A SERMON Preached before the KING AT NEW MARKET April 24. 1670.  
By MILES BARN Fellow of St. Peter's College in Cambridge.  
Printed by His Majesty's special Command.  
POCULA SACRA HINC LUCEM ET ALMA MATER CAN●● BRIGIA  
CAMBRIDGE: Printed by John Hayes, Printer to the University, 1670. And are to be sold by Edw. Story Bookseller in Cambridge.   
1 St. John Chap. 5. ver. 4. 
And this is the Victory that overcometh the World, even our Faith.  
THe Church of Christ, here below, is justly styled the Church Militant, not only in distinction to that which is Triumphant above; but likewise upon the score of those many enemies, which she encounters in the world: and consequently every member of the same, at his first entrance into it, his initiation into Christianity, doth solemnly denounce war against the Pomp's, and Vanities of this wicked world; Our life is termed a continual Warfare; Christ is called the Captain of our Salvation; his Apostles acquaint us, how much they suffered because they would not deny the Faith; nor turn Renegadoes from Him: particularly, His stout Champion Saint Paul, gives in a large account, of the several Conflicts, which he had with the world; And how he came off more than Conqueror through Christ that strengthened him: when he was in danger of suffering Martyrdom at Rome, he made it his pious boast, that he had fought the good fight, that he had kept the Faith; And when he would render his Christian impregnable, against the assaults of the world, he commands him to put on the whole Armour of God, (otherguise weapons then those which either Homer armed Achilles with, or Virgil his Aeneas) But above all he bids him take the shield of Faith, wherewith he boldly assures him, that he should be able to quench all the fiery Darts of the wicked. For,  
This is the victory that overcometh the world, even our Faith.  
I cannot do greater right to the Text, then if I should awhile insist upon, and recount to you the several Trophies, and noble Achievements of Faith: How that not only the Author, and Finisher of it, for the joy that was set before him, endured the Cross, despising the shame, and was therefore set down at the right hand of the Throne of God; But moreover how its first embracers obtained a good report, as well by the greatness of their sufferings, as the strangeness of their conquests. Their sufferings were as great, as either wit, or malice could make them; And yet their courage was far greater, for they did not only triumph over their most exquisite torments, but oftentimes conquered their most obdurate tormentors.  
As for their conquests; they were carried on by no humane force; they used no open Hostility; the stratagems of war, were as much against their simplicity, as upon this score, they were contrary to the express words of their betrayed Master. Peter put up thy sword, it is enough. There was but one single blow given, and that, too, upon the justest occasion that ever presented itself in the world; For it was to rescue the very Lord of Life, out of the hands of that miscreant, who betrayed Him to Death: And yet he that gave it received a severe check for his pains. They that take the sword shall perish by the sword.  
Let Mahomet propagate his senseless Alcoran by force of Arms; let him by the same power, he tyrannised over the bodies of his vassals, captivate their souls; and so at once betray both to utter ruin. Let Enthusiasts, and fanatics dictate the whimsies of a crazed Brain, those slavish Doctrines, which are but the necessary result of a morose temper, for the immediate Oracles of God, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gifts, and Graces of his free and Princely Spirit. And if they be not presently received; let them betake themselves to open violence; commit the most horrid Outrages upon their fellow creatures; as they have done in several parts of the world, when once they got the sword into their hands. But the Gospel of Peace knows no such boisterous methods. Christ's Soldiers, for the Propagation of his Doctrines, never drew any sword, but that of the Spirit. They used none of those cruel Engines, by which the Chieftains of the world carried on their bloody Conquests. Their weapons were spiritual. The Victories which they aimed at were over men's minds. They had no defence but the Breastplate of Faith: And yet they fought not against flesh and blood only, but against Principalities, against Powers, against the Rulers of the darkness of this world, against Spiritual wickedness in high places. And as they fought against them, so they overcame them. By their Faith they spoilt Principalities; devested the evil spirits of their usurped power over the minds of men; threw them out of their Temples; silenced their Oracles; beat down their images, making show of them openly, and triumphing over them. And as the Romans, to magnify their Conquests, were wont to lead their captived Enemies in Triumph through their Cities; so the Apostles, by the might of Christ, carried the powers of Hell in open triumph, as those whom they had victoriously taken captive. Thus, by the light of Faith, was the Prince of darkness vanquished, and all his strong holds cast down.  
And as they thus conquered him, so did they all those whom he had made Enemies to the Faith. Neither the greatness of the Roman Empire on the one side, nor the malicious practices of the Infidel Jews on the other; neither the wit, & crafty wiliness of the Philosophers, who decried the Disciples for so many credulous Fops; nor yet the Harangues, which the Orators made against the meanest of Christ's Doctrines, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as containing nothing in them either Great, or New; were able to disparage, or withstand the Faith. Insomuch, that notwithstanding the great opposition it met with in the world; The despicableness, as to all outward appearances, of the Apostles who first promulged it; the great prejudices which the generality of men had taken up against it, (as concerning this Sect, 
Acts 28.22.  we know that it is every where spoken against) and that most forcible tie of interest, which hindered many from becoming Christians; I say, notwithstanding these great disadvantages, it grew mightily, and prevailed; And the Sect of the nazarenes, (as Tertullus maliciously called the Christians) was in a short time more numerous than any Sect whatsoever; the Doctrines of Christ more universally received, than the Dogmata, the Opinions, of any the most renowned Philosophers. In sum, the Disciples, by believing on the name of the Lord Jesus, from silly, cowardly persons, became valiant, and wise; conquering the strong, confuting the learned; baffling the wits, and overpowering the great ones: The Faith which they had received they valiantly maintained, in spite of bonds, and imprisonments; threats, and entreaties; through honours, and dishonours; cruel mockings, and scourge; In a word; In spite of all the various, and most affrighting shapes which Death could present itself in. Thus the Disciples and Primitive Christians conquered the world; Thus the Fathers, and Prophets of old obtained a good report; Thus fought the noble Army of Martyrs; And thus, must all the Professors of Christianity behave themselves, in their several combats with the world. For, This is the victory that overcometh the world, even our Faith.  
That I may then proceed Methodically, and speak distinctly to the several parts of my Text.  

I must show what this Faith is which overcometh the world.  
What are the necessary Qualifications to render it victorious.  
That this Faith so Qualified is the surest, and best way of overcoming the world.   
What this Faith is which overcometh the world, I need not go far to seek. The next words to the Text resolve the doubt. 'Tis the Believing that Jesus is the Son of God; (that he is the true Messias,) and consequently the Believing all his Threats and Promises, the obeying all his Precepts and Commands.  
But because we live in a sceptical Age; an Age which is apt to strike at the very Foundation of all Religion; and, with Celsus that Drolling Atheist, to object against the Christians, that which makes them so; their very Faith: 
* Orig. cont. Cel. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  as if the Doctrines of Christianity were received without due examination. Though this Objection might very well be retorted upon themselves; For, who (I pray) are greater Dictatours, than the Opposers of Religion? And must not their followers be strangely credulous, who embrace the Prescripts of fallible men, in opposition to the Word of eternal Truth? Yet I shall briefly endeavour to show, that Christ the second Person in the Trinity, whom we adore in expectation of eternal salvation, was the true Messias.  
Taking then for granted the Divine authority of the Scriptures, the Writings of the Old and New Testament: Though this must not be thought a Begging the Question; since there are better Arguments to prove them so, then can be produced for the truth of Sallust, Livy, or any the most Authentic Historians: 
* Vide Socin. de Aut. script.  This granted, 'tis manifest, that immediately upon the fall of Adam the Messias was promised, The seed of the woman shall break the Serpent's head; and consequently raise his posterity to an higher pitch of preferment, than the integrity of his Creation entitled them to. That Christ, born in the fullness of time, was the then promised Messias, is manifest; since in him were fulfilled all the Prophecies relating either to the Birth, Life, Person, or offices of the Messias.  
To begin with the First. The coming of Elias, foretold by the Prophet Malachi: 
Mal. 4.5.  Behold, I will send you Elijah the Prophet, before the coming of the great and terrible day of the Lord. Was not this accomplished by his forerunner Saint John Baptist, who by preaching repentance, by an extraordinary severity, and gravity suitable to that Doctrine, prepared the ways of the Lord, and made his paths straight? And are not the Jews most sottishly barbarous, who will needs fetch Elias from Abraham's bosom, (that place of Rest) and so make him, a second time, undergo the miseries of this life, for the fulfilling this prophecy? since whatsoever benefit they expected from him, they might have reaped from the strict pattern of the holy Baptist; whose life did so exactly resemble, if not outdo the Austerities of Elias; that (unless they were wilfully blind) they must needs conclude him to be but a type of Saint John Baptist.  
As for the Prophecy of Isaiah; 
Isa. 7.14.  Behold, a Virgin shall conceive, and bear a Son; He that denieth such to have been the miraculous Birth of Christ, doth him a greater outrage, than his most malicious enemies the Jews ever offered him; though they had most severe Laws against Adulterers, 
Deut. 22. v. 23, 24.  and means sufficient to prove that he was not born in marriage; for which they might have had the Confession of Joseph his reputed Father, and Mary his Mother.  
The place of his Nativity was expressly appointed by the Prophet Micah, 
Mic. 53, 3.  to be Bethlehem in Judea. And is it not manifest, that Christ born there, was the very person designed by the Prophet? as well by the answer, which Herod gave to the wise men, after he had enquired of the Doctors of the Law, where he should be born; as by that unparallelled murder (when he found himself mocked by them) of about fourteen hundred infants, that so he might be sure to cut him off, whom the Jews at that time most earnestly expected for their Deliverer. So horrid a Massacre! that nothing but a cursed jealousy of losing his usurped power, could have made the bloody Tyrant guilty of it.  
Then as for the manner, and condition of his life, foretold by Isaiah; 
Isa. 53.3.  that he should be despised, and rejected of men, a man of sorrows, and acquainted with grief: Were not all these doleful passages verified in Christ? Did he not spend about thirty years of his Life, in a solitary, abject condition? When he made himself known unto the world, was he not upbraided with the meanness of his parentage? Is not this the Carpenter's Son? Was he not a man of sorrows, when in his Agony he complained, that his soul was exceeding sorrowful, even unto Death? And was he not acquainted with grief, when he uttered those Tragical words, upon the Cross, 
Mat. 27.46.  My God, my God, why hast thou forsaken me?  
Those words of David, 
Psal. 22.16.  they pierced my hands, and my feet, apparently specify the manner of his Death: And they must relate to Christ, since in David's time there was no such punishment in fashion among the Jews. And were not all the other circumstances of it fulfilled to the least Punctilio? For, what could make those rude soldiers, who pierced his Sacred Side; that the scripture might be fulfilled, 
Zech. 12.10.  They shall look on him whom they have pierced; so civil, as not to break his legs also? was not this done that another might be fulfilled, A bone of him shall not be broken?  
Was not likewise his Resurrection foreshewn by the same holy Writer? 
Psal. 16.10.  Thou wilt not leave my soul in Hell, neither wilt thou suffer thine Holy One to see Corruption. David could not speak this of himself, since he was laid unto his Fathers, put to bed in the dust, and suffered the corruption of the grave; But it had its completion in Christ, who according to his promise rose again from the Dead; in spite of all the attempts of the Jews to the contrary, their sealing the Stone, and setting a strict Watch: For it was impossible, that the Conqueror of Death, should be detained Prisoner by the Grave.  
Were not all the miracles, which were to be wrought by the Messias, fully performed by him? He gave eyes to the blind, ears to the deaf, speech to the dumb, feet to the lame, restored the dead to life. These were such stupendious things, as surpassed the power of Nature, for their greatness; exceeded the slight of Magic, for their reality; and were directly contrary to any Diabolical design, for as much as they aimed at the good, and benefit of mankind. And 'tis very observable, that when the snarling Pharisees, would have blasted the credit of his miracles; they used such a ridiculous argument 
* He casteth out Devils through the Prince of Devils, S. Mat. 9.34.  as only served to prove, how well they deserved that character which Christ gave of them, viz. that they were of their Father the Devil, or more than so, since they endeavoured to exceed him, in his essential property, of lying, and calumniating.  
Then as for his Offices. He was to be a King; Infidel Jews! and so he was; though not as ye vainly imagined; that he should prove a victorious Prince, conquer all the Nations of the earth, by the dint of his Sword; And that all the Potentates of the world, should lay down their Sceptres at his Triumphant feet. From which of your Prophets, could ye fetch this conceit? At his coming were not 
Isa. 2.4.  swords to be beaten into Plowshares, and spears into pruning-hooks? And therefore surely he never intended to march in Battle array, or to engage in any bloody Conquests. 
Zech. 9.9.  Was not he to be lowly, riding upon an Ass, and a Colt the Foal of an Ass? and therefore a despiser of the Pomp, and Grandeur of this world. Did he not plainly disown all Sovereignty here on Earth? 
S. John 18.36.  My kingdom is not of this World. And, indeed, what though he had been more victorious, than Alexander? won more Battles, than ever Cesar did? Would this have given him a renown comparable to those victories, which he obtained over hearts, their unruly passions, and appetites? What though he had appeared in more magnificent splendour, than Herod when he sat on his gaudy Throne; would this have been a Garb half so becoming the Son of God, as those Robes of Righteousness, which made him shine so bright in the world? His Kingly Power was conspicuous in more illustrious Instances, through the whole System of the Creation. The Angels were ambitious to minister unto him. The Devils trembled at his word, and fell like lightning before him. The wind and the Sea obeyed him. Hunger and Thirst, those impatient desires, waited his leisure. Sickness and Health, Death and the Grave, and Hell itself were forced to acknowledge his Sovereignty.  
As for his Priestly Office. The Aaronical part of it he dispatched by offering himself a sacrifice to his incensed Father. And doth he not still continue a Priest, after the Order of Melchizedek, in blessing us, and crowning us with the Gifts and Graces of the Holy Ghost?  
As for his Prophetical office, which consisted first in making known to us the Will of God; This he did through the whole course of his Life; but especially in that Divine Sermon on the Mount, wherein he added whatsoever was wanting, explained whatsoever was obscure in the Old Law: and propounded Blessedness upon such easy, suitable, and pleasant Terms, that we cannot miss of Heaven, without making ourselves miserable on Earth. As for the second part of it, which consisted in foretelling things to come; of this he gave many Instances, particularly that sad one of the destruction of Jerusalem; which he sighed out in the very anguish of his Soul, 
Mat. 23.27.  O Jerusalem, Jerusalem; Behold, your House is left unto you Desolate. Which was accordingly accomplished by the Romans, under the conduct of Titus, about the 70 year of our Lord. When the miserable Jews, too late, found him a true Prophet to their cost. For from that very time they became a most distressed, and despised Nation. Instead of being any longer the Darlings of Heaven, the People of God, and the Seed of the Faithful; they became the scorn of men, the refuse of the Earth, and a Proverb of Infidelity. An instance so dismal, attended with such Tragical circumstances, that it alone is enough to strike terror into all those, who will not believe that Jesus is the Son of God.  
But if to this we add the miracles which he performed, The Divinity of his sayings; 
S. John 7.46.  For never man spoke like him: The unblameableness of his Life; For he did no sin, 
1 S. Pet. 2.22.  neither was guile found in his Mouth: If to these the infallible testimony of the Father, the Word, and the Holy Ghost; the Confession of the Demoniac, 
1 S. Joh. 5.7. S. Luk. 8.28.  What have I to do with Thee, Jesus, Thou Son of God most high? If to these the dismal Prodigies which happened at his Death: As the renting of the Veil of the Temple, to show the Abrogation of the Old Law: the cleaving of the Rock, to upbraid the more stony hearts of his Crucifiers: The total Eclipse of the Sun, that it might not behold the setting of the Sun of Righteousness. If to these, his powerful Resurrection; and after he had conversed forty days upon Earth, his no less wonderful Ascension: And lastly, the great esteem his very enemies had of him, manifested in the motion which Tiberius made to the Senate for his Apotheosis: He who seriously considers these things, will be forced to confess with the Centurion, truly this was the Son of God. Which Confession is that Faith which overcometh the World. And that it may prove effectual, it must be duly Qualified: The second thing to be considered, What are the necessary Qualifications to render our Faith victorious.  
1. Then our Faith must be lively, Warm, and Active. For, if a dull, languid habit of Faith, would do the great work of our Salvation; Then might those who are dead in trespasses and sins, hope for as fair an inheritance in the Kingdom of Heaven, as any, who by mortifying their earthly members, raised themselves to newness of Life; Then might those lazy, cowardly souls, who never had courage enough to give Battle to any one single Lust, expect the same recompense of reward, with those generous spirits, who by the difficult, and assiduous Acquists of virtue obtained a noble Victory over themselves; Then might the Regions of Purity be defiled by things common and unclean; And Heaven be so far from being a reward, that it would be as much shunned by all good men, as Hell is now dreaded by the wicked. If an Historical, notional Faith would serve our turn, than might Lucifer, and his cursed crew hope to regain their first glorious estate, (For the very Devils believe, and tremble) notwithstanding we are ascertained, that 
S. Judas 6.  they are reserved in everlasting chains, under Darkness, unto to the judgement of the great Day. In sum then; that I may neither enter into dispute with the Solifidian, concerning Justification by Faith alone; nor yet contend with the Romanist, whether good works have any part in that glorious Act; I am sure Saint James is positive in his determination; 
S. Jam. 2.26.  For as the Body without the Spirit is Dead, so is Faith without works also: And consequently no more able to obtain that difficult Victory, which is here attributed to a lively Faith, than a dead Body is to perform the functions of Life. And indeed, as Epicurus was the greatest Atheist in the world, in allowing the existence of God; but then, (as if he had suspected either his Prudence, or Justice in managing the affairs of the world) complementing him out of his Sovereignty over it, for fear of disturbing the serenity of his Being: so will the Solifidian be found to be the truest Infidel, who allowing Faith to be necessary to salvation, most perfidiously strips it of all those enlivening Properties, which might fit, and adorn it for so great an attainment.  
Our Faith must be Uniform, and Undivided. 
Eph. 4.5.  For there is one Lord, one Faith, one Baptism, and one only name under Heaven, given unto men whereby we must be saved; even the name of the Lord Jesus. 
Acts 4.12.  So long as the Christians continued together, and were of the same mind; so long as they maintained simplicity, and liberality, being solicitous for nothing but an Holy life; when all the gain they studied was Godliness; when all the strife, and emulation they had, was to outvie each other in the Practice of Piety; when there were no Divisions, but of Goods, and Possessions to be parted among the Needy: Then did the Church flourish, and a daily Addition was made of them that should be saved. But when, instead of these lovely Qualities, there arose Sects, and Schisms; when once that unhappy Distinction was made of Paul, and Apollo; of Christ, and Cephas; when men began to be lovers of themselves, more than of God; when the old strife was renewed; which of them should be the greatest; when the loss of a Preferment, was cruelly revenged upon the Church, by the setting up of an Heresy; when the wits began to deride the simplicity of the Gospel; and the learned were divided about points of Faith: Then did the Church truly suffer, and sustained more damage by these intestine broils; then by the hottest persecutions of the Heathen Emperors. Of the truth whereof; we have too sad an instance in the fourth Century; when the tares of Arianism, had almost quite choked the wheat; when the gates of Hell, were so near prevailing against the Church; that the Catholic Faith seemed to have but one Confessor; the Church of Christ to be no where visible, but in Athanasius his Temple; if that common saying be true, The whole world against Athanasius, and Athanasius against the whole world. So much it concerns us to keep the Unity of the Spirit, in the bond of Peace. For, as a Kingdom, so a Church divided within itself cannot stand.  
And since this cannot be effected by the sole Threats, and Menaces of the Gospel, (though most severe against Schismatics) nor yet by the utmost power Christ hath committed to his Church, the dreadful sentence of excommunication; 
1 Cor. 5.5.  by Saint Paul defined to be the delivering up to Satan: (For what will they care for the Power of the Keys, who account it their privilege to be without the pale of the Church?) Therefore is it, that God hath ordained Kings to be Nursing Fathers; And from hence arises another way (as ancient as Constantine the Great, the first Christian Emperor) of dealing with obstinate Dissenters, the enacting and executing Penal Laws against them. And may we not yet hope, that they whom forbearance made dangerous, and Toleration itself at length rendered intolerable; may at last be reclaimed, (however, the danger prevented) by a late Renowned Act? An Act worthy the Royal Fiat of him who justly weareth the glorious Title of Defender of the Faith; and becoming the greatness of its establishers, who could never have done God and their Country, the Church and State better Service; than by preventing and suppressing Schismatical and Seditious Conventicles.  
3. Our Faith must be steadfast, and well grounded. For if it be tossed to and fro, and carried about with every wind of Doctrine, it must of necessity at last suffer Shipwreck. They that have itching ears open to every Novel Teacher, are in danger of forfeiting the Ancient, Catholic Faith. Thus if instead of relying upon the Authority of Primitive Fathers and Councils, we admit of every upstart Writer; will not this at length invalidate the commands of the Apostles? If we receive our Religion from the Tribunal of the Civil Magistrates; may not this at last bring us under the condemnation of the Pharisees; of rendering the Word of God of none effect, through their Traditions? And as it must be steadfast, so it must be well grounded. That is, we must be well assured of the truth of it ourselves, and able to convince the gainsayers.  
For our own assurance, 'tis enough, that we have the same Faith which was once delivered to the Saints; That they had the honour to converse with the Author of it; that they were Persons of the greatest Integrity; and therefore would not deceive others; that they were Persons very inquisitive and circumspect; and therefore would not be deceived themselves; that it was confirmed by miracles, attested and sealed by their Blood; that it prevailed in spite of all opposition, and hath been kept entire in all Ages of the Church; According to Christ's own Promise, 
Mat. 16.18.  That the Gates of Hell should never prevail against it. And now I might very well challenge our Modern Infidels, to produce half such convincing Arguments, for the certainty of any thing which they believe, as these which the Christian hath to assure him of the truth of his Faith. But the prosecution of this Topick, (though very pleasing) would carry me beyond the limits of a Sermon.  
The best way to convince gainsayers, is to hold fast the faithful word, as it hath been taught, or as the Greek renders it; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 1.9.  which is according to Doctrine; (not according to Fancy, private Interpretation, or the Pretensions to an extraordinary Light) For the constancy of the Christian in his Profession, hath always been found one of the best Arguments to confute Heretics. Faith thus qualified, that hath good works for its Lifeguard, that is at unity with its self, that is built upon the Foundation of the Apostles, and Prophets, Jesus Christ himself being the chief Corner stone; shall stand like an impregnable Fortress, against all the Batteries of the World. The last thing to be considered,  
3. That Faith thus Qualified is the best, and surest way of overcoming the World.  
What is here meant by the World, let Saint John determine; 
1 S. Joh. 2.16.  The Lusts of the flesh, the Lusts of the eye, and the Pride of Life: to which we may add evil Examples, Persecutions, and in a word, whatsoever Bait the great Adversary of Mankind throws in our way, to seduce us from our Religion; and consequently as he dispossessed our First Parents of a Terrestrial, so to prevent our arrival at a Celestial Paradise.  
And are these the strongest Forces, which the World can muster up, and bring into the Field against us? Impar congressus! The Flesh against the Spirit! The members against the mind! impotent Earth against the Powers of Heaven! all of them in open Rebellion; And may they receive a Doom answerable to their Crime.  
1. Then Faith bids you consider the baseness and weakness of your Enemies. Lusts and Pride; Things which the common consent of Mankind, hath branded with a note of Infamy. He that makes his Belly his God, hates to be counted a Glutton. The covetous wretch, though he detesteth the virtue, courts the title of a liberal Person. He that is most addicted to vainglory, would not be thought ambitious. He that is seduced by every little temptation, thinks he is disparaged when you count him one of an easy facile temper. Can any thing then be more ignoble, than to be led captive by such vices which proclaim their baseness, by disowning their name? was it not a strange oversight in Esau, to sell his birthright for a mess of pottage? A prodigious piece of folly in Judas, to betray his Master for a few pence? In Lucifer to forfeit Heaven, to gratify his pride? And yet of this rank are all those, who surrender their Faith into the power of such mean adversaries. 'Tis highly against the points of Honour, for a Person of Quality to enter the field, and engage with a Peasant. How much more dishonourable is it, for an high and Heavenborn Soul to be overcome, by the low and baese temptations of the World?  
2. Faith bids you consult your own strength, and gives you power to exert it. The Apostle could 
Phil. 4.13.  do all things through Christ which strengthened him; and if we cannot do so too, 'tis not because Christ is wanting to us, but we to ourselves. The flesh, indeed, may war against the Spirit; The members may mutiny against the mind: But 'tis at their own peril if they do; for the one is weak and unwieldy, the other ready and active; and if the members ever prevail, it must be through the consent, degeneracy, or inadvertency of the mind. We disparage our faculties, and dishonour God who gave them; when we think all the freedom left us, consisteth in a liberty to sin. It were better for us if we had no wills at all, than that they should lie under such a fatal doom. We may, if we please, exercise that dominion, which is the undoubted right of our Supreme Powers. A manifest proof whereof is, that there are very few who are totally captivated by sin. And they who are, have taken more pains, thus vilely to enslave themselves, than they need have been at in asserting the glorious liberty of the Sons of God. 'Tis far more difficult to conquer the checks of Conscience, than to keep it void of offence both towards God, and towards man.  
3. Faith propounds to you the joys of Heaven, and assures you, that you shall be partaker of them, if you continue faithful unto the end. And shall the fading riches of this World, be preferred to the immortal treasures of the other? The transient, dull, nauseous delights of sense, to those vigorous, unallayed pleasures, which are at God's right hand for evermore? Shall the ambition of being great here, hinder us from being so hereafter? Shall the unconstant blast of popular applause, prevent us of the joyful acclamations of Angels? Shall an earthly be more valuable, than an Heavenly Crown? Shall light afflictions which are but for a moment, make us forfeit an eternal weight of Glory?  
These are such Considerations as have hitherto prevailed in the World; and they must do so still; unless we can dethrone the King of Kings; murder the immortality of the Soul; cancel the immutable laws of Good▪ and Evil; banish the reward which belongs to the one, and take away the punishment which is due to the other.  
And therefore in the last place. That you may neither be overcome by the temptations of the World, nor think the joys of Heaven unattainable; Faith propounds to your imitation a whole cloud of witnesses, of Apostles and Prophets, of Martyrs and Confessors; who acquitting themselves valiantly, received a Crown for their recompense.  
And as Faith is the means of overcoming the world, so is it the victory it self. For after it hath fought the good fight here below, and reigned till it hath put all its enemies under its feet; than it begins to offer a kind of sacred violence to the Regions above, seeth Heaven open, and Christ standing at the right hand of God; and so never ceaseth to be victorious, until it be overcome in an abyss of Glory, and swallowed up in the beatifical Vision.  
To conclude. Let not this Faith which heretofore subdued Kingdoms, and wrought righteousness, be itself overcome by the iniquity of Christian divisions; This Faith which fought with beasts at Ephesus, let it not be conquered by any brutish passion; Let not this Faith which hath hitherto silenced the Disputer of this World, be now drolled out of the Church by the Atheist; This Faith which stopped the mouths of lions, let it not be devoured by the Leviathan of our age. In a word; Keep this Faith which renowneth Kings, and maketh Princes famous, which enobleth Nobility, and keepeth the people in due subjection, which causeth a nation to flourish, which will render our lives happy here, and crown us with bliss hereafter.  
FINIS.   

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