The Triumph of Faith.  
A VERY GODLY, fruitful and comfortable Treatise on ROM. 8. verse 37.  
Penned by Daniel jenkinson Master in Arts, late of EMMANVEL Coll. in Cambridge, and found in his Study at the time of his death.  1. JOHN 5.4. 
This is that victory that hath overcome this world, even our faith.  
LONDON Printed by Edw. Griffin for Sam. Macham, and are to be sold at his shop in Paul's Churchyard, at the sign of the Bullhead. 1613.   

TO THE CHRISTIAN Reader.  
GEntle Reader, as it was bountiful love to his lovely jonathan, that moved the sweet Singer of Israel, King David, to show such kindness to Mephibosheth, jonathans' son, as to cause him to eat continually at the King's Table, 2. Sam. 9.13. so it is Christian love to my deceased (love worthy) jonathan, that hath moved me to give this his obscured fatherless Orphan, falling into my hands, the best preferment I was able, uz. to live (as I hope) continually in the houses, and sometimes hands (and if God bless my wish) even in the hearts of true Christians; as yielding a lively sent and fragrant smell of those great Graces which abounded plentifully in the godly Parent: and which too soon were nipped in the bud, and by untimely death restrained from the use of the Church, if it may so be said without offence to the highest Providence, under correction and condition of his most righteous will. If this poor Orphan Infant the legitimate issue of a child in years, but of a man for gifts, and an old Christian, may chance to please, and grow acceptable for his father's sake, or his own sake, where he may converse; there is some hope, that in due time (the Lord permitting) some of his German brothers may bear him company, on this fashion, as good companions for all true Christians, in this weary pilgrimage towards the celestial Canaan, whereunto both this and the rest do give true aim, if I take not my aim amiss. And so hoping, that after the reading hereof, thou wilt confess thyself the abundant reaper of my loves fruit, I leave thee in his watchful protection, who alone sanctifieth all means of saving knowledge and graces unto his children, craving but thy prayers for my pains, and resting  
one that desires thy true good unfeignedly I. A.   

THE TRIUMPH of Faith.  Rom. Chap. 8. Ver. 37. 
Nevertheless, in all these things we are more than conquerors through him that loved us.  
THese words may not unfitly be termed The triumph of Faith, and the glorious vaunt of a resolved Christian, grounded upon the lively apprehension of Grace, and the infallible expectance of Glory. Both which the Apo. having evinced in the foregoing Treatise, by instances and reasons above exception, he steps in, in the thirty and one verse with an holy challenge, daring defiance to any encounter, disdain to any Combatant or resolved Champion, that dare enter the lists with him and accept his challenge. What then shall we say to these things, if God be on our side who can be against us? yea Paul indeed 'tis somewhat that ye say, if God be on our side who can be against us? or if they be against us what hurt can they do us? what skills their prows and opposition, though it were the plotting of Achitophel, or Rabshekahs resolution; when as God plays our part, the Lord himself maintains our quarrel, against whom there is neither wisdom nor counsel, neither bodily puissance nor courage in the day of battle? But how can ye make us believe that God is on our side? how may we be persuaded that we have such an approved Captain, of so tried a strength, for prowess so puissant? how says the Apostle? why I will tell you, he spared not his only Son, but— how shall he not with him give us all things also; yea even himself which is all in all? he that hath given us his Son, the heir of all things, is it likely that he will deny us matters of any value, of any consequence? he that hath given us his Son, his joy, and delight, how is it possible that he should deny us himself? nay in that he hath given us his Son which is his delight, he hath given us himself. For where a man's treasure is, there his heart is, and where his heart is there himself is. Now Christ being God's treasure, and this treasure given to us, we may well with David challenge the Lord as our own possession: especially sith our Christ is the tresure-house of divine benediction; of whose fullness we have all received: the worker of atonement and reconciliation, that hath made God to be on our side, that tofore was averted from us. We may well therefore exult, and chant out those cheerful notes of Israel's sweet singer that divine physician. The Lord is our light and our salvation, whom shall we fear? the Lord is the strength of our life, of whom shall we be afraid? Hereupon the Apostle throws down his gauntlet with a challenge to our spiritual enemies, to see if any of them dare appear in their likeness or admit of his proffer. But when it will not be, he provokes them to judgement. Then, who saith he, shall lay any thing to the charge of Gods elect? no body answers. 'tis God that justifieth, who shall condemn? who dare appear in judgement against us? If they will go that way to work, all is hushed, no body peeps out. And why I pray you, because we have such a Captain as none dare meet in the field: such an Advocate as none dare oppose: such a friend in the court as none dare look in the face: Christ jesus, who was dead but is risen again with Triumph, over the powers of death & of damnation, who now sitting at the right hand of God, makes request for us? Yea saith the Apostle, will none of them appear? shall we have none answer in this kind? we'll even to our former challenge, call them out by their names, and see what they will say to us. Ho, saith he, who shall separate us from the love of Christ? who dare be so bold as to undertake that encounter? what tribulation, or anguish, or persecution? etc. Will you say any thing to us? dare you put in a foot here, yea, I promise you Paul now you have met with your match, these fellows will say somewhat to you, they will put you to your shifts I tell you, for here we go to the wall, These will not grieve and annoy and pursue us, but deprive us also of life, and spirits, and leave us breathless and lifeless and soulless: and yet this peril is so inevitable, that besides woeful experience, 'tis the verdict and doom of the divine spirit, that for thy sake are we killed all the day long, we are even counted as sheep to the slaughter. What say you to this Paul? Do not these cool your courage, do not these make you to pull in the head? Do you not think that these will abalienate you from Christ? lay your honour in the dust, and your hopes in oblivion? Never a whit says the Apostle, for why should they? why! I will tell you what: All these that ye have named, let them bandy themselves together, with their best forces: let the Devil be their leader, and be their warrior: all come rushing against us with the extremity of their malice, why they hurt us not an hair, they get never a foot of ground from us, neither is our spiritual estate in any hazard by all their stratagems, though they spew out the very gall of their bitterness, the height of their malice, though they strike strait down without any remorse, and make even a lane before them as they go, yet nevertheless this is our rejoicing, this is our triumph, and our crown of glory, that the day is ours, the field is won, ours is the conquest, for in these, yea in all these things we are more than conquerors, through him that loved us. Which words (as you see) by the Apostles Rejoinder to the foregoing challenge upon a supposed acceptation, who shall separate us from the love of Christ; Tribulation and anguish, etc. they take upon them the combat, they will be the men that shall do it? The Apostle hereupon replies, and returns his speech in a disiunct proposition to this purpose, Well says he, suppose that all these fellows, you tribulation, etc. do seize upon us, as we know they may, and do us the worst that they can, as we are sure they will: for, for thy sake are we killed all the day long, we are even counted as sheep to the slaughter: nevertheless we have no cause of discomfort: for though we be afflicted on every side, yet are we not in distress, though we be in poverty, yet not thereby overcome, though we be persecuted, yet are we not forsaken, in a word, though we be cast down we perish not, yea we are so far from the foil, that in all these things we are more than conquerors through him that loved us. As if the Apostle had said, Suppose we be in tribulation, yet tribulation yields experience, and experience hope, and hope makes us not ashamed, nay it gives us confidence and access with boldness. Say we be in persecution, and that the butchers of God's Saints get us into their fingers, yet so, that we rejoice under the cross and count it a crown, we are joyful in bonds, and deem them freedom, yea our very stripes are the marks of the Lord jesus. o glorious lashes! Say we be in anguish, that that bitter fellow hath laid hold on us: yet so, that though heaviness lodge for a night, and will not let us feel the softness of the pillow, yet joy comes in the morning, the Lord renewing his mercies. Say we be in nakedness, that we have never a rag on our backs, nor so much as an old sack to creep into, yet this is our comfort, that one day we shall have heavenly vestures, rich robes, and long white garments, scarlet with pleasures & golden habiliments. Say we be in peril, in the extremity of hazard, yet so that in the greatest dangers we expect the Lords deliverance: with David ready to be slain, we comfort ourselves in our God: with jonas we seem to be cast out of his sight, yet with the same Prophet we remember his holy temple, his former mercies. In a word, say, we be under the sword, even in the jaws and fangs of death, yet this is our rejoycement, that even in death there is life, death itself is great gain, the grave is high advantage. For blessed are the dead that die in the Lord, well therefore may we be said to be Conquerors, yea more than conquerors through him that loved us. So that to come to our purpose, we have in this Text two things observable, the Triumph of a Christian, the victory of faith; the ground of that triumph, the love of Christ, The victory of faith makes us more the conquerors, we obtain that victory through him that loved us. Our observation shall be none other than the Apostles own assertion: That the elect of God his own peculiar, have this prerogative (a matter of special esteem) that howsoever they be encompassed with many afflictions and grievances, yet in all exigences, they win the day, they achieve the conquest, they are more than conquerors. Or in a word what present enemies soever they have waging war against them for the heavenly inheritance, they bring them under, they do more than overcome them. This is the verdict of the divine spirit uttered from the Oracle of truth, in this text. To the explaining whereof two things are to be unfolded. First, who be our worldly enemies here intimated, next, how we may be said to be more than conquerors. The Apostle aims at both: at our enemies in that he saith, In all these things: at our conquest, in that he saith, We do more than overcome. Our enemies included in the former words, are recited in the verse foregoing, and marshaled as it were in battle array, Tribulation, etc. A great troup, I promise you; a terrible army. So that I may well say of their number with jehoram's watchman, I see a company, and of their coming, 'tis like jehu the son of Nimshi, for they march furiously. And to give you a view of their several forces & prowess, in the forefront is placed tribulation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and it doth properly note out unto us, all such bodily grievances and afflictions, as do offer violence unto our outward man, and put it to pressure and torture. The next is anguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which rank do march all such inward vexations, as do even hem in and straighten the soul and bring it into a narrow room, that it wants the use of itself and is brought to it wits end. In the third place is persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is as it were a seconding of the former forces, by a continual supply of might and malice to aggravate our grievance, and to continue our vexation. The next is famine, want of food necessary, an enemy that the Wiseman prays against Prou. 30. of which kind is Nakedness, likewise, Want of vesture to cover our shame, and keep us from annoyance, the one being an enemy to the back, the other to the belly. Upon these two bands follows Peril, and therein all the dangers that do or may betide us in this present life, and put our state in hazard. And the last the sorest enemy, is the Sword, all kind of violent death which the godly are put unto, for the profession of the Lord jesus, and the testimony of a good conscience. These are our enemies which here are mustered against us: and infinite more of the like kind, unto all which the Devil is the chief leader, the general of the army, that great commander, who puts in ure, the best of his policy, and the proof of his strength to give us the foil. And that we may see by his manner of ordering them, how that he leaves the sorest till the last, even the sword to divide asunder the life and the spirits, that if all the former, tribulation, anguish, etc. will not bring us on our knees, yet that may be sure to speed: and rather than lose that, we will undergo hard conditions. I but may some man say unto us, how is it that Satan himself is not here set against us, seeing he is that great Muster-master, the commander of so many Legions, he it is that owes us all the spite, and sets all these a work: but for him all their blows were but fleabiting, easily awarded; all their plots but like Sampsons' bonds easily broken. The answer is that Satan is not here excluded. He is not like those careless Kings that will lie at home, and send their Lieutenants; not like David gazing upon his Palace, when as joab is in the brunt of the battle; nor like Senacherib in his Temple at home, when his Captains be marching abroad: he is always at hand in the forefront, & in the rearward, in the midst, and at either wing, but the reason as I take it, why he is not here expressed, is, because his warfare is spiritual, and not so easily discerned in itself, but is manifest unto us, in these his soldiers, and 2. in regard of our meanness and foolish disposition, who do usually stand in more dread, of these his attendants, then of Satan himself. Whereas on the contrary, we should learn this spiritual wisdom, a special point of military discipline, not so much to look at these things as punishments of sin, for so the sting of them is taken away in Christ, but especially as they are Satan's janissaries, his accomplices in whom he seeks to work our ruin, to deprive us of the hope that we have here in God, and of the happiness that hereafter we expect in heaven. And thus you see beloved, what fellows they be, that we are to grapple withal, we had need to be no children that must go to this gear, if these be they whom we must conquer. Why but you will say, is it possible that ever we should deal with such as these? is there any hope that ever we should get the victory of such adversaries? who cannot be hurt themselves? they are impenetrable, all the danger lights upon us: if any body go to the wall, 'tis we, if any body catch the foil, it must needs be we. yea, indeed are ye at that point? nay but by your leave S. Paul telleh us an other tale, the divine spirit will give us better heartening, for he saith here that we are conquerors already. Conquerors? yea more than conquerors, through him that loved us. yea will you say, and you can prove us that point, it is some thing, it is a matter worth the talking of, if you could assure us of the victory, before we go into the field, you would put some life and and spirit into us. Well (beloved) me thinks you may easily be persuaded of this, if we had no more surety but the promise of the divine Spirit, the warrant of this Scripture, 'tis sufficient to give us encouragement. Suppose that two men were going into the field to revenge their private wrongs, and a third man that had the mastery and command of them both, in so much that he could bid them give over when he will, hold their hands at his own pleasure, so that neither of them could strike a stroke beyond his designment, and this man should say to one of them, be not dismayed, but have a good heart, for I will stand by thee, and he shall not give thee a blow to do thee hurt, nor strike a stroke but as I think good, but as for thee I will give thee thy free scope to do thy best, thou shalt assuredly give him the foil, would this man now doubt of the victory? would he be afraid to meet his foe in the very face? O, fie, no, he would go with courage and resolution, and why? why? because the victory is promised him. Why (beloved) the Lord hath Satan in his power, he is at his beck, all these his follwers are at the Lords command. Further than he permits they can neither strike nor stir, but as he says to the Sea, stay thy proud waves, and to the devouring Angel hold thine hand, 'tis enough, so if he but speak the word, these have done, not a word, nor a blow. Now this Lord here of this power and commandment, he promiseth he will stand by us, he assures us we shall have the conquest, he sends us word so from heaven by his spirit, speaking in the Apostle. Why? shall we doubt now? shall we distrust the issue and event? undoubtedly, if we believe not we do, for as he that believeth hath sealed that God is true, so he that denieth credence to the promise, denieth credit to God. O then let our faith embrace this promise, and we are sure. All things are possible to him that believeth. When the people of God were to wage war with their enemies, and came to God for counsel, if he said but once go up, they were presently all in arms, yea so resolute were they upon this assurance, that when they were to fight against their brethren of Benjamin, for the revenge of a notorious villainy, jud. 20.28. and two days before had had the foil throw their own rashness in ill handling a good cause: yet the third day when the Lord bade them go up with hope of victory, they readily obeyed and suitably overcame them. Would they put their affiance in God for bodily victory, and shall not we rely upon him for a spiritual conquest? Was he than a God of his word in meaner affairs, and shall he not now be trusted in greater employments? Far be it from us beloved, the Lord being the same in power, in love, in fidelity: being able by his power, willing by his love, and faithful in his promise, that we should either deny his power, disclaim his love, or call his fidelity into question, seeing he hath here affirmed, we shall be conquerors; else where assured, that hell gates shall not prevail against us, and daily gives us experiment of his special aid and assistance, and of the victory of faith, which bringeth underfoot all worldly encumbrances▪ But that we may give more evidence to this truth, let us take a view of it in the experiment of God's Saints, and let us see how in closing with these our enemies we get the victory, and all the Apostle here tells us, we do more than conquer. It were well, if we might but overcome, and that we are sure of, for our faith overcomes the world, and it quencheth all the fiery darts of the devil, gives them a recoil, and him a retreat. For if we stand to it, he runs away, if we resist him, he flies from us, and when the Captain is gone, these fellows are like the Philistims, they will either run after him, or turn to our side and help us to war against him. But that we should not overcome only, but be more than conquerors, this is the pre-eminence of a Christian soldier above all other warriors. But may that be, may some say? I answer, we may be said, to be more than conquerors in 4. respects, which I wish you to take notice of as worthy observation. 1. In that before we enter into the lists, we are sure of the victory: worldly conquerors we know, are not sure of the day, before they go to the field, they are not sure of the victory, till they see the end: and therefore if Achab threaten Mica, it must be but with yffs & and's: if I return in peace, than Mica must pay for the pings. If Rabshake will needs domineer over God's inheritance, and sound the retreat before the Alarm, he shall be taught to know, that his tongue was a little more hasty than his wit, for the issue of war is doubtful, and he that puts on his armour, may not exult, as he that puts it off. But we (beloved) that march under Christ's banner, have this privilege above all worldly Martialists, that we are sure of the victory, before the fight, we are sure to return with Triumph and Renown at least for the final Conquest. Insomuch that that which the old Israelites had sometime assured by divine verdict, we have always assured by the virtue of the promise and the current of the covenant of Grace. The truth whereof is most apparent, In that Christ our Capt: hath subdued their forces, he our head hath led them in Triumph, this conquest is appropriated to us, the like victory according to our Model is merited for us. The power of his strength is daily at hand to give us strength, to afford us assistance, to infuse courage, & add dexterity, how we may handle our spiritual armour, how we may take our foes at advantage, and how we may best give them recoil. So that, that which is counted mere folly amongst men, in Christianity is held a point of wise resolution, uz. to triumph before the victory: for before the victory, we are sure to be conquerors, & in this surely more than conquerors. 2. We are more than conquerors in this, that we who every way are so silly and simple, of so mean forces, and so little power, do obtain the victory. In earthly conquests, we know the victory is usually obtained by valiant and resolute Spirits, great Commanders, and experienced soldiers, as the worthies of David, the sons of Zeruiah, but here it is far otherwise. We that are very earth-worms, the outcast of the world, in the hands of all these grievous adversaries, Tribulation, anguish, etc. even as Lambs before the ravenous creatures, as little David before that Giantlike Goliath: we, I say, that are so unequal matches, we break through all their forces like the three mighty men through the host of the Philistims: they be all subdued unto us, death itself the last enemy is turned into life, Bethmaveth into Bethel, the door of death into the gate of heaven. So that a Christian lying in the agony and anguish thereof, and finding small solace in regard of the exigent, when it pleaseth the Lord to open the eyes of his soul, by delivering it from the prison of his body, as he did jacob from his dream, lying in the field, he may well say with that holy man, This is the house of God, and I was not aware, this is none other than the very gate of heaven. But to our purpose (beloved) If you should see a little boy, bicker with a mighty Giant, of great strength and puissance, and that he should bring him under, give him the overthrow and quite vanquish him, would ye not say, the child were more than a conqueror? Surely the Israelites thought so of David, and suitably they gave him an eminent and superlative applause in their triumphant gratulation, Saul hath slain his thousand, and David his ten thousand. Why even so it is with us, we that are thus weak and feeble and unwieldy to see too, that have neither form nor beauty in us, nor any thing to be desired, we obtain the victory. And that God, who doth by the foolishness of preaching confound the wisdom of the wise, by the weak and despised things of the world, make the strong to stoop and lay their honour in the dust, and their port in oblivion, that God (I say) perfits his own strength in our weakness, & assists us so with the sufficiency of his grace, that we may well be said to be more than conquerors. Again we are more than conquerors, in that by every victory we grow the stronger, yea by every foil we grow the more puissant. Worldly conquerors (we know) though they win the victory, yet it is usually with the loss of much blood, their forces are long time after much weak, and therefore the less unable to bicker again. But we (beloved) get the better by all these brunts, we get more strength by all our encounters, not in experiment only, but likewise in ability, if not sometimes for the present yet always in time convenient. If we be in tribulation, why Peter telleth us it bringeth forth patience, and patience experience, and experience hope, and hope maketh us to lay faster hold upon God, and to hold up our heads with comfort. So that for one affliction we get four virtues, for one enemy four asociats; for tribulation, namely, we are armed with the buckler of patienc, the breastplate of experience the helmet of hope, and the shield of faith, and what losers then are we by the bargain? are we in affliction, why David will tell us it was good for him that he was afflicted, for thereby he learned to keep God's law. Did not he get good strength? before he could not make strait steps to God's statutes. But he was fetting byasses and compasses, he went limping and ill favouredly in the way to heaven, but now, now he had learned to go upright, and to run with cheerfulness, and so shall we do (beloved) if our afflictions be sanctified unto us. Are we reviled and persecuted for the name of Christ and the profession of his truth? why Christ tells us we are happy and blessed. The Apostles thought they were highly dignified, yea strangely preferred, that they were thought worthy to suffer any thing for the name of Christ. And surely it is an high dignity, to be a Captain as it were against Satan, and to break a spear, in the cause of Christ. For this encouragement we get by it, that whereas before we were ashamed of the name of Christ, we were afraid to profess the truth, now we are as bold as Lions, and as resolute as may be in the cause of God. Peter that before durst not look a silly wench in the face, but would swear and lie, rather than he would take notice of Christ, is now of so courageous a spirit, that he dare even stand for him to the very face of the high Priest and the Elders. Is Paul in bonds and imprisonment for the Gospel? why that gains freedom to the Gospel, and makes it famous even in Nero's court. Is Lazarus ready to starve for hunger, and in the faintness of his spirit does he give up the ghost? I, but what loseth he by that? what looseth he? nay he is a great gainer, for he comes so much the sooner to heaven, for death the Lord of our enemies is swallowed up in victory. I, it is made a passage of life, being past it, we are out of all gun-shot, for then for ever we are conquerors, our triumph shall be celebrated to eternity, the greater danger the more glorious victory, thus we are likewise more than conquerors. Lastly, we may be said to be more than Conquerors, in that, when we seem to be overcome, and all men deem we have the foil, why then have we the day, then do we celebrate the Triumph, than we may sing with Deborah, O my soul thou hast marched valiantly. This is especially seen in death, when as that fearful Combatant, that ghastly Adversary, assails us, and sets upon us, and therefore we will instance only in that, and show you, how even in death, when we are laid full low, why then is our Triumph at the highest, our Conquest is most supereminent. A strange conclusion to human reason, but an evident truth to the eye of faith. For when as the godly are brought once to this pass, that the wicked have bereaved them of their lives, O, than they think all is well, they are rid of them, they have now brought them under. So the Devil thought, and he could get Christ nailed to the cross once, all was well, nay, but and if he be laid in the grave once, and the stone sealed up, all is sure, there will be no more talking of him, unless it be in disgrace, to call him a deceiver, who said, he would rise within three days, but could not, and therefore there would be no more doings, unless his Disciples should come and steal him away by night, to gull the people. But they would watch them for that, they would set soldiers to keep the Tomb, and see who durst be so bold, as to come and stir it. Thus the Devil and his imps did even dance as it were upon the grave of Christ, and fetch their frisks and Moriscoes as it were, singing as it is in the Psalm: Surely he is now so low, he can never rise again. Thus they trampled upon him, as upon a dead Lion, but the mighty Lion of the Tribe of judah, rose valiantly from the dead, grappled with that mighty Dragon and overthrew him: and like that valiant Samson carried the gates of Azzah, the gates of death upon his back in triumph, so that they are now no more the gates of death, but the gates of life, whereby all the godly enter into glory. So that if the Devil come unto God's children and tell them, skin for skin, and all that a man hath will he give for his life, they may tell him he lies, for if it so pleased God, they had rather give all they have to be rid of their life. If I should here enlarge my speech, to relate the valour, and confidence, and rejoicement that the constant Martyrs and faithful witnesses of the Lord jesus have had, in suffering for his truth, I might lively paint out unto you, more than a conquest. Steven under the stones sees heaven open, and Christ at his Father's right hand, ready to receive him: the apprehension whereof did even so solace his Soul, that he laid down his life with solace, showing greater valour in bearing the blows, than they cruelty, in their enraged malice. We read in the stories of the Church, of a young man that was put to the rack, for the profession of Christ, and being kept upon it with much torture from morning to noon, he lay all the while quietly, with a sweet smiling countenance, as one that had been in a pleasant slumber: which being much admired, when he was delivered from the rack, it was demanded of him, whether he felt no pain all the while, because his countenance was so cheerful, he answered indeed that he did feel some pain, but all the while (as he thought) there stood by him a beautiful young man, who wiped the sweat off his face always, and besprinkled him with cold water, insomuch that the pain was greatly allayed, and it was not so much, when he was on the Rack, as after he was taken off. How ever all the godly have not such extraordinary apparitions; yet they have the power of Christ supporting their weakness, and the presence of the spirit, giving them courage and ability, to bear all with courage that is laid upon them, for the name of Christ. I might give many instances of rare constancy in this our Land, in the time of Queen Mary, in which the Lord's people did even after a sort seem lavish of their blood, to shed it for the witnessing of the Lord jesus, who had not spared to shed his heart's blood for them. Who all being aided by God's special assistance, did break through all difficulties, and freely gave their lives for the Gospel, and therein became more than conquerors, in that being conquered, they conquered, yea in that they seemed to be overcome, therein stood the very glory of their victory: for that same Christian valour the Lord had put into them, it made them resolve to cleave to Christ in life and in death, to make him their portion. To which purpose excellent is that speech of that Reverend Hooper, laying out unto us the combat between the frailty of the flesh, and the resolution of the spirit: and letting us see how the grace of God prevails, against the disgraces and grievances of the world.  
Imprisonment (saith he) is painful, but yet liberty upon bad conditions is more painful. The prison's stink: I but not so much as sweet houses, where the fear of God is wanting. I but we must be alone and solitary: why it is better to be so, and have God with thee, then to be in company with the wicked. Loss of goods is great: But the loss of God's favour and grace is greater. I, but I am a poor simple creature and cannot tell how to answer, before such a great sort of noble, learned, and wise: It is better to make answer before the pomp and pride of wicked men, then to stand naked in the sight of all heaven and earth, before the just God at the latter day. Why, but I shall die then by the hands of the cruel man? Why he is blessed, yea a thousand times happy, that loseth this life full of mortal miseries, and findeth the life full of eternal joys. Thus (beloved) the holy ones of God have resolved to lay down their lives for the Lord jesus, and in losing their lives, they have found them, for they have found Christ the life of their souls, according to his promise, He that loseth his life for my sake shall find it, and have they not then been valiant conquerors? yes undoubtedly more than conquerors. The use of all this that hath been said, is, to let us see the excellency of a Christian, and what a privilege it is to be the child of God, for every state is sanctified unto us, and we thereby are brought nearer unto God, and therefore always to rejoice, continually to solace ourselves in the Lord, and in him to cheer up our spirits in every condition, knowing, that the most grievous estate we can be in, is sanctified unto us, and that when God lets any crosses betid us, why it is because he hath some good to work unto us out of them, either that he may thereby curb some sin, and so drive the Canaanites out of his own Inheritance, or else that he may give us scope to exercise the graces we have received, and so to make us more nimble and active, more politic and experienced against a greater encounter. And therefore we should not be so timorous and fainthearted, as we be, at the very hearing of any affliction coming toward us, like the Israelites running away at the very sight of Goliath, no, we should pluck up our hearts, and cheer up our spirits, knowing that the greatest of our adversaries is but an object for us to show out valour upon, and to make proof of our spiritual puissance. Why, what care I how stout mine adversary be? what do I fear how strong an arm he hath, or what a big leg or how well appointed he come, when as I know I shall overcome him? The stouter he is, and the better weaponed he comes, the more shall be my glory, for I know (relying upon God) I shall give him the foil, and therefore the better he is appointed, the gladder I am. Thus should our hearts rise within us, and even leap for joy, that we may have an opportunity to show our love to Christ, and to bear a stroke for his sake. And therefore if God should call any of us to greater trial, even to lose our lives for his truth, yet still we should rejoice, knowing, that the greater the outward grievance is, the more near it brings us to God: and that God unto whom it brings us, is so gracious, that where our trial and combat is the greater, he supplies and seconds, yea and doubles his strength the power of his spirit. And again 'tis a special prerogative, and an high grace for a Christian, that God shall choose him out before many others, as a special man, to be a Captain as it were, and one of the worthies of Israel, to venture further for the Lord, than a great many other shall do, and to combat and bicker with the Devil, even at his own weapon, his own life. And it is the Cup likewise our blessed Saviour begun to us of, why who would not be glad to pledge him? me thinks he should think himself highly graced, that may have the first and the fullest draft, for this is a true drinking of an holy health, a special potion for the health of our souls. And lastly, what a blessing is it, to have those things which are punishments of sin, turned into witnessings and testifications of the truth of God, to be a grace and a glory and an ornament to the Gospel of Christ? And for the hurt, that afflictions can do us, why we must know they are but like the furnace of Babylon, which burned not the three children, no, not so much as scorched not the hair of their heads, but only loosed their bands. So all the hurt that afflictions do us, is, but to lose the bands of our corruption, to purge and purify us from our sins, a most happy loss. A child seeing his Father cut a grape from the vine, looks at it, and it seems very pretty unto him, he thinks it were pity it should be priest; for then 'tis spoiled: but the wise Father knows that stamped it is the best, for if it should be let alone, it would not presently: but being pressed it will yield it own blood, that comfortable liquor which cheers the heart of man. Such children and fools are we, we think if we might serve God in peace and quietness, without any 〈◊〉, all were well, whereas God our wise Father knows if we were let alone, we would be nought, we would rot in our corruptions, and therefore in his wisdom he lets us be stamped in the wine press of afflictions, that we may be made according to his mind, such as may even cheat his heart, and such examples of constancy, as may even draw us on to the embracing of the truth. For the blood of Martyrs hath been the seed of the Church, and never did the Church flourish so much as in time of persecution. But alas poor silly souls that we are, what cowardly hearts have we? if a man give us but a disgraceful term, we are ready with those Disciples, joh. 6. to leave Christ, to follow him no more. What a dastardly part is this to cast away our weapons before we have any blow? why we should rejoice we are counted worthy to suffer any thing for Christ, and we should persuade ourselves, that he that gives us power to bear that, he will afterward give us courage to endure an harder brunt. And as for the wicked that delight in the persecuting and disgracing of the Saints of God, let them learn hence what fools they are, for whereas they think, they do the worst that can be to God's children, in mocking them, in disgracing them, the truth is, they could not do them a greater pleasure, for by this means, they make them more than conquerors: by this means they make them achieve a most glorious victory, for let them know, that howsoever they can discern nothing in the Saints of God but misery and baseness, and a life worthy to be loathed, yet the truth is that when they seem to them to be at the lowest ebb, then are they indeed in the sight of God, and in the feeling of their own souls most glorious conquerors: insomuch that, (as one saith well) Contraries may even be predicated of them at the same instant, and that they may well be said to be, the foulest, and the fairest, the poorest & the richest, the foolishest and the wisest, the highest and the lowest, the basest and yet the noblest, the weakest & the strongest. They are the foulest in that to the world's eye, there is neither form nor beauty in them: and yet the fairest, for they are the spouse of Christ, his fair one, his love, his dove, his beloved, the King's daughter that is all glorious within. The poorest they be, for they use this world as though they used it not, and yet the richest, for they have laid up treasure in heaven. The foolishest, for such God chooseth to confound the wisdom of the wise, and yet the wisest, for the fear of the Lord is true wisdom, and to flee from evil the chief understanding. They be the basest, as being deemed, the very refuse and offscouring of the world: and yet the noblest being the sons of God, the heirs of heaven. They are the weakest as being continually exercised with tribulation, anguish, persecution, peril and sword: and yet the strongest, for in all these we are more than conquerors, through him that loved us. So that me thinks, if it were for nothing else, than this, the wicked should cease to persecute God's children, namely, because by this means, they greatly advance them, they make them most glorious victors. I know there is never a wicked persecuting man, but he would be loath to do any good to God's children: if he knew any thing that would further their preferment, he would be sure to reap it from them, if it lay in his power: why then what a fool art thou to persecute them? thou dost by this means, make the graces of God's spirit to shine more eminent in them thou givest them occasions to master their corruptions, so that they are conquerors both over thee & themselves, and get more strength and puissance daily, fight more courageously under the banner of Christ, & shall have more garlands & wreaths of renown set upon their heads, then if they had not gone through those brunts. So that in steed of doing them hurt, thou dost them a great pleasure, making them here to grow in grace like the Palm, which the more it is pressed, the faster it riseth, & hereafter to expect a greater glory, for he that overcomes with courage shall be crowned with Triumph, and have those special pre-eminences that ensue such a conquest. What hurt therefore canst thou do unto us? who ever thou art, that delights to be doing with the Saints of God. What hurt? nay thou dost us much good, for thy curses are turned into blessings, there is neither sorcery nor witchcraft against jacob, and as Solomon says, the very mercies of the wicked are cruelty; so we may well invert the speech, and say, that the cruelty of the wicked is mercy, through his mercy who hath loved us, for we are only conquerors through him that loved us. A word of which and so an end. The power of this victory is from Christ, all our sufficiency is from him, by faith it is that we receive it, his spirit infusing that courage into us, that makes us play the men, and win the field. His love was the cause of all this good, for his love to us made him leave heaven, the seat of his glory, & to descend to the earth, the footstool of misery, and there to fight that same first bloody field, and to give Satan the foil, since which time Satan could never finally overcome any of his chosen. Well then beloved did Christ come into the world to make us conquerors? Did he descend from heaven, that he might give us the victory over all these enemies, Tribulation, Persecution, etc. I that he did, our text says so. And do we now celebrate the memorial of that coming, the remembrance of his Nativity? I that we do, for now is the time of that solemnity. Why then my beloved we must remember, so to keep this time of solemnity, that we still retain our victory, that we still keep the conquest that Christ hath purchased, for else it were a right mock-holy-day indeed, to celebrate the time of Chr: coming into the world, and to bereave ourselves of the end wherefore he came, of the benefit we reap by his coming. His end was, says my text to make us conquerors of all these our enemies, Tribul: Anguish, etc. this was his end. We must then take heed, that we do not again beslave ourselves, to the commission, to the entertainment of such sins, as may bring all these enemies in upon us again, justly for our sin, and subject us unto them. If a Town or a City should keep a festival day in the memory of some great victory, their King had got, in the overthrow of their enemies, and should in the mean time send for those enemies that the King had put to flight, & bring them into the City, and not only so, but urge them to the banquet, & rejoice with them, & in them, and bid them welcome, and make them good cheer, and let them take possession of it again, would the King take this well think ye? would he think it were a good remembrance of his venturing of his life for the safety of that city? well quoth he; why it would so incense and enrage his spirits against them, that he could not hold his hands, but presently as it is in the Gospel: he would send forth his warriors, to slay those traitors and burn up their city. Why thus the case stands with us beloved. Christ our King the King of peace and glory, came down from heaven to deliver us from the power of hell, from all our enemies, he got the victory with valour, we now celebrate the time of his coming to conquer, if we shall now celebrate it in passing the time, and solacing ourselves with those sins, that he hath conquered, as intemperance, idleness wanton pastims, if we send for the enemies, that he hath subdued, and give them possession again, why what do we else but lose the victory, cashier Christ's conquest and mock his bloodshed? And what may we then look for but the fearful doom before named, that as we have equalled those traitors in sin, so we may drink as deep of the punishment? O therefore beloved, let us be wise, let our rejoicing be such as we may fit the time, spiritual rejoicing, let our mirth be such as may stand with our victory, spiritual mirth, not foolish laughter, which is madness or worse, not jesting and iybing which becomes not Saints, not unclean speeches, which should not once be named among Christians, not winter tales, and foolish stories, the devils chronicles, which never need printing we can so well remember them. Wherefore let us rather beloved, cheer up our souls in the spiritual memory of Christ's victory, of the victory of faith that overcomes the world. In the prerogatives of Christianity, which are most singular, yet so that we always refer them to him that loved us, for we only enjoy them through him that loved us. Let us pray. etc.  
FINIS.