THE CHRISTIAN CONFLICT, AND CONQUEST. SET FORTH IN A SERMON AT Pauls-Crosse, upon Sunday the 19th of JULY, 1635. By W. E. B. D. of St Mary Hall in Oxford. OXFORD, Printed by Leonard Lichfield, and are to be sold by William Webb. A. D. 1636. TO THE READER. Christian Reader, IN the entrance of our Christian profession, we have all promised to fight under Christ's banner, against all Antichristian power. And namely, against the flesh, the world, and the Devil. To make good this promise, I have ventured (being thereunto called) to fight a combat with these adversaries, in an eminent place, before many and great spectators: Having so done, I remembered that I must finish my course, and keep the faith, or else I cannot say with the Apostle, that I have fought the good fight, 1. Tim. 4. 7. 8. and so expect the crown of righteousness. Therefore having begun contendere verbis, to encounter with these adversaries, by way of preaching; I resolved further pugnare manu, to set upon them, by way of writing. But here peradventure you will say, Quorsum haec? to what end is this writing! There are books written already of all kind of arguments, and of this also. I grant, there are so. But yet it doth not follow for all that, that there should be no more written, for as long as the Devil and his Agents, do daily multiply their temptations, and thereof set forth still new impressions, and editions, able to seduce, if it were possible, the very elect; I see no reason, but that the Ministers, and servants of Christ, should be as forward to multiply replies, and to set forth new answers to the same. Sure I am, the Lords will and command is, that we should resist the Devil; jam. 4. 7. Ephes. 4. 27. c. 6. 13. that we should give no place to his temptations; that we should put on the whole armour of God, that is, use all good means to withstand his wiles, and to repel his assaults. And S. Austin doth instance in this means of writing, saying, that in places infected with heresy (or other dangerous temptations) all men should write, that have any faculty therein, though it be but the same things in other words; that all sorts of people, among many books, might light upon some, and the enemy in all places might have one, or other, to encounter him. And the same Author further saith, utile esse, that 'tis profitable, Vtile est plures à pluribus fieoi libros, diverso stilo, sed non diversa fide. Etiam de iisdem questionibus etc. August. de Trinit. l. 1. c. 3. that there be many books, of many persons, made of like matters, in a divers style & method, so that they be not contrary, in a divers faith; that from the same the truth may more clearly appear, to some in one manner, to some in another. Now that which S. Austin speaks positively, saying, utile esse, that it is profitable, that there be many Books of many persons, made of like matters, etc. I hope may be said of mine. Certain I am the matter is profitable, and necessary for any man's study, that desires to approve himself a good soldier of jesus Christ. And for the manner also, though it be not elegant, yet here is order, which is the main thing requisite in abattell. And for matter and manner, it hath gained the hearing of honourable, learned, and judicious auditors. Now if it may also gain your reading, and liking, I shall count my pains well bestowed, and be the more encouraged to go on in my studies, & to set forth further, and larger testimony of my desire to do you good. And verily my intention was to present you with a larger testimony thereof at this second time, but I am fain to fall short of that purpose, and to desire you to accept of this for the present, as from Your unfeigned well-willer, and in that I am able, your well-doer WILLIAM EVANS. Errata. PAge 13. line 5. read not for cannot, p. 24. l. 10. r. one Captain f. our Captain, p. 35. l. 31. r. by being for being, p. 40. l. 17. r. overcharged f. overchared. p▪ 58. l. 30. r. more care of f. more of, p. 69. l. 28. r. final f. small. THE CHRISTIAN CONflict and Conquest. EPHES. C. 6. V. 12. 13. We wrestle not against flesh and blood, but against principalities and powers. Wherefore take unto you the whole armour of God, that ye may be able to withstand etc. Steadfastness of faith, The scope of the text. with a direction how to stand therein, and to withstand all the opposers thereof, is the argument of the Apostle in these words. And this argument (Right honourable, Right worshipful, and beloved) I thought the fittest for me to treat of, at this time, in this place; in as much, as ye are all by profession, the servants and soldiers of Christ. And by practice also his faithful servants, for all I know. So that I have no cause to incite you to begin, but rather to continue in well doing: to continue Christ's faithful servants and soldiers, unto your lives end. This continuance is the Apostles, and my scope. And the occasion this: The occasion. The Apostle, having in the former part of this Epistle, delivered many holy, and heavenly exhortations, as that we should walk worthy of the vocation wherewith we are called, c. 4. 1. That we should endeavour to keep the unity of the spirit in the bond of peace, v. 2. That we should put off the old man, even the corruption of our nature, which is as old as mankind; and to put on the new man, even Christ jesus, with his merits, and manners, v. 22. 23. That we should have no fellowship with the unfruitful works of darkness, but rather reprove them, c. 5. v. 11. That we should train up those that belong to our charge, in the instruction, and fear of the Lord, c. 6. 4. In a word, that we should all live in obedience, performing our several duties, to each other, c. 5. 21. c. 6. 1. having delivered these, and many other pious exhortations: And withal, perceiving that no man can set himself to follow these precepts, and to do these duties, but that he shall find many discouragements, many lets and hindrances, some from flesh and blood within, others from Satan and the world without. Yea, and such discouragements, as that man of himself is not able to withstand, & to stand perfect in all things. Perceiving this, the Apostle, like a faithful Minister, and a good Leader of the Lord of hosts, animates and incites his fellows, and followers to stand fast in the faith, 2. Cor. 16. 13. to quit themselves like men, to be strong, saying, My Brethren be strong in the Lord, and in the power of his might. v. 10. Heb. 12. v. 1. Run on with patience the race (or the conflict) that is set before you. Run on, notwithstanding all the wrestling, and striving of the flesh, the world, and the Devil to the contrary. And this that they might the better do, he tells them how to strengthen, and arm themselves to that purpose, saying, Take unto you the whole armour of God, that ye may be able to stand, in the evil day, and to stand perfect in all things. And thus you see the scope, and the occasion of the words. Now that I may go on in a method, The general parts of the text. in the further opening and handling hereof, may it please you, to observe with me these 2 parts. First a conflict. Secondly a conquest. The conflict in these words, A Conflict wherein 3. things. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we wrestle. The conquest in these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put on the whole armour of God, that ye may be able to stand. In the conflict, note with me these three things: 1. the combatants. 2. the cause of the combat, and 3. the time. The combatants of the one side as defendants, are we, we wrestle. The combatants of the other side, The combatants of both sides. as assailants, are the flesh, the world, and the Devil. We wrestle against flesh and blood, against principalities, and powers, against spiritual wickednesses. Indeed, the text faith here, we wrestle not against flesh & blood, as if that were not an assailing enemy. But the meaning is not so; the Apostle, in saying, we wrestle not against flensh and blood, doth not mean, not at all; but not so much, as Bullinger; not alone, as Calvin and Zanchius upon the place; not only, as appears by collation of scripture. For in another place, the Apostle saith that the flesh lusteth against the spirit, Gal. 5. 17. So then, the flesh, that is, our own corrupt flesh and blood. And again, the flesh, that is, other wicked men, which are flesh and blood, as we are, these together with Satan, here called principalities, and powers are the enemies that we are to combat with. The cause of the combat is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in coelestibus, The cause of the combat. in heavenly things, that is, pro coelestibus, as Chrysostome, Oecumenius, and Musculus upon the place. Illud enim in coelestibus, est pro eo quod est pro coelestibus. The English renders in coelestibus, in high places, not in heavenly things, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1.) places: the substantive, is not in the original, but only the adjective, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1.) heavenly, so that we may refer the adjective Coelestibus, either to locis, places, or rebus things, according as our Church doth elsewhere, Dominical Epist. 21. and both true, for it is true, that Satan, the enemy of mankind, fights against us in coelestibus locis, in high places, for he is the Prince of the air. Ephes. 2. 2. And it is true likewise, that he fights against us in coelestibus rebus, about heavenly things, as God's glory, our own salvation, the graces of God's spirit, and eternal happiness. And this, non ut ipse victoriam adeptus, aliquid consequatur, not to do himself good, sed ut nos privet, to do us hurt. And so here, he fights against us, in coelestibus, about heavenly things, ut nos illis spoliat, that he might deprive us of them. And this is the cause of the combat. The time thereof, is the time present, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the text, that is, The time of the Combat. there is a wrestling, speaking in the present tense. And as there is, so there will be, quamdiù nos, & principes tenebrarum, as long as the servants of God, and sons of Belial, the seed of the woman, and the seed of the serpent do last together, that is, as long as the world lasts, that is the limited time of this combat. And these be the particulars of the Conflict. In the Conquest likewise we have three things to consider. 1. A Conquest, wherein 3 things. the means how it is to be obtained. 2. The manner how the said means is to be used. And 3. the motive. The means. The means is, the armour of God. The manner how to use it, The manner. is to put it on. The motive is, that ye may stand. These be the parts and particulars, both of Conflict, and Conquest, The motive. of which in order. And first of the Conflict, Conflict. 1. Part. Combatants of the one side, we. and therein of the combatants, we, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we wrestle. We, that is, we that be faithful in Christ jesus, Ephes. 1. v. 1. v. 1. we that come to serve the Lord, Ecclus. 2. v. 1. specially we that serve at the Altar, and are the Ministers of jesus Christ; as S. Paul, we must wrestle, and fight the Lords battles against his, and our enemies. The condition of the children, A Christians life military. and servants of God in this life, is military: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a warfare upon earth, as job saith, c. 7. v. 1. God that is a man of war, Exod. 15. 3. made man also to be-a man of war, Gen. 3. 15. putting enmity between the woman, and the Serpent, and between the seed of the woman, and the seed of the Serpent, and saying, it shall break thy head, and thou shalt bruise his heel. And this breaking and bruising, this warring and wrestling, which the Lord did then proclaim between the woman and the Serpent, and between her seed and his seed, hath gone along, and continued to this very day, even to us, so that nobis Lucta, we wrestle. We, all we that have given up our names unto Christ, and taken the oath of allegiance unto him, in our Baptism, and renewed it by receiving the Lords supper, and so professed open hostility against Satan, the world, and the flesh, we must wrestle. Hic in castris, ille in rostris, in scholis, in nemore, in agro, in pelago, in palatio; hic ferro corpus, ille animum dolis, hit argutiis linguam; hic pedibus, ille equo, hic currit, ille navigat, omnes militant, as Petrarch hath it. Whosoever will live godly in Christ, must war with the Dragon, and his Angels, Revel. 12. 7. 17. Specially if we be any thing zealous for the Lord of hosts, Act. 20. As Elijah, 1. Kings 17. or earnest in in God's cause, as S. Paul, or forward for the word of God, and for the testimony of jesus Christ, as S. john, Revel 1. 9, than we must look for sharp affronts, and hard oppositions, harder than if we be remiss and careless in God's cause. Satan is no opposer of such as live securely in their sins. His kingdom is not divided against itself, Ma●k. 4. 25. he is more crafty than so. His bent is against the good, and the best most. The greatest temptation that ever he made was against Christ, and so is still against good Christians. He will sift them, Luk. 22. 31. they shall be sure to feel his fiery darts, they must wrestle. Yea, and this wrestling or Conflict is not a matter of sport, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometime taken; but such as maketh the body of him that striveth to shake again: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim dicitur quia corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1) quatitur. 7 Properties whereby to approve ourselves good soldiers of jesus Christ. The Christians war is a fierce war. Now this being so, that our life is a soldier's life, a warfare upon earth, a continual wrestling and fight with Satan and his complices; Let us consider our calling, and endeavour to walk worthy of it, in showing ourselves good soldiers of jesus Christ. Let us not think it enough to take press money, and to bear the name, and to receive the pay of good soldiers, but let us approve ourselves such, by our good service, and performance of the parts of good soldiers, and amongst other, in these. First in forthinking of the Cross, and providing for it: Thus a good soldier, he doth not think to live still in garrison at ease: he thinks of sharp Conflicts, and hard trials, and prepares for them; in the day of peace he prepares for battle, in a calm he expects a storm, and so must we, for fair weather will not last always. Aestas non semper fuerit, Virgil. componite nidos. A good soldier careth but little for the world, no man that warreth, entangleth himself with the things of this life, that he may please him who hath chosen him to be a soldier, saith the Apostle, 2. Tim. 2. 4. And so, if we be for Christ's service, we must not be for the world, for we cannot serve two Masters, two such contrary commanding Masters, as God & Mammon, Mat. 6. 24. yea to war a good warfare, we must abstain not only from the care of this life, but from every wicked thing, Deut. 23. 9 so saith the Lord, when thou goest out against thine enemy to fight, abstain from every evil thing. For this weakens us, and turns God against us. A good soldier will endure hardness, hard fare, hard lodging, Non est in terris mollis ad astra via. And so must we; if we will approve ourselves good soldiers of Christ, we must abate of our dainty feeding, of our soft clothing, and lazy living. We must moderate ourselves of our too many pleasures, and endure hardness. So saith the Apostle, endure hardness as a good soldier of jesus Christ, 2. Tim. 2. 3. and so he did himself, he was in labours abundant etc. 2. Cor. 11. 23. and so Christ our captain he endured the cross, Heb. 12. 1. leaving us an example. A good soldier will keep his rank, knowing that when the ranks are broken, Ordo est matter & conservatrix rerum omnium. Arist. polit. l. 2. the victory is in hazard: And so must we, saith the Apostle; let all things be done in order, 1. Cor. 14. 40. Let every one abide in the vocation wherein he is called, 1. Cor. 7. 20. Study to be quiet, meddling with your own business, 1. Thes. 4. 11. not with the business of Princes, and prelates, teaching them what laws and orders to make, this is to break our rank. If a more be in the eye, the feet is no fit member to pull it out, the hand is to do that: And so if things be amiss in church, or commonwealth, private men may not presume to be reformers therein, they must leave that to Moses and Aaron the Prince and the Priest, the two hands of the body politic, Psal. 77. 20. A good soldier will obey his captain, and do as he commands him, Mat. 8. 9 Intenti fuerunt ad Ducis verbum imò & ad nutum. Curt. l. 4. if he say come, he cometh, or go, & he goeth, or do this, and he doth it, so the Centurion's servant, and the soldiers of Alexander, as Curtius writes. And so we, if we will approve ourselves good soldiers of Christ, we must obey his commands, in coming, going, and doing as he bids us. If we be his servants we must obey him, for his servants we are, to whom we obey. Rom. 6. 16. A good soldier the more trust is committed to him, and the more he is advanced by his sovereign Lord above others, the more careful he is to approve himself well in his place. Thus Nehemiah, shall such a man as I fly? a man so honoured, so advanced above others, shall I so much forget my Lord, and the trust which he hath committed to me, as to sin against him? I will never do it. And so we, the more honour, the better place, and the greater pay we have, the more faithful we should be, for to whom much is given, of them much is required. Luk. 12. 48. A good soldier will be helpful to his fellow soldiers. It is reported of Trajan, that he would cut in pieces his own garments, Xiphlin. in vita Trajan. rather than his soldiers should want a rag to bind up their wounds: And so if we will approve ourselves good soldiers of Christ, we must help and succour one another. Rom. 12. 13. Gal. 6. 2. 10. We must distribute to the necessity of the Saints; and help to bear one another's burden, as the Apostle saith, we must do good to all, specially to them of the household of faith; and among them to your faithful Ministers and preachers. (Indeed having food and raiment, we ought therewith to be contented, as the Apostle saith. 1. Tim. 6. v. 8. And food we have, that are called to this place, and we thank you for it. But raiment, (1.) a gown we want, we are fain to seek for, and sometime to go without, at least to be content with that which is not fit. If this defect be for want of information, I pray take this. Having gone through with the weightier matters, do not stick at the least: without any more ado, afford I pray you, your fellow soldier, a coat fit for his place.) A good soldier is watchful to foresee dangers, to give warning thereof unto others, and withal to prevent them as much as he may: And so we must have the eye of our minds always awake to see and observe what particular temptations do arise against us, either from within or from without. Mark. 13. 33. 37. Thus saith our Saviour often, watch. And so the Apostle, be sober and watch, because your adversary the Devil, as a roaring Lion, walketh about, seeking whom he may devour, 1. Pet. 5. 8. A good soldier, will fortify himself there most, where he thinks the enemy will make his greatest assault. And now Satan our deadly enemy labours most to overthrow our faith, Rom. 10. 8. and to oppose the Scripture which is the word of faith. Luk. 22. 31. 32. He labours specially to shake our faith, 2. Cor. 5. Psal. 1●6. so saith Christ, Satan hath desired to winnow your faith. And this, because it is the special gift of Gods elect, Tit. 1. 1. The mother grace, the ground of obedience, of fear, of joy, our choicest weapon, even our shield and buckler, the victory whereby we overcome, 1. joh. 5. He endeavours likewise with great earnestness to oppose the word of God, and to call in question the truth thereof, and to bring it out of credit. Thus he dealt in tempting of Eve, saying, hath God said ye shall not eat of every tree in the garden, lest ye dye? he knew God had said it, and that in the day they should eat thereof, they should dye. Gen. 3. 1. 3. 4. And yet he labours to make them doubt of that truth, which he and they knew too well. And so again in tempting of Christ, whereas God the Father said, This is my beloved Son, in whom I am well pleased. Mat. 3. 17. C. 4. Satan he comes with his, If thou be the Son of God, and so would make a doubt of it. Knowing then what Satan and his agents labour most, even to call into question the truth of God's word, and to overthrow our faith therein, there let us fortify ourselves most; seeing there he oppugnes most, thither let us bring our greatest strength. A good soldier will rightly discern betwixt the head of the body, and other inferior parts, so that if he put any to the hazard, he will put those that are less principal. But as for the head, which like the tower of David, hath a superintendency above the rest, this he will be sure to ward. And so above all, we must be sure to look to our head Christ jesus, that he be not wounded: specially that he be not put down, and deprived of his kingly, 2. Thes. 2. 3. 4. priestly, and prophetical office, by that man of sin, the Son of perdition, who opposeth and exalteth himself above all that is called God, or is worshipped. The head, as Plato says, is the seat of life, and being. But certain it is, in Christ the head of the Church, and of our faith, is life, and eternal life, as the Apostle saith. In him is life, 1. joh. 11. 12. and no where else to be had, according to that of the same Apostle, he that hath the Son hath life, and he that hath not the Son, hath not life. I say then with our Saviour, Mat. 10. 16. be wise as Serpents, in saving the head, for therein their chiefest wisdom consists, as Pliny writes. This is the sure hold, in capite, to hold the head Christ. But alas there be too many now adays that do not hold this head. Of this sort are they who worship Saints and Angels, as the Apostle saith, Colos. 2. 18. Specially those Qui Mariam Virginem Christo ipsi anteponunt, dum eam sic inclamant, roga patrem, jube natum, jure matris impera. Item dum ei epitheta Christo propria attribuunt, dicentes, felix Coeli porta, Item regina misericordiae, vita & spes nostra, etc. These do not hold the head, and so do not show themselves wise soldiers, not so wise as Serpents in their kind. A good soldier will set upon his enemies betimes, while he is in his best strength, in the spring of his youth, and cannot defer it till the winter of old age. And so must we, to approve ourselves good soldiers, we must resist the Devil and his temptations, while our power is at the best, and not put it off till we be old, Ovid. and decrepit. Turpe senex miles; Old decrepit men are not fit for the field, A man upon his deathbed is not fit to master a Giant. And no more is a man so fit to fight with a Dragon and his Angels, the Devil and his Complices, when his power is at the weakest. Eccles. 12. 1. I say then with the wise man, remember thy Creator in the days of thy youth, before the old and evil days, come, or the years draw nigh, when thou wilt say, I have no pleasure in them. Set thyself to wrestle against thy adversaries, 2. Sam. 11. ●. when Kings go forth to war, that is, at the beginning of the year, in the Prime of thy time, before Satan's temptations by continuance get strength, and thy power is lessened. A good soldier will have special care to strengthen himself where he is weakest, and there to lay most matter of defence. And so it is wisdom for us to observe our own weakness, and personal corruptions, and there to fortify ourselves; Though there be in every one of us the seed, and spawn of all sins, yet there is none but is more prone to some one sin then to another. As some to walk after the flesh, Susanna. as the two judges of Israel. 2. Tim. c. 4. 10. Others to love the present world, judith c. 12. 20. as Demas. Dan. 5. 2. Others to overcharge themselves with surfeiting & drunkenness, Isa. 36. 4. as Holofernes & Balthasar. Others to swear and blaspheme God's name, as Rabshaketh etc. Whatsoever our weakness & personal infirmity is, let us observe it and there lay most matter of defence, so that we may be able to say with David, I have eschewed mine own wickedness, Psal. 18. 23. A good soldier will endeavour to repel, & to withstand the first assault of the enemy, & not suffer him to come to scale the wall, or into the Market place, with purpose to drive him out again. He will keep him out without bullets reach if he can: And so must we, if we be wise; we must resist the first motions of sin and Satan, and beat back the first assault, we must break the head of the Serpent, hit Goliath in the forehead, tread down sin in the shell, and dash Satan's brood against the stones while their are infants. Satan is more easily driven back at the first, than afterwards, therefore principijs obsta, put back the first assault. A good soldier will command more with a veni, than an ito. As Circero reports of Caesar, to his eternal praise, that is, more by pattern, then by precept: And so to prove ourselves good soldiers of jesus Christ, we must not only call upon others, doing nothing ourselves; but we must call by our own forwardness and example, which is the strongest authority and the most persuasive argument. A good soldier is not ashamed to wear his captain's colours; or to confess his name; or of wounds which he hath received in his service: And so to prove ourselves faithful servants and soldiers of Christ, we must not be ashamed to confess the faith of Christ crucified, or of his livery and cognizance, which is the hearing of his word, and receiving of his Sacraments, or of suffering for his name's sake. The Prophet David did profess to speak of God's testimonies before Kings, and not to be ashamed. Psal. 119. S. Paul said to the Romans, that he was not ashamed of the Gospel, Rom. 1. 16. or of suffering afflictions for preaching the Gospel 2. Tim. 1. 12. neither may we; if any man suffer as a Christian, let him not be ashamed, but let him glorify God on this behalf, 1. Pet. 4. 16. A good soldier is primus in pralio, and postremus in fuga, as it is said of Xerxes, that is, the first in the fight, and the last in the flight. Nay he will not fly at all, except his captain sound a retreat, or otherwise command him, knowing that there is Martial law, present death, if he should do so: And so if we will approve ourselves good soldiers of Christ, we must be ready, & forward to fight under his banner against sin, the world, and the Devil. We must be forward & continue faithful in the fight, & that unto the death. Thus S. Paul, he fought the good fight and finished his course. 2. Tim. 4. 7. And so must we, Finis coronat opus. Qui fugit huic meritò nulla corona datur. If any man draw back, my soul shall have no pleasure in him, saith the Lord, Heb. 10. 38. There is no safety in flying; here is no piece of armour appointed for the back in all this Panoply, but only for the foreparts; Psal. 78. v. 10. but only for the foreparts; to signify that we, should not like those of Ephraim, turn our backs in the day of battle, but look our enemies in the face, and, as the Numantine, rather die then fly. A good soldier will take special notice of his chiefest enemies, and bend himself most against them. For though in battles they fight against the whole army, yet specially against the head and General. Thus the King of Syria, being to fight with an army of the Israelites, at Ramoth Gilead, he commanded his thirty and two captains which had rule over his charets, saying, fight neither with small nor great, but only with the King of Israel, 1. Kings 22. 31. And thus must we in our spiritual warfare; we must fight against the whole army of sin, but specially against the King, and ruling sin, against chief leaders of sin, those being taken, the rest will never stand. If Holofernes be slain, his soldiers will fly. judith c. 15. 1. 12. If the shepherd be once struck, the sheep will soon be scattered, Mat. 26. 31. Neither need we to go far, Combatants of the adverse part. 3. to take a view of our chiefer enemies. Here they are near at hand, personated, and deciphered unto us, in number three, in quality most notorious. The first, that enters the list, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flesh & blood, The flesh. or blood and flesh, as the original runs. That is, that corruption of nature, which hath defiled both body and soul, being spread and mixed, with every part of both, even as the light mingled with darkness, in the twilight, or dawning of the day. This corruption and depravedness of nature, here called flesh & blood, is one of the chief enemies, that we have to combat, and wrestle with in this world. Indeed, the Apostle here, doth prefix a non to this, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, we wrestle not against flesh and blood. But this non, is not to be understood, simply, as not at all, but not only, (as is said before) our own corrupt nature is one, but not our only enemy. It is one of our enemies, so saith the Apostle, the carnal mind is enmity against God, Rom. 8. 7. it lusteth against the spirit, Galat. 5. 17. it rebelleth against the law of the mind, Rom. 7. 23. 24. Let a man but will that which is good, and evil is present with him; as the Apostle saith, Rom. 7. 21. If a man have a mind to pray, or to praise God, to give, or to forgive, to do, or to suffer any thing according to Gods will, the corrupt flesh is ready to contrary it, and to say with the sluggard, Prov. 6. v. 10. yet a little sleep, a little slumber, a little folding of the hands to sleep, or to say as Peter did to Christ speaking of his death, this be far from thee, this shall not be unto thee, Mat. 16. 22. A man's own heart is as arch a traitor, as any he shall meet withal, and as dangerous; and the more, because he is not a foreign but an homebred enemy, fight not as a tall soldier, but as a crafty traitor rebelling against the spirit; like Dalilah in Sampsons' bosom, or judas in Christ's company; like the moth in the garment, it is bred in us, and daily cherished by us, and yet frets and destroys us. The heart is deceitful above all things, as the Prophet saith, jer. 17. 9 Yea more deceitful than Satan himself in some respect, for our own hearts can deceive us of themselves, without Satan: but not Satan without our hearts. Nemo laeditur nisi à seipso, is a true saying. There is no mischief that we fall into, but we ourselves are at least coadjutive causes, and do help to further the matter. Indeed Satan is as the father begetting, but our corrupt heart is as the mother conceiving, and bringing forth sin. Satan the father of sin, could do nothing without this Mother. The Devil cannot prevail against us but by the help of our own corruption; he might strike fire long enough, ere there would be any burning, did not we find him tinder. Grande malum voluntas propira, as Bernard saith, Ser. 71. in Cant. a man's worst foes are they of his own household, of his own bosom, even his own naughty heart and corrupt affections. Every man is tempted by his own concupiscence as the Apostle saith, jam. 1. 14. This carrieth the chiefest stroke in our sins. The Devil hath astutiam suadendi, a persuading slight, but he hath not potentiam cogendi, an enforcing might, as S. August. in Psal. 91. He cannot make us sin against our wills, if he plow not with our heifer, judges 14. 18. he can get no advantage over us. Behold then and consider who is your enemy, it is not so much a foreign, as a domestic foe, a man's foes are they of his own household, the headstrong passions, and the unruly affections of our own corrupt hearts, are the greatest enemies that we are to wrestle with. We wrestle against flesh and blood. Now knowing this to be so, let us put this knowledge in practice, knowledge without practice is nothing worth, ignis fatuus, it is like the blazing lamp of the foolish virgins, that could not light them to the Bridegroom's chamber, it will do no good unless we do thereafter. Psal. 111. v. 10. Let us do then. Which is thus. First in regard that flesh and blood, 7 Things to be done by us, because the flesh is an adversary of ours. that is, our corrupt nature, is an enemy of ours, hereby let us learn to take heed of ourselves. Ita cave tibi ut caveas teipsum, is the counsel of the wise, that is, so take heed to thyself of other enemies, as that thou take heed of thyself as an enemy. A me, me salve, Domine, was the prayer of S. Austin, that is, from mine own self, good Lord deliver me. And so we had need to pray; for our own hearts, though they would be taken for our familiar friends, yet they will deceive us, if we take not heed, Quocunque ingredimur sequitur, unà adest in tuis aedibus, unà bibit unà comedit, unà dormit. Terent. as they did the Gentiles. Rom. 1. 21. Yea and though we resist never so much, yet these deceivers will stick close to us, and follow us at all times, in all places, upon all occasions, still ready furnished with deceit to beguile us. And therefore let no man repose too much confidence in his own heart. He that trusteth in his own heart is a fool, saith Solomon, Prov. 28. v. 26. Secondly, hereby let us learn not to be overforward in consulting with flesh and blood, when any thing is to be done. Will a King counsel with a traitor, whom he knows to be so? This were to ruinate himself, and his kingdom. Will any man go to such a Lawyer, whose counsel he knows to be mere deceit and consenage? That were to overthrow himself and his cause. Now the flesh is a traitor, and seeks thy destruction. A deceiver that gives ill counsel, 1 Kings 12. v. 10. as the young men to Rehoboam. Consult not then with it, in nothing follow the counsel of the flesh. But as S. Paul when he was to go to Jerusalem, to take upon him the calling of an Apostle, did not consult with flesh and blood, as himself saith, Gal. 1. 16. So when any thing is to be done, be not overforward to consult with flesh and blood, but with God's spirit, in God's word, for the wisdom of the spirit is life and peace, Rom. 8. 6. And so likewise, when any matter of faith and religion is proposed, and comes to be weighed and embraced; Weigh it not in the balance of humane reason, but in the balance of the sanctuary, that is the word of God, lean not too much to your own understanding and judgement in these matters. For what good judgement is to be expected of one that is an enemy to goodness? and such is the carnal mind, an enemy, yea enmity against God; it is not subject to the will of God, neither indeed can be, Rom. 8. 7. it perceiveth not the things of the spirit, 1. Cor. 1. 14. Men that are dim-sighted, and cannot discern without spectacles, if they be put to descry a thing a far off, the most of them would be of divers opinions of it; And men enlightened and regenerated in this life, 1. Cor. 13. v. 32. do but see in a glass darkly. But the natural man seeth not, neither can he discern at all the things of the spirit. I say then with Solomon, Prov. 3. v. 5. 7. lean not to your own understanding; specially in matters of religion. Be not wise in your own conceits, lest in seeking to be wise, ye become foolish, as the Gentiles, Rom. 1. 22. Fourthly, because flesh & blood is an adversary of ours, boast not neither brag of your own good nature. Is there any good in fight against the spirit of God? in hindering and striving to suppress all good motions. And this is all that the flesh doth. This is the condition of our own nature; for if we believe & confess Christ, no thanks to our good nature, for flesh and blood hath not revealed this unto us, as Christ told Peter, Mat. 16. 17. If we have any good in us, we are not debtors to the flesh for it, as S. Paul saith, Rom. 8. 12. Let not any then glory of their own good nature, jer. 9 v. 23. but he that glorieth, let him glory in the Lord, from whom cometh every good and perfect gift, jam. 1. 17. Further, because flesh blood is an enemy, let no man brag and prate too much of his gentry, and parentage, be it never so great. For what do we derive from our natural parents, be they never so great and famous in their generations? Nothing but flesh & blood: for that which is borne of the flesh is flesh, joh. 3. 6. And the flesh without a regeneration is but a rebel, Mat. 3. v. 9 Rom. 7. 23. say not then, ye have Abraham to your father unless ye do the works of Abraham, boast not of great blood, unless it be great and good: corrupt flesh and blood, such as every man's is by nature, being conceived in sin and brought forth in iniquity, Psal. 51. v. 5. cannot inherit the kingdom of heaven, neither doth corruption inherit incorruption. 1. Cor. 15. 50. We must be borne again, having our old corruption done away, and new grace restored, before we can see the kingdom of heaven. Nobilitas sola est atque unica virtus. joh. 3. 3. therefore gaudeant bene nati, quando renati. Let no man boast of his birth, except it be his new birth, for therein is the true nobility. Again, in regard that flesh and blood is an enemy of ours, hereby let us learn not to feed & pamper ourselves by too much eating and drinking, or soft clothing: but to beat down the body, & to keep it in subjection, 1. Cor. 9 27. as the Apostle did: plain fare, and course array is good enough for an enemy. Bread and water is sufficient, if not too much for him now and then. We mistake ourselves too much, when we are so careful for our bodies, saying, what shall we eat? and what shall we drink? and wherewith shall we be clothed? For in so doing, we do as the Israelites did with the Canaanites, even nourish a snake in our own bosom. We strengthen our enemy to cut our own throats. For our flesh is of slavish disposition. If a slave be well used; he will grow saucy, and malapert: he that bringeth up his servant delicately, he will be as his son, as Solomon saith, Prov. 2. 21. Nay he will overtop him, as jeroboam did Rehoboam. This slave then, the flesh, must have a strait hand over it, we must keep him short, if we deal wisely, specially we must make no provision for the flesh, to fulfil the lust thereof, that is the counsel of the Apostle, Rom. 13. 14. Lastly, because the flesh is an enemy that we must wrestle with, I beseech you, with the Apostle, to abstain from fleshly lusts, which fight against the soul, 1. Pet. 2. 11. what those fleshly lusts are, the Apostle sets down, Galat. 5. 19 saying, the works of the flesh are these, adultery, fornication etc. But there are some fleshly lusts which fight against the soul in a special manner, which I beseech you to abstain from. And namely these, fury, fornication, drunkenness, gluttony, avarice, idleness, pride: fury fights against the soul like a mad Turk; the furious man's execrable oaths are so many scabs to the soul: fornication like treacherous joab, 2. Sam. 20. 9 and false hearted judas doth kiss to kill: drunkenness is the master-gunner, that sets all on fire: Gluttony will stand for a corporal: Avarice will stand for a pioner: Idleness for a gentleman of company: And pride must be the captain. All these are sore enemies to the soul, most deadly enemies; to be carnally minded is death, Rom. 8. 6. Let us then carefully look to them, and wrestle against them, and endeavour to withstand them. Do this, and show yourselves courageous indeed; for, Fortior est qui se, quam qui fortissima vincit Moenia, he that is slow to anger, is better than the mighty, he that ruleth his spirit, than he that conquereth a city, Prov. 16. 32. Again do this, and do all other commandments, even the hardest. The heardest thing in the judgement of Caesar, is seipsum vincere, for a man to overcome himself; so that Tunc omnia jura tenebis, cum poteris Rex esse tui. Finally do this, and ye are made, made kings to God, Revel. vel. 1. 6. kings of great rule. Latius regnes avidum domando Spiritum, quam si Libiam remotis Gadibus jungas, & uterque Poenus Serviet uni. Of greater rule, then if thou hadst the heathen to thine inheritance, and the uttermost parts of the earth, to thy possession. But are these all the enemies that we have, to wrestle with? not so. This is but our captain, with his company, even the flesh, with the unruly affections thereof. There is another enemy, which we have to wrestle, The second adversary of christians, the world. and to encounter with, that is, the world. Mundus immundus, the unclean, unbelieving world, with the temptations, and allurements thereof. For we wrestle not against flesh and blood only, that is, our own flesh and blood. But against flesh and blood, that is, other wicked men, which are flesh and blood, as we are. The wicked world is another enemy, that we, and all other christians are to wrestle with. john 16. 33. Of this our Saviour speaketh, saying, the world hateth you, joh. 15. 19 In the world ye shall have tribulations. And so doth the Apostle, saying, in the world there are many adversaries, 1. Cor. 16. 9 There are some violent, as persecuting Emperors: Others fraudulent, as subtle Heretics. A third both violent & fraudulent, as pestilent Antichrists, in the kingdom of Popery, The army of the world against christians. where the temporal power, and the spiritual are joined together, against all that is called God, as Luther hath it, Loc. Com. Tit. de persecutione verae Ecclesiae. The army wherewith the world fights against the faithful servants, Aquinas in prima. and soldiers of Christ, john c. 5. 4. consists of two wings, as Aquinas notes. One is the wing of adversity, on the left hand. And the other is the wing of prosperity on the right. By the wing of adversity, the wicked of the world do set upon the Christian soldiers, divers ways. As sometime in their body, sometime in their goods, and sometime in their good name. And in all, many times, they give them the foil, provoking them, and sometime prevailing with them to forget their vow, and promise with God; and to make shipwreck of faith and a good conscience. By the wing of adversity Pseudoapostles were overcome; 1. Tim. 1. v. 19 even for fear of persecution for the cross of Christ, Galat. 6. 12. and so was Peter also, when he denied his Master, Mat. 26. But for one that falls by the onset of adversity, on the left hand, a thousand more are overthrown by the incursion of prosperity on the right. By this Balaam was overcome, who loved the wages of unrighteousness, 2. Pet. 2. 15. By this Demas was overthrown, who forsook the Apostle Paul, for love of the present world, 2. Tim. 4. 10. yea and by this David was foiled, whom grievous adversity in the days of Saul, could not overcome. 1. Sam. 11. 2. And hereby also many are foiled in these days. Worldly hopes have drawn many from the sincerity of religion, whom outward violence could not move. The sunshine of prosperity, hath made many to unbutton, and to unlace themselves, whom the storm of adversity made to gird up their loins. As those women of Israel sand of David, and Saul, by way of joy and gratulation, Sam. 18. 7. saying, Saul hath slain his thousands, and David his ten thousands: so we may truly sing, of these two, by way of mourning, and lamentation, saying, adversity hath slain thousands, Mundus obsidet me utrinque & per quinque portas, quinque sc: corporis sensus, sagitiis suis me vulnerat. Bern. medit. 14. prosperity ten thousands. So that look we on what side we will; either the left side of adversity or the right side of prosperity, Retia vides, quaecunque vides. We shall find that we walk in the midst of snares, as the wiseman saith, Ecclus. 9 13. we shall be sure to find the world an enemy, at all hands. What shall we do then in this case? My advice and counsel herein, 5 Things to be done, because of the enmity of the world. is that of the Apostle, love not the world, neither the things of the world. 1. joh. 2. 15. And that of Christ, take heed least at any time your hearts be overcharged with the cares of this life, Luk. 21. 34. should a man desire much to eat of choking fruits? And such are the cares of the world, they choke the word, Mat. 13. 22. should a man excessively love that, which will do him much harm, prick as thorns, and pierce with many sorrows? And lo, 1. Tim. 6. 9 10. so it is with those that love the world, they pierce themselves with many sorrows, as the Apostle saith, they fall into many temptations, and snares, and into many foolish and hurtful lusts, which drown them in perdition and destruction. That which I said before then, I say again with the Apostle, love not the world, neither the things of this world. Raise your affections from things that are on earth, Colos. 3. v. 2. and set them on things above. Some will say with the Pharisees, that they will love their friend, and hate their enemy. Make that good in this, and ye do well, for the world is an enemy, that we should hate, and not love. Secondly, because the world is an enemy, wonder not if good men be not much respected, and regarded in the world, as other men are; marvel not if the world hate you, 1. john 3. v. 13. S. john saith: or if ye see good men, and good things opposed, and kept down: Is it any wonder to see one enemy oppose and keep down another? Oderunt hilarem tristes tristeque jocosi, Sedatum celeres, agilem gnavumque remissi. Horat. lib. 1. epist. 19 to see righteousness & unrighteousness, Christ and Belial, light and darkness at discord and disagreements? surely no. Oderunt hilarem tristes etc. Contrary dispositions, have always occasioned contentious oppositions. And therefore I say with the Apostle, think it not strange concerning the fiery trial, marvel not if the world hate you, 1. Pet. 4. 12. Thirdly because the world is an enemy, remember not to be too conversant with the wicked thereof, as with idolaters, fornicators, drunkards, swearers, or any wicked persons. Should a man desire the company of his enemies? Amb. Ser. 87. And such are these, & all other workers of iniquity, yea majores sunt inimici mores pravi, quam hostes infesti; there are none more deadly enemies then ill company. Ephes. 5. v. 11. Avoid then, have no fellowship with the unfruitful works of darkness: Remember that there must be always enmity between the seed of the woman, & the seed of the serpent, Gen. 3. Moreover, because the world is an adversary of ours, let us not build our faith upon the judgement or example of the world: should we build our faith and salvation upon the word and example of an enemy? And lo, such is the world, an enemy; yea, and a fool too, so saith the Apostle. The wisdom of this world is foolishness before God, 1. Cor. 1. 10. let no man then build his faith and salvation upon it: but upon the foundation of the Prophets and Apostles, Eph●s. 2. 20. that is, upon jesus Christ, for other foundation can no man lay, to make sure work, 1. Cor. 3. 11. he is the foundation of foundations, he is the sure rock, the the chief corner stone, elect, precious, on whom he that believeth, shall not be confounded, 1. Pet. 2. 6. Lastly, seeing the world is an enemy, wrestling against us; let us likewise wrestle against it. If an invading enemy be let alone, and no opposition made against him, he will quickly overrun all, and bring all under him. We must look to it then, how we let the world run on in errors, in profaneness, in all kind of impiety, and irreligiousness. Specially you that be the champions of the Lord of hosts, the charrets of Israel, 2. Kings 2. 21. and the horsemen thereof, Rom. 13. 4. the Ministers of God to take vengeance on them that do evil, you must look to it, that ye bear not the sword in vain, but that ye truly, and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of God's true religion and virtue. In the entrance of your profession, you have proclaimed, and vowed war against the world, witness your Baptism, do not prove runagate soldiers, and Apostates, in leaving Christ's colours, to follow the world, away with such perfidiousness, be faithful, be men of your words, and fight manfully under Christ's banner, against this present evil world. This is a hard service indeed, to wrestle and fight, contra gentes, against a world of wickedness. But yet we must set to it, and verify these words with our practice, that we wrestle, if we will approve ourselves, the true servants, and soldiers of Christ. Yea and we have harder service than all this yet. Even a service against principalities, The third adversary christian's the devil. and powers, against the Rulers of the darkness of this world, against spiritual wickedness in high places. That is, in a word, against the Devil. Quem Apostolus hic pluribus epithetis insignit, whom the Apostle here doth set forth by many names, and titles, ut intelligant lectores, quam non sit hostis ille contemnendus, saith Calvin; Calvin in so that the readers might know, that he is not an enemy to be slighted at, but a chief, and an arch enemy, for so it is, he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the enemy as he is called, by way of eminence, Mat. 13. 25. he is Coryphaeus, the chief captain and ringleader of all forces against us. As for the flesh and the world, qui nobis molesti sunt, who vex and trouble us, nihil aliud quam jacula ex Satanae manu emissa; They are no other than the Devils instruments, even darts shot at us, by his hand, as Calvin upon the place. Nihil aliud sunt omnes impii, Gregor. Moral. l. 13. c. 15 joh. 12. 31. Ephes. 2. v. 2 quam membra Diaboli, as Gregory in his Morals: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Devil is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prince, yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principality, as he is here termed, having rule and dominion over the children of disobedience, by God's permission, his own usurpation, and their subjection, so that he is a principal enemy. Again the other titles here given unto him declared as much, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 powers, this shows that he is a potent enemy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual wickedness, or wicked spirits, this showeth that he is a wily and crafty enemy. And all these together, show that he is a mighty, cruel and cunning enemy. And this the Scripture doth further witness unto us, calling him a Lion for his might, a roaring Lion for his malice, 1. Pet. 5. 8. A Dragon for his fury and felnesse. A great Dragon for his power and might. A great red Dragon for his bloody malice, ●el. 12. 3. 4. and madness against Christ, and his members. A Dragon with 7 heads, for his manifold sleights and subtleties, wherein he is his craft's master. A Dragon with 10 horns for his dreadful power. With 7 crowns upon his head, for his manifold victories over the world. A Dragon whose very tail drew the third part of the stars of heaven, and cast them to the earth, for his victory over many Ministers, which shined in life and doctrine as the stars of heaven, by the means of ambition, and covetousness, and other fleshly lusts. Further he is called a Serpent for his subtlety, and an old serpent for his great subtlety, Gen. 3. 1. Revel. 20. 2.— Cui nomina mille, Mille nocendi arts— He hath a thousand names, and a thousand ways to hurt us, as Hierome to Heliodorus de vita eremitica. Afford your attention a while, 9 Stratagems of the Devil to entrap men in. and I will discover some of his wiles, and stratagems unto you, that you may the better avoid them. Mala eius cognita facilius evitantur. For it is easier to shun known, then unexpected dangers. One wile of Satan to circumvent us, is to assault us at the first by small and light temptations. As a wise Captain sends out his spies to see the state of the contrary army, their number & strength, and to view what advantages may be taken; and perhaps sends a skirmish only, to try their purpose and strength: So Satan he begins with light onsets, with small things, before he comes with his many forces. As thus, first he will tempt us to use small and mincing oaths, as faith, and troth, to use a little lying, a little stealing, to give our eyes liberty to wander a little with wanton glances, to lose the reins of our tongues to frisk it out a little in some idle and lascivious speeches. To unshackle our feet to carry us a little to such and such places of lewd resort. Thus he begins with little things. As if a little leaven leavened not the whole lump, 1. Cor. 5. 6. as the Apostle saith. And a little leak in a ship did not drown all, unless it be stopped: And so a little sin did not sink us in the pit of perdition, unless it be repent of. A second sleight of Satan is to tempt us to yield to him in one request and that for a little time, at least for once. As if he that keeps the whole law, and yet offends in one point (habitually) is not guilty of all, as the Apostle saith, jam. 2. 10. or that one act of licentiousness did not engender the desire of two, and two the desire of four, and ten the desire of twenty. And so, Quo plus sunt potae plus sitiuntur aquae, The more this stolen water is drunk, and this vice committed, the more the desire is increased. A third wile of Satan, is to promise great matters of profit, Mat. 4. v. 9 pleasure, preferment, saying, Omnia haec tibi dabo, all these things will I give thee. That is, I will make thee Pope, as the Centuriators interpret it: Or I will give thee this Bishopric, that cardinalship, such a living, so much money, or maintenance, etc. All these will I give thee, if thou wilt worship me, by idolatry, superstition, blasphemy, profaneness, or otherwise by breaking Gods commandments. As if Godliness were not the greatest gain, 1. Tim. 6. v. 6 and the sweetest pleasure to please God; even sweeter than the honey and the honey comb, yea more delightful than all manner of riches, as the Prophet David saith, Psal. 119. 14. A fourth wile of Satan is to plead that he hath many, and great ones of his side, even the greatest in the state, and the chiefest in the country that be swearers, adulterers, drunkards, oppessors, Papists, and the like. Do any of the Rulers believe in Christ, saith he by his advocates, joh. 7. v. 48. This sect is every where spoken against, Act. 28. v. 22. is their plea in another place, As if many did not run the broad way, as Christ saith, Mat. 7. 13. or that many and mighty were called, 1. Cor. 1. 26. or if called were chosen, Mat. 20. 16. A fifth wile of Satan is to object the miseries, and the reproaches, and the many overthrows that the the servants of God sustain in the world, and the prosperity of the wicked on the other side. Thus he doth Malac. 3. 14. 15. As if Christ's kingdom were of this world, john 18. 36. or that being killed for Christ's sake, they were not therein more than Conquerors, Rom. 8. 37. A sixth sleight of Satan is to set out foul sins and errors, with a fair face, colour and countenance, even with the colour of grace and virtue, even as the the crafty pirate doth sometime hang out the same colours that the honest Mariner doth, thereby to entrap him. 2. Cor. 11. 4. So Satan will sometimes transform himself into an Angel of light. As thus, he will set out licentiousness under the name of liberty, drunkenness under the colour of good fellowship, covetousness under the name of good husbandry, fury under the name of mettle, or manhood, whoredom under the name of loving a mistress, Simony under the name of gratuity, unlawful sports under the name of honest mirth and recreation, Popery under the name of old Religion, or the Catholic faith. Depopulation, and enclosing of commons under the name of using ones own; or doing with one's own as he list etc. Thus he dies all his bad clothes in good colours, guilds over his false coin, sugars over his temptations, and paints the foul faces of sin with the fine colours of virtues and graces. Yea he will not stick to adventure to deceive Saul, 1. Sam. 18. v. 14. under samuel's mantle. Prov. 8. O then, what need have we to fly to jesus Christ, who dwelleth with prudence. What need have we not to be carried with every thing that hath a show of goodness, or indifferency. But to bring these painted strumpets of the Devil, to the light, yea and to the heat of the word of God. And then their painting shall melt away, and we shall see their beauty came out of the Devil's box. Beloved, nimium ne crede colori, be not carried away with colours, and shows. The Devil hath a fair colour for the foulest sin. A 7th trick of the Devil is to put a vizard of evil upon that which is good. As to call the Catholic and Apostolic doctrine of our Church heresy, and the Professors thereof Heretics, so the Papists: to call the wholesome discipline of our Church Popish superstition, so the Schismatics. To call conscience of sin, and a desire in all things to live honestly, precise niceness, so the carnal Gospelers. Thus by calling evil good, and good evil, he would bring it to pass that there should be nothing but evil and so in the end nothing but woe? For woe shall be to him that calls evil good, and good evil, Isa. 5. 20. Another Stratagem of the Devil is to wound us with our own weapons, even with our very graces; As thus, if he sees some zealous, and fervent in religion, so that he can in no wise quench this fire, than he will throw his Gunpowder into it, and under the colour of zeal, bring them to preposterous indiscretion, yea to a blind and bold madness. As to undertake, being private men, to reform public abuses, without the Magistrates authority, and to make as great fire for the roasting of an egg, as for the roasting of an Ox; I mean to be as zealous for the small, as for the weightier matters of the law, for the swaddling clothes, as for the body of religion, for the circumstance, as for the substance. A thing very dangerous to the Church, as we may see in the example of Auda Bishop in Persia, who in an excess of zeal throwing down a Temple of the Pagans, was the cause that the king thereby incensed, threw down all temples of the Christians, as Theodoret writes, Lib. 5. Remember then to keep the mean according to God's word, Isa 30. 21. Be not righteous overmuch, make not thyself over wise, Eccles. 7. 16. If ye cannot do that good ye & desire, do that ye can, and so be zealous according to knowledge, Rom. 10. 2. If with Paul ye cannot put down Castor, and Pollux, the badges of heathenism or Papism, yet do not run out of the ship, S. Paul did not so, Act. 28. 11. or if ye dwell in Ephesus an idolatrous place where the great Goddess Diana is worshipped, so that with S. Paul ye cannot hinder it, yet for all that, do not in an undiscreet zeal leave your Minister, run out of Ephesus, S. Paul did not so, Act. 19 10. I take it, that wisdom is not from above, when men will do nothing, unless they may do what they will. Surely such fiery zeal hath some of the Devil's powder in it. Another policy of Satan to overthrow God's servants and soldiers, is to persuade those that be great wits, to pry into the counsels, and decrees of their General Christ jesus, when they should follow him. And to meddle with his Mysteries, when they should meddle with their own business: knowing that to be the way to bring them out of favour, and to be rebuked with Peter, for curiosity, with Quid ad te? what is that to thee? follow thou me, joh. 21. 21. Many other wiles, and Stratagems Satan hath, to ensnare, and entrap us; which I have now no time to relate, these be they which be now most in use. And by these you see what a dangerous enemy you have. What remaineth then, but that we shake off all security, and provide, and prepare to withstand him? What remaineth but that we should be sober and watch, seeing our adversary the Devil goeth about and seeketh so many ways to devour us? That is the counsel of the Apostle in this case, let us follow it, and watch. Specially let us be careful that we give him no advantage against us, 8 Ways whereby we give the Devil advantage against us. and so betray ourselves into his hands. There be many ways whereby advantage is given unto Satan. And whereby as it were we tempt the Temptor. One is being too worldly minded, so much the text here doth teach us, for therefore the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a ruler of the world. Quia praevalet adversus eos qui mundana cogitant. Saith Aretius upon the place, that is, because he prevails much against those that are worldly minded. And this the Apostle witnesseth more plainly, in another place, saying, that they which be rich fall into temptation, and a snare of the Devil. 1. Tim. 6. 9 A second way, whereby we give advantage unto Satan against us, is by living in the darkness of ignorance. This we are taught also here in the text, in that Satan is here called Rector tenebrarum, (i.) Ruler of the darkness of this world, for this is, because he rules, and domineires most over them that live in darkness, and blindness of mind, in dark and blind ignorance of the Scripture. And this our Saviour speaks in more plain terms, saying, ye err, not knowing the Scriptures, Mark. 12. 24. so that if we will not fall into errors and the snares of the Devil, we must beware how we live in dark ignorance. A third way, whereby we give the Devil advantage over us, is by yielding a little to his temptations, as to swear, lie, or steal a little, and the like. For if he can get us to yield to his motions in a little; he will quickly bring us to more. If this Serpent can wind in his head, he will quickly draw his whole body after. Patente portâ impossibile est malum ulteriùs non procedere. Set open but one gate of a besieged city, and the enemies will come in as certainly, as if all the walls were demolished. Let error get but once into the belfry, and it will never leave till it be in the chancel, as learned Fulk hath noted. Suffer it to be but in the porch, and it will not be long, but you shall see it possessed of the Church itself, yea and jetting in the pulpit also. As than Moses would not yield to Pharaoh in a hoof, Exod. 10. 20. or orthodoxal christians to Arrius in a letter, so as to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no more let us yield to any error in life or doctrine, in profession or practice, specially not to idolatry. No, not for all the kingdoms in the world, and the glory thereof. So would not Christ, Mat. 4. 8, 9 no not for an hour, so did not Paul, Galat. 2. 5. est leo si fugias. If ye give place but a little to his temptations, on he goes. Acriùs urge●hostis. And the more we give place to him, the more he encroaches. Therefore beware how you yield to him in the least motion, in an apple, as Eve, or in a look, as Lot's wife. Give a hot horse his head at first, and he will surely run away with you. And so will this beast if we give him the bridle, if we but a little yield to him. Satan can use small fins, as the fisher useth small hairs, to hold the fish as fast, or faster then greater tackling, and secret sins to do more harm in the soul then open. A 4th way, whereby we give advantage to the Devil against us, is by rushing into those places or companies, where Satan hath power over our bodies of souls, in regard of the dangerous provocations to sin they yield. As solitary and secret places; places of idolatry, of whoredom, of excessive drinking, gaming, swearing, etc. the company of mockers, railers, dissemblers, or any other wicked persons. These are the Devil's factors, and their dwelling his staple, his schoole-house as S. Cyprian, his throne as S. john calls it, Revel. 2. 13. Now can a man be safe where Satan's throne is? Amongst the children of disobedience where he bears rule? Ephes. 2. 2. Can a man take fire in his bosom, or walk upon coals and not be burnt? Surely the sweetest waters by running into the sea, become salt and brackish: And so men of sweet natures, and excellent graces have been perverted by the company of the wicked. Witness joseph, who was snared to swear by the life of Pharaoh, in the court of Egypt, And the Apostle Peter who was tempted to deny his Lord and Master, in the Hall of Caiaphas. To give the Devil therefore no advantage over us, we must have no company with the wicked. A fifth way whereby we give the Devil advantage against us, is by living idly, ●tium pulvinar Diaboli: idleness is the Devil's pillow, to rest on, Quem non invenit occupatum ipse occupat, he will employ those that will not employ themselves. The crabfish when as the oyster doth open, flings into her a little stone, so that she cannot shut herself again, and so the crab devours the oyster: Even so saith Hierome, our adversary the Devil, like the crab, when he finds us idle, and gaping, like the oyster, takes his opportunity to confound us. When we sleep and are secure, than he will be sowing of tares, in the field of the church, and in the ground of our hearts. Mat. 13. 25. Therefore let us follow the counsel of Christ which saith, occupamini donec veniam, that is occupy or be doing, till I come. Luke 19 Res age tutus eris. A sixth way is by playing with the objects of sin, it is not safe for the fish to play with the bait. And no more is it for any man to play with the objects of sin. A seventh way is by not looking well to the outward senses of our bodies, specially the two senses of learning, Seeing, and Hearing. Can the heart or marketplace of a Town, or City, be safe from the siege of an enemy, if the gates be cast open, or the walls demolished, or the ramparts bared of their fence, and munition? or can a kingdom be safe from an invading enemy, unless the cinqueports be carefully looked to, and watched? Now the senses, specially our seeing, and hearing, are the gates of our hearts, and the cinque-ports of our souls, If we do not then look well to them, and keep a diligent watch over them, we make ourselves a prey to the enemy, we open the gates for him to come in, and therefore if we will not give the enemy too much advantage, let us with David turn away our eyes from beholding vanity, Psal. 119. 37. Vrit videndo foemina, actiuè, & passiuè and our ears also from hearing vanity. Let us look to all the senses of our bodies, as so many gates and doors of our souls, that Satan enter not in that way, lock them, bar them, bolt them fast. Finally, if you desire not to give the devil advantage in this conflict, then take heed of the intemperate use of God's creatures, by too much eating and drinking. We read in the Gospel, that the disposessed Devils, Mat. 8. 31. entreated Christ that he would suffer them to go into the herd of swine, because the chief place of the Devil's residence, is the soul of the swilling drunkard, as Bonaventure gives the reason. In dry places he finds no rest, saith Christ, Mat. 12. 43. that is, in sober minds he gets no footing, as the same Author interprets it, he dwells in low countries and wet grounds, that is, with such as are filled with wine, wherein is excess: Invadunt urbem somno vinoque sepultum; Vigil. When the Troyans' were dead drunk, than the Grecians did set upon, and overcame them, saith the Poet. When Benhadad king of Syria, with two and thirty kings more in his company, were coming against Achab king of Israel and perceiving Achabs' power to be small in respect of his, did fall a banqueting and drinking with the Kings, 1. Kings 20, ●2. his aiders, and made themselves drunk, Achab with his small power overcame them all: And so when we have distempered ourselves, by eating, or drinking, then instead of over coming the Devil, our enemy, he overcomes us making us to kill our dear friend Clitus, with Alexander, or to commit incest, with Lot, or to commit all ungodliness, Gen. 19 32. even with greediness, as the Sodomites. Therefore if you will not give place to the Devil, follow the counsel of Christ, that is, take heed least at any time your hearts be over chared with surfeiting, and drunkenness, Luk. 21. 34. There be many other ways whereby we give place, & advantage unto the Devil against us, As by immoderate anger and wrath, Ephes. 4. 26, 27. By being wavering minded, and unsettled in the faith. jam. 1. 6. By impatience and discontent, by pride and ambition, by yielding to any corruption, we give the Devil so much ground, and instead of beating him out of our borders, we let him in, and betray ourselves into his hands, and lead ourselves into his temptations, contrary to our form of prayer. And now (Beloved) we have no need to do so; we have no reason at all to give any odds, or advantage to Satan in this combat, by these, or any other ways, for we are not so strong, as that we may afford it. But especially we may not presume to encounter with this adversary, naked, or without our sword, the sword of the spirit, which is the word of God; as the seduced Papists are put to, by their most injurious leaders. No, no, the truth is, let us look to ourselves as well as we can, and arm ourselves as strongly as we can, and take all the advantage and helps that may be had, we shall have enough to do, with these principalities and powers, with the Rulers of the darkness of this world, with the spiritual wickednesses, or wicked spirits, those secret and invisible enemies. Yea, and more than we can well acquit ourselves of, as of ourselves, for of ourselves we are not sufficient to think, much less to do it, 2. Cor. 3. 5. so that we have no reason to give any advantage herein. And beside, the cause or matter of the Conflict, between Satan and us, The cause of the Conflict. non de parvis quibusdam rebus, is no small matter, that we should be secure and careless. Sed de rebus quae sunt in coelestibus, hoc est pro regno coelorum, & adoptione, nobis lucta, saith Aretius upon the place; But a matter of heaven, and heavenly things, a matter of a kingdom, and our right and interest to it, that is the thing in question, the matter of the quarrel, and combat between us. And is not this a weighty matter, that we should bestir ourselves about it? Surely how light soever we make of it, it is a matter of life and death. It is such a matter, that we must either kill or be killed. For if we do not crucify the flesh with the affections and lusts, the flesh will be our death, for to be carnally minded is death, Rom. 8. 6. If the world be not crucified unto us, and we unto the world, the world will be our ruin; for the world shall be damned, 1. Cor. 11. 32. If we do not dash Babylon's children against the stones, Psal. 137. v. ●9. suppressing the first motions of sin, and temptations of Satan, they will be sure to dash us to death; for the wages of sin is death, Rom. 6. 23. So than it concerns us near to look to it; being a matter of so great consequence, and importance, a matter of life & death, the winning or losing of our heavenly inheritance in high places. And that in strife with so potent and politic enemies, let us consider then, and think of the matter, that we have in hand. A high place in heaven is worth the striving for, specially when it may be had for striving, according to that, the kingdom of heaven suffereth violence, and the violent take it by force, Mat. 12. 12. It is worth somewhat that Satan doth so much strive, and struggle to get from us. A thief will not meddle with a poor beggar, that hath nothing to lose, a pirate will not set upon empty ships, a mighty enemy will not invade a kingdom, or lay siege to a City, with great violence to win it, where there is no great matter to be had: and so surely it is not for nothing that Satan with all his forces, doth make such fierce and violent assaults upon the servants of God: no, Coelestia, these high places, or heavenly things, for which he wrestles with us, are great things, and so let us with great care contend for them. Yea and this let us do without delay, even this time, The time of the Conflict. for the time of the warfare & wrestling with Satan, & his forces is now, even this present time. The Apostle here sets it down so, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we wrestle, or there is a wrestling, and as he says it, so we find it indeed, for as heretofore he that was borne after the flesh, Galat. 4. 29 persecuted him that was borne after the spirit, even so it is now. Now the world is full of such as scoff at Isaac, Act. 7. 51. c. 13. 8. like Ishmael, of such as resist the holy Ghost, as the stiffnecked jews, of such as withstand Barnabas and Saul and seek to turn the Deputy from the faith, like Simon the Sorcerer; of such as be accusers of the brethren, like the Devil, Revel. 12. 10. of such as greatly withstand the word, like Alexander the Coppersmith, of such as war with them that keep the commandments of God, and have the testimony of jesus Christ, as the Dragon, 2. Tim. 4. v. 15. Revel. 12. 17. Now the world is full of such warriors and wrestlers against the true worshippers of God, yea and never more, for now the Devil wars with great wrath, because he knoweth he hath but a short time, v. 12. And seeing it is so that there is such warring and wrestling of the enemy's side against us at this time, Let us of the other side be as ready, and forward, to war and wrestle against them, so that we may truly say, nobis lucta, we wrestle. Yea, and this let us resolve to do, job. 7. not for a day or two, but for as long as we live, for militia vita hominis super terram, as job saith, the whole life of a Christian is a continual warfare here on earth. Nunquam bella bonis, nunquam issidia cessant, Et quocum cert et mens bona semper habet. Good men must not look for peace upon earth, Christ came not to send it, Mat. 10. 34. The Dragon and his Angels will fight with the Michael and his Angels, as long as the world lasts, so that we must war as long as we live. They will be sure to war, and wrestle with us, either by inward or outward temptations, by violent persecutions, or fraudulent Heresies, by sharp tongues or sharp swords, or, both, and we had not need to lie still, and to let them alone, without any resistance, surely no, we have cause to war and wrestle with them, as well as they with us, and more too, for if we fight the good fight, and finish our course, and keep the faith, we shall obtain the crown of righteousness, but so shall not they. Therefore let us resolve upon it, and wrestle against flesh, and blood, against principalities and powers, against Rulers of the darkness of this world, against spiritual wickednesses in high places, against the Devil, and all his forces, of persecuting Tyrants, of subtle heretics, of pestilent Antichrists, of wicked worldlings and carnal Gospelers, And this unto the end. But (here some will say) how shall we, Ob. that are weak and frail, be able to wrestle and encounter, with so potent and politic enemies, with so many and malicious adversaries? or if we do presume to wrestle and fight with them, how shall we prevail against them? Sol: The truth is we cannot prevail against them, by our own strength, we must have some other means, even the strength of the Lord. And therefore the Apostle saith, be strong in the Lord, v. 10. We must have other armour than our own to fight in, even the armour of God. And therefore the Apostle saith, ● General part (1) Conquest wherein 3 things▪ put on the armour of God, that ye may be able to stand in the evil day, which is the true means of the Conquest, and the last point. To overcome in this war, we must put on God's armour, The means of the Conquest▪ not the armour of the flesh, for cursed is he that maketh flesh his arm, jer. 17. 5. Not the armour of the world, Haec sunt sarcasmi Diaboli Chemnitius. for our enemies are worldly Governors, and the chief of them the Prince of this world. joh. 2. 31. Not the armour of the Devil, as Popish exorcism, Superstitious crossing, Holy water, Masses, Diriges, Crucifixes, Consecrated hosts, Grains, Oil, Relics of Saints, Agni Dei, and such like trumpery which the Papists use. Not the wooden dagger of fabulous histories, or the rusty scabbard of old traditions, as the same Romanists use. These are weapons of the Devils own making, and forging, not of Gods appointing, here are none of these among the armour of God, & yet here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the whole armour of God. Again, we may not use charms, and such like, which conjurers use, here are none of these mentioned. These are the Devil's watchword, not God's word, this is to cast out the Devil by Belzebub, not by the finger of God, further we may not use wanton sonnets, thundering oaths, or mad mirth, as carnal protestants do, nor yet lies and libels, as undiscreet schismatics do, and the Papists also, who call their lies and cheating tricks, Pias frauds, godly deceits. These are the Devil's weapons and engines, framed in his shop, who is a liar from the beginning, joh. 8. 44. and given at his appointment, and therefore little feared by him. These are not the weapons that we must fight with, or if fight that we can over come with; no, no, 1. Sam. 17. 9 10. he that trusts in his own strength shall prove weak like Goliath, or in his own wit, shall prove a fool, 2 Sam. 17. 23. like a Achitophel, Luk. 18. 13. or in his righteousness, shall prove most unrighteous, as the Pharisees, before whom the Publicans and sinners (repenting of their own unrighteousness, and relying by faith on the righteousness of Christ) shall enter into the kingdom of heaven. He that trust in Princes, or any child of man, shall find true, Isa. 36. v. 6. which Rabshaka spoke of the king of Egypt, that they are but broken reeds to lean to. He that trusts in his strong hold, great wealth, in his chariots, horses, forces, in any thing besides God, for his defence and safety, shall find as little help and comfort in time of need, as the Priests of Baal had of Baal, at their need, even none at all, 1. Kings 18. 29. Outward means are good and necessary to be used, but in no wise to be trusted in. If we set them up in God's room, they become very pernicious, or most unprofitable, specially if they be unwarrantable means. While others then strengthen themselves in their own might, lane to their own wisdom, repose themselves on their own righteousness, betake themselves to their own freedom, follow their own ways, trust to their own forces, let us (with David) remember the name of the Lord our God, Psal. 20. 7. And as the Apostle saith, so say I unto you; My Brethren be strong in the Lord, and in the power of his might. Put on the armour of God, 2 Cor. 10. v. 4. that is, the grace of God. For the weapons of our warfare are not carnal, as the Apostle saith; But spiritual, even the grace of God's spirit. By this we are saved, Ephes. 2. 8. By this we stand, 1. Pet. 1. 12. This is the armour of proof, that is mighty through God, to the pulling down of strong holds, to the casting down of imaginations, and every high thing, that exalteth itself against the knowledge of God, and to bring into captivity every thought to the obedience of Christ, 2. Cor. 10. 4, 5. Give diligence then to arm and furnish yourselves with grace, that you may be able to encounter with your spiritual enemies, and to withstand their assaults. Take unto you the whole armour of God, that is, the manifold graces of God's spirit, all christian virtues, and thereby adorn the understanding, the will, Particular means of the conquest. the affections and the whole inner man. And namely, & specially take unto you the graces & virtues here mentioned, & commended unto us, that is. First, take the girdle of truth, that is, the knowledge of the truth, joh. 17. 17. the true knowledge of the word of God, which is the word of truth, and thereby inform and adorn your understanding. Danda inprimis operimis opera est, ut Deum noscamus, quotquot felices esse volumus: The first thing that we must labour for, is to know the truth, that is it which is here first commended by the Apostle. And it is the first charge which king David gave unto his son Solomon, saying, and thou Solomon my son, know thou the God of thy fathers, 2. Chron. 28. 9 and serve him with a perfect heart, and a willing mind etc. he bids his son serve God with a perfect heart, but first he bids him know him, because without knowledge, we cannot serve him: or at least not rightly and acceptably, as we may see by the example of the jews, Rom. 10. 2. who had the fear of God, but not according to knowledge. Without knowledge of the word of truth, we know not where we are, nor which way to go to save ourselves, and to escape the enemy. He that walketh in darkness knoweth not whither he goeth, saith Christ himself, joh. 12. 35. And it is impossible, till we come to the knowledge of the truth, that ever we should come out of the snare of the Devil, saith S. Paul. 2. Tim. 2. 25. 26. Let us labour then first of all to know the truth, out of the word of truth, that thereby we may discern right from wrong. And when we have known it, let us gird ourselves therewith, that is, stick close to it, and then fear not, Vincet veritas, Truth will prevail, for truth is great, and mighty above all things. 1. Esdras 4. 41. But this is not all that we must labour for, that is, to know, 1. Pet. 1. 22. and to speak the truth. We must go further, and obey the truth, and with Gajus, walk in the truth 3. joh. 3. And namely in this truth, of serving the Lord in righteousness, so saith the Apostle, in the next place, put on the breastplate of righteousness, that is, endeavour to keep a clear conscience, void of offence, towards God, and towards man, as S. Paul did, Act. 24. 16. endeavour to walk inoffensively towards all men. Scire, vel de virtute loqui minimum est. To know, or to speak the truth, and to give good precepts, is no great matter, it is the least of a thousand, who cannot do it? But, virtutibus uti, to join truth and righteousness, sound knowledge and sincere obedience together, hic labour, hoc opus est. This is the main matter, this is a work of moment, and to the purpose: hic murus ahaeneus esto, Nil conscire sibi, nullâ pallescere culpâ. This is to make a brazen wall, a strong tower of defence against the face of our enemies: even to put on the breastplate of righteousness, as well as the girdle of truth, to join science and conscience together. With this S. Paul did support, and bear himself out, against the obloquy, and troubles he endured; in that he had lived in all good conscience before God, Act. 23. v. 1. and had his conversation in simplicity, and godly sincerity, 2. Cor. 1. 12. This made him as bold as a lion, the breastplate of righteousness, the testimony of a good conscience. With this let us also arm ourselves, join to the girdle of truth, the breastplate of righteousness, knowledge and obedience, science and a good conscience, Non eget Mauri jaculi● etc. and then we need not fear. Qui vadit planè, vadit sanè, he that walketh uprightly, walketh surely, Prov. 10. 9 walk on then, walk and march in this armour of truth, and righteousness, of science and a good conscience. Moreover, let me advise you to take the shoes of the preparation of the Gospel of peace along with you, that is, resolve throughly and firmly with yourselves, to believe and hold, that God is now reconciled and at peace with you, through the means of Christ, according as he hath revealed and testified in his Gospel. And withal, for this peace with God made by Christ which you believe, resolve further, in way of thankfulness, to love, honour and obey him, according to his word. This resolution and preparation of mind to believe, and confess our peace and reconciliation with God through Christ. And to honour and obey him for it, these are the shoes here commended unto us. With these king David did furnish himself, according to that, I have sworn, and am steadfastly purposed to keep thy righteous judgements. Psal. 119. 106. And thus did S. Paul also arm himself, when he said, I am ready, not to be bound only; but also to dye at Jerusalem, for the name of the Lord jesus, Act. 21. 13. Without this preparation, and firm resolution of the heart, to believe and obey the Gospel of peace, we shall never be able to hold on in the race of Christianity, and to pass through the many tribulations, that we shall meet with, for a wavering minded man is unstable in all his ways, 〈◊〉 1. v. 8. and ready to be carried away with every wind of temptation, and therefore let us balance our hearts with preparation, and put on a firm resolution to believe, and obey the Gospel of peace. But yet, this is not all, that we have to do: The special furniture, and that which we are to take above all, as being able to quench all the fiery darts of the wicked, is yet unmentioned, and that is, faith, the shield of faith. That we are to take above all, so saith the Apostle, above all take the shield of faith, v. 16. That is, after all your knowledge of the truth, and your righteousness, according to the known truth, and your resolution, to walk in this known true righteousness: Yet rest not upon all this, but when ye have done all, deny yourselves, renounce all trust, and confidence in your own righteousness, and lay hold on the righteousness of Christ, by the hand of faith, on the mercy of God in Christ for your salvation, according as it is offered in the word, and presented in the Sacraments. This righteousness, this mercy of God in Christ is that shield that can quench all the fiery darts of the wicked. Indeed faith is here called the shield, in the text, but that is not because it is so in itself, but because it takes hold of Christ, and his righteousness which is the true shield indeed, and puts it on, and makes it ours. So that, joh. 25. 5. though we can do nothing of ourselves, in this Conflict, yet through him, and his righteousness we are able to do all things, Philip. 4. 13. to quench all the fiery darts, and fierce temptations of the wicked, to overcome the world, the flesh and the Devil, 1. joh. 5. And therefore put on the shield of Christ's righteousness, by the hand of faith, shrowded yourselves under this defence of the most high, Psal. 1. v. 1. cleave to God's promise of grace in Christ. And because the promises of God in Christ, which are the objects of our faith, and the ground of our obedience, are not always presently performed unto the faithful, upon their request, so that Satan, and his adherents take occasion thereby, to assault their faith, and to say where is now their God, Psal. 115. 2. Here again, we are to remember to furnish ourselves with another piece of armour, against this assault. And namely, with the helmet of salvation, that is, with the hope of salvation, as the Apostle expounds it, 1. Thes. 5. 8. A sure and certain hope of all promised good things, which be yet for to come. This hope and patient expectation of the performance of God's promises, is very needful. So saith the Apostle, ye have need of patience, that after ye have done the will of God, ye may receive the promises, Heb. 10. 36. And so let your patient mind be known unto all men, as the Apostle adviseth, hold fast the confidence of your hope firm unto the end, for hope maketh not ashamed, Rom. 5. 5. And in the mean space, while we hope and expect the performance of God's promises, in the present preservation, and final salvation of his Church, & in particular, of us the members thereof, let us take to ourselves, the sword of the spirit, which is the word of God, acquainting ourselves, therewith, that when the world, the flesh, or the Devil do assault us with their temptations, we may be able to answer & to repel them, as Christ did, with a scriptum est, a place of scripture, and thereby cut off their temptations, as with a sword. The word of God is mighty and powerful to that purpose, being rightly applied, as we may see by the example of Christ in the fourth of Mat. yea sharper than any two edged sword, as S. Paul saith Heb. 4. 12. Take it then, put it on, far be it from us, to disarm you of the scriptures, to wring this special weapon out of your hands, and so to turn you naked unto all Satan's temptations, as the Romanish teachers deal with their people, or instead of the sharp two edged sword of the spirit, to put other weapons, of the Divills forging into your hands to fight with us, as the holy water, Crosses, Grains, and dirty relics etc. as the same teachers deal with their people, no, no, we teach you with S. Paul to take the sword of the spirit which is the word of God, and to put it on, not by spells, and charms, as ignorant people use to do, but by reading, hearing, meditating and hiding it in your hearts, and applying it as occasion is offered, to answer, and to put off any evil temptations. Thus Christ himself did do, Mat. 4. Thus he taught john, joh. 5. at the 39 verse, and so do we saying with Christ, scrutamini scripturas, search the scriptures, let the word of God dwell in you plenteously in all wisdom, Colos. 3. 16. Lastly to make all sure, and to furnish yourselves with the complete armour of God, let us join incessant prayer to all these, praying always with all prayer, and supplication in the spirit, and watching thereunto with all perseverance, as the Apostle exhorteth v. 18. verè coelestis armatura est deprecatio quae Deo funditur, saith Chrysostome De orando Deum, Lib. 1. that is, prayer unto God, is the very armour of God indeed, a heavenly armour, for by this we call, and get God & all the host of heaven to be of our side, to help us against temptations, and to deliver us from evil. By this Paul obtained help and grace against inward temptations, the thorn in the flesh, 2. Cor. 12. 7. 8. 9 By this Moses obtained help of God against outward tribulations, the army of the Amalekites, Exod. 17. 11. and this also is the way for us, to obtain help against the enemy, yea and without this no victory. When we have provided all that we can, and all is done, except Moses hold up his hands, Exod. 17. v. 11. Amaleck will prevail. Lift up holy hands unto God, as the Apostle teacheth, 1. Tim. 2. 8. Pray always with all prayer, and supplication in the spirit, pray with private prayer unto God; and pray with public prayer. The prayer of one righteous man availeth much, jam. 5. 16. but the prayer of many righteous men availeth more, vis unita fortior, Eccles. 4. 9 Mat. 18. 20. two are better than one, a joint army will do more than two or three men. Where two or three are gathered together there is Christ, but where more, there he is more graciously, Act. 2. 1. forsake not then the assembling of yourselves together to common prayer as the manner of some is, Heb. 10. 25. but come to the habitation of God's house, and the place where his honour dwelleth, the Temple, and their come, not to hear a sermon only, but to pray public prayers, for we must pray with all prayer, and supplication, with private, and public, in the secret closet, Mat. 6. 6. and in the public Sanctuary, Psal. 150. 1. and we must do this in the spirit too, as the Apostle saith, that is, not out of fashion, but of pure devotion, not out of feigned lips, but with a true and sincere heart, Psal. 17. 1. 1. Thes. 5. 17. Mat. 17. 21. Heb. 10. 22. yea, and we must watch hereunto, with all perseverance; without this, the Devil will not away, he is not cast out but by fasting and prayer, yea, and watching too, Mat. 26. 41. watch therefore and pray that ye enter not into temptation, or if ye do enter, that ye be not overcome, but delivered from the evil thereof. Mat. 6. 13. These be the several pieces of the armour of God, with these we must arm ourselves, & fight, if ever we will prevail, in this spiritual warfare. It is not here, as in the bodily warfare, illic enim humanis viribus resistitur gladius opponitur gladio, homo cum homine confligit, vis vim, ars artem excipit. In the bodily warfare men do commonly resist their adversaries, with such weapons as their enemies do impugn them withal, but here alia est ratio, 'tis otherwise, as Calvin notes upon the place. In the spiritual warfare, if we fight against Satan, and his complices, with such weapons as they use in fight against us, than we are gone. That is if we render evil for evil, and rebuke for rebuke, and give as good as they bring, as the saying is, than we are foiled by Satan and his power. For, Quid interest inter provocantem & provocatum? Saith Tertullian, that is, what difference is there between him that doth provoke to evil, and him that is provoked to evil, by ill words or deeds? Nisi quod ille prior in maleficio deprehenditur, & ille posterior. But that one sins first, and the other next. And so both are foiled by Satan, causing them both to sin. We must not then fight with Satan, and his complices, with such weapons as they bring, rendering evil for evil, or rebuke for rebuke. But if we will fight to overcome, we must not be overcome of evil, but overcome evil with good, Rom. 12. 21. That is, if our enemy's curse, as they do sometimes with bell, book, and candle, we must not curse again, but bless. If they persecute, we must not persecute again, but pray for them, and do good to them, that hurt us, Mat. 5. 44. Against spiritual harms, we must use spiritual arms. Against the works of darkness, we must put on the armour of light, that is, virtues against vices. As David being to fight with Goliath, did cast from him the armour of Saul, and took to him weapons far unlike those that Goliath brought against him: So must we, when we go out, in the name of God, against that uncircumcised Philistine, we must cast from us carnal weapons, and put on the armour of God, even the grace of God, his manifold graces, as a complete armour. And namely, and specially these graces here mentioned, as the grace of truth and sincerity of religion, the grace of righteousness and upright conversation, the grace of preparation and purpose of heart to profess and practise according to the Gospel of peace, the grace of faith in the promises of God in Christ, the grace of hope and expectation of the promises believed, the word of grace, the grace of prayer and supplication to God, both public, and private. These graces are the armour of God, and they are so called by way of comparison with corporal armour, as that, because they are given us of God, Why the graces of God are called armour. for our defence against our spiritual enemies, as that is, against our corporal, and are defensive, and offensive both, as other armours are, and do declare the bearers, and wearers thereof, to be the servants and soldiers of Christ, as men's armour, and coats show to what Captain they belong to, and they are the means which we must use, and whereby we must fight against our spiritual enemies, as corporal armour is the means, that we must use and fight in, against our corporal enemies. But herein, as there is a parity, or likeness; so there is a great disparity, or unlikeness, betwixt these, and other corporal armour, for that many times is not sufficient, and therefore broken in pieces, but this is always sufficient, so saith the Lord to this Apostle in another place, my grace is sufficient for thee, 2. Cor. 12. v. 9 Take then unto yourselves this whole and sufficient armour of God, these special graces, here mentioned. But here it may be enquired, Q: may not we also take the armour of men, Corporal armour, as well as spiritual? I answer, R: we may: it is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and to serve in wars; according to the doctrine of our Church, Eccles. 2. 8. Art. 37. and also according to the scriptures, which say, that there is a time of war, as a time of peace, that the Magistrate is not to bear the sword in vain, Rom. 13. 4. that he that hath none should buy a sword. Luk. 22. 36. That many good men did wear, and use humane weapons, as Gedeon, Samson, David, who subdued kingdoms Heb. 11. 33. and Cornelius the Centurion Act. 10. All these did arm the body, and use corporal weapons, and so may we. But here I say again, that the body is not the first part that we must arm, nor humane weapons the first weapons that we must take to ourselves. The first part that we must arm, is the inner man, the soul, which is the life of the body. And the first armour that we must arm it withal, is the armour, or grace of God, which is the life of the soul. Thus saith the Apostle, in the former chapter, at the 14th verse etc. I bow my knees unto the father of our Lord jesus Christ, of whom all the family of heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his spirit, in the inner man. And thus S. Peter, your adorning, let it not be outward adorning, 1. Pet. 3. 3. 4. but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek, and quiet spirit, the ornament of faith, and a good conscience, here called the breastplate of righteousness. Without this, and the rest of the ornaments, and muniments here mentioned, even the strongest, and best armed man, will prove a coward, and fly when none pursueth, as Solomon saith Prov. 28. 1. And as the Syrians did, 2. Kings 7. 7. I say then unto you (Brethren) arm yourselves as well as you can, both for the inner, and outward man, both with the corporal and spiritual armour: but first of all, & above all, arm the inner man, with the armour of God. Take unto yourselves the armour of God, his grace which is sufficient for you; 2. Cor. 12. 9 Take it to yourselves, and not only that, but put it on, The manner how to use the means of Conquest. which is the manner how this means is to be used; and the next point. This armour is not only to be taken, and hung up at home or sometime to be showed abroad, to be seen of men: but to be used and employed daily, in the Lord's service, which is meant by putting on. God gives us his gifts and graces, to the end that we should use & employ them. And therefore he saith in another place, stir up the grace of God that is given you, 2. Tim. 1. 6. occupamini donec veniam, occupy and employ your talents till I come, Luk. 19 13. If ye have then the armour, Appear quod sis, vel esto quod appares. Parum sepultae distat i●●rtiae caelata virtus. these grace of God in you, show what ye are, show them by your profession, and practise, and appear in your colours. If a man hath his armour on, and doth use it, it will appear and be seen on him. So let it be with you, play not the unprofitable servants, to hide your talents, your armour in the ground, use it, put it on. Put on the whole armour of God. Not only the girdle of truth, and the breastplate of righteousness, but all the whole armour, head and foot, for if you should arm the head only, the Devil happily would strike at the foot. If the foot only, than he might hurt the head. If both, and leave our breast unarmed, he might wound us at the heart. Therefore to make sure work, put on the whole armour, that ye may repel all the assaults of the Devil; lay not open any part to his blow. Or if you will have more of some one part, 3 Parts specially to be armed. then of another; why then look well to the head, the heart, and the outward senses, that ye arm them strongly. First the head, for as a General that besiegeth a city, laboureth most of all to gain the tower, or the castle; knowing that if he can take hold and possess that, he shall instantly command the rest of the whole town: So likewise the Devil, who daily doth assault our little city, plots specially how he may be possessed of our Capitol, and sconce. Knowing assuredly that if our head be tippling, our eyes will be wanton, our tongue blaspheamous, our throat an open sepulchre, our hands ready to stab, our feet swift to shed blood. Rom. 6. v. 13 In brief, all our members at his service, to become servants of unrighteousness, to commit all manner of ungodliness, even with greediness; Therefore it is good for us, to have special care to arm the head, with sobriety, & watchfulness. And so likewise for the heart, for that is the hold and fort of the soul. If that be not true to us, we are sure to be foiled in every temptaton. Prov. 4. 23. And therefore, as Solomon saith, so say I unto you, Omni custodiâ custodi cor tuum. Keep thine heart with all diligence, have it in an holy suspicion, so as to examine and search it daily, and to observe the treacherous and deceivable lusts, that lurk therein. And when by the light of the word, you have found any, do not stay till they assault you, but do you assault them, and beat them down with the armour of God, using Martial law, presently condemn and crucify them. And in like manner, for the outward senses, we must have a special care to keep the parts of christian armour upon them also, that we lie not too open there. A valiant captain knowing that the enemy is easier kept out, then beaten out of a city, hath great care to plant his Garrison about the gates and walls, there he sets his most faithful watch and ward, there he plants his chief munition and ordnance. And so must we keep a special watch and ward, at the gates of the little city, of our soul, even our senses, & there plant our munition, that the enemy may not enter in thereat. job. 31. 1. Thus did job, when he made a covenant with his eyes, that he would not look upon a maid. And Daniel when he would not taste of the King's dainties, Dan. 1. 8. nor defile himself therewith. And David when he vowed that he would not hear, Psal. 26. 6. nor see, nor touch any wicked thing, Psal. 101. 3. But though I commend unto you a special care of these parts, and passages of the soul, by these reasous, and examples, yet I would not have you neglect the rest, but to have a care of all, and to put on all the armour of God, as the Apostle here teacheth. Yea, God's armour to be put on in God's service● and remember further to put on the armour of God, in God's service, in his wars, against his enemies only, not against one another in private grudges and bicker, not against the faithful servants, and soldiers of Christ, God's own friends, not against God, but against the wiles of the Devil, and the fiery darts of the wicked. Not in suppressing, but in maintaining of true religion, and virtue: Not in secret contentions one with another, but in the public quarrel of the Gospel, against the common enemy. Many there be, The abuse of God's armour. who put on God's armour, and employ his gifts, not in Gods, but in sins, and Satan's service. Of this sort are they who-cite scripture in defence of errors in doctrine, as of the supremacy, or headshippe of the Church in the Pope, of justification by works, of transubstantiation in the Sacrament, of invocation of Saints, of worshipping of images, of equivocation or mental reservation, etc. Of this sort are they likewise, who cite scripture in defence of errors in manners, as of swearing, of profaning the Lords day, of adultery, of drunkenness, of covetousness, of unjustice, of presumption, or any other sin. These imitate that grand tempter, Mat. 4. the Devil, who abusively cities scripture, in tempting of Christ, and thought to beat him with his own weapon. Of this sort also are they, who employ their learning and wit, in curious prying, and searching into hidden Mysteries, in inventing and setting forth vain and wanton books, and other allurements of sin, or in cheating and deceiving of others. Of this sort are they also who make their eyes windows of vanities, who have their ears open to all filthy talk, songs and ribald speeches, who use their tongues to cursing, and swearing, and blaspheming of the sacred name of God which they should fear and reverence, who employ their hands in fight, filching, and the like, who employ their feet in walking in the ways of sinners, as to bawdy-houses and other such like places of uncleanness, who spend their time in eating and drinking and playing, who apply their power to oppress, and their authority to pervert justice. Of this sort also are they, who employ their silver and gold in the service of Baal, Hos. 2. 8. 9 and to the glory of God, that abuse their outward blessing to glutto & drunkenness, Amos. 6. 4. that spend their riches on gorgeous attire, unbeseeming their places; upon stately buildings for the shreeke-owle and bat to dwell in, upon excessive cheer, and vain pleasure, spending more at one banquet, than would keep twenty poor members of Christ jesus, in good sort all their days. These, all these put on God's armour, but not in Gods, but in the enemy's service, they shoot in God's pieces, but it is in Gods own face, they draw out God's sword, but they sheathe it in his bowels, they take Gods gifts, but they give them to the Devil, by their blasphemy, drunkenness, pride & uncleanes. O horrible perfidiousness, and treachery, thus to receive large gifts with the one hand from the Lord, and to give them with the other unto the Devil his enemy. Beloved I hope better things of you, and things that accompany salvation, though I thus speak. And I beseech you, in the bowels of Christ jesus, our Saviour, after whose name you be called, under whose banner you profess to fight, whose armour you profess to wear, that you will wear it in his service, and use it to his glory. Employ God's gifts in his own service, in serving God in your own persons, in setting forth his service in others, in maintaining his service and servants, in building, repairing, and beutifying the place of his service. And here you have begun well, be not weary of well doing, perfect this work began, A passage of the preacher touching the repairing of Paul's. finish it, employ God's gifts and talents, not in sins, but in God's service, & then you shall never want money, to go through with this worthy work, do but abate daily one dish of your superfluous courses, and I believe that will do it. And here let every one be an actor in his own person, Every one is to use God's armour personally. let every one put on God's armour, and employ his gifts in his service, for the Apostle speaks, saying, put on the armour of God, not only to some, but to all the faithful in Christ jesus. c. 1. v. 1. We have all need to arm ourselves, 1. Pet. 5. v. 8. for our adversary the Devil, Mat. 25. Rhem. Annot on Luk. 10. 35. 2. Cor. 8. 14. 1. Cor. 9 16. as a roaring Lion walketh about, seeking whom he may devour, without exception of any. Let not any than trust to the oil of others, as the foolish virgins, and the seduced papists, who would make us believe, that if our own lamps be without oil, we may go and borrow of our neighbours, to supply our wants: no, no, the best have little enough for themselves, and therefore let every one look to himself, and arm himself, so willeth the Apostle, saying, have rejoicing in thyself alone, and not in another. Gal. 6. 4. Another man's meat cannot nourrish me, another man's garment cannot warm me, another man's eye cannot guide me, neither can another man's work save me. I must work out mine own salvation with fear and trembling, and so must every one put on God's armour, Philip. 2. 12. and do God's service not by a Deputy or Attourny but in his own person. Yea, We are to use God's armour without delay. and we must do this presently, without delay, here is no time expressed in the text, and therefore the time present is to be understood, according to that legal maxim, ubi nullum tempus praescribitur, praesens intelligitur. It is to day then, and while it is to day, that we are to hear his voice, and to put on the armour of God. Isa. 5 5. v. 3. Now God opens his armoury unto you, which is the holy scripture, whereby you may furnish yourselves, without money, and without price. Behold, now is the accepted time, now is the day of salvation, 2. Cor. 6. 2. wherein you may provide for yourselves. And now likewise is the day of temptation, wherein Satan goeth about like a roaring Lion, and sometimes like an Angel of light, seeking whom he may devour. So that we have cause presently, and instantly to arm ourselves, even while it is to day, and this not for a day only, We are to put on God's armour constantly. but every day, as long as we live. For Satan is restless in his temptations against them that keep the commandments of God, and have the testimony of jesus Christ, he will never leave tempting them as long as they live in the faith, and the fear, and the love of God, not quite leave them, Luk. 4. 13. he will sometime leave tempting of them, for a season, as he left tempting of Christ, but he will come again, with a fresh assault upon them. He is called Beèlzebub, the master fly; and flies though they be never so much beaten away, yet they will come again and again to the same place, and so will Satan being repelled, renew his temptations. This unclean spirit, when he is cast out, will seek to reenter, and where he finds a fit house, a secure heart, Mat. 12. 44. he will bring in seven Devils worse than himself. His going away, is but to renew his assaults, his flight is but to draw us out of our holds, to make use of his ambushment against us. Let us not then at any time put off the armour of God, let us not be secure, as the Amalekites, having taken a great spoil of David, and burned Ziglag, 1. Sam. 30. 16. lest we be suddenly surprised, and destroyed, as they were: As in the fight we have an eye unto the victory, so in the victory let us have an eye to the fight again. Let us stand still upon our guard, put on the armour of God, as long as you live. Psal. 1. Delight in the law of the Lord, and therein exercise yourselves day and night. Pray always, pray, and watch thereunto, with all perseverance, make a continual use of all the armour, and graces of God stowed upon you. This is the counsel of our great General, Christ jesus, here given, by one of his chief commanders, S. Paul, that we should put on this armour, always, with all perseverance. And so let us do, as obedient soldiers, of jesus Christ. And this the rather, that we may be able to stand in the evil day, The motive to use the said means of Conquest. in the day of temptation, which is the motive, to put on this armour, and to fight this battle, and the last point. And a good motive it is, for who would not be forward to put on armour, and to fight in a good cause, if he were sure to overcome. And so it is here, Dicendo enim, ut possitis resistere, innuit certò nos staturos, si modo armis Dei induti, alacriter pugnemus idque usque, ad finem, saith Calvin upon the place. That is, in saying, that ye may be able to stand, he doth imply, that we shall surely, and certainly and overcome in this battle, if being furnished with God's armour, we fight manfully under his banner, and that unto the end. Nil desperandum est Christo duce, we need 〈◊〉 doubt, or despair of victory, if we fight in Go●●rmour, under Christ's banner, and conduct, for the ●●rd of truth, against the father and favourers of lies. He that overcomes the servants of God thus fight, must overcome God himself, Nemo nos laedit nisi qui Deum vincit. who is the Lord of hosts; & falsify his word, who hath promised that they should as soon overcome and discomfit his son, and our Saviour Christ jesus 〈◊〉 is the General of the field; yea and beat in pieces Gods own armour, Mat. 16. 18. as weak and unsufficient, which I believe, the gates of hell shall never be able to do. For let Satan, and all the powers of hell, do what they can against the Church and people of God, Gen. 3. 15. they can but calcaneum conterere; bruise their heel, and lame them a little, their head they can never break, and quite overthrow. Though they fall, yet they shall not be cast down, for the Lord upholdeth them with his hand, Psal. 37. 24. Though the Dragon, and his Angels, that is, the Devil, and his forces, fight with Michael and his Angels, that is with Christ, and his members, yet they shall not prevail, Revel. 12. 7. Though Satan be strong, yet Christ is stronger, and will bind that strong man, and spoil his house, Mat. 12. 29. he will save his servants, and soldiers, fight with his armour, in his battle. ay, Q: but doth not the Apostle say, of the servants, and soldiers of Christ, that they are killed all day long, & counted as sheep to the slaughter, Rom. 8. 36. True, R: and yet in all these things they are more than conquerors, through him that loveth them, as it followeth in the next verse of the same chapter. This may seem a Paradox to flesh and blood, to conceive how they that bear away the blows, and are killed by their enemies, should be said to overcome. And yet, so it is, in all these things they are Conquerors, saith the Apostle, more than conquerors, that is, then ordinary conquerors, even famous, and noble victors. But how doth this appear, Q: you will say? I answer, R: thus, the sword whereby we are said to overcome, is of two sorts, spiritual, and material. The true and faithful servants of God have been, and many times are at this time killed, and overcome by the material sword, so Christ hath foretold, saying, they shall kill you joh. 16. 2. And Revel. 11. at the 7th verse, it is said of the two witnesses, that is, of the faithful preachers and professors of the truth, that when they have finished their testimony, the beast that cometh out of the bottomless pit, that is, Antichrist with his adherents, shall make war against them, and kill them, that is, with the material sword: But not with the spiritual. With that they overcome him, even with the breath that cometh out of their mouths, so it is said there, at the fifth verse, if any will hurt them, fire proceedeth out of their mouths, and devoureth their enemies, even the fiery, and powerful word of God, which is able, and shall consume the adversary, 2. Thes. 2. 8. so that there is a victory on both sides. The enemy many times kills, and overcomes the faithful witnesses, and true servants of God, with the material sword. And they overcome the enemy with the spiritual sword, slaying them in their souls, though not in their bodies, for the word is the savour of death unto death, in them that perish, 2. Cor. 2. 16. Again, the servants and soldiers of Christ, even in all their tribulations, obtain a noble victory: for what is victory? Tertul. Apol. victoria est obtinere pro quo certas, saith Tertullian, victory is to obtain that which we strive for. And now, what is the strife, between the Christian and the tormentor, but this? the tormentor seeks to drive the Christian to deny Christ, and his Gospel, the Christian for all his torments confesseth him the more, the tormentor fumes, and chafes, and sighs that he hath not his will, and therefore is overcome. The Christian rejoiceth that he is counted worthy to suffer for Christ, Act. 5. 41. & cap. 16. and is constant, and therefore goes away with the victory. The tormentors in the execution of a woman, Blandina by name, ●●usebius. confessed themselves overcome, as Eusebius writes in the fifth book, and first Chapter of his Ecclesiastical history. And Christians in their torments, have gloried of their Conquest, over their torments, and tormentors. Thus the Apostle Paul, Rom. 8. 35. 37. who shall separte us, from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than Conquerors, through him that loved us. Of this Conquest likewise of Christians, in their afflictions and persecutions, diverse others have given notable proof, yea, and those of our own Nation, as Glover, Farrar, Hawkes. This last, was desired by some godly friends, for their confirmation, to give some token, when he was in the flames, whether the pain were tolerable, or no: (A strange time, one would think, to attend upon signs, or friends) but so he did, after his eyes were started out of his head, his fingers consumed with fire, and when ever one thought him dead, and did expect the fall of his body. Lo suddenly he lifts up his stumps, and thrice (as famous Conqueror) he clapps them over his head, Fox. Acts and Mon. p. 1447. in token of victory and triumph. Thus the faithful famously conquer, when they seem to be conquered by their enemies. Though they be cast down one way, either in body, goods, or good name; yet they stand another way, the best way; they stand in the faith, they stand in the grace, and favour of God. They stand in their souls, before the Son of God, though they fall in their bodies, before the Sons of men. They stand in great boldness, before the face of such as have afflicted them, Leo ser. 7. de jejun, 10. mensis. and made no account of their labours, Wisdom 〈◊〉 ●1. formido sublata est, non pugna, as Leo saith, their fear is taken away, though not their fight; their fear of being overcome, and utterly cast down. So that the state of the faithful servants and soldiers of Christ, Mat. 16. is full of comfort, and assurance, though Satan and all his forces set against them, yet they shall not prevail. Let the Dragon, and his Angels do what they can, yet Michael, and his Angels shall overcome them, by the blood of the lamb, and by the world of the testimony, Revel. 12. 11. 'tis not here, as in the temporal war, there, incertus belli exitus, 'tis uncertain which way the victory will go, till the event declare it. But here in the spiritual warfare, pugna, & certa victoria est, saith Tertullian, fight, and be sure of victory. Having then such encouragement, let us put on, put on the whole armour, all the graces of God, here mentioned. And then, fight the good fight, and finish your course, in wrestling against flesh and blood, against principalities and powers, against the Rulers of the darkness of this world, against spiritual wickednesses in high places, against all the fiery darts, and fiery temptations of the wicked. Doing so, ye shall not need to fear a small fall, ye shall stand, as the Apostle saith here. Ye shall stand, as in the grace of God here, so in the glory of God hereafter, and receive that crown of righteousness, 2. Tim. 4. 7, 8. which the Lord hath prepared for them that love him. All which the Lord grant us, for the alone merits of Christ jesus, to whom with the father▪ and the holy spirit, be all glory, praise, 〈◊〉 power, both now, and 〈◊〉. AMEN. FINIS