IN the ninth verse of this Epistle, we find Michael the Arch-Angel contend­ing for the body of Moses. In the words of the Text we are advised to contend for the soul and spirit of Mo­ses, the Faith delivered to him and all the Saints.

However at the first appearance it may be judged unseasonable to press any thing, which looks towards [Page 2]Contention, at such a time, when the pool of Bethes­da ordained for healing, is turned into the waters of strife, when men generally have better skill in Premisses and Conclusions then in the Promises or Precepts of Christ: yet when I consider either those delusions, which lie upon the spirits of some, who contend for their own shadows in stead of the Faith delivered to the Saints, and think they imbrace the Goddess, when it is but a cloud upon their own un­derstandings, or that sceptical frame that prevails upon the spirits of others, who by reason of the counterfeit money which is abroad, conceive it im­possible to be assured of that which is currant; who are as unresolved in divine concernments, as he was that did not know,Haereo lac inter meditans, inter (que) cruprem, inter delicias uberis & lateris. Angel. Gazaeus p. 259. whether to preferre the milk of the mother, or the blood of her son: or indeed that deadness which hath surpriz'd the hearts of most, how listless they are, when any thing lies before them which relates to the radical Truth of the Gospel; it pleads not only the conveniency, but the necessity of this advice. How many have lost their former heat and vigour, and are ready to dispute that Faith in defence of which they were once ready to die.Aquam selis vo­cant, sub lucis ortum tepida manat, medio die qaum vchemed­tissimus est calor silgida cadem fluis, mediâ no­cte servida ex­ [...]stuat. Q Cur. l, 4. cap. 7. Their hearts are become like the fountain at the Oracle of Jupiter Hammon, at midnight it was ex­ceeding hot, about the rising of the Sun luke-warm, at noon time exceeding cold. When they were in a night of Persecution, their hearts were hot; when the day of deliverance approached, their heat abated; and now at noon-time, when the Sun is come to his Zenith, they are grown stark cold.

How necessary is it therefore to quicken one ano­ther to this Duty. Such an Exercise may be proper for [Page 3]the restoring our former heat, and the recovering a sound constitution of mind.

The occasion of this Exhortation were some at­tempts made by the Gnosticks to imbase and corrupt the Christian Faith: although the name might be of later date, yet the thing was as early as this Epi­stle. They pretended to a more refined and sub­limated knowledge then others were arrived at,Irenaeus lib. 1. cap. 1. which the Apostle tels them, Puffeth up, 1 Cor. 8.1. They stiled themselves spiritual, and all others carnal, and therefore in the 19th. verse of this Epistle, it is charged upon them, notwithstanding this pretence, that they themselves (and not those whom they would brand with that mark) were carnal, not having the Spirit. Their false claims to the divine Spirit gave occasion for those words, That ye be not shaken in mind, neither by spirit, &c. 2 Thes. 2.2. Irenaeus tells us,Lib. 1. advers. H. they drew their Rise from Simon Magus who was contemporary with the Apostles. Oecumenius up­on the place, that the persons against whom the Christians were animated here to defend the Faith, were the followers of Simon. [...]. These men crept in­to the Church, [...], verse 4. by pretending to unusual severities, they did by degrees insinuate them­selves. They made many meek condescentions to those whom they desired might become their Pro­selytes: we find them there in a very lowly posture, creeping upon their knees: The minds of the vulgar sort were so low, that they could not get into them without stooping.

Yet in the mean time their tongues were imploy'd in inveighing against the sacred Appointments of God, in speaking evil of Dignities, despising Dominion, verse 4. [Page 4]He that considers the present danger the Doctrine of Faith is exposed unto by persons not much of a different stamp, will conclude for the seasonableness of this Advice, Earnestly contend for the Faith once delivered unto the Saints.

In these words three parts expose themselves to our view,

• 1. An Act contend.
• 2. The Object of this Act, the Faith once delivered to the Saints,
• 3. The manner how thir Contention is to be managed earnestly, after the manner of the Agonists, [...]. I shall treat of these in their order.

1. Here is the Act contend.

It speaks the using your most serious endeavours to maintain the Doctrine of Christ, the opposing of every thing which may conduce to its prejudice, the expence of your parts, your Authority, your Estates, your Lives (if God requires) to maintain faith in its primitive purity: it calls to every one to come into the help of the Lord against the mighty, those mighty and strong delusions which prevail with many to the eclipsing of the glorious Gospel: during this present state the Faith of Christ hath so many ene­mies to contest with, so many prejudiced minds, re­bellious hearts, seared Consciences, that if there be any bowels or love in us, we can do no less then side with him in this holy Conflict.

2. Here is the Object we are to contend for Faith once delivered to the Saints.

It is Faith, not the Faith whereby we believe, (though that merits our most vigorous contending) but [Page 5]the Faith which is believed by us, The Doctrine of the Gospel, 1 Tim. 4.1.

This Faith either pertains to the Foundation of Re­ligion, or else to the Superstruction; this Distinction the Apostle makes, 1 Cor. 3.10, 11. If we would know what Faith belongs to the Foundation, the best way is to ex­amine its Connexion with that which is of undoubted necessity to salvation: The Scripture mentions two heads, Saving Faith, and Holiness; Heb. 11.6.12.14. without the first none can please God; without the second none shall see him: whatsoever hath an essential Connexion with these two is to be owned as a fundamental Truth, and whatsoever is repugnant, rejected as a funda­mental Errour.

By the light of this Rule a great part of Socinu's his Divinity will appear to be a fundamental mistake; for how can a man believe, and devolve himself upon God in the way of his providence, who is possessed with an apprehension of his not knowing future Con­tingents? How can a man believe and relie upon Christ, who conceives him to be but a mear man? when the Scripture pronounces him cursed that re­lies upon man, Jer. 17.5. As these Apprehensions are repugnant to saving Faith, so they will appear to be as contrary unto Holiness. The first prevents the Resignation of our Wills to the divine pleasure, the principal part of a holy life. The second destroyes the first branch of the Mysterie of Godliness, God manifested in the flesh.

As for what belongs to the Superstruction, the A­postle hath ranked it under these heads, Gold, Silver, Pretious stones: Gold, that is next to the Foundation, and therefore of the greatest value; then Silver, [Page 6]then pretious Stones; Every stone in the Building is pretious; though every Truth be not of equal impor­tance in reference to salvation, yet every one hath his just price and value.

It is a Faith once delivered, once for all. Indeed it was gradually discovered to the world; first in the Promise to Adam, then the Sun of Righteousness began to appear above the Horizon; Then to Abraham. He was injoyned to offer up his Son, to signifie that the promised seed should break the Serpents head by be­ing made an offering for sin; in the very Act he was prohibited, to denote the time was not yet come for the manifestation of that seed; A Ram, a prin­cipal Sacrifice amongst the appointments of the Law was substituted, to express Gods acceptance of that service in the mean time. The waters of life like E­zekiels waters did arise by degrees:Eze. 47. v. 3, 4, 5. in Adams time they were to the Ancles; in Abrahams to the knees, in Moses and the Prophets to the loines, in the times of the Messias they became a great River; in time past God spake at sundry times, and in divers man­ners, but now he has spoken by his Son, most fully once for all in the New Testament. This is his last Will and Testament, which Christ as his only Son and Heir hath opened and disclosed; he hath spoken by his Son whom he hath appointed Heir, Heb. 1.2. This Testament being the last, will admit of no alteration, and therefore at the End of the book which concludes it, there is a curse pronounced against him who shall make any such Attempt; I testifie to every man that heareth the words of this Book, if any man shall add to these things, God shall add to him the Plagues which are written in this Book; and if any man [Page 7]shall take away from the words of the book of this Prophecy, God shall take away his part out of the book of life, Rev. 22.18. By the Book of this Prophecy is not only meant the Revelation, but the whole Scripture which is sometimes called the Prophets, Act. 24.44, 45. some­times the Scriptures of the Prophets, Rom. 16.18. and here the Book of Prophecy, because the greatest part of those, who were imploy'd to pen it,Omnes Canoni­ci Thri veteris Testamenti scripti sunt a Propheris. Vid. Whitakcri contrav 1. Q est. cap. 5. had a prophetick spirit. The Revelation being now united and incorporated into the Canon, and the last part in order, what is thus spoken in the conclusion of it, must have Relation to the whole, Cursed be he that maketh any Addition. Moses who concludes the Law, charges the people not to add or diminish from it,Deut. 12.32. but suggests that God would raise a Prophet like unto him, whom he enjoynes them to hear. Ma­lachy the last of the Prophets foretels of Christ, and a Messenger before him, from whom further instructi­ons were to be received, but John who consigns the Canon of Scripture, pronounceth an Anathema with­out the least intimation of any further discovery; he insinuates that the next appearance to be expected from Christ, is at his last coming to Judgement, verse 20. he that testifieth these things, saith, surely I come, and then the Church which was acquainted with the mind of Christs Answers, Even so, Come Lord Jesus. Upon this account it is exprest in the eleventh verse, He that is unjust, let him be unjust still, and he that is filthy, let him he filthy still, to signifie, that if men refuse to be reclaimed by this last Revelation, be it at their own peril, no other Gospel shall be made known to reduce them.

It is a Faith once delivered to the Saims, a Faith [Page 8]not invented by the Saints, but delivered to them, not the Result of Phansie and Imagination, but the Pro­duct of the Eternal Counsel and Wisedom of Hea­ven it was sealed and delivered: sealed with the blood of Christ, and publickly delivered to the Saints.

Every Saint is Gods Depositarius, he commits this Treasure into his custody, he will one day call for an account of this Trust, and requires that we do not return that corrupt to him, which was given pure unto us.

Having thus made some general discovery of the Act and the Object, I will in the next place give some account, why this Act ought to be terminated upon this Object: why it is so much our concernment to contend for this Faith.

The first Argument may be drawn from the Excel­lency of this Doctrine: the second from the Attempts of Satan to corrupt it: The third from the Resolution of former Saints to defend it.

1. Argument from the Excellency of this Doctrine: this will appear, if we consider the Author of it, the Doctrine it self, the Effects it produced.

1. The Author, Isa. 9.6. his name declares his most excel­lent nature, wonderfull Counsellor, the mighty God, the Everlasting Father, the Prince of Peace. Du­ring his Manifestation here in the flesh,1 Tim. 3.19. I a. 9.6. a divine Power or Spirit resided upon him, which did justi­fie and acquit him from that disparagement which his humane nature might have exposed him unto; He was beheld and admired by Angels, preached unto the Gentiles, believed on in the world, which was of no ductile Temper, by reason of those Prepossessi­ons [Page 9]it was under by the Pagan Religion; after the spending a most holy life, the expressing the highest Acts of Grace to his friends, of love to his enemies, of zeal for his Fathers interest, he was visibly re­ceived up into Glory: This excellent person was the Author of this Doctrine we are to contend for.

2. The Doctrine it self, it is comprised in two words by the Prophet, The Lord our Righteousness, Ier. 33.16. This is he which shall preach unto her the Lord our righteousness. the He­brew runs thus, [...] this is he, meaning Christ the branch, [...] which shall preach or declare unto her, meaning Je­rusalem, for [...] signifies praedicare as well as vocare, and [...] is not in the Accusative but Dative case, The Lord our Righteousness, meaning the Gospel which Christ should preach and hold forth to the Church. These two words are the sum of the Gospell, the prin­cipal part of the Christian confession is that Jesus is the Lord, Phil. 2.11. and his doctrine is still a word of righteousness. Heb. 5.13. In every vein of the Gospel there is something of the blood and imputed righte­ousness of Christ. The excellency of these matters is so great, that the Apostle attributes an Eminency to the knowledge of them [...], Phil. 3.8.9. there is an excllency in the knowledge of arts and sciences but in the knowledge of the Doctrine of Christ there is an [...], a supereminent and superlative worth.

3. The effects it produced without any external help or advantage. The religion of the Jews did abound with temporall encouragements, Mahomets doctrine was calculated for depraved nature; but the doctrine of Christ has no such external advantage to Commend it. It does not allure to obedience by promising the pos­session of a Land flowing with milk and hony (an ar­gument [Page 10]fit for the Church in her state of Infancy) or the enjoyment of inordinate lust in paradise. The arguments it useth are of another strain, mortifie your lusts, do good to your enemies, return blessing for cursing, under­value the delights of the world, deny your selves, take up the Cross. I do not remember any rule in Rhetorick to which this example may be reduced.

One would think such oratory should not prevaile with many to become proselytes;O suasionem dis­su [...]si n [...]s omnis vndi (que) pl [...]n [...]m An [...]. De [...]ost [...]cm C [...]cer [...] (que) [...]acr [...]tion [...] ­quicq [...] mper­su [...]d [...]recui­qu [...] potuisse. Marsiliu [...] Fici­nus de Christ. Relig. cap. 8. p. 9. yet where this do­ctrine was preacht we finde 3000 Converted, the Ma­gicians burning their curious bookes, Felix trembling, the oracles of the Devill silenced. No greater evi­dence of the excellencie of it then these miracu­lous effects, which were produced against winde and tide without the interposall of any extrinsick pow­er.

If any shall inferre, if a divine power did so far in­terpose in asserting this doctrine, there is the less need of our contending for it, especially it being of a spiri­tuall nature, and not so easily falling under humane cognizance.

All that I shall returne is this. if Judes exhortati­tion (earnestly contend) was of use in those times, when this doctrine was vindicated and asserted by a miracu­lous power, then certainly of much more now when no assurance is given of such extraordinary appearances for heaven.

2. From the attempts of Satan to corrupt it.

Some footsteps of this we may find in the new Testa­ment: Hymenaeus and Philetus are made use of to strike at the whole doctrine by asserting the resurrection to be already past, if no resurrection or eternall salvation the faith delivered to the Saints will presently vanish, [Page 11]the mind will be as Fred for the entertainment of er­rour as truth, therefore the armour designed for the defence of the head is called the Helmet of salvation; implying that the hope and desire of the resurrection to life and salvation is a security against errour.

Others were employed to compass the same design by decrying the necessity of all outward worship and ordinances. They gave it out, that it was indifferent what outward worship they had; so the purity of the heart was preserved;Grotius. such were those among the Co­rinthians who made no scruple to sit down in the Idol-Temples. This is believed to be the reason of Johns Admonition, Little Children keep your selves from Idols. The Tempter knows, if all external wor­ship, the solemn appointments of God (in which he hath obliged himself to make conveyance of his Truth) be taken away, or made indifferent, he can with the greater facility impregnate the mind with apprehensions repugnant to the faith of Christ. Lest these designs prove abortive, he attemps the cor­rupting of the Christian Faith by a prophane mixture of Paganism. Simon Magus, and his Adherents were his principal Instruments in this design. This seems to be the reason of the Apostles caveat, Col. 2.8. Be­ware lest any spoil you through Philosophy. Philosophy here signifies the Doctrine of the Pagan Religion, which some endeavoured to incorporate into the Chri­stian Faith. Such mixtures have always been at­tempted by Satan: if he cannot pul down the Ordi­nances, he will indeavour to imploy such in the dispensing of them as shall intermingle their own er­roneous Conceits; if he cannot remove the golden Candlesticks, he will infuse what dross he may into [Page 12]them. He indeavours to make such a potion as the Jews once offered to Christ, [...], The Gentiles wine mixt with the Christians Myrrhe, which hath a Narcotick vertue, and in time will ex­tinguish all the sense of Religion. If we had no other Argument but this, the frequent attempts of Satan to destroy the Christian Faith, it would give in a sufficiency of Light to evidence the value of it. What Tertullian says in his Apology of Nero, Qui scit illum intelligere po­test, non nisi grande aliquod bonum a Nere­ne damnatum. may be well applyed to the Devil, he that knows his na­ture, may understand that it is a very great good, which is persecuted and condemned by him.

3. From the Resolution of the Saints to defend it. All the Devices which the Understanding could frame were used to compell them to renounce their Faith. The Heathens set their own wits upon the wrack to invent tortures for them,Filesaci. select tom. 1. p. 44. Prudentius in hymno Cypti­ani. witness the Candida Massa at Carthage, a deep pit filled with lime, into which great numbers were cast head-long. Ʋlpian wrote seven Books to shew the several punishments which ought to be inslicted upon Christians. They were condemned to the fire, to the Cross, to the Mines: incredible numbers suffered every day. Jerome writes, that there is not a day in the year to which the number of 5000. cannot be ascribed. What effect did all this produce, not any affrightment to the sur­vivers. The cuting off of these branches made the Vineyard to grow the faster. They like the plant upon Olympus did flourish in the midst of burning Flames. They were daily increased: the love of their Saviour made them to forget their own safety. This firmness and constancy to the Faith (which by the Apostle is stiled [...],2. Pet. 3.17. a stedfastness pe­culiar [Page 13]to a Christian) was so well known to the Hea­thens, that with Galen it was grown a Proverb, [...]. when he would express an impossible thing, A man may as soon unteach Christians what they have learnt of Christ. Austin relates when the Oracle was consulted by one how he might convert his wife from the Christian faith, that the answer was, he might as soon engrave letters on a swift stream, or fly in the ayr, as bring his desires to pass. This resolution of their's is a fit pattern for our imitation.

Before I proceed I must remove a scruple.

Quest. Must we contend for every branch and par­cle of faith? as for foundation truths they are worthy of Zeale, but as for others which are not of indispen­sable necessity to eternal life, we are apt to pronounce the expence of our thoughts and indeavors about them vain and superfluous.

Answ. Amongst those truths which belong to the su­perstruction, some are neerer the foundation, some are more remote; every truth calls for a measure of vigour and zeale sutable to its situation and nature, and every errour a proportionable opposition; For

1. The least slip in any article of faith portends danger to the whole; if a man be at the top of a house where he is most remote from the foundation, in case his foot slip 'tis very doubtful, whether he will stop till he comes to the bottom. If a man lets his hold go in any part of the doctrine of Christ, 'tis very uncertain where he will stay; a little errour imbases the mind,Effecit poto Mithridates saepe veneno, Toxica ne pos­sent sava nocere sibi. and by a hurtfull influence prepares it for the reception of a greater. The King of Pontus by taking at first weak­er poysons wrought himselfe by degrees into such a constitution that he could concoct the strongest.

2. Though the being of a Christian depends upon his holding the foundation, yet the well being and comfort of his life lies in the superstruction: Though a house may have a sure foundation, yet if there be an errour in the super­struction, if it be not contrived into convenient roomes fit for habitation, the Inhabitant will be deprived of the comfort of his life.

3. It is an argument of a selfish spirit to contend only for such truth as is of absolute necessity to its own salvation. Tis a sign it is moved by a private interest of its own, and not by the publick interest of heaven. Was there no reward at all, yet the owning of truth (none of the least stars in the bright constellation of divine perfecti­ons) in every tittle and apex would be a piece of that homage we owe to God. These arguments speak our duty to contend for every branch of Faith, whether it belong to the foundation, or that which is built upon it. Although I would not contend so much for the slate of a house as for the foundation stone, yet both are worthy the contending for; if the foundation be taken away the house must presently fall, but if the slate which use to defend it against the importunity of the weather, it may in time fall and the foundation it self perish.

Having thus opened the duty and the reasons of it; I shall in the next place, before I proceed to the Third particular, look back a little and make some inference from what has been spoken.

1. Observe, it is Faith we are to contend for, a matter of pure revelation, the eternal wisdom of God disclosed, a Doctrine given from heaven.

The heathen could tell us.

[...].

More then a superficiall regard is to be had to the [Page 15]Illustrious gifts of the gods. The faith of Christ is one of the Choicest gifts of heaven; life and immorta­lity are brought to light by it, the way into a commu­nion with the supream good fully discovered.

2. It is a Faith once delivered.

Therefore, own it in opposition to the fancies of those private spirits which would deliver a new faith to us. They speak of a light within them which they own as their guide in this undertaking, and in the mean time neg­lect the sure word of prophesie. Whereas the scrip­ture sayes to the Law and to the Testimony, they say to their inward light, their understandings being colou­red with a false light, they look through it upon the scripture, and so make the scripture appear to them of the same colour; just as to men, that put green or blew glass before their eyes, all the objects round about will appear blew or green. They see by emission and not by reception; they do not fetch a sense and mean­ing from the scripture, but impose their own sense and meaning upon it. Let us not suffer our selves to be cheated of our faith by such pretences Their sug­gestions must not be our rule, till they can demonstrate they are conducted by an in fallible spirit.

All that I know which may induce any to the same belief with them, is either their confidence in asserting, their arguments in proving, or their voluntary humility in living.

1. As for their confidence and bare assertion that is nothing to us, The most notorious Impostors have been as confident and made as high pretences. Monta­nas used to boast of the inspiration of the holy Ghost, and had his [...], women that preacht and set forth their prophesies, which he esteemed above [Page 16]the sacred Gospel; [...] they called themselves spirituall and all others carnal; wheresoever they met them they pronounced them in a state of wrath. Their death was as strange as their life. Eusebius says it was the common report that Montanus and Maximilla ended their lives as Judas did. [...] l. 5. acc. hist. 15. cap.

Their pretence to act upon a principle of Conscience must be no demurre to us, for conscience is not the origi­nal but a transcript of the Law of God. It is sit the tran­script should be examined and corrected by the origi­nall. We have reason to doubt, whether this copie be alwayes authentick, if we consider the opportunity the Tempter (which wants no will) has to corrupt it; for when he has committed an act of murder upon the soul, he usually flies thither as to a sanctuary and lodges himself in it, knowing that it is a tender and secure place, where the hand of violence will not easily reach him.

2. As for their arguments, let not them prevaile upon us without due advice, this is the weakness of the vul­gar sort, if they meet with an argument they cannot an­swer, they presently conclude no body else can; and so they receive every slight objection for an undoubted truth. Those scruples which the Defendants of the protestant cause have long since blown away) for want of opportunity or skill to converse with their writings) are cryed up for the grand concernments of the Gospel a light which former ages were unacquainted with. These being once received into the mind though weak in themselves yet having the advantage of possession, a point very material in the Gospel as well as the Law, will keep out the strongest truth. One man (though infirm) being possest of a strong hold will hinder twenty [Page 17]well appointed from entering: It is the nature of errour to fortifie the understanding which prejudice against every thing which may conduce to its dispossession: it has one peculiar advantage, the faith of Christ con­taining something in it above the capacity of a man, the reason of an erroneous mind does with more facility oppose it,Villeroy then the best informed reason de­fend it.

3. As for their voluntary humility their seeming dis­regard of the world, let not that impose upon us.Philost. d [...]vita Apol. Thya. This is no argument to evidence their being under the direction of the spirit of truth. Apollonius Thyanaeus who had acquaintance which an evill spirit (as may appēar to any who considers what Philostratus who attempts to vindicate him from that crime represents of him) did raise his reputation amongst his disciples by re­nouncing worldly delights, [...]. by a severe and austere diet; he would drink no wine, use to feed upon bread and water. The devill is not so much a novice as to be ignorant that a pretended neglect of the world, a seem­ing humility are fit engines to raise and advance his own Kingdome. It is his common method, in the front of his design to place something which is really good, that he may with the more security make his access to the mind, and introduce what is really evill. He knows the best way to make men to take his poyson, is to mingle it with wholsome diet. Delrio tells us of one who was exhorted by the devill to read Pauls Epistles.Disq. mag, 4. lib. p. 380. Iacobus Vitriacus of another, who was reprehended by him for his vitious and dissolute life. Tis a good rule to discerne the spirit of God, from the spirit of Satan by; the spirit of God perswades nothing but that which is really good: the spirit of Satan may perswade some good [Page 18] but alwayes mixes that which is evill. By this it is easie to discerne, that the spirit these persons are under, is not the spirit of truth; it perswades to a seeming neglect of the world, a mortifying of the flesh, yet in the mean time attempts to bring in ataxy and confusion, to overturn the ordinations both of God and man, a design the Spirit of God cannot be accessary to, for that is a Spirit of order, upon its moving, Gen. 1.2. The Chaos vanished and all things were put into a comely and decent posture, whereas if this spirit of theirs had its liberty to move, it would force all things into their primitive confusion.

3. This Faith was once delivered to the Saints, the antient people of God, and therefore we are not to part with it on easie terms. Will a man part easily with his Inheritance, the antient Possessions his An­cestors injoy'd?1 King. 21.3. Naboth said to Ahab, God forbid that I should give the Inheritance of my Fathers to thee. This Faith was the Inheritance of our Fathers, of those which were in Christ before us: the insinuations of every Jezabel must not perswade us to resign up our right in it.

But possibly you'l put this Querie, who are the per­sons which are to contend for it?

Answ. That is intimated in the word Saints, to them it is committed as a special Trust, and therefore they are to contend, that they be not devested of it.

Saints may be reduced to these three heads, Ma­gistrates, Ministers, Private Christians.

1. Magistrates; Indeed it was the speech of the old Donatists, Quid Imperatori cum Ecclesia? what hath the Magistrate to do with the Church? im­plying, as though a power did only reside in the [Page 19]Church as to matters of faith: upon enquiry it will be found that an Ecclesiastical power resides in both.Bocbarti. Epist. The power of the Magistrate is objective ecclesiastica, conversant about the things and affairs of the Church, but modo politico in a politick way and manner. The power of the Church, formaliter Ecclesiastica conver­sant about the same affairs, but modo Ecclesiastico in a Church way. Some have asserted the Magistrate to be an Officer in the mediatory Kingdom of Christ; all grant that he is an Officer in his essential, as he joynes with the Father and the Spirit in the general Government of the world. Now the world being upheld and governed principally for the Churches sake; The Magistrates Power which is ingaged in that Government, must needs have relation to, and be concerned to seek the Welfare of the Church, which can be done in nothing more, then in keeping the Faith of Christ free from Corruption.

It is prophecyed of the times of the Gospel, that Magistrates shall be nursing Fathers to the Church, Isa. 49.23. which speaks a duty of care upon them, that the sincere milk of the Word, the Churches nourishment, be not poisoned with Errour.

We are to pray for those which are invested with civil Authority, that we may lead a quiet life in Godliness. Why is Godliness here mentioned,1 Tim. 2.12. except those in Authority are to have an influence upon the promoting of it? And how can they be in­fluentiall in this matter, except they exert their power in asserting against all Attempts the Faith of the Gos­pel, a Doctrine according to Godliness?

That which is granted on all hands doth admini­ster sufficient evidence to this Assertion. None can [Page 20]deny but that Magistracy is intended by God for the se­curing external Peace and Tranquility. Now he that appoints the end, doth at the same time give a right to the means conducing to it: There is nothing more conducing to the obtaining external peace and Tranquility, then the true and genuine influence of the Faith delivered to the Saints; for this excellently directs Superiors to govern, inferiours to obey, re­moves the fuel upon which the sparks of sedition use to kindle.

'Tis observed,Verulam. that the matter of sedition is of two sorts, much Poverty and much Discontentment. He that is under the power of this Faith, is obnoxious to neither of these. He cannot judge himself a poor man that hath an interest in the purchase of Christ, or be agrieved at the meanness of his fortune, who is a Co-heir with the natural Son of God; under all Emergencies though he cannot rejoyce, yet his faith will learn him to be content; when others are in a Re­gion where there is nothing but storms and thunder, his heart and life are above encircled with calmness and serenity.

There is an innate power in it, where it is obeyed from the heart, to keep men in those stations provi­dence hath placed them. As in a Circle all the lines which are directly drawn from the Center to the circumference, never cross each other: so when men make God their Center, and are drawn forth ac­cording to the Gospel in a right line about their se­cular imployments, they keep their proper place without molestation to those which are next to them.vid. Hookers Eccl. pol. 5 b. p. 404.

Besides this inward power, there is an outward [Page 21]blessing intailed upon that community where this faith is kept in its strength and vigour. The Israelites which had it but in dark discoveries, if we compare them with the demonstration and evidence of the New Testament, did always ebb and flow in prosperity according to their swerving from, or their more stre­nuous asserting of it against Idolaters. When this flower began to fade, it was an undoubted predicti­on, that a winter of Affliction was coming on. When any storm did shake the State, it was usually made by vapours which did proceed from coldness of af­fection in this matter. While they kept close to the revealed rule, their Counsels were happy, their at­tempts full of Spirit; upon their neglect, an infatua­tion fell upon those who were famed for prudence, a disanimating fear upon persons of the greatest re­solution, as great a change upon all as was in Bel­shazzar, when he saw the hand writing, their loines were loosed, their knees ready to smite one against the other.

The ten Tribes after they had forsaken the appoint­ments of God at Jerusalem, which were but shadows of Gospel faith and worship, are represented al­wayes as in a tottering condition, as a reed shaken in the water, 1 Kin. 14.15. If it fared so with those that forsook the shadow, what may be expected, in case the substance be deserted; This faith is the [...], the Pillar and Stay of a State, and there­fore the Magistrate who is to uphold the one, can do no less then contend for the other.

Ministers, they are likewise to contend,

In their Doctrine.

In their Lives.

In their Doctrine, not only by exhorting, but con­vincing Gain-sayers, Tit. 1.9. Not only by building up the Church, but in keeping off the enemies which would pull it down: Their condition is not unlike that of the Builders of Jerusalem, who wrought with one hand in the work, with the other held a weapon: the policy and resolution of the enemy puts a necessity upon them to be polemical as well as practical. In their lives, by living as well as preaching Christ, by expressing life in their preaching, and preaching in their lives;Greg. Nazi­anz. Carmina varia. tom 2. p. 153. Serm [...] tuus to­ni [...]ru vi [...]a (que) fulgor erat. by so preaching, and so living, that Basils Epitaph may be verified of him, [...].

In a word, That they may contend to purpose, they must earnestly endeavour to get knowing heads and humble hearts. Many who know how to advance the work of God, yet wanting humility, which would make them stoop to the meanest Capacity, do not perform what they know: Many who have broken hearts, and yet are deficient in know­ledge, are by that means unacquainted with the most compendious way to promote the design of the Gospel. Knowledge and Humility must not be di­vorced. Our hearts must be like Gideons pitchers, furnished with spiritual Lamps, and throughly hum­bled, and broken, before they will be serviceable.

Private Christians, these are likewise to contend in Prayer, in holy Communion, by provoking one another to walk according to the Rule of the Gospel. Eve­ry one hath his [...] his proper office, every star his own Orb, which must not be rash­ly deserted.Hieron. in loc. Joseph. Antiq. Amos 1. v. 1. When Uzziah broke his order, it is be­lieved by the Jews, that at that time Amo's Earth­quake [Page 23]happened, nature her self seems to have trem­bled at such confusion. No man is a competent Judge, when he is to leave his own Sphear, and pass into anothers; every man hath a natural propensity to conceive better of his intellectuals,Nulla res aequa­bilius inter bo­mines distribu­ta, quam bona mens. Cartes. method. p. 1. then the merit of them will bear. It is the observation of a Phi­lospher, that nothing is more equally distributed by nature amongst men, then Understanding and Reason; for every man thinks he hath enough. That mind which is never satiated with honour or with profit, would deem it a disparagement to be thought not to have wisdom and understanding enough. Upon this account 'tis not expedient that any should judge in his own case, when he is invested with sufficient abi­lity to warrant the relinquishing his own, and the inva­ding anothers place. This breaking our ranks, hath exposed the Faith of Christ to the assaults of the ene­my. Let the magistrate continue in his sphear, the Minister in his, the private Christian in his; Let Ma­gistrates and private Christians conspire to uphold a powerful Ministry. What disparagement soever men may think fit to cast upon it, yet in the thoughts of him who was both God and man, it was of that moment, that when he ascended on high, and as a Conqueror did (spargere missilia) distribute his bounty, he made choice of it as the most excellent gift, and cast it as a peculiar Testimony of favour to his own spouse, Ephes. 4.11, 12.

I having thus directed my self to all sorts, do desire to leave this Exhortation with you, that every one which is a Saint, would remember Gods Depositum, what he hath committed to his Trust, that he may keep it as it was delivered in its primitive Perfecti­on. [Page 24] Bessarion writes of Pythagoras that when he died,Lib. 1. in [...] p. 2. he left with his daughter in a large volume, the whole summe of his doctrine, with an injunction upon no terms to part with it. She was so obsequious, that although she was reduced to poverty, and had a great summe of money tendred for it, yet made it her choice, rather to suffer the inconvenience of penury then to vi­olate her fathers commands. Tis a good pattern for our imitation; our heavenly Father hath delivered the doctrine of faith to all the Saints with the same injun­ction; let us be carefull to buy the truth, but sell it not.

And now I am come to the third particular, the manner how this contention is to be managed, We are [...] signifies to contend after the manner of the Agonists in their games and exercises; and [...] is added to denote the intension or reinforceing of their action. The manner of their contending will appear from the Lawes they were regulated by, to which the Apostles alludes in these words, He is not crowned except he strive [...] lawfully 2. Tim. 2.5. A­mongst their [...] the Laws they were obliged to conform to Three I observe very applicable to my pre­sent purpose.

1. [...], &c. Theophyline in Epist 2. ad Tim. cap. 2. v. 5. [...]. Before the Contest they were bound to prepare them­selves by a set diet and to acquire [...], a good and full state, and habit of body.

2. In the Contest they had their bounds and limits on either side which they might not transgress.

3. At the end of the Contest they had their judge by whom doubtfull cases were decided, [...] from whom no appeal was lawfull.

These rules will declare what our deportment ought [Page 25]to be before, in, and after our contending for the faith delivered to the Saints.

Before the Contest we must aquire [...], a good state and habit of mind as they did of body. Three Ingredients are requisite to make up this state, Infor­mation, Purity and Peace.

The mind must be well informed, Pure, Peaceable. Well informed of these five things, 1. Of the Soveraign­ty of Gods will. 2. The infinity of his understanding. 3. Of his prescience. 4. Of the order and importance of all his particular truths. 5. Of the seasons when he requires we should openly contend for them.

1. Of the Soveraignty of the divine Will. The great Misteries of the Faith of the Gospel, being acts of Will and Soveraignty, having no necessary connexion with the holiness of the divine nature, are with difficul­ty entertained. None dare but own such Truths as have an immediate relation to the essential goodness of God; but those which result from meer pleasure and Soveraign will, are received but by few: The reason is manifest, his essentiall goodness hath the ad­vantage of innate ideas within to make it known; His Soveraign Will appears only from Scripture without. Now these impressions, being nearer then the Scripture will naturally produce a more facile assent to what complies with them. Therefore he having displayed much of Soveraignty in the Gospell, in imputing the sin of the first Adam, the righteousness of the se­cond; in preparing effectuall grace for some, in not preparing of it for others; the ready way to arm the mind with resolution to appear in the asserting of such truths, which have not the help of an inbred notion to commend them, is frequently to meditate upon, [Page 26]and possess our selves with deep apprehensions of this attribute.

2. Of the Infinity of his Understanding. Some truths too big to be confined within a created mind, do cast a damp upon Zeale. Every one in the midst of his pur­suit is ready to stop at them, as the Israelites did at Amasa. Men have an aversness from contending for and giving credit to that which they are not able to com­prehend. Ti's natural to desire not only to render a rea­son of our belief, but of the thing believed by us. The ready way to prepare the mind that it may be fit to en­gage for such truth, is to ponder the nature of an immense and infinite understanding: How unfit a finite being is to take a survey of it, how unable to penetrate its Counsels, to perceive the reason of all its Contrivances, that som­times it is the interest and glory of God to conceal a mat­tet, to teach us who are apt to judge of Divine things by our own measure, that there is an understanding far more excellent then ours that he steers by.

One propounds this Question;Despagne upon the Creed. why sometimes in scripture Man seems to reason better then God? he instances in the story of Abimelech, Gen. 20. He him-himselfe is threatned with death, his wife and women-servants struck with barrenness, his whole family af­flicted: In his own Justification he pleads the innocence of his family, the integrity of his heart, which God himselfe acknowledged; if man might judge, Abi­melech seemes to have the better. The reason is ob­vious, we being men, easily understand his reasons who was but a man of a finite extraction, but we do not so easily comprehend the reasons of God, who is infi­nite. This is that which gives so great an advantage to the Remonstrants: They bringing the reasons of [Page 27]man; Arguments calculated for humane Capacity, are easily received; but their Adversaries bringing the reasons of God, his standing upon his Prerogative, Who art thou which replyest? Upon the unsearchableness of his ways, O the depth of the riches, &c. They are not so easily understood. Therefore in case we desire to receive and contend for the Faith delivered to the Saints, we must be well informed of the Infinity of that understanding which contrived it.

3. Of his Prescience the Characteristical attribute where­by he is distinguisht from the heathen gods, Isa. 44.7. Many are affrighted from owning branches of the faith delivered to the Saints by those strange consequences which others have attempted to pin upon them. We are told, that from the Doctrine of personal Election and Preterition without any previous motive, it will follow, that God is not cordial in his importunate intreaties, that he violates humane free­dome, is accessary to mens enormities. These decrees being represented with such odious consectaries, like comets with a prodigious retinue, are believed by the overcredu­lous to presage a sad fate to Religion. That we be not checked by such vain appearances, when we enter the lists for this part of Gospel, let us be rightly informed of di­vine prescience, which is owned and acknowledged by both sides. Upon a strict survey it will be found, that the same charge which is drawn up against the forementioned ap­pointments, doth as fully lie against the fore-knowledge of God: and therefore there is no reason it should cool our zeal for those decrees, but rather be pronounced the issue of a disordered mind, when it is as much against that Doctrine which all receive, as that Truth which some deny. This consideration will inspire us with resolution, and give the enemy reason to suspend his acts of hostility. When those, which beseige a place, see their friends set [Page 28]upon the walls, consideration perswades them to cease from the expressions of warre.

4. Of the order and importance of all his particular Truths, to be able to distinguish betwixt the Mint and Cummin, and the weighty matters of the Law, betwixt the foundation and the remote parts of the superstruction. 'Tis the poli­cy of the Tempter to invite men to spend their zeal upon Truth most remote from the foundation. He usually sets them as he did our Saviour upon the Pinnacle of the Tem­ple, a part at the greatest distance from its basis. He doth all he may to draw our life and zeal from the heart of the Gospel into the external parts. If we look upon those heats which are betwixt persons of different perswasions, they are usually about such things as have small affinity with the grand points of Religion; they contest and quarrel about the bark and leaves of the tree of knowledge, and in the mean time the root that bears it, lies under ground without any no­tice taken of it. The wise man saith, The eye of the fool is in the ends of the earth, v. 17.24. he is more acquainted abroad with foreign parts, then at home with those Truths which more neerly concern his salvation: The Tempter imitates the policy of Joshua, used towards the men of Ai: He entices the per­sons he deals with as far as he can from the strong holds, and then rises suddenly from the ambush, and set's all on fire. Therefore it is the wisedome of a Christian to be acquainted with the order and importance of every particular Truth, to know were his strength lies, that he may stick close to that which is the spirit and life of Religion, that he may lend the greatest portion of zeal to that Truth which is of the greatest value.

This Affection is to be intended or remitted according to the quality of its Object. Sometimes God himself did appear in the cool of the day, sometimes in a burning Bush.

5. Of the Seasons when he would have us openly con­tend for them. We must not presently divulge every persuasion imprest upon the mind. The Apostle saith,Rom. 14.22. Hast thou Faith? have it to thy self. We are to consi­der the persons we deal with. All which profess Faith, are not of the same Elevation. Those which are built upon Christ, are like several rooms built upon the same foundation; some are high, some low, some dark, some lightsome, some weak, some strong: Every Disciple is not of the same pitch,Vsher of the u­nity of faith. [...].14. many like Zacheus are but of small stature; we are to consider every one according to his measure; the strong must not be fed only with milk, nor the weak invited to doubtfull disputations, but rather consi [...]med in that saving Truth they have already received.

Our Saviour forbears to speak of some things which the people were not able to bear. The Jews say,Maimonides More-neb [...]u it is unlawfull to speak of their [...] the more abstruce part of Theology before any, but their wise men.In Procatech. Cyril of Jerusalem refused to expound some Articles of Faith to one not perfectly initiated, by reason of their sublimity. [...]. utile est ut ta­ceatur aliquod verbum propter incapace [...] de pers. lib. a cap. 16. Austin saith it is ad­vantageous to be silent in some Truths, for their sakes, who are not arrived at a capacity of receiv­ing them. We are likewise to weigh the Errours which are to be opposed, the persons which vent them the ends they aim at. Sometimes the unsea­sonable opposing of an Errour doth but increase it; the water which would slide away without any noise, if it be dammed up, rises and becomes considerable; That fire which would go out if let alone, being stir­red and agitated, becomes a great flame, [Page 30]

Here is a place for Christian prudence to exercise it self in, to know the Times and Seasons when God would have us to make our Onsets.

2. A pure mind, the Mystery of faith must be re­ceived into a pure conscience, the new wine of the Kingdom must not be put into an old bottle, a mind not refined and renewed by the spirit. If there be holiness in the heart, it will put an excellent temper up­on all our contendings, it will annihilate all that worldly interest by which most are animated, and make them no farther contend, but so far as an advantage may accrew to the glory of God. A person that hath light in his understanding, and hath not his Will and Affection ballasted with holiness, is waving and very uncertain, he will never last the Conflict; his zeal will die with his secular interest, he will no farther contest for the glory of God, but so far as he may promote his own. That he may become some great one, the head of a Party, he will work himself up to a great measure of zeal. This is the fewell which makes the fire burn: this being removed, his feaver will presently cease, these external weights being taken off, he instantly loseth his motion.

3. A peaceable mind. 'Tis no contradiction to be in a peaceable frame, and yet to contend: There is a great affinity betwixt [...] Contention, and [...] Love. [...] which signifies to express Enmity, is neerly related to [...], which imports the expressing of love. No grea­ter expression of Love, then for a man to contend [Page 31]with a person to dispossess him of his Errour: he may be at war with the errour, and yet at peace with the person; like lightning he may melt the sword, and yet spare the scabbard.

By a peaceable mind I understand a mind unwilling to make a breach upon every diversity. A mind that can more love others, because they shall all be of the same general Assembly of the first born in hea­ven, then dislike because they are of divers Assem­blies here. The true Disciples of Christ ought to be like the Curtains of Mose's Tabernacle, which al­though they were not all of the same colour, some blew, some purple, some scarlet, yet all were coupled together.

Further by a peaceable mind, I understand a mind willing to condescend to the infirmities of others, so far as the interest of the Truth will permit. This Temper was very apparent in our Saviour, his Apo­stles, the primitive Christians. Our Saviour did so far accommodate himself to the Jews, that he bor­rowed their Rites, and implanted them into his own Ordinances. His appointments at his last supper seem to be an imitation of what was in use at their Passeover and other feasts.

His blessing the Cup before and after the distribu­tion of the bread,Luke 22.17. Fagius in Deut 8.10. [...] was an imitation of their double benediction; the first they called the Sanctification, the second, The blessing of the meat. His phrase, this is my body, is borrowed from their calling the Lamb, The body of the Passover. His singing an Hymn, [...] an imi­tation of the hymnes they were accustomed to sing af­ter supper. 'Tis believed he used the same Psalms with them, beginning at the 113. and ending at the [Page 32]118.Paulus Burgen. sis. De hoe hymno ex istis sex Psalmis com­posito intelligi debet illud, quod in immi­nente passione Mat. capite 26. legitur, &c. His Sacrament of Baptism answers to their ad­mitting Proselytes by water.

In the Apostles times the Deacons instituted by them, answer to the Parnasin in the Jewish Synagogues, The Angel of the Church to the publick Minister there, called [...] Angelus Ecclesiae.

The several steps which the antient Christians ap­pointed to be taken by those whom they admitted into their Communion,Causaub. exerc. 16.396. their Catechumeni, Competentes, Fideles were derived from the Heathens [...]. Their calling the Sacraments, [...] was by way of accommodation to the heathens which gave the same names to their Mysteries. This carriage of theirs, was like the carriage of Parents, which use to suite their behaviour and speech to the age and infirmity of their Children.Quo facilius ad veritatis amorem cor­ruptas super­stione mentes traducerent, verba sacro­rum illorum in suos usus transtulerunt. If these con­descentions were used towards Jews and Heathens on purpose to allure them to imbrace the Faith; what ought one Christian to use towards another, who have the same head, and ought to have the same heart.

In all this I intend nothing towards the asserting an un­worthy Syncretism, a compliance with others for peaces sake with loss and damage to the truth: We must follow the prophets rule, love truth and peace; first truth then peace. The wisdom from above is first pure, then peaceable. Numa's temple was stiled [...], the Temple of faith and peace, first of faith, then of peace. The sum of what I intend is only to perswade to a condescending deportment, a peace­able and meek demeanour, free from pride and in­sulting, a mutual love in our strivings for the faith, which would more prevail against Errour, then ex­asperation and bitterness.

It was the wisedome of God to appoint (when Christ and his Disciples were in the mount) that Moses and Elias should appear to them, that the Di­sciples might learn their duty, in there contendings for the faith, to mix Moses meekness with Elias zeal. Immoderate Anger doth but disturb that reason God hath given a man to convince his adversary. The storms which passion raise, do but ruffle and make the passage uneven to him.

The words of the wise are heard in quiet. It was not a rough stone which sunk into the forehead of the Phi­listine. A well polisht Argument used by an even spirit, will make the deepest impression. When in­temperate heats prevail amongst parties, there is reason to suspect, whether it be Truth they con­tend for. Such inordinate flames do not proceed from Gold, Silver and pretious stones, to which Truth is resembled, but rather from Wood, Hay and Stuble, which easily takes fire. 'Tis hotter un­der the Tropicks then under the line: In the exti­mate parts, where Errour resides, there is more vio­lent heat then in the middle where Truth lies.

These Preparations are required before the Contest.

2. In the Contest we must be carefull to avoid extreames. This fault the Apostle (alluding to the custome and Law amongst the Racers,) expresseth by [...], to extend a mans self or run over his set bounds 2. Cor. 10.14. When we contend against an errour op­posite to faith 'its easie to observe a secret propensity to fall into the contrary extream. Arius contending [Page 34]against the Gentiles plurality of gods, forced him into another extream of denying of the Divinity of Christ. Sabellius's dislike of Arius Tenent, did drive him so far to maintain an Identity of his nature with God, as to destroy the distinction of his person. A man is enclined to conceive himself most secure when at the greatest distance from his adversary. The Philosopher observes, that bodies in motion have a pro­pensity to recede from their center: Tis true of the mind, when resolved against errour, 'tis apt to fly from the center of truth towards the opposite point of the circumference. 'Tis visible how this inclination hath been managed and improved by the policy of Satan. Sometimes he raises the Manichees to defend a fatal necessity upon the Will; presently Pelagius, who so far proves an advocate for humane feedome, as utterly to annihilate the grace of God. He perswades the Papist that Christs merits are so redundant, that by them men are inabled to merit and satisfie the displeasure of heaven. He makes use of the Socinianian to defend there is no satisfaction at all; some he perswades that Justification is by the works of the Law; others that the Law is a thing out of date, of no use to one ingrafted into Christ. It was his former at­tempt to beget a belief that the Ambassadors of Christ could not be invested with too much outward pomp; and now instead of that double portion of honour, God hath allowed them, he conferrs upon them a double portion of contempt. [...] at the beginning. Plutarch in his treatise about super­stition, sayes, there are two extreams into which men are lead through their want of a true knowledge of the nature of the gods, Superstition and Atheism: former­ly [Page 35]the design of the Tempter was to enervate the power of Religion by superstition; but now he as strongly at­tempts the leading of men into the other extream, namely Atheism. As his design is contrary, so the meanes he uses.

Before he advanced the externals of religion, and now he casts disparagment upon them. Before he set up the institutions of men, now he pulls down the ordinances of God. He perceiving he could not bring us in love with humane appointments, that he might advance superstition; indeavours to annihilate those divine appointments which are designed for the fur­nishing the mind with lively apprehensions of God, that he may bring in and establish Atheism. Thus you shall always sinde him in some extream, walking at the outsides, amongst the tombes, where he may revive and give life to some dead errour. Therefore it is good in the heat of contention to beware we be not suddenly transported beyond the just bounds and mea­sures of truth. There is nothing more pernicious to the peace and wel-fare of the Church. When men over­shoot themselves, when their opinions like Jonathans arrows fly beyond, it is a signification of imminent danger.

3. After the Contest we are to rest in the determination of the [...] or judge. We owne no supream visible judge but the Scripture: There are other subordinate judges, the Magistrate in his place, the Minister in his, the private Christian in his. The Magistrate may judge in order to restraining acts of violence committed by the outward man against the faith delivered to the Saints. The minister in order to the instructing the ig­norant, directing the erroneous, confirming the [Page 36]doubtfull. The private Christian in order to his own duty; that his faith may depend upon divine Testi­mony, that he may believe Christ more for his own, then the Testimony of others. Yet the Scrip­ture is the only supream visible judge, to whom appertains the infallible deciding of all controver­sie in the matters of religion. Although as it di­rects our practise 'tis properly termed a rule, yet as it exhibits the voice of God, passing sentence upon mistakes in the concernments of Faith, we commit no incongruity to call it a Judge. This is the reason why passing of judgment is attributed to it, Joh. 12.48. Why 'tis stiled a living Word, a Judge of thoughts, Heb. 4.12. a Judge is nothing but a living or animated Law. [...]. This word tenders a decision of all doubts, it doth not let pass the first controversie concerning its own Authority. Although the stamp of divine Au­thority be not equally evident in all the parts; yet it is plain enough to distinguish every piece from coun­terfeit coin.

If the Scripture be the only Judge, I need not ex­press the benefit which will accrew to us by being willing in our contendings to be decided by it: all the difficulty is, how to discern what this Judge hath determined. Every party pretends to be acquainted with it: though the dreams be many, yet the inter­pretation is but one; all the Question is, how we shall find it out.

Answ. In order to this end, a double evidence is re­quired, in the Object and in the Subject: That the Object may be evident, we are first to be informed of the importance of the words and Phrases. The mind of God in Scripture, is said to be a Light or Candle [...], [Page 37] Psalm 119.105. The words and phrases are the lant­horn in which it is conteined. Many times the dark­ness of the Lanthorn hinders the shining of the light, and therefore we are indebted to those who have di­ved into the languages the Spirit of God was pleased to use, and informed themselves and us with the customes and manners of speaking which prevailed at that time when the Scripture was penned; without this method many portions of sacred Writ which are now disclosed, would have continued under their former concealement. For a miraculous appearance could not have been expected for the opening of them, seeing a full provision of means in preserving antient Records, in erecting Schools of Learning, hath been made by di­vine Providence for that purpose. This Expectation would have been as unreasonable, as for the Israelites to have lookt for the continuance of Manna from hea­ven, after by a divine hand they had been led out of a barren wilderness into a land of plenty.

The words and manners of speaking being under­stood, we are to weigh the Circumstances of every Text; The Spirit which is sent Ambassador from heaven to treat with us in every portion of Scripture hath his Inter­preter not far from him; usually some word or expres­sion stands ready in the Context to explicate his mind.

If the Circumstances be dark, we are to light them at other Scriptures which are clear and evident. Passages in Scripture are like the stars, not all of the same magnitude. Those of the lesser are at no great di­stance from those of the greater, which without any diminution can lend them evidence. If nothing shall be accounted evident, because some or other have made divers glosses upon every Text, upon the same [Page 38]account we may doubt whether the snow be white, be­cause Anaxagoras was of a contrary mind; that he had not many followers, is no Argument of less pro­bability for his opinion, then many have for their Conjectures. For I doubt not, if it had been as much the interest of Satan to perswade men that snow is black, as to misinterpret all those places which speak for the discriminating Grace, Divinity, Satisfaction, Ministry of Christ, but Anaxagoras might have had as many Disciples as Arminius or Socinus.

In order to the procuring evidence in the subject, it is the divine pleasure to assure the communication of such a measure of his Spirit in the use of means to his own people, as will inlighten their minds, and lead them into all truth which is of precise necessity to eternal life. He which bestows upon every Creature a Principle to distinguish betwixt food & poison, hath not left his people without a spiritual taste, by which they relish radical Truth, and disgust those glosses which tend to the corrupting of it; though they may be un­der the Conduct of their own spirit, when conver­sant about the superstructions of faith, yet they have the promise of an unerring guide in those things which relate to the foundation, which are of indispensable necessity to salvation. Therefore if we desire this Spirit may be a Guide to go before us through the dark passages of Scripture, 'tis good to apply our selves to the use of such means which may help to possess us of it. When the Disciples had received the promise of the Spirit, they are reproved for stand­ing idle and gazing about them, Acts 1.8. When the Apostle had received the Spirit it self, he doth not lay aside his former study and industry, he was so­licitous [Page 39]about his books, 2 Tim. 4.13. [...] Th [...]cam li­brorum. [...] the Syri­ack Interpreter translates a Chest of Books which he charges Timothy to bring with him. In the midst of all endeavours we must be importunate in prayer, which is powerfull in drawing down the aids of this Spirit, who knows how to loose the seals which are set upon any part of the Bible.

Iamblicus saves, it was the custome of all prudent persons in matters of Philosophy,De vita Py­thago. p. 1. [...] to begin with the invocation of God; it is of much more use in so divine a concernment, as the unfolding the Counsell of Heaven. The Antients use to repeat their dreams every morning before the Sun: were those dreams and Fan­cies which men take up in reading the word, [...]. [...] in Seph [...]. re­peated before the Sun of Righteousness, and he ear­nestly implored to detect by his Spirit the vanity of them, it would be the next way to be led into a right understanding of the Will of God.

The mind in all these accesses must lay aside its own prepossessions. Socinus saith, he went to God upon his knees for the interpretation of the 58. ver. of the 8. of John. No wonder he came away with­out any return from Heaven, who had no intent to find out Gods mind, but to confirm his own. He first be­lieved the Trinity to be no way consonant to reason, and then attempted the bending of Scriptures into a complyance with that belief. He that would receive a clear answer from God, must bring a mind clear from prejudice, willing to submit to that light which confutes, as well as confirms his former conceptions.

And now I have run through the several parts of the Text, the Act, the Object, the manner how this holy contention is to be managed; in a word, in all the [Page 40]your contendings for the faith delivered to the Saints, we are to use such a tenderness towards others as be­comes men, such a meekness as becomes Christians, such a fervency and ardour as becomes a peculiar peo­ple zealous of good works.