Hieron's last Farewell. A SERMON PREACHED AT MODBURY in DEVON, at the Funeral of that Reverend and faithful Servant of JESUS CHRIST, Master SAMVEL HIERON, sometimes Preacher there. By I. B. JOB 1.9. Doth job serve God for nought? LONDON Printed by William Stansby for William Butler, and are to be sold at his shop in Saint Dunstanes Churchyard in Fleetstreet. 1618. TO THE MUCH HONOURED LADY, AND MY VERY GOOD FRIEND, THE LADY MARGARET HELENA, of WINBURY in DEVON. MADAM, it's well known, that Apologies are, (for the most) of small praise, or profit; being but either excuses of precedent evil effects; or future bad accidents likely to follow: yet seeing necessity is put upon me; I must say somewhat, though, to use the Apostles phrase, I speak like a Foole. Your Ladyship cannot be ignorant, how Satan and his instruments, in all Ages have endeavoured to hinder both the liberty, and dignity of the Word, that it might not run and be glorified. Hence sprang these bitter speeches: Is not this the Carpenter, the son of Mary? Can any good thing come out of Nazaret? Is Saul among the Prophets? How know these unlettered men the Scriptures? When went the Spirit of God from me, to thee? Is not this Sect spoke evil against everywhere? Was not John said to have a Devil? Paul reputed a pestilent fellow? and jesus Christ the righteous a notorious sinner? One crieth out, He deceiveth the People: another, He is an enemy to Caesar: a third, And hath he not spoke blasphemy? And, let these men alone, all the world will follow them. And as it hath been, so it is: for as jannes' and jambres withstood Moses: so do many in our days, resist the truth. And mark their cunning, labouring to bring the Prophets, and Preachers to be contemned; that the doctrine might not take effect, and be entertained. Who then must stand in this gap, role away this stone, and prevent this evil, stop those wide mouths, pluck the venom from under their tongues, and be able to keep in grace, the Word of Grace, but you and such as be of your Worth, rank, and Profession? Therefore I have made the more bold, to prefix your ladyships name, in the front of this my weak and pale Infant; as a special remedy, to make all his enemies, at the very sight thereof to fall backward; their tongues to cleave to the roofs of their mouths, and their very hearts to tremble: so that none dares stretch forth a hand, or bend his brow, to hinder him in his pretended journey, until he have passed in peace, and saluted his dearest friends. More reasons might be added, for to excuse this my boldness. The great love you ever bare to him, for whose sake it was conceived: Your personal presence at its birth: And was it not he that fetched me from the Fountain, conducted me from thence to your Country, counted me worthy, and ever gave me countenance until his change? Why then (though most unworthy work in respect of its worth) yet shall it not find favour at your hands for his sake? Let him doubt that list, I will not: except change of time give juster occasion. And thus commending you to the protection of him that ruleth all in all things, these my first fruits to your Patronage, with myself to your service and censure I humbly take my leave: From my study at Plymouth: ever remaining Yours to his poor power to be commanded, Io. B. To the Reader. READER, This report hath been published: that the abundance of Sermons (by some, and of some) preached, and printed, have brought both the Word of God, and his Ordinance to be contemned; either, through the insufficiency of the Authors, or, the corruption of Readers, and Auditors. For when the Word is not divided aright, men of the best apprehension will not, cannot, give approbation. And on the other hand, such as cannot discern betwixt good and evil, sit at home, with a printed paper, dreaming that will suffice to get faith for salvation: and so absent themselves from the more powerful means in the public Congregation. Dost thou expect my reply? Shall I take in hand to give thee satisfaction? No: for if I can but clear myself from being the just cause of the one (the which (likely) will be hard) Let him that list, and can better judge, resolve the other. Now if it be demanded of thee, that knew us both; why by me, for him, (whose shoo-latchet, I was not worthy to unloose) this Sermon was first preached; then printed: take one answer for all: which is, that a kind of necessity was the cause, both of the one, and the other. If thou judge this dark: Consider, that God doth not always render (and why may not man then sometimes conceal?) a reason of his proceedings. For the work itself, what shall I say? but as Naomi to her Daughters at their departure: It grieveth me much for your sakes, that I could conceive no better: yet as Peter said to the Cripple, such as I have, such have I given. I deny not but thou mayst find words, phrase, matter, and method, that may not content thee: what then? why, try all and keep that which is good, for he that offends not in tongue, is a perfect man: but where is he? In my opinion I have seen this evil under the Sun: Men in hearing, and reading, if they dislike any thing either in speech, or person, like little children, that have many things in their hands they like well, yet if their Parents do but either add or detract one, contrary to their minds, throw all away in displeasure. Wherefore let me learn thee this lesson, Get a sound mind, that thou mayst be able to judge betwixt the person, and his speech, doctrine, and doctrine. For it is the perfection of a man in his calling, to know the worth of a commodity, though set to sale by the poorest person; and the baseness of that which is bad, though proffered, and proclaimed for good, by the hands of Princes: so is it for a Christian to discern the true Word, from the false, whether it come from him that weareth the coarsest rags, or Kinglyest raiment. This is to judge righteous judgement. Furthermore, for doctrine, some may be Corn, other Chaff; therefore thou art to separate the precious from the vile, by the fan of thy understanding, and having winnowed it well, treasure it up as good grain in the Garner of thy Memory. This is to have a man's wit rightly exercised, when in the multiplicity of opinions, Truth is elected, error rejected. And thus wishing thee no worse, then willingly I would receive from thee myself, I cease and rest: The same thou takest me for toward God, and thyself: in truth (I hope) though not in measure. Io. B. Hieron's last Farewell. A SERMON PREACHED AT MODBURY IN DEVON, at the Funeral of that Reverend and faithful Servant of Idesus Christ, M. SAMVEL HIERON. 2. TIMOTH. 4.7. I have fought a good fight. THese words may have a double consideration; either Relatively, or absolutely: Relatively, having dependence on the precedent verses, and so they seem to be a motive cause, or argument to move Timothy, to go on in the constant and sincere Preaching, and professing of the Gospel. Absolutely, and so they are a testimony, or confession, which the Apostle giveth of himself. Now confessions be of two kinds; voluntary or violent; and this is of the first sort, being free & without any coaction, or compulsion uttered. In the words we may observe two things: First, the person confessing; Secondly, the thing confessed. The person confessing, may be considered in time past, or time future. The thing that he confessed, is laid down first generally, then specially. Generally, that he had fought. Specially, that (he had not only fought, but) he had fought a good fight. If Paul had said, I have fought, & stayed there, how many might truly have took up the same speech, and with the young man in the Gospel replied: All this have I done from my youth upward? But if a good fight be added, the answer of the Apostles to their Lord, concerning the five Loaves and few Fishes, may (by way of allusion) seem to be of force; What are they among so many? Many fight, few a good fight. In brief, the cause in these words, is argued by the effect; and the effect, by the kind or quality, bounty or goodness. Now would you have the true sense? Shall I open the plain meaning? This it is, for the party; he may have a manifold consideration. First, for his name, it was twofold, Saul, and Paul: for his nature, corrupt, sanctified: for his Profession, both the Righteousness of the Law, and the Gospel: for his Function, a Pharisee, and an Apostle: for his conversation, a destroyer of the Saints, and a builder of them: A Murderer, and a Martyr: This is the work of God, and aught to be marvelous in our eyes. Thus can the Creator of time alter the creature in time, though Time of itself change nothing. For the word fight:] understand that fights are either corporal, Ephes. 6.12. or Spiritual, with flesh and blood: or principalities and powers, the latter here meant. For goodness:] that may be twofold; Natural, or Moral: Natural is also double. First, the Essence of things, by which I understand, matter, and form, for whatsoever in the beginning was created, of these two principles was constituted: yea, the very Angels themselves, though some otherwise judge. For, are they not perfect effects? Why then must they not have all the four causes? Again, they are finite, therefore terminated in their Essence: If terminated in their Essence; then by matter and form; for what else doth terminate things? And there is nothing without Limits of Essence save only God, the first efficient of all things, being one most simple and pure act. The second natural good, may be said to be the end; that is, the fitness, and aptitude of a thing to accomplish that for the which it was first framed, and we are to know this, that the end, and goodness of a thing, are one and the same. As for example, we say that is a good Ship, that is fitted to sail well, a good Knife, made to cut well, or a good Pen, that hath in itself an aptitude to write well. Now Sailing, Cutting, Writing, are their ends; and if they have in them a power, or ability to accomplish these ends, they may be said to be good, else not, in this second sense, Gen. 1. ult. Thus in the beginning, were all things made good, and very good. Good for Essence, for end; And a thing may remain good for it Matter, or Substance; but not for it quality, or end. Satan is still a good substance; for his material substance remaineth; But he wants this second goodness, to do the will of God: he neither now hath power, or will to accomplish that end, for the which he at the first was form. A fine Watch may catch a fall, all the Wheels by it may be struck out of order, yet is it good still, for the matter of it: An Instrument, may be good for substance, yet, make no sweet or pleasant Music, because the strings are not rightly set and tuned; so is the condition now with Satan; And of man also; for until the Lord tune the jarring strings of man's heart fit, and frame every Wheel of the Soul, his best Music is not pleasing to God, and all his Course, and Motion, doth but run to discontent his Maker: for Adam our father, climbing so high into the Tree of Life, and eating of the forbidden fruit, catched such a fall, (with whom (being in his Loins) we fell also) that all the Strings, and Wheels of Soul and Body, were struck quite out of tune and order. Now for a Moral good, it may also have a twofold denomination: First, the act, or secondly, the consequent of the act. That may (I take it) be called a moral, or divine act, that is guided by the moral and divine precept, as that may be called a Grammatical art, that is ruled or done by the art or precept of Grammar. Mich. 6.8. He hath showed thee, O man, what is good; namely, to do justice, to love Mercy, to humble thyself, and to walk with thy God. And this must needs be good, because the rule is good that guides the action. For every thing is so far good, as it is answerable to its rule: And Divinity is the only rule of all Moral and Divine goodness; so far as a man both in the integrity of his nature, and the conversation of life answereth to this rule, he is so much and no more nearer to all perfection of goodness. Adam was very good by Creation, but he never was absolutely good by action: Because his actions were not guided by the Law of God; the only rule of all spiritual goodness. The consequent or succeeding good that followeth the Moral act, I understand to be, the blessing which the Lord hath promised to confer, and bestow upon all such as love him and obey his Commandments; And in this sense, Psal. 73. ult. It was good for David to draw near unto God. Psal. 37.37. For the end of the just man, (whatsoever his present condition be) shallbe blessed. In a word, this is the sum, the true sense. I Paul, who once was a proud Pharisee, called Rabbi, in great estimation with the High Priests, breathing out threatenings against the Saints, persecuting them to strange Cities, making havoc of the true Church, causing some to blaspheme, persuaded that I ought to do many contrary things against the Name of jesus of Nazareth; yet now being extraordinarily converted, by his powerful voice from Heaven, and being appointed, and called, to be his Apostle: One that saw the Lord jesus in the flesh, had the Gospel by Revelation, freed from the spirit of Error, power to work Miracles, skill in all Languages, and whose Commission was to preach through the World; have fought, that is, powerfully and plainly preached the glad tidings of Peace, gone on also thorough good report, and evil report, bonds, imprisonment, and innumerable evils, in the sincere professing of the same, from the very time of my Conversion to this present: I would have thee my Son to know this fight, this my course is good, for act, for end, and profitable every manner of way. And furthermore, let this then, my example, of Valour, and Resolution, who am thy friend, thy Father, who am now to take my last farewell, whose face till that last day, thou must see no more, embolden, encourage, quicken, and stir thee up to walk, preach and profess, until thy changing come also. This is that one thing I only would, this is that one thing thou oughtest and only shouldst. And thus, you seeing the plain meaning of this parcel of Scripture, many things may be observed for our instruction: And first, from the Relation with the other, we note, that, Doct. 1 Paul must be imitated of Timothy's in preaching, professing. The best patterns are best worthy our practice. Hence it is that Christ left us an example, john. 13.15. 1. Pet. 2.21. 1. Cor. 11.1. Phil. 3.17. that we might tread in his steps, And walk (that is, preach and profess) as you have us for an example, and as we follow Christ. Reason. 1 Rom. 15.4. Because that this is one reason why the lives of good men, are left recorded in Scripture, For whatsoever is written, is written for our Learning: And what a cloud of Witnesses hath the Lord to this end committed to eternal memory in the Holy Letters? Reason. 2 Heb. 12.1. Again, if we do not this, nature itself will condemn us: the very creatures will rise up against us: who being young and weak, imitate their Seniors and Superiors; No bangling Kite, but with a high flyer will mend his pitch; and shall not we, being Eagles Birds, and borne from above, soar on high, having so many forerunners, and excellent patterns set before us? Use. 1 And from hence we may reprove the Papists, that deny the people the Book of God: so that they cannot tell how Paul preached, for matter, or manner, how he behaved himself, either as Preacher or Professor of the Gospel. Yea, and it meets with many in our days, that be within us, that though they be Timothy's, young Plants, yet they will not learn of Paul, either by precept or example: This smells of Pride, or Ignorance, or Idleness, or all. Use. 2 In the second place, this must be to direct the younger men, that they have a regard, to be acquainted with Paul's manner of preaching and living: and then to walk in his steps. Oh that we would be wise, and not be too proud in our own conceit! then should we be strong when we are weak, and find God's Wisdom manifested through our foolishness. Could we imitate the best patterns, we should live with credit, and die with comfort. Doct. 2 And here we may observe, that, A man's final estate is not to be judged by the beginning, but by the end. 1. Cor. 6.9. Titus 3.3. 2. Chron. 33.11, 12. Paul began strangely, yet died a Martyr, and though his first days were bad, yet his latter being better, he fought a good fight. Reason. 1 Because all perfection is in the end, not in the beginning: Hence it is that the Scripture runs so much on the end, O that they were wise, Deut. 32.29. Psal. 73.17. james 5.11. than they would think of their latter end: then I understood their end: you have heard of the patience of job, and of his end. Reason. 2 For, because it often falleth out, that Hypocrites, like Saul, and judas, and Alexander, may begin well, and yet prove Persecutors, resisting the Truth much in the end: And as a man (good only in appearance) may of a truth become nought: so may a bad man become very good. The Sun may rise clear, and set under a cloud, 1. Cor. 6.11. shine bright in the morning, yet lower in the evening: so may it be with the sons of men? Use. 1 This must teach us to judge righteous judgement: Say not that he is good, who begins well, but ends well: he that putteth on the Armour must not boast, as he that putteth it off. Use. 2 This may much make for the comfort of such, as have misspent the time of their youth; that truly repenting, the Lord accepteth of them in their age, and will not lay their former courses unto their charge. I can tell you, that if we were wounded in Spirit, nettled in Conscience, and tempted by Satan, that God would not accept of our latter days service; then this Truth would be comfortable: But as to a full stomach, every sweet thing is bitter: so it is to him, that feels not his misery, a word, a world of comforts. Use. 3 And here we must be exhorted to persevere, though we have begun well; Beware of embracing the world with Demas, in thy last days; have a care to end in the Spirit: for we must sail to the shore, run to the end, and strike the Battle thorough, if we will be landed safe, win the Prize, and be crowned. Revel. 2.10. Use. 4 And is not here a strong motive, to move impenitent persons to Repentance? to constrain them (as it were by a forced kind of necessity) with the Prodigal, to return to their Father: and with Onesimus to their Master? And truly we never make the right use of God's Mercy, Rom. 2.4. until his bountifulness lead and allure us to true Repentance. And now to come more directly to the words: we might handle them two ways, considering Paul as a Preacher in his particular Charge, or as a Professor, in his general Calling; but because it is true of him in both, we will the rather insist of the latter; to wit, how that all men are considered generally (as Christians) Fighters: yea, and in their particular ranks, and calling also. So that the point hence will not to any seem hard, which is, Doct. 4 That the faithful are Fighters, every Christian is a Soldier. What though there be many that go unarmed, strike not one stroke, refuse their Master, and throw away the Spiritual Weapons, for this Combat appointed? yet the point is plain, and the proof of it is at hand. Did not the Lord of old set Enmity, tell us of a Combat, Gen. 3.15. & 32.24. and that the Seed of the Woman should break the Serpent's head? This Battle must be of force; this Field is to be fought: for the purpose of God shall stand. And what did the Wrestling of Israel prefigure, but this Fight? Yea Christ playeth upon Earth, and hath his delights with the sons of men. Pro. 8.31. 1. Cor. 16.13. Are not we commanded to stand fast, to quit us like men, and be strong? And what meaneth all this; 1. Tim. 6.12. if the faithful were not Fighters? Fight the good Fight of Faith? I fight not as one that beateth the Air: 1. Cor. 9.26. Phil. 1.29. We wrestle: You have the same Fight, that you hear to be in me, and saw in me. And the Author to the Hebrews saith, Heb. 10.32. That they, after they had received Light, had a great Fight in affliction. Mark, after Light was received, the Combat followed; for it is in spiritual things, as in natural. First, before it thunder, we see a Light, then hear the crack or noise, and after come great showers of wet and water: so God (as at the Creation) saith, Let there be light, in the time of our Regeneration; after, we find a strange working in the Soul, a Quarrel, a Wound, and then cometh the sweet dew from Heaven to help us, to heal us. Will you see the reasons of this? shall arguments further confirm it? Reason. 1 Do we not read in Scripture of a Prince, Heb. 2.10. a Chieftain, or Captain? And shall he have no followers? must he want his Soldiers? No, for if the one be, the other is. The Father presupposeth a Child, the Shepherd a Flock, the cause his effect, the shadow a body, and so doth a Captain Soldiers; Soldiers a Combat: for these are Relative Arguments, and the one dependeth necessarily on the other. Reason. 2 Again, is not mention made of weapons? Ephes. 6.13. are we not bidden to take to us, the whole or complete Armour of God? If David take his Sling, Peter his Sword, jonathan his Bow, Samson his jaw-bone, and Shamgar his Goad, is it not for an end? Why then, to fight: for the Enemies are in Arms, the Philistims be in the Field; Goliath is vaunting, and daring to Battle; and the Combat prepared. Reason. 3 And have not the faithful foes? Do not the Canaanites camp in the Valleys? Are not the Aramites, and Arabians in the Mountains? What shall I say? The sons of Anakim are not all slain; though their father sleep. And these foes be, either foreign, or nearer home: within us, or without us: without us, first, Satan: secondly, all his Soldiers: within us, first, corruption: secondly, death. And first for Satan, The first enemy. was he not a Murderer from the beginning? doth he not daily go about, Like a roaring Lion, 1. Pet. 5.8. seeking whom he may devour? Is not this that Red Dragon, that coloureth and choketh himself with the blood of the Saints? Do you think that this Herod is dead? Will Time alter his nature? or will the death of many satisfy him? No, he groweth worse, and worse; and having the lesser time to quarrel, Revel. 12.12. the greater woe shall be to the Inhabitants of the Earth. We are commanded to resist the Devil. james 4.7. Then shall he not oppose? Was Adam, the first, job, the Just, Paul the Prince of the Apostles, and jesus Christ the Righteous tempted wounded, Matth. 4. buffeted, and moved from place to place by him? and dost thou think to escape his hot, his fiery Darts? Let Israel go out of Egypt, to serve his God; this Pharaoh will be up in Arms, and pursue: Let the Babe jesus be borne; The Infants shall be beheaded: Let a little corn and good seed be sown in the furrows of the Soul; This envious man will be casting in tars: or else he shall have his Kingdom weakened, his Sceptre removed, and not so large a Crop of Cockle, at the time of Harvest. The second enemy. Again, his friends will also be our foes, and dare us daily to fight. If this jehu but cry, Who is on my side, who? multitudes will follow him: this Ahab hath his hundreds of false prophets: this Serpent hath brood of his own bowels, that like the Want, or Mole, can swim the Sea, creep under the Earth, transform themselves into Angels of Light, and be ready to blow up Prince and Nobles, with fire and Gunpowder. He hath Cain to kill: Ishmael, to scoff: Rabshakeh to rail, especially, if they be entreated to speak in another Language. At a word, he hath Sanballats'; Tobiah'ss Silversmiths, Copper-smiths, and of all kinds of Callings, to set up his Kingdom. Esau cried out, he was undone: David, Woe is me: and why? for they dwelled amongst a people of polluted lips, and that abhorred peace. Their throats were an open Sepulchre: their Tongues like Razors, hot as the coals of juniper, the poison of Asps under their lips, and their mouths full of cursing and bitterness; Rom. 3. their feet swift to shed blood, destruction and calamity in their ways, and no fear of God before their eyes. jerem. 20.10. jeremiah complained, that his Mother had brought him forth, a man of Contention; he heard the railing of many, all his familiars watched for his halting; saying, It may be that he is deceived; so shall we prevail against him, and execute our vengeance, upon him. john 8.4. For these being of their Father the Devil, his work they will do: though they go at the last to ruin and destruction with him. And thus much for our foreign foes, that seem the further from us: Our homebred, and more dangerous adversaries follow, being two also. And the one of them is corruption, so called, The third enemy. because that he rotteth, and corrupteth, as much as in him is, his contrary. This old man will send out whole swarms of lusts, to destroy the new. Hence we are bidden, as Strangers, 1. Pet. 2 11. and Pilgrims to abstain from fleshly lusts, that fight against the Soul. This prick, or stab was sent to buffet Paul, and never could he be rid of it, 2. Cor. 12.7. till death. It is called a prick in the flesh: by which I understand, (omitting all other interpretations) the very act, or motion of the unregenerate part, often called flesh, who, by his contrary lusting, hindereth a man in the performance of all good duties. Gal. 5.17. And the reasons of this interpretation, are two; first, in all probability that which Paul complains the most against elsewhere, is that, that he most prayed against in this place, and it was the body of death; the Law in his flesh, Rom. 7.23. rebelling against the Law of his mind, and leading him captive unto the Law of sin, which was in his members. Secondly, thus I also reason, that which doth most molest, and trouble all God's Children, is it that did the most trouble Paul, (Paul as a Christian.) But this prick, the act of corruption, the stab of the old man, doth most molest all God's Children, Ergo Paul, why? Ask an experienced Professor, what doth the most trouble him in any good duty? his answer will be, In Prayer, wandering thoughts, carrying the mind from God; so that like a man, who maketh a round Circle, fetching a circumference, we never come near him, but in the first word (Our) and last word (Amen) as the two points, in the very period of the Motion, and the Circles perfection. Also, let a man speak, or preach the Word of God, how is a good man grieved that this prick buffets him, striking his head awry, that he aims not at the right end, or mark? weakening the spirit, that his speech wants Salt to season it, Grace to powder it, causing the poor Soul (when she comes to herself) and views her wandering, to cry out, What have I done? so that I had the rather apply it to many, than one particular sin, or act. Object. 1 But it is called the Messenger of Satan? Answer. True; for Satan was the Author of it at the beginning; sin had his original from Satan, and is the accursed seed of a cursed father. Again, Satan is no more willing to send this Messenger, but he is as ready to go his errand, and in these and more respects, it may be called the devils Messenger. Object. 2 But it is said to be in the flesh, not from the flesh? resolute. We must note, that it is in it, as the form in the matter, and from it, as the act is from the form. Again, in the flesh, may be read from the flesh. Compare the 1. Kings 8.30. with 2. Chron. 6.21. Quaest. But here a question may be demanded, viz. how grace and corruption, resolute. being adjuncts, and adjuncts being consentany arguments, can fight, being in the same subject. I answer, First, that they may have a double consideration, not only as adjuncts, but also as owners of the same subject, in which they are, and to which they adhere; as two men in the same Boat, may diversly be considered, for they are but adjuncts to the Boat in one sense, and in another, it may be an adjunct to either of them. The one laying title to it, saith it is his, and he will go Eastward: The other denieth that, and saith it is his, and he will carry it Westward. Thus the arguments being altered, and the one rowing one way, and the other another, comes the Combat. So Grace like an Owner, saith, that he hath a true title to the man (for God hath put him into possession) and would carry him to Heaven. Corruption denieth that; (for saith he) I have been owner longer than thee; therefore he is mine, and shall to Hellward; and hence from their contrary lusting, may grow a quarrel. Again, though they be contraries, yet they may be in the same subject, and more, in the very same part of the subject, at the same time, but not in the same degree or measure, but more weak and remissly; as white and black, heat and cold or divers colours in varnish, mixed, and mingled together: but at the same time, in the highest degree, to be in the self-same part of the subject, is impossible. The second internal Enemy is Death, The fourth enemy. against whom we are to war, and combat; as this foe came first into the World, so must he go the last out of it; 1. Cor. 15.26. For the last Enemy to be destroyed is Death. This close Adversary comes stealing upon us at unawares, and gives us a deadly wound with his sting; And every man must have about and battle with him, before he enter into Heaven: except a few that shall be living at the last Day, yet their change may be called a kind of Combat: and strange is this to think: for although this Warrior, with David, hath slain his ten thousand, yet he never hath enough. And whatsoever the great Gallants of our days, in their hot blood, and height of their valour, may imagine; yet the very sight of this foe, will make the stoutest, and strongest of their hearts to tremble. PHARAOH, but hearing, (yet he was a King) that he was come near his home, could then cry, Let Israel be gone, and serve his God, when all other judgements would not work effectually with him. Let Nabal that drunken Fool, be come to his wits, and sober, the tidings of such a Messenger to fetch him, will make him as cold as a stone, and his live heart to die within him. But yet here is comfort for a Christian; for Christ, their Captain, hath bruised this Serpent's head, deprived him of his sting, and removed that bitter and poisoned water from under his tongue: he hath changed his nature, put the glorious veil of the Gospel over his ugly countenance, through which, they that with the eye of Faith behold him, though they may fear at the first, as Moses, to touch his Rod, yet at the last, they shall have boldness, and embrace him. Reason. 4 And last of all, Christians must be Soldiers: for otherwise they cannot obtain the Crown. Revel. 2.10. He that overcommeth, must be clothed in white: And such as fight manfully under their Captain, shall have the Garland of Life. So that you see, that the faithful are fighters: for they have a Lord General: Secondly, Weapons and Armour: Thirdly, Enemies without them, and within them; without them, Satan, and his Soldiers: within them, Corruption, Death. And last, which is not the least, no Combat, no Crown: And from this point thus proved, many profitable Corollaries spring, & like streams, from their fountain, do flow. Use. 1 And first of all, here is confuted that fond opinion of the vulgar, that think Heaven may be had, without war, and garments, tumbling in blood: these Dreamers imagine, that the Devil (to use the World's Proverb) is dead, or that he hath no power to prevail against them; defying, spitting, and scorning, yet alas, they are took captive of him at his will, and with Simon Magus, in the gall of bitterness and bonds of iniquity. They dream, that they are borne to a Kingdom, and cannot miss of the Crown; and where is their ground? why, Gods eternal Election. O, say such, If I be ordained to life, then shall I be saved: if predestinated to death; why it is in vain to fight, for I must be damned; But these must learn, if they have a lust to do it; That God's Decree excludes not, but includes the means, that lead to the end. jobs days are numbered, job. 14.5. his bounds he cannot pass: What? shall he therefore neither eat, drink, sleep, or use lawful recreation? Acts 27. Not a hair shall fall from the heads of all the men in the Ship, for the Angel of God hath said it: shall Paul therefore let it sink or swim? no, if these abide not in the same; ye cannot be safe. Therefore, be it known, that if God have chosen thee before eternity, thou must be created, called, Rom. 8.30. justified, sanctified, and fight manfully, before thou be saved Lay thy hand now upon thy mouth, some out no more such mud, cast far this filth from thee, and learn at the length, lest it prove too late, That the faithful are fighters, and all Christians be Soldiers. It is true that the Lord knoweth who are his, his foundation remaineth sure: yet every one that desireth to be sealed, saved, must depart from iniquity: for as he hath his seal, 2. Tim. 2.19. we must have ours. Use. 2 Again, here is reprehended a second sort, that think it the easiest matter of a thousand, to go to Heaven. It is a question amongst some, whether it be harder, to enter into the Kingdom of God, or go to the Church, and public Congregation: And too many there be, that judge the one as easy as the other, making in their shallow conclusion, the like equal proportion. To what end then is it, that we are bidden to strive, work, prove, resist, stand fast, fight, quit you like men, let no man take away your Crown? If it were so easy a matter, shall we think that Satan will not resist, tempt, and cast his fiery and fierce Darts at us, if we war against him? Will not the beasts of Ephesus yell, roar, and devour such as do awake them out of the sleep of sin? Who will, that is wise, imagine, that corruption will not sprawl, like Esau? kick with the heel, and cuff us on the face, as the High Priest bid Paul? and is it possible to live in Meshek, and Kedar, and not to be opposed? breath in the Air, and feed on the Creatures, and not to be mortal? Away then with this fond conceit; for they that thus err in vanity, vanity shall be their change. These Sleeper's Crown shall, like Saul's Spear, be stolen from them; their best hopes shall make them one day ashamed, their candle must be put out, & their house, like the Spiders Web, perish: for he that doth not overcome, shall not be crowned; Heaven suffereth violence, and the violent take it by force. Use. 3 And in the third place, I might sound lesson such, that have no care at all to be acquainted with their Enemies; or that think all the World is at peace with them; or that like a Child being offended, casteth down his weapons, as it doth all things in the hand. Fie, what a multitude of these have we? of whom we may say, that they are like Laish, a lazy people: some have the eye of the mind put out, and like Saul at his Conversion go, they know not whither; others like Mephibosheth, and Adonibezech, are lame both of feet, and fingers: some as Samson, when they be to fight, want their weapons, and so like puling boys, put the finger in the eye, and fall a weeping. Alas, alas, how many take Cain, for his Keeper, the Wolf, for the Sheep, and in stead of the true Shepherd, an Hireling! They believe every report, give credit to each person, and so like the foolish Birds, be ensnared. Satan leadeth some blindfolded, as the Prophet did the people unto Samaria, 2. Kings 6.19, 20 unto the land of darkness, before their eyes be opened, and their Enemies be discerned; only hears the dissimilitude; the one found favour, the other shall not be freed. Use. 4 And, seeing that the Fighters be faithful, and the faithful Fighters; it may make much for the comfort of such as have opposition within them, or without them; for truly, this is a sure sign, that thou art a Soldier. Dost thou imagine, that a man can be broke out of Satan's jail, and he not make hue and cry after him? shall the Sinner be put into the endless River of Gods running Mercies; and shall not the Devil angle for him? Will not the Prince awake, when the Subjects are at war with him? And therefore the more that thou art tempted by the Devil, the more cause thou hast to gather comfort: for after remission of sin, is placed, Led us not into temptation. Again, doth the World hate thee, count thee, with Paul, a Playfellow, run with Cain, and seek to kill thee? Why, know, she loveth her own, crieth peace unto them she affecteth, and always lulleth them in her soft and lined lap. God would have a wicked one in the Ark, that the Church and Truth might never be without opposition. Christ hath said, that in the World we shall have many persecutions: the Servant is not greater than his Master: and if they have done this to a green Tree, always fruitful, what will they do to a dry that is barren and seldom beareth? Therefore never be daunted: Satan's seed will sting, although it cannot kill; it will be like Dan, and the Adder biting us by the heel: but be thou of good comfort, The elder shall serve the younger: for Christ hath overcome the World. john 16. ult. And what if we find a strange change in ourselves, causing us cry with Rebeccah, (when the Twins strove in her womb) Why am I thus? or with jeremiah, Is any man's sorrow like to my sorrow? Or with Manoah, We shall die: for have we not seen the Lord? Yet all this is ground of great joy, matter of exceeding mirth; for salvation is come unto thy house. I know that young Converts, in the pangs of regeneration, wonder to see such an alteration in themselves, imagining, that never any person hath found comfort in that condition. But use thou the means, and thy fear shall be expelled, thy spirit healed, thy corruption weakened; and thou, at the last, Psal. 116.7. shalt either be able to say with David, Now, Soul, return unto thy rest: or else with Paul, at the last, thou shalt hear that pleasant, and still voice, rowning thee in the ear, 2. Cor. 12.9. My grace is sufficient for thee: for my power is made manifest in weakness. And be thou assured, until Satan rage, the Flesh prick, the World persecute, and Death terrify, thou wast never a Christian Soldier, entered into the lists of the fight, and in possibility of heaven; Revel. 17.14. For they that are of the Lamb's part, are called, and faithful, and chosen, and therefore, must undergo in some degree, what the Forerunner, and Finisher of their Faith hath suffered. Let Satan tempt me; corruption like a body lad me; the World deride me; Death look grim upon me; Then will I say, I either am, or shall be a Christian Soldier. Use. 5 The fifth use, is for our instruction; that before we begin the Battle (for this is Christ's counsel) we would cast up our accounts, Luke 14.31. and consider of our ability, lest we, seeming to begin in the Spirit, end in the Flesh. We must take heed, that we do not rush into the battle, without mature deliberation, but well weigh with whom, and about what we have to deal. Many have seemed resolute at the first, that have run away at the last, and so all their labour hath been lost. Young Christians are like young Soldiers, strike hard for awhile, lay on load, and anon retire. We see in experience, that some Gallants standing on the shore, and seeing a ship under sail, the flags spread, hearing the alarum of the Drum, sound of the Trumpet, and report of the Pieces, launch out valiantly: But when they, through the smell of the Pump, or tempest and storms of the Sea, have been tossed to and fro, tumbled out of their cabin, and seasick exceedingly; vow, that if they once come to land, they will be for ever after wiser: And the very same, for want of consideration, befalleth many, that begin this spiritual combat. We must begin the battle; as men go into the water to bathe, not too hot, nor too cold: for extremes in all things are full of danger. Use. 1 And last of all, seeing that the faithful are fighters, we must labour for what may further us in this combat, and to cast off what might hinder us in winning the field: we must take to us the whole Armour of God: Our loins must be girded about with Verity: Ephes. 6.13. the plate of justice upon our breasts: the Gospel of peace must cover our feet; above all, we must take the shield of Faith, See Goutch on this place. the helmet of Hope, and the sword of the Spirit. Who will run into the battle unarmed? What man is so mad, but will have his weapons with him? else, would we not count such a person desperate? Put on therefore the complete Armour of the Lord: And pray all manner of prayer: for prayer like oil, and exercise, keepeth the furniture, and weapons from rusting. And take these rules for thy further direction. 1. First, know thou thy particular place and standing: learn in what part of the battle thou art to war under thy Captain; nothing sooner loseth the field, but when men presume above their place, and ability. Some will command, that are to be commanded; Others march in the Forefront, that should be in the Rearward. A third runneth with a Musket, that should only kindle the match: and so brings confusion, if not death and destruction. That may truly be said of the people: that sometimes the people themselves uttered: You take too much upon you, you Moses and Aaron. For almost all will either be Captains, or Colonels, or they will none of the Crown, recoil, like an overcharged Cannon, and not fight one stroke in the combat. 2. Again, he that will so fight, as he may not beat the air, but win the field, must get strength, and courage: we must be strong in the Lord, and the power of his might. How often doth David pray for the Spirit of life and power? How doth he press it upon others, Be strong, & c? For to what end is it to have weapons, to know his standing, if he want strength to wield them, and wound the Adversary? Weakness must be removed, or willingness will be to no purpose. We must strive therefore for the Spirit of power, as well as for a sound mind. Knowledge may guide us, but strength must support ourselves, and wound others. 3. Besides, we must endeavour also for wisdom: it was Christ's charge, Ephes. 5.15. Be wise, etc. Wisdom must not be forgotten. Paul, an old beaten Soldier cries often out, Col. 1.9. Walk wisely: Be filled with all wisdom and spiritual understanding. Want of skill is a great want in a man of any calling, and much to be desired in this; for our Adversaries are very politic, and so must we be, if we would prevail. Put a sword into a man's hand that hath will without skill, and he will either smite flat-way, or wound his friend, for his adversary. Therefore (I say) Get wisdom, get understanding: for when these enter into thy heart, they shall preserve thee. Paul was admirable in this; read but the Acts, and you shall see, he killed more by policy, than prowess: yet like Simeon and Levi, these must go together to slay our Sychemites. 4. Furthermore, we are to cast off what will hinder, as to put on what will help. We must put off sin, that hangeth on so close, and all other impediments. Hebr. 12.1. He that warreth, entangleth not himself with the things of this life, that he may please his Master. Love of earthly things out of us, and corruption cherished within us, 2. Tim. 2.4. may not be suffered to a resolute spiritual Soldier. Deut. 20.8. As GOD would not have fainthearted persons to fight, no more can he endure such whose affections are at home, Deut. 24.5. with wife, goods, etc. when his person is in the field. 5. These will faint, and cause others, by their cowardly examples, to faint also. And (thus beloved) when you know your own Station, keep it, be not like judes Planets, wandering. Christian Soldiers should not need, like spirits, to be conjured in their Circles. Put on the right armour: David cannot walk in Saul's, he must not overcome with such carnal weapons; no, no, they must be spiritual, that will wound, and kill our Goliath, the Philistim; and when thou hast done this, labour for skill, strive for strength: for the one would fight, but without the other cannot, the other can and will, but if he be not guided, hurt will follow. Doct. 4 The next point to be noted, is, That a Christians fight is a good fight. I may say of it, as Solomon speaketh of wisdom; The merchandise thereof is better than silver, and the gain thereof greater than gold; It is more precious than pearls, and all things that thou canst desire, are not to be compared unto it. hearken what testimony this old beaten Soldier still giveth of it. 1. Tim. 1.18. It was prophesied of Timothy, that he should fight a good fight. And he like a grand Captain, 1. Tim. 6.12. or great Commander, chargeth him to fight this good fight of faith: in these his words the same thing is meant. Hos. 2.7. And what saith the Camp elsewhere? I will go and return to my first Captain; for when I fought under his Banner▪ it was better with me, than now. David (or some other worthy Warrior) disputed the case, it seemeth: whether it was better to fight the battles of the World, or of the Lord? But at the length, he makes this resolute conclusion: Psal. 73. ult. It's good for me to draw near unto God. Truly (Beloved) it never goeth so well with a Christian Soldier, as when he is taking of the Lamb's part, warring against the Dragon & his followers, and manfully fight the battles of his Lord. And it may be called good, either in respect of the fight, or the effects that follow the very act, or the consequents that succeed, and ensue, the combat being ended. Reasons. For first: Did not Elohim, who created all things of nothing, garnished the heavens, framed the crooked Serpent, gathereth the winds into his fist, spanneth the great Globe with his hand, and that saith to the proud waves, Hither shalt thou come, and no farther, appoint the same? And how can this God do any thing that is not good? If he appoint the field, we need not to fear but it is a lawful, Gen. 3.15. and good fight. 2. Again, who is the Lord General, and Leader of this Army? Is it not Christ jesus, God-Man? We may say of him, (and more too) as the people did of David, that he is worth a thousand thousand of us all. Who ever understood this, but with admiration? Surely he never sinned, yet fought this fight: therefore it cannot but be good and very good. Revel. 17.14. 3. The Spirit also doth summon these Soldiers, and conducteth them into the field, Matth. 4.1. he leadeth into every truth; for he is Truth itself. And what comfort may this yield every Christian Soldier, that he hath such a Guider, and Conductor unto the combat! 4. The new man, and first-born, the part regenerate, is the Fighter. These are all of the free-woman's seed, Gal. 5.17. and have the mark of Christ their Captain in their foreheads: and these Soldiers cannot sin. 1. john 3.9. 5. The weapons for this combat, prepared, and appointed, they are not carnal, but spiritual, mighty, from God, and able to overthrow the strongest holds of Satan, either within us, or without us. 2. Cor. 10.4. These weapons are like the sword of Saul, and bow of jonathan, that never returned empty: he that strikes with these, always kills his foe, and wins the field. 6. And last of all; is it not for their own right, Luk. 12.32. that they thus war? judg. 11.24. I remember what Jephtha said to the King of the children of Ammon: Wouldest not thou possess that which Chemosh thy god giveth thee to possess? So, shall not we fight for that, which our GOD hath commanded us to fight for? And if it was warrantable for him to do the one, of a truth its good for us to do the other: And thus you see, in regard of the act, or fight itself▪ it is good, and none dares (except he would make God, Christ, the holy Ghost, the new Man, the Spiritual weapons, and heavens privileges, to be sins, and sinners) deny it. Rea; son. 2 Again, the consequents of this fight confirm it further. And they be either honour or profit. For honour, none greater. Gal. 6.17. Paul's wounds that he received in this hot skirmish, are more honour to him, then if he had been adorned with all the ornaments of Nature and the World. The memorial of the just shall be blessed, Pro. 10.7. and every faithful Soldier shall be had in everlasting remembrance; their names shall flourish on earth, Psal. 112.6. and be forever engraven in heaven. 1. Tim. 4.8. And it is profitable every manner of way: for it hath the promises of this life, and the life to come. And is not that a matter of great worth, 1. Pet. 1.4. of infinite moment? They are called great and precious promises: for first, they bring food and raiment, fit and convenient. Secondly, the curse by Christ our Captain is removed, the infection is took away. Our father Adam steeped all our bread in such a liquor, Revel. 10.10. as without this fight, it will be like john's little book, though sweet in the mouth, yet bitter in the belly. Exod. 18.25. And our drink, like the waters of Marah, if this tree alter not the taste, rather kill, then cure us. 1. Pet. 1.8. 3. We shall have inward peace, that passeth all understanding. A thing often spoke of, but seldom felt by experience; this joy is unutterable, glorious. Psal. 91.11, 12. 4. The good Angels shall pitch their Tents about us, preserve us in their hands: so that we shall not see death, or dash our foot against a stone, until we have finished our course, and our best hopes be crowned, never making ashamed: Rom. 8.28. For all things shall work together (mark that, not apart) for good, to them that love God, and are chosen of his purpose to this combat. 1. Tim. 4.8. Besides, this fight hath the promises of the world to come, and they be many. 1. First, death shall be to such, advantage, better than the day wherein they were borne: Eccles. 7.3. for Christ our General hath took away her sting, 1. Cor. 15.55. like a Drone she may fear us with her humming, but not hurt us. 2. The souls, at the separation, by the Angels shall be apprehended, Luke 16.22. and instantly carried into heaven, either for our safety and comfort, or in that the souls are ignorant of that journey. God could (we deny not) immediately bring them thither, but he will not: for his Angels are, Hebr. 1. ult. and must be ministering Spirits, for the good of those elect Soldiers. 3. They, then shall rest from their labours, sing glory to the Lamb, Revel. 14.17. and with a ravishing and spiritual longing, expect the final end of this combat, and perfection of all things. 4. In the day appointed, when this quarrel shall be ended, (for it shall be finished, 1. Thes. 4.6. (to allude lawfully to an unlawful recreation) when the last of these men-soldiers are borne, and borne again) then shall the Soul descend from Heaven into the Grave, be infused into the same body, where in former time she had her habitation: But it shall be far more glorious, 1. Cor. 15. for it shall be without all corruption, spot, or wrinkle: It shall be Spiritual, having power to ascend, or descend, Phil. 3. ult. immortal, and abiding glorious for ever: For Christ shall change our vile bodies, and make them like to his glorious body, by that power whereby he is able to subdue all things to himself. Object. But some may object, What, shall that body rise again? how can this be? For suppose that a Wolf eat a Man, a Lion the Wolf, Birds the Lion, and Men the Birds; how can this be possible! resolute. I answer, that the bodies were at the first composed, and made of the four Elements, Fire, Air, Water, Earth; and therefore, in the last change, they can but be resolved into their first principles; And is it not more easy for the Lord, who is infinite in knowledge and power, to recollect this matter, and bring it into form, then at the first, to make all things of nothing? Yes assuredly; and no art of man can annihilate one grain of Sand, totally separating the form and the matter; for it is an infinite power. Some hold, a Palingenesian, or transmutation of Elements, but they are deceived: for the first form can never be totally separated from the first matter; in part it may; As for example: Cast water into the fire, the fire will by its act, eat of some of the matter, and by its own form inform it; And then the water contracteth its form into its own matter; and so in the end, having much form, and little matter, it seemeth then to fly away from its opposite. Therefore this is but a childish cavil; for Elements are not annihilated, or wholly transmutated, so that the same body may rise. What if they were? What, Is any thing impossible to God? Shall we so think? God forbid, so be it as it do not (and this doth not) contradict his nature. Quest. And here a question may arise; Whether he, that wanted a member, as hand, foot, etc. at his birth, shall have it at the Resurrection restored? Answer. Yes, for it is an imperfection, than a fruit of sin; than it came firstly, from the first Adam: Then must the second Adam remove it, (understand of the Elect only) or he should not recover what the first lost: And some hold, that the very bodies of the Reprobate shall be made more excellent, that they may undergo the greater torment; 1. john 3.1, 2. but certainly the Elect shall be satisfied with Christ's glorious Image. Object. But some may object against this, and say, Then shall more rise then was sown; if he that had not a hand, now have? Answ. No, for man in his Mother's Womb, is as much in offence, as when he is of age, but not in quantity. Take a Peck of Meal; Lay leaven of it, it will be greater in quantity, not in essence or matter. Again, God can make that deformed mass, a well form man, yet add no matter; as we see a Bell missed in the casting, of the self-same matter may be made perfect. So God, the great Bel-founder of all the World, shall take out the Soul for a time, and cast the body anew, in the Furnace of the Earth, after put them together; and than Aaron's Bells in the Sanctuary never rang so sweet a peal, as these Bells shall, in the ears of the Lord of Hosts, for ever, and ever. 5. Fiftly, then shall not only all their wounds and scars be cured, but they shall tread the Prince of the World, Satan, and all their Enemies, under foot, yea, Rom. 16.20. they shall see their foes suffer the vengeance of eternal fire, for troubling them in their flight to Heaven. That spiritual Pharaoh, with his huge Host, 2. Thes. 1.8, 9 shall be swallowed up by the Red Sea of endless destruction, without all hope of recovery. 6. Lastly, they have a promise that their Habitation, shallbe Heaven; their Companions, Christ & his Angels, 1. Thes. 4.17. Psal. 16. ult. all fellow-soldiers; their joy full, and for ever. What a place is this, where all have fullness of joy, fullness with constancy, and constancy with fullness for all eternity? If these things now were laid all together, truly understood, seriously thought upon, and without doubting believed, who would not, or could not affirm the proposition for a truth, that a Christians fight is a good fight? good for act, for ever, for both. The uses in their order now follow. Use. 1 This then in the first place, justly reproveth such persons that think basely of Religion, reputing it neither honourable, nor profitable. How many cry out, that gain is godliness! no profit had in fight the Lords Battle. What is that Captain, that we should serve him, desiring to learn another good? Have we not too many of these amongst us that foam out their filthy froth, fight against Christ, and his Soldiers, whose tongues walk against Heaven and Earth, crying, What get these with gadding to Sermons, reading so much; (for they allow some Scripture:) being so precise, and strict? Why, I have told thee in part what they have in possession, and what in possibility; for no tongue can speak, or heart fully conceive the riches of this spoil, man, or Angel. Suppose, that thou hast rich attire, but it is infected; dainty diet, but poisoned; many things, but all in the end shall work for evil; what a misery is this? Yet this is the estate of Satan's Soldiers. Besides this, he deals with his Followers, as the Philistims by Samson, takes away their strength, pulls out their eyes, makes them draw in bonds and fetters, and if he rejoice in any thing, it is in their bloodshed and endless destruction. But we will leave them, and pity them, hoping in time they may take the lambs part, and fight this good Combat. Use. 2 This may serve to encourage all those Soldiers to go on, with an undaunted resolution, and not to shrink or shiver, though they be crushed and disgraced: every one crieth out, Psal. 4.6. Who will show us any good? as if then had they found it, they would follow it. Why, this is that good thing so many have groped after; wherefore be ye of good courage, strike hard, stand fast, and be strong. If thou be out of heart, think what an honour it is to be slain in this field, and that all thy wounds again shall be cured, yea the sooner thou art killed, thou shalt be crowned; for by death we overcome, get the victory. When I consider how the children of Babel, the Papists, do spill their blood like water, on the ground, for their Antichrist, Lord, think I then; what should we do, that are the sons of Bethel, for our Christ, that hath been slain himself, to deliver us from the sting of the first, and wound of the second death! But (alas) these Meditations come not but like Strangers, to our minds, and what cold, and short entertainment have they! And this the reason, that we are so loath to leap, or launch out, shrink at the sight of a Ship, cry out at the crack of a Cannon, and tremble at the report of the narrow mouthed Piece: We (beloved) have not resisted unto blood; God hath given us better days; fire and faggot have been kept afar, and what a shame is it then, that we are so weak, faint, halting, and ready upon the least assault, to be turned out of the way? And therefore if any be giddy-headed in this combat, like a man running through a swift water, or stream; let him look over to the shore of Heaven, see what a pleasant landing there is, and thousands of Angels to give him entertainment: have thou respect with Moses, to the recompense of reward: think of a better Resurrection, and with thy forerunner set before the eye of thy Soul, that glory prepared for thee. What if thy body fall in the Wilderness of this World? The Lord hath it in his keeping; Rise again it shall; therefore be steadfast, immovable, abundant always in the Work of the Lord, 1. Cor. 11. ult. seeing that you know, that your labour is not in vain in the Lord. And when our fellow-soldiers fall by us, let us think that our Captain is also a Surgeon, a Physician, and will one day cure all our wounds, and then shall we for ever remain together. Paul would have all his fellow-soldiers in this case, to comfort one another with these words, 1. Thess. 4. ult. Use. 3 And here may be a use of instruction, to such as have not yet regarded to fight in this Field: take knowledge of thy ignorance, and carelessness, and now begin to change thy Captain, thou must be under one of these Generals: God, or the Devil the Lamb, or the Dragon; Christ, or Belial. Awake therefore, thou that sleepest; stand up from the dead, and Christ shall give thee light; all convenient furniture, Ephes. 5.14. Object. But some may object, it was good for Paul, who was an Apostle, and excellent in the Church, but not for me. Answ. I answer, as good for thee as for him, in some respects, and in others better. 1. First, thou hast the same Captain. 2. Secondly, the same pay; for the promises are not made to any person, for his greatness, and learning sake: but as he is a Christian, and for his goodness: Therefore, Paul in the next verse following my Text, to take away this doubt, addeth, that a Crown of Righteousness is by the righteous judge laid up, not for himself only, but for all them also that fight, and love his appearing. 3. We escape many wounds that he had, as Circumcision: this made Zipora call her Husband, Bloody Husband, Gal 6. Exodus 4.25. How often was he whipped? bare in his body the marks of the Lord jesus? which lashes, and stripes, we have escaped. And no doubt but they set it on for the hatred they bore him, and as doth appear, by that impression, and scars, that were to be seen in him. 4. He fought with beasts at Ephesus. Some think, after the custom of that Country, he was cast unto them: but however, the Fight was fierce, and tart to flesh and blood. 5. We war a shorter time (for the most part) than he did; and this is some privilege, though it were but rest for a day, or hour; and to the spoil so much the sooner. We care not how short a time we serve for our freedom, how speedily we have ended, and dispatched our daily business. And is not a favour, in a short time, to win the Field, and possess the Heaven? 6. He oft fought alone, and had many Adversaries; for he confessed that at his being at Rome (where then was Peter) all men forsook him, 2. Tim. 4.16. not one to assist him. And a greater grief must it needs be to him; for company in suffering is comfortable: And there is a woe pronounced to him, that is (thus) left alone. 7. And last of all, his trial was so hot, his foes so fierce, that he resisted unto blood. What should I more say? For if we would seriously ponder of these things, we could not but gather life and spirit, and like jehu, march on furiously: or, Deborah, valiantly. But we, many of us, have the prize in our hands, yet (alas) we want hearts. Well (beloved) I can tell you this, that when death approacheth, and judgement through her, as through a window looks us in the face; then this fight will be found to be of worth, and a greater good, than all the glory, and pomp of the world. But if Paul's pattern, the goodness of the fight, and the privileges, that we above many of our Brethren, in time past, and at this present partake of, will not move us to fight, and fight resolutely; let us then set before us the fearful wrath, and dreadful vengeance, that is prepared for such as never began this fight, or if they have, yet endure not to the end. And let that also awake us with Samson, when the Philistims were upon him, and cause each of us to fly for his life: For necessity sometimes makes the faint and fearefull-hearted Soldier, valiant. Consider therefore what I have said, and the Lord give you understanding in these things. Amen. Use. 4 And last of all, here might Parents be moved to bring up their children in the fear of the Lord. It were a blessed thing, that we could train up our seed under such a General, to be Captains; then should we have comfort in them at our latter end. But Parents, for the most part, busy not themselves with matters of that nature: yet they will that their children receive the press-money, wear weapons, go armed; but never teach, or train them up under whom, or how to fight, the more is the pity. But now be ye better advised; make thy sons of God's Family, of Christ's Camp, of the number of the Faithful: so shalt thou be a loving Father, and tender Mother. Otherwise, thou hast but made him by nature, the Slave and Soldier of Satan, child of perdition. And what an honour will it be to Parents at that last Day of appearing, when they can say to this great Captain, Heb. 2.13. as he himself to his Lord General, Here am I, and the Soldiers that thou hast given me? For know, that yet a very little while, Heb. 10.37. and he that will come, shall come, and will not tarry. Doct. 1 Again, where Paul saith, Paul hath fought a good fight; observe, That it is not a sin simply, to speak the best of ones self. 2. That a Murderer, may die a Martyr; a Persecuter, an Apostle; in a word, a great Sinner, a rare Saint. Here we see, that a bloody Persecuter, died Christ's resolute Soldier: and the same may befall in our days▪ Again note, 3. That God's Saints on earth, have no abiding City. Paul must depart; his fight is fought, his course is finished, calling things that are not, as though (already) they were. 4. That a well-led life yields comfort at the day of death. For Paul speaks this with rejoicing. 5. That a good man in his life, wisheth the Church might flourish after his death. This was the cause why Paul so priest Timothy to preach, he being ready to depart. 6. That certainty of perseverance may be had, being rightly sought for. Besides others that I omit. And now all that I have to say, seeing we are fighters, and one of our Worthies fallen, is this, Let us be the more watchful over ourselves, and the closer knit together. Let us go up as one man, having our affections united, like the Leviathan's scales, that no sword can either pierce them, or divide them. For a Kingdom divided against itself, cannot stand: and the divisions of Reuben will but make great thoughts of heart. And because the eye that now seeth me (in this place) may see me no more; and the ear that now heareth me (out of this place) may hear me no more; my last speech to you (my Brethren) shall be that charge joseph gave to his brethren at their parting: Gen. 45.24. Fall not out, neither be stirred (one against another) by the way. Amen. FINIS.