Civil Governours, in all the time of the Pagan Emperours; even when the Persecutions raged with the greatest Heat against them, and they were Tortured and killed with the greatest Barbarity and Inhumanity, onely for being Christians. Justin Martyr in his Apology for the Chri­stians to the Emperour Antoninus Pius, and Tertul­lian in his to the Emperour Severus, both mention the peaceable, and quiet Deportment of the Christians un­der their Government, which had been too weakly (not to say impudently) done, if the Christians had been guilty of disturbing the State, by Sedition and Rebelli­on.

Nor was all this a Patience per force; their Numbers were neither so small, nor their Courage so low, but they might have created Disturbance enough, had they thought it Lawful so to proceed. Tertullian tells the Emperor Severus in that excellent Apology he presen­ted to him, in the behalf of the Christians, that their Numbers and Courage were sufficient, to have stood up­on their Defence, and to make their Party good against their Enemies, if they thought it Lawful so to do. [S [...] enim hostes apertos, & non tantum vindices occultos agere vellemus, deesset nobis vis Numerorum, & Copiarum, &c. For if we had a mind to proceed by open Hostility, could we want either Numbers, or Forces sufficient? we are but of yesterday, and yet we fill all Places, your Cities, Islands, Castles, Corporations, Councils; your very Camps, and Tribes, and Companies; your Palace, Senate, and Courts of Justice: Sola vobis Templa relinquimus, onely your Tem­ples are free from us. Qui Bello non Idonei, &c? For what War should we be unfit or unprepared, though our For­ces were inserior, who so willingly lay down our lives, if [Page 25] in our Religion, it were not more Lawful to be killed than to kill.] Nay, he says, that without a Rebellion they could Ruin their Persecutors, only by with-drawing from them; and if so great a number of men, should retire into some remote Corner of the World, their very Recess would be a punishment to them. [Proculàubi [...] [...]xpa­vissetis ad Solitudinem vestram, ad silentium re [...], et Stuporem quendam quasi mortuae Urbis; Doubtless (says he) you would be astonished, at the Solitude we should leave you in, at the silence and stillness of your City, as if it had ex­pired at our departure.]

But Christian Fortitude in those days, ran in a stream quite contrary to Violence and Resistance; and the Ho­nour and Advantages of suffering for Jesus Christ, and the Testimony of a good Conscience, were then thought to be so great, that no dread of Death, nor probabi­lity of Prevailing, could tempt them to such a Course. And of this we have an eminent Instance in the Thebean Vid. Grot. de jure Bell. lib. 1. cap. 4. Legion, which consisted of six thousand six hundred and sixty six men (all Christians) who in the Reign of Maximian laid down their Arms, and were every man cut off and Martyred, rather then they would sacrifice to Idols at the Emperours Command.

And when the Empire was now turned Christian, and their Numbers mightily encreased, when all Of­fices and Employments, and all places of Trust were happily lodged in Christians hands: Julian comes to the Throne, a professed Apostate, one that renounces the Faith he had early imbibed, and openly declares for Paganisme, and sets up their horrid Rites, and Su­perstition again; and yet no man opposeth him by Vio­lence and Armes, no Sedition, nor Mutiny is raised a­gainst him, though the strength of the Empire was then in Christian hands.

Prayers and Tears to GOD, and earnest Entreaties, and humble Apologies to the Emperours, were the Ways and Methods, of the Defence of the Faith, in Ancient times; and till the Popes had debauched the Minds of men, and for their own Interest, taught them to despise the secular Power, we never heard of a Re­bellion raised in the world, upon the account of Religi­on, nor of the Defence of the Faith, by Force and Arms. This is a way which the Religion of the Holy Jesus abhors, and this is not the way, that Saint Jude here Ex­horts, us to Contend for the Faith in.

For though he useth the word [...], which does undoubtedly refer to those Exercises, which were so famous, and so much in use among the Grecians, and are called by them the [...], consisting of those manly Exercises of running, wrestling, and Combating; yet it is as evident, that in the use of the word, he does not refer to the Force and external Violence, used in those Cames; but to the Diligence, Industry, Pati­ence and Sufferance of the Combatants. Thus it's plain Saint Paul useth the word, to signify the Patience, and Phil. 1. 30. [...] Tim. 4. 7. Constancy of the Saints, in their spiritual Race and Com­bat, in their sufferings and endurance of Labour and Persecution; and thus our Saviour applyes it, Luk. 13. 24. And I believe it will no where be found in the New Testament, to signify the Resistance or Contention, of external Force and Violence.

Not but that I think it Lawful for the Magistrate, to draw the Sword in defence of the True Religion. For he is the Minister of God—and beareth not Rom. 13. 4. the Sword in vain. If the Pope, as he hath formerly done, should give away this Kingdom to him that can catch it, or set any Prince a work (as he loves to do) to force us into a Subjection to him; no doubt the King [Page 27] may Lawfully oppose Force with Force, and defend his Kingdom from every Invasion; God hath put the Sword into his hand, to manage for the Defence of Re­ligion, as well as of the People. But then this is the Case of the Magistrate, whose the Sword is, and makes nothing to those, who have none of that Power com­mitted to them. To these the Practice of our Saviour, who refused to be rescued by Saint Peter's Sword, and the Command he gave with the Reason of it, Mat. 26. 52. Put up again thy Sword into its place; for all they that take the Sword, shall perish by the Sword: is a suffi­cient direction and Rule, what they have to do, and shews them how dangerous, and unlawful it is to be meddling.

How then must we Contend for the Faith? Surely in the head of all our Endeavours, our Prayers and Tears ought first to be placed, as the Ancient Arms of the Primitive Church, and those most successefull Wea­pons, with which they Encountred the Rage of the Enemy, and by which their Patience and Constancy tri­umphed in the end. Our Faith is from God; and to whom therefore should we go for its Defence, but to him who can with ease defeat the Designes of the Ene­my, and infatuate the Counsels of their best Contri­vance; who as the Prophet saith, Frustrateth the tokens Isa. 44. v. 25. of the Lyars, and maketh Diviners mad, that turneth wise men backwards, and maketh their knowledge foolish. If he be among us, we need not fear all the Efforts of Rome, or Hell; but if he forsake us, our Defence is gone, and our Glory departed, and Ichabod may be written up­on all our pleasant places.

But other Means are to be added to these also. And every one in his several Sphere, must employ the Talent that God hath given him; for God loves not the Lazy [Page 28] Suppliant, nor will hear the Desires of those, that will always lye still and Cry, God help.

The Magistrate must Contend in his Sphere, for the Defence of the Church, as well as the Government of the State; the Preservation of the true Religion, as well as the Peace, is within the exercise of his Au­thority, and ought to be part of his Care: He Con­tends for it by a tenderness and Care over all its Concerns, and by Restraints upon the Petulancy and Unruliness of men, who would either Corrupt the Doctrine, or disturb and interrupt the Peace of the Church.

And here is also Your Sphere to Act (my most Honourable Lords) to whose Wisdom and Skill the Execution of those Laws are Committed, by which our Religion hath hitherto been defended, and so hap­pily flourished. I Shall not presume to direct, or ad­vise, or Exhort you; the Knowledge we have of Your Love to Religion, and of your Faithfulness in Your Trust, will not suffer us to fear, that You will be neg­ligent, in the Defence of that Religion, which you Love so well; or let those Laws which are so great a part of Your Trust, be baffled or buried, on which the Safe­ty, and Peace, and Security of our Faith, at this time, so much depends.

The Minister must Act in his Sphere; and he Con­tends for the Faith, by declaring the mind of God in Truth, and expounding sincerely the Oracles of GOD. By opposing and convincing Gain-sayers, and defending the Truth from Heresy and Error, and the Sophistical Tricks of those, who lye in wait to deceive, and as the Apostle says, Lead Captive Silly women, laden with 2 Tim. 3. 6. sins.

And All men (as Christians) must Contend in a [Page 29] way, suitable to them as such, by Knowledge and Practice, by Love and Sufferings, and all the Methods that are Proper and Lawfull, and suit with Christians, considered as such, in their private Sphere and Capacity. And to these in this Circumstance it is, that Saint Jude directs his Exhortation, and perswades them to Contend for the Faith. That is, exhorts them to an earnest, and immutable Adherence to it, so as not to forgo it, for all that the Enemy can do. Neither to be scared out of it by Dread [...]r Danger, by Violence or Death; nor to be cheated and wheadled out of it, by the Insinuati­ons of those that lye in wait to deceive, and [Creep in un­awares] that deprave the Faith, and corrupt the Doctrine of the Gospel, and [turn the grace of God into Lasciviousness] or exchange the Truth of God, for a Lye. And thus to secure our standing in the Faith, and to pre­serve that Religion, and Purity of Doctrine, that God hath blessed us with, no Ways are more Suitable and Proper, or likely to be more Successfull, than these.

1. To understand well, and be throughly informed, in the Principles and Fundamentals of that Religion, which we profess. For the greatest, and most successfull Conquests, that in any age the Enemy hath obtained, have ever been upon those that are weak, and Unstable in the Faith: the Wavering mind hangs trembling, in an equal Suspence between Truth and Falshood, and these hardly escape the Assaults, or stand the Shock of those, who lye in wait to deceive. And therefore the Methods of the Enemy have usually been, to pick out those to subvert, whom they see Ignorant and Unstable; as knowing these to be the most liable, and likely to be brought to their Lure. And indeed, how should it be otherwise; for they that are not well informed, in what they profess, may easily enough be perswaded, that their Profession is Er­roneous; [Page 30] and the Best Religion may Easily be disparaged to them, that do not understand its Nature, and have not enquired far enough into it, to discern the Beauty and ex­cellency of it.

And doubtless, this hath given the Church of Rome, a vast Advantage against us; who know well enough how to improve it, in that so many are strangers, to the Princi­ples of that Religion, which they profess, as having ne­ver been Instructed in them, nor taken the pains to Ex­amine, what it is they pretend to believe. Too many have satisfied themselves, with being of that Profession, in which they were born and brought up, without ta­king the trouble, to understand what that Profession is, or to have any other Argument for it, than their Educa­tion.

And therefore, when I reflect upon that Ignorance in Religion, that is growing up, and that little Concern or Regard, that men have to be well versed, or informed in the Fundamentals of it; instead of wondring, that Rome hath gained so many from us, I onely wonder that they have gained no more. And I very much fear, that if the time should ever come, that men might with Safety, or advantage, change the Church of England for that of Rome; there are too many, that would need but little Perswasi­on; and all because they so little Know the Truth, the Beauty and Excellency of that Religion, which now they profess.

2. To Practise seriously and Conscientiously, what we profess. To hold the True Faith in Notion, and to deny it in Practice, is to pull down with One hand, what we erect with the Other; and to subvert and betray the Faith, that we seem to Contend for. And indeed, it is not easy to suppose, that a man should be resolute to Suffer for any Religion, nor stand any ways Vigorously [Page 31] in the Defence of it, who will not submit to the Power of it, nor will let his Life be regulated, nor his Lusts be mortified by it. To the Profane person, all Religions are alike; and that which bids fairest for his Interest, or is most suitable to his Inclinations, Carries it with him. It is the Practice of Religion that renders it Truely sweet, and pleasant to the Professours of it; and none but those, can heartily love the Faith, and be Zealously concerned for its Defence, that have Experienced the Power and Influences of it, in themselves.

To Practise therefore what we profess, is a considera­ble means of Defence, for the Religion we own; for this engageth God on our side, and lets the Enemy see, it is in vain to Tamper, or be meddling. For to live up to the Principles of our Profession, and to adorne our Religion with a suitable Conversation, is to bring forth Fruit, and to glorify GOD; and where these are found, the End is answered, for which the Gospel is be­stowed; and so long the Candlestick shall not be remov­ed, while People rejoyce, and walk in the Light. And therefore it is observable, that the Removal of the Means of Grace, and an Eclipsing the Light of the Gospel, hath ever in all places been preceded by a Decay of Piety, and an Inundation of Profaness. This pulls down the Wrath of GOD, and that makes the Cunning, and Ma­lice of men effectual; God will walk no more among them, that walk contrary to him; and they that will Practise no Religion, may easily enough be perverted to Any, how irrational or absurd soever it be. God grant, that that Coldness, Looseness, and Profaness, that so universally over-spreads this Nation, be not too sad a Prognostick, and preparatory to the Departure of the Gospel from among us. For this our Saviour Threatens the Jew, Matth. 21. v. 43. Therefore I say unto you, the [Page 32] Kingdom of God s [...]all be taken from you, and given to a Na­tion bringing forth the fruits thereof. Our Provocations are too like theirs; God grant our Punishment be not the same too!

3. A Christi [...]n love, and Union among our selves: This is an excellent Means of defence of the Faith, and a pertinent and prevalent Method of Contending for it. By this we secure our selves from all Assaults without; and while Love compacts and cements the Body, it makes it impregnable to all the fruitless Attempts of the Enemy. Our Unity would be our Strength, as well as as our Beauty; and if our Adversaries could not Cre­ate a Party, and form Divisions among us, they would sit down in Dispair of ever prevailing, and would be less frequent and brisk in their Attacks.

But while we Bite and Devour one another; while we Rage, and Raile at, and mutually Subvert, and Under­mine each other; whilst fierce Debates, and Unchristi­an Censures, and Spight, and Malice, and Wrath do swell the Spleen, and Exasperate the Minds of men one against another; we reproach our Religion by an unsuitable Deportment, and expose our selves an easy Prey, to the Cunning and Malice of our Enemies. For the Gospel we Contend for, is a Gospel of Peace; and the God we serve, is the God of Peace; and the Badge of Christ's Disciples, is to love one another. If then to Contradict the Design of the Gospel, be the nea­rest way to hasten its departure, in vain do men pretend a zeal of Religion, in Bitterness and Animosity; or give out, they Contend for the Faith, while they violate the Laws of Christian Charity, and Cast away the bands of Concord, Love and Union. It is much to be fear­ed, lest God in his just Indignation at these things, should let in the Common Enemy among us, and Cure the [Page 33] Rancor, & take off the edge of our spirits, and teach us more Kindness, & a more tender regard one for another, by invol­ving us all in the same common Calamity, and judgment.

I Am sure nothing more weakens our strength, nor more roundly, or successfully advanceth the Projects of the Enemy, than our fierce and unmerciful Contests one with Another. We pull down our Defence with our own hands, and our selves sap, and undermine those Walls, and Foundations, which they so much desire to see Levelled with the ground. Hence it is, that Rome hath always been industrious, and vigilant to Create, and foment Divisions among us; for these present them with those advantages against us, which all their own Prowesse, or Policy could never have procured for them: But a Christian Love, and firm Union among our selves, would be no less their Terror, then their Confusion.

4. To suffer resolutely the worst that man can inslict, rather than forgo our Profession, or deny the Faith. This is that manner of Contention, which I conceive the Apostle Chiefly aimes at in the Text, by the use of the word [...], as I have already intimated; and this is that Way in which every particular person may for himself, and in his own Sphere victoriously Contend. This will render all the Attempts of men in vain, and whether they Fawn or Rage, a mind resolved to endure the utmost, rather than forgo the Faith, will weather the storm, and stand the shock, and come off Trium­phant in the end. For the Rage, and violence of men, may bind the Hands, or force the Body; but the mind is free, and no Compulsions can debauch the Conscience. They Can reach this Temporal life, & tear the heart out of the Body; but the Soul is beyond their reach, and can never tear the Love of Christ, and his Truth, out of the Heart that is not willing to part with it.

When therefore all other means of Contending for the Faith, either fail, or are useless, through the Anger of GOD, or the Perverseness of Men, the good Christian in his particular Sphere may Contend for it, and be sure to preserve, and keep it entire and inviolate, by Patience and Constancy, and a mind prepared to suffer, whatever the Rage, or Malice of Men can inflict. For he that Can expose his Fortune to the Rapaciousness of Men, his Body to the Tormentor, and his Life to the death, need not fear what man can do, but may be sure to preserve his Conscience pure, and his Faith sound unto the end.

And though Flesh and Blood may Recoile, and fancy this Method least of any; yet the Christian is suppor­ted, with the greatest reason that Can be, to encourage him to it. This is the Path that our Saviour trod before us, and through Tribulation and Sufferings, the Captain of our Salvation was made Perfect. He endured the Cross despising the shame, and is set down at the right hand Heb. 12. 2. of the Throne of God. This way those great and famous Worthies in the Gospel, those Primi Pilares Fidei nostrae, the Ringleaders of our Faith, stood up for the Faith, and Sealed it with their dearest Blood, [and they loved not their lives unto the death.] And to the same Engagements Rev. 12. 11. our Saviour encourageth us, and bids his Disciples, [fear not them which kill the Body, but are not able to kill the Mat. 10. 28. Soul.] And the Apostle proposeth the example of our Masters Sufferings, as the support of our Faith, and Courage in the greatest Tryals. [For consider him (says Saint Paul) that endured such Contradiction of sinners against himself, lest ye be weary and faint in your minds.] This the Heb. 12 3 thing we Contend for, deserveth at our hands, for the Faith is Precious, and the Testimony of a good Con­science, out-weighs the Terrors of death, and the Love of God is better than life it self: And this by our Cove­nant [Page 35] with God, we engage our selves to; and we Can­not be Christ's Disciples upon Termes short of these. He that loves his Life more then Christ, is unworthy to be a a Disciple of Christ; and he that for Fear denyes the Faith, denyes Christ the Lord and Founder of it. And though our Master does not always Call his servants to Heaven, in a Fiery Charriot, and in Tribulation, and suf­ferings; yet he expects that they should all of them be al­ways ready, and resolved to go that way if he calls them; and he will receive none that decline that way when he calls them by it. For he hath said [if any man come to me, and hate not his Father, and Mother, and Wife and Chil­dren Luk. 14. 26. 27 and Brethren, and Sisters, yea, and his own life also, he cannot be my Disciple; and whosoever doth not bear his Cross, and come after me cannot be my Disciple.] Let us then ra­ther dread losing the Faith, than our Lives; and rather fear being discarded by our great Master, turned out of his Service, or disowned by him, then to be vexed and worried, and killed by men. If God calls us to suffer, let us not think [strange at the Fiery Tryal] as Saint Peter calls 1 Pet. 4. 12. it; but with Patience, and Courage obey the Call, and with a firm Mind, and undaunted Resolution, hazzard our lives, to save our Souls; & quit the World, to preserve the Faith.

The Enemy is at hand, & lodged under our very Walls; what God may permit, we know not; what they would do, is now sufficiently discovered and demonstrated to every one, that is not of the Party, or willing to be im­posed upon. Tis time to think seriously of our Condi­tion, and to fortify our minds with Courage and Con­stancy against the impending Evil. 'Tis time that our Breaches were Healed, and our Contentions among our selves were Banished, that we might all unite in the Com­mon Defence; and all Combine (as one man) to Contend earnestly for the Faith which was once delivered to the Saints.