THese words may haue a double consideration; either Relatiuely, or absolutely: Relatiuely, hauing dependance on the precedent verses, and so they seeme to be a motiue cause, or argument to moue Timothy, to goe on in the constant and sincere Preaching, and professing of the Gospell. Absolutely, and so they are a testimonie, or confession, which the Apostle giueth of himselfe. Now confessions be of two kinds; voluntary [Page 2] or violent; and this is of the first sort, being free & with­out any coaction, or cōpulsion vttered. In the words we may obserue 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 downe first generally, then specially. Generally, that he had fought. Specially, that (he had not onely fought, but) he had fought a good fight. If Paul had said, I haue fought, & staied there, how many might tru­ly haue took vp the same speech, and with the yong man in the Gospell replied: All this haue I done from my youth vpward? But if a good fight be added, the answere of the Apostles to their Lord, concerning the fiue Loaues and few Fishes, may (by way of allusion) seeme to bee of force; What are they among so many? Many fight, few a good fight. In briefe, the cause in these words, is argu­ed by the effect; and the effect, by the kind or qualitie, bountie or goodnesse.

Now would you haue the true sence? Shall I open the plaine meaning? This it is, for the partie; hee may haue a manifold consideration. First, for his name, it was twofold, Saul, and Paul: for his nature, corrupt, sancti­fied: for his Profession, both the Righteousnesse of the Law, and the Gospell: for his Function, a Pharise, and an Apostle: for his conuersation, a destroyer of the Saints, and a builder of them: A Murtherer, and a Mar­tyr: This is the worke of God, and ought to bee mar­uailous in our eyes. Thus can the Creator of time al­ter the creature in time, though Time of it selfe change nothing.

For the word fight:] vnderstand that fights are either Corporall, Ephes. 6.12. or Spirituall, with flesh and bloud: or principali­ties and powers, the latter heere meant.

For goodnesse:] that may be twofold; Naturall, or Morall: Naturall is also double. First, the Essence of [Page 3] things, by which I vnderstand, matter, and forme, for whatsoeuer in the beginning was created, of these two principles was constituted: yea, the very Angels them­selues, though some otherwise iudge. For, are they not perfect effects? Why then must they not haue all the foure causes? Againe, they are finite, therefore ter­minated in their Essence: If terminated in their Es­sence; then by matter and forme; for what else doth ter­minate things? And there is nothing without Limits of Essence saue only God, the first efficient of all things, being one most simple and pure act.

The second naturall good, may be said to be the end; that is, the fitnesse, and aptitude of a thing to accom­plish that for the which it was first framed, and wee are to know this, that the end, and goodnesse of a thing, are one and the same. As for example, wee say that is a good Ship, that is fitted to sayle well, a good Knife, made to cut well, or a good Pen, that hath in it selfe an aptitude to write well. Now Sayling, Cutting, Wri­ting, are their ends; and if they haue in them a power, or abilitie to accomplish these ends, they may bee said to bee good, else not, in this second sence,Gen. 1. vlt. Thus in the be­ginning, were all things made good, and very good. Good for Essence, for end; And a thing may remayne good for it Matter, or Substance; but not for it qualitie, or end. Satan is still a good substance; for his materiall sub­stance remayneth; But he wants this second goodnesse, to doe the will of God: he neyther now hath power, or will to accomplish that end, for the which he at the first was formed. A fine Watch may catch a fall, all the Wheeles by it may bee strooke out of order, yet is it good still, for the matter of it: An Instrument, may bee good for substance, yet, make no sweet or pleasant Musicke, because the strings are not rightly set and tu­ned; so is the condition now with Sathan; And of man [Page 4] also; for vntill the Lord tune the iarring strings of mans heart fit, and frame euery Wheele of the Soule, his best Musicke is not pleasing to God, and all his Course, and Motion, doth but runne to discontent his Maker: for Adam our father, clyming so high into the Tree of Life, and eating of the forbidden fruit, catcht such a fal, (with whom (being in his Loynes) wee fell also) that all the Strings, and Wheeles of Soule and Body, were strooke quite out of tune and order.

Now for a Morall good, it may also haue a twofold denomination: First, the act, or secondly, the consequent of the act. That may (I take it) bee called a morall, or diuine act, that is guided by the morall and diuine pre­cept, as that may be called a Grammaticall art, that is ruled or done by the art or precept of Grammar.Mich. 6.8. He hath shewed thee, O man, what is good; namely, to doe Iustice, to loue Mercie, to humble thy selfe, and to walke with thy God. And this must needes be good, because the rule is good that guides the action. For euery thing is so farre good, as it is answerable to its rule: And Diuinitie is the only rule of all Morall and Diuine goodnesse; so farre as a man both in the integritie of his nature, and the conuer­sation of life answereth to this rule, hee is so much and no more neerer to all perfection of goodnesse. Adam was very good by Creation, but hee neuer was absolutely good by action: Because his actions were not guided by the Law of God; the only rule of all spirituall good­nesse.

The consequent or succeeding good that followeth the Morall act, I vnderstand to bee, the blessing which the Lord hath promised to conferre, and bestow vpon all such as loue him and obey his Commandements; And in this sense,Psal. 73. vlt. It was good for Dauid to draw neere vnto God. Psal. 37.37. For the end of the iust man, (whatsoeuer his pre­sent condition be) shalbe blessed.

[Page 5] In a word, this is the summe, the true sence. I Paul, who once was a proud Pharise, called Rabbi, in great estimation with the High Priests, breathing out threatnings against the Saints, persecuting them to strange Cities, making hauocke of the true Church, causing some to blaspheme, perswaded that I ought to doe many contrarie things against the Name of Iesus of Nazareth; yet now being extraordinarily con­uerted, by his powerfull voyce from Heauen, and being ap­pointed, and called, to be his Apostle: One that saw the Lord Iesus in the flesh, had the Gospell by Reuelation, freed from the spirit of Error, power to worke Miracles, skill in all Languages, and whose Commission was to preach through the World; haue fought, that is, powerfully and plainly prea­ched the glad tydings of Peace, gone on also thorow good re­port, and euill report, bonds, imprisonment, and innumerable euils, in the sincere professing of the same, from the verie time of my Conuersion to this present: I would haue thee my Sonne to know this fight, this my course is good, for act, for end, and profitable euery manner of way. And further­more, let this then, my example, of Ʋalour, 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, imbolden, encourage, quicken, and stirre thee vp to walke, preach and professe, vntill thy changing come also. This is that one thing I only would, this is that one thing thou oughtst and onely shouldst.

And thus, you seeing the plaine meaning of this parcell of Scripture, many things may bee obserued for our instruction: And first, from the Relation with the other, we note, that,

Doct. 1 Paul must be imitated of Timothies in preaching, profes­sing. The best patternes are best worthy our practice. Hence it is that Christ left vs an example, Iohn. 13.15. 1. Pet. 2.21. 1. Cor. 11.1. Phil. 3.17. that wee might tread in his steps, And walke (that is, preach and professe) as you haue vs for an example, and as we follow Christ.

[Page 6] Reason. 1 Rom. 15.4.Because that this is one reason why the liues of good men, are left recorded in Scripture, For whatsoeuer is written, is written for our Learning: And what a cloud of Witnesses hath the Lord to this end committed to eter­nall memory in the Holy Letters?

Reason. 2 Heb. 12.1. Againe, if wee doe not this, nature it selfe will con­demne vs: the very creatures will rise vp against vs: who being yong and weake, imitate their Seniors and Superiors; No bangling Kite, but with a high flyer will mend his pitch; and shall not wee, being Eagles Birds, and borne from aboue, soare on high, hauing so many fore-runners, and excellent patternes set before vs?

Ʋse. 1 And from hence wee may reprooue the Papists, that denie the people the Booke of God: so that they can­not tell how Paul preached, for matter, or manner, how he behaued himselfe, either as Preacher or Professor of the Gospell. Yea, and it meets with many in our dayes, that be within vs, that though they be Timothies, yong Plants, yet they will not learne of Paul, either by pre­cept or example: This smels of Pride, or Ignorance, or Idlenesse, or all.

Ʋse. 2 In the second place, this must be to direct the yonger men, that they haue a regard, to bee acquainted with Pauls manner of preaching and liuing: and then to walke in his steps. Oh that wee would be wise, and not be too proud in our owne conceit! then should wee bee strong when wee are weake, and find Gods Wisdome manifested through our foolishnesse. Could we imitate the best patternes, we should liue with credit, and dye with comfort.

Doct. 2 And heere we may obserue, that,

A mans finall estate is not to be iudged by the beginning, but by the end. 1. Cor. 6.9. Titus 3.3. 2. Chron. 33.11, 12.

Paul began strangely, yet dyed a Martyr, and though his first dayes were bad, yet his latter being better, hee fought a good fight.

[Page 7] Reason. 1 Because all perfection is in the end, not in the begin­ning: Hence it is that the Scripture runnes so much on the end, O that they were wise, Deut. 32.29. Psal. 73.17. Iames 5.11. then they would thinke of their latter end: then I vnderstood their end: you haue heard of the patience of Iob, and of his end.

Reason. 2 For, because it often falleth out, that Hypocrites, like Saul, and Iudas, and Alexander, may beginne well, and yet prooue Persecutors, resisting the Truth much in the end: And as a man (good only in appearance) may of a truth become naught: so may a bad man become verie good. The Sunne may rise cleere, and set vnder a cloud,1. Cor. 6.11. shine bright in the morning, yet lowre in the euening: so may it be with the sonnes of men?

Ʋse. 1 This must teach vs to iudge righteous Iudgement: Say not that hee is good, who beginnes well, but ends well: he that putteth on the Armour must not boast, as he that putteth it off.

Ʋse. 2 This may much make for the comfort of such, as haue mis-spent the time of their youth; that truly repenting, the Lord accepteth of them in their age, and will not lay their former courses vnto their charge. I can tell you, that if wee were wounded in Spirit, nettled in Conscience, and tempted by Satan, that God would not accept of our latter dayes seruice; then this Truth would be comfortable: But as to a full stomacke, euerie sweet thing is bitter: so it is to him, that feeles not his miserie, a word, a world of comforts.

Ʋse. 3 And heere we must be exhorted to perseuere, though we haue begunne well; Beware of imbracing the world with Demas, in thy last dayes; haue a care to end in the Spirit: for wee must sayle to the shore, runne to the end, and strike the Battaile thorow, if wee will bee landed safe, winne the Prize, and be crowned.Reuel. 2.10.

Ʋse. 4 And is not here a strong motiue, to mooue impenitent persons to Repentance? to constraine them (as it were [Page 8] by a forced kind of necessitie) with the Prodigall, to returne to their Father: and with Onesimus to their Ma­ster? And truely wee neuer make the right vse of Gods Mercie,Rom. 2.4. vntill his bountifulnesse lead and allure vs to true Repentance.

And now to come more directly to the words: wee might handle them two wayes, considering Paul as a Preacher in his particular Charge, or as a Professor, in his generall 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 ranckes, and cal­ling also. So that the point hence will not to any seeme hard, which is,

Doct. 4 That the faithfull are Fighters, euery Christian is a Souldier.

What though there bee many that goe vnarmed, strike not one stroke, refuse their Master, and throw a­way the Spirituall Weapons, for this Combat appoin­ted? yet the point is plaine, and the proofe of it is at hand. Did not the Lord of old set Enmitie, tell vs of a Combat,Gen. 3.15. & 32.24. and that the Seed of the Woman should breake the Serpents head? This Battaile must be of force; this Field is to bee fought: for the purpose of God shall stand. And what did the Wrastling of Israel prefigure, but this Fight? Yea Christ playeth vpon Earth, and hath his delights with the sonnes of men. Pro. 8.31. 1. Cor. 16.13. Are not we commaded to stand fast, to quit vs like men, and be strong? And what meaneth all this;1. Tim. 6.12. if the faithfull were not Fighters? Fight the good Fight of Faith? I fight not as one that beateth the Ayre: 1. Cor. 9.26. Phil. 1.29. We wrastle: You haue the same Fight, that you heare to be in mee, and saw in me. And the Author to the Hebrewes saith,Heb. 10.32. That they, after they had receiued Light, had a great Fight in affliction. Marke, after Light was receiued, the Combat followed; for it is in spirituall [Page 9] things, as in naturall. First, before it thunder, wee see a Light, then heare the cracke or noyse, and after come great showres of wet and water: so God (as at the Crea­tion) sayth, Let there bee light, in the time of our Rege­neration; after, we find a strange working in the Soule, a Quarrell, a Wound, and then commeth the sweete dew from Heauen to helpe vs, to heale vs. Will you see the reasons of this? shall arguments further con­firme it?

Reason. 1 Doe we not read in Scripture of a Prince,Heb. 2.10. a Chiefe­taine, or Captaine? And shall hee haue no followers? must he want his Souldiers? No, for if the one bee, the other is. The Father presupposeth a Child, the Shep­heard a Flocke, the cause his effect, the shaddow a body, and so doth a Captaine Souldiers; Souldiers a Combat: for these are Relatiue Arguments, and the one depen­deth necessarily on the other.

Reason. 2 Againe, is not mention made of weapons?Ephes. 6.13. are wee not bidden to take to vs, the whole or complete Armour of God? If Dauid take his Sling, Peter his Sword, Ionathan his Bow, Sampson his Iawbone, and Shamgar his Goad, is it not for an end? Why then, to fight: for the Enemies are in Armes, the Philistims bee in the Field; Goliah is vaunting, and daring to Battaile; and the Combat pre­pared.

Reason. 3 And haue not the faithfull foes? Doe not the Canaa­nites campe in the Valleys? Are not the Aramites, and A­rabians in the Mountaines? What shall I say? The sonnes of Anakim are not all slaine; though their father sleepe. And these foes bee, either forraine, or neerer home: within vs, or without vs: without vs, first, Satan: secondly, all his Souldiers: within vs, first, corruption: secondly, death.

And first for Satan,The first ene­mie. was hee not a Murtherer from the beginning? doth he not daily goe about, Like a roaring [Page 10] Lion, 1. Pet. 5.8. seeking whom he may deuoure? Is not this that Red Dragon, that coloureth and choaketh himselfe with the bloud of the Saints? Doe you thinke that this Herod is dead? Will Time alter his nature? or will the death of many satisfie him? No, he groweth worse, and worse; and hauing the lesser time to quarrell,Reuel. 12.12. the greater woe shall be to the Inhabitants of the Earth. Wee are commanded to resist the Deuill. Iames 4.7. Then shall he not oppose? Was Adam, the first, Iob, the Iust, Paul the Prince of the Apostles, and Iesus Christ the Righteous tempted wounded,Matth. 4. buffet­ted, and mooued from place to place by him? and dost thou thinke to escape his hote, his fierie Darts? Let Is­rael goe out of Egypt, to serue his God; this Pharaoh will be vp in Armes, and pursue: Let the Babe Iesus bee borne; The Infants shall be beheaded: Let a little corne and good seed bee sowne in the furrowes of the Soule; This enuious man will be casting in Tares: or else hee shall haue his Kingdome weakned, his Scepter remoo­ued, and not so large a Crop of Cockle, at the time of Haruest.

The second enemie.Againe, his friends will also be our foes, and dare vs 3 daily to fight. If this Iehu 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 owne bowels, that like the Want, or Mole, can swimme the Sea, creepe vnder the Earth, transforme themselues into Angels of Light, and bee readie to blow vp Prince and Nobles, with fire and Gunpowder. Hee hath Caine to kill: Ismael, to scoffe: Rabshakeh to rayle, especially, if they bee intreated to speake in ano­ther Language. At a word, he hath Sanballats; Tobiahs Siluer-smiths, Copper-smiths, and of all kinds of Cal­lings, to set vp his Kingdome. Esau cryed out, hee was vndone: Dauid, Woe is mee: and why? for they dwelt amongst a people of polluted lips, and that abhorred [Page 11] peace. Their throats were an open Sepulchre: their Tongues like Razours, hote as the coales of Iuniper, the poyson of Aspes vnder their lips, and their mouthes full of cursing and bitternesse;Rom. 3. their feete swift to shead bloud, destruction and calamitie in their wayes, and no feare of God before their eyes.Ierem. 20.10. Ieremiah complai­ned, that his Mother had brought him forth, a man of Contention; he heard the rayling of many, all his fa­miliars watched for his halting; saying, It may be that hee is deceiued; so shall wee preuaile against him, and execute our vengeance, vpon him.Iohn 8.4. For these being of their Father the Deuill, his worke they will doe: though they goe at the last to ruine and destruction with him. And thus much for our forraine foes, that seeme the fur­ther from vs: Our home-bred, and more dangerous ad­uersaries follow, being two also.

And the one of them is corruption, so called,The third ene­mie. be­cause that he rotteth, and corrupteth, as much as in him is, his contrarie. This olde man will send out whole swarmes of lusts, to destroy the new. Hence wee are bidden, as Strangers, 1. Pet. 2 11. and Pilgrimes to abstaine from fleshly lusts, that fight against the Soule. This pricke, or stab was sent to buffet Paul, and neuer could he be rid of it,2. Cor. 12.7. till death. It is called a pricke in the flesh: by which I vnderstand, (omitting all other interpretations) the ve­rie act, or motion of the vnregenerate part, often cal­led flesh, who, by his contrarie lusting, hindreth a man in the performance of all good duties.Gal. 5.17. And the reasons of this interpretation, are two; first, in all probabili­tie that which Paul complaines the most against else­where, is that, that he most praid against in this place, and it was the bodie of death; the Law in his flesh, Rom. 7.23. rebelling against the Law of his minde, and leading him captiue vnto the Law of sinne, which was in his members.

Secondly, thus I also reason, that which doth most 3 [Page 12] molest, and trouble all Gods 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 Gods Children, Ergo Paul, why? Aske an ex­perienced Professor, what doth the most trouble him in any good dutie? his answere will bee, In Prayer, wan­dering thoughts, carrying the mind from God; so that like a man, who maketh a round Circle, fetching a cir­cumference, wee neuer come neere 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 speake, or preach the Word of God, how is a good man grieued that this pricke buf­fets him, striking his head awry, that he aimes not at the right end, or marke? weakning the spirit, that his speech wants Salt to season it, Grace to powder it, causing the poore Soule (when she comes to her selfe) and viewes her wandering, to cry out, What haue I done? so that I had the rather apply it to many, then one particular sin, or act.

Obiect. 1 But it is called the Messenger of Satan?

Answere. True; for Satan was the Authour of it at the begin­ning; sinne had his originall from Satan, and is the ac­cursed seed of a cursed father. Againe, Satan is no more willing to send this Messenger, but he is as ready to goe his errand, and in these and more respects, it may bee called the Deuils Messenger.

Obiect. 2 But it is said to bee in the flesh, not from the flesh?

Resolut. Wee must note, that it is in it, as the forme in the matter, and from it, as the act is from the forme. Againe, 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 bee demanded, viz. how grace and corruption,Resolut. being adiuncts, and adiuncts be­ing consentany arguments, can fight, being in the same [Page 13] subiect. I answere, First, that they may haue a double consideration, not only as adiuncts, but also as owners of the same subiect, in which they are, and to which they adhere; as two men in the same Boat, may diuers­ly be considered, for they are but adiuncts to the Boat in one sence, and in another, it may bee an adiunct to either of them. The one laying title to it, saith it is his, and he wil goe Eastward: The other denieth that, and saith it is his, and he wil carrie 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 hee hath a true title to the man (for God hath put him into possession) and would carrie him to Heauen. Corruption denyeth that; (for sayth he) I haue been owner longer then thee; therefore he is mine, and shall to Hell-ward; and hence from their contrary lusting, may grow a quarrell.

Againe, though they be contraries, yet they may be 2 in the same subiect, and more, in the very same part of the subiect, at the same time, but not in the same degree or measure, but more weake and remisly; as white and black, heat and cold or diuers colours in varnish, mixed, and mingled together: but at the same time, in the highest degree, to bee in the selfe-same part of the sub­iect, is impossible.3

The second internall Enemie is Death,The fourth enemie. against whom we are to warre, and combat; as this foe came first into the World, so must he goe the last out of it;1. Cor. 15.26. For the last Enemie to bee destroyed is Death. This close Aduersarie comes stealing vpon vs at vnawares, and giues vs a dead­ly wound with his sting; And euery man must haue about and battaile with him, before hee enter into Hea­uen: except a few that shall bee liuing at the last Day, yet their change may be called a kind of Combat: and strange is this to thinke: for although this Warriour, [Page 14] with Dauid, hath slaine his ten thousand, yet hee neuer hath enough.

And whatsoeuer the great Gallants of our dayes, in their hot bloud, and height of their valor, may imagine; yet the verie sight of this foe, will make the stoutest, and strongest of their hearts to tremble. PHARAOH, but hearing, (yet hee was a King) that hee was come neere his home, could then cry, Let Israel bee gone, and serue his God, when all other iudgements would not worke effectually with him. Let Nabal that drunken Foole, bee come to his wits, and sober, the tydings of such a Messenger to fetch him, will make him as cold as a stone, and his liue heart to dye within him. But yet heere is comfort for a Christian; for Christ, their Cap­taine, hath bruised this Serpents head, depriued him of his sting, and remooued that bitter and poysoned wa­ter from vnder his tongue: he hath changed his nature, put the glorious vayle of the Gospell ouer his vgly coun­tenance, through which, they that with the eye of Faith behold him, though they may feare at the first, as Mo­ses, to touch his Rod, yet at the last, they shall haue boldnesse, and imbrace him.

Reason. 4 And last of all, Christians must be Souldiers: for o­therwise they cannot obtaine the Crowne.Reuel. 2.10. He that ouer-commeth, must be clothed in white: And such as fight man­fully vnder their Captaine, shall haue the Garland of Life. So that you see, that the faithfull are fighters: for they haue a Lord Generall: Secondly, Weapons and Ar­mour: Thirdly, Enemies without them, and within them; without them, Satan, and his Souldiers: within them, Corruption, Death. And last, which is not the least, no Combat, no Crowne: And from this point thus pro­ued, many profitable Corrolaries spring, & like streames, from their fountaine, doe flow.

Ʋse. 1 And first of all, heere is confuted that fond opinion [Page 15] of the vulgar, that thinke Heauen may bee had, with­out warre, and garments, tumbling in bloud: these Dreamers imagine, that the Deuill (to vse the Worlds Prouerbe) is dead, or that he hath no power to preuaile against them; defying, spitting, and scorning, yet alas, they are tooke captiue of him at his will, and with Si­mon Magus, in the gall of bitternesse and bonds of iniqui­tie. They dreame, that they are borne to a Kingdome, and cannot misse of the Crowne; and where is their ground? why, Gods eternall Election. O, say such, If I be ordained to life, then shall I bee saued: if predesti­nated to death; why it is in vaine to fight, for I must be damned; But these must learne, if they haue a lust to doe it; That Gods Decree excludes not, but includes the meanes, that leade to the end. Iobs dayes are numbred, Iob. 14.5. his bounds he cannot passe: What? shall he therefore nei­ther eat, drinke, sleepe, or vse lawfull recreation?Acts 27. Not a haire shall fall from the heads of all the men in the Ship, for the Angell of God hath sayd it: shall Paul therefore let it sinke or swim? no, if these abide not in the same; yee cannot be safe.

Therefore, bee it knowne, that if God haue chosen thee before eternitie, thou must bee created, called,Rom. 8.30. iu­stified, sanctified, and fight manfully, before thou bee saued Lay thy hand now vpon thy mouth, some out no more such mud, cast farre this filth from thee, and learne at the length, lest it prooue too late, That the faithfull are fighters, and all Christians bee Souldiers. It is true that the Lord knoweth who are his, his foundation re­maineth sure: yet euery one that desireth to bee sealed, saued, must depart from iniquity: for as he hath his seale,2. Tim. 2.19. we must haue ours.

Ʋse. 2 Againe, here is reprehended a second sort, that thinke it the easiest matter of a thousand, to go to Heauen. It is a question amongst some, whether it be harder, to enter [Page 16] into the Kingdome of God, or goe to the Church, and publike Congregation: And too many there bee, that iudge the one as easie as the other, making in their shal­low conclusion, the like equall proportion.

To what end then is it, that wee are bidden to striue, worke, proue, resist, stand fast, fight, quit you like men, let no man take away your Crowne? If it were so easie a matter, shall we thinke that Satan will not resist, tempt, and cast his fierie and fierce Darts at vs, if we warre against him? Will not the beasts of Ephesus yell, roare, and deuoure such as doe awake them out of the sleepe of sinne? Who will, that is wise, imagine, that corruption will not sprawle, like Esau? kicke with the heele, and cuffe vs on the face, as the High Priest bid Paul? and is it possible to liue in Meshek, and Kedar, and not to bee opposed? breathe in the Ayre, and feed on the Creatures, and not to be mortall? Away then with this fond conceit; for they that thus erre in vanitie, vanitie shall bee their change. These Sleepers Crowne shall, like Sauls Speare, be stolne from them; their best hopes shall make them one day ashamed, their candle must bee put out, & their house, like the Spyders Web, perish: for hee that doth not ouercome, shall not be crowned; Heauen suffereth violence, and the violent take it by force.

Ʋse. 3 3 And in the third place, I might soundly lesson such, that haue no care at all to bee acquainted with their E­nemies; or that thinke all the World is at peace with them; or that like a Child being offended, casteth downe his weapons, as it doth all things in the hand. Fye, what a multitude of these haue wee? of whom we may say, that they are like Laish, a lazie people: some haue the eye of the minde put out, and like Saul at his Conuersion goe, they know not whither; others like Mephibosheth, and Adonibezech, are lame both of feete, and fingers: some as Samson, when they bee to fight, [Page 17] want their weapons, and so like puling boyes, put the finger in the eye, and fall a weeping.

Alasse, alasse, how many take Caine, for his Keeper, the Wolfe, for the Sheepe, and in stead of the true Shep­heard, an Hireling! They beleeue euery report, giue credit to each person, and so like the foolish Birds, be insnared. Satan leadeth some blind-folded, as the Pro­phet did the people vnto Samaria, 2. Kings 6.19, 20 vnto the land of dark­nesse, before their eyes bee opened, and their Enemies be discerned; only heares the dissimilitude; the one found fauour, the other shall not be freed.

Ʋse. 4 And, seeing that the Fighters bee faithfull, and the faithfull Fighters; it may make much for the comfort of such as haue opposition within them, or without them; for truly, this is a sure signe, that thou art a Soul­dier. Doest thou imagine, that a man can bee broke out of Satans Gaole, and he not make hue and cry after him? shall the Sinner be put into the endlesse Riuer of Gods running Mercies; and shall not the Deuill angle for him? Will not the Prince awake, when the Subiects are at warre with him? And therefore the more that thou art tempted by the Deuill, the more cause thou hast to gather comfort: for after remission of sinne, is pla­ced, Lead vs not into temptation. Againe, doth the World hate thee, count thee, with Paul, a Play-sellow, runne with Caine, and seeke to kill thee? Why, know, shee lo­ueth her owne, cryeth peace vnto them shee affecteth, and alwayes lulleth them in her soft and lined lap.

God would haue a wicked one in the Arke, that the Church and Truth might neuer be without opposition. Christ hath said, that in the World wee shall haue many persecutions: the Seruant is not greater then his Master: and if they haue done this to a greene Tree, alwayes fruitfull, what will they doe to a dry that is barren and seldome beareth? Therefore neuer bee daunted: Satans [Page 18] seede will sting, although it cannot kill; it will be like Dan, and the Adder biting vs by the heele: but be thou of good comfort, The elder shall serue the younger: for Christ hath ouer-come the World. Iohn 16. vlt.

And what if we finde a strange change in our selues, causing vs cry with Rebeccah, (when the Twins stroue in her wombe) Why am I thus? or with Ieremiah, Is a­ny mans sorrow like to my sorrow? Or with Manoah, We shall die: for haue we not seene the Lord? Yet all this is ground of great ioy, matter of exceeding mirth; for saluation is come vnto thy house. I know that young Conuerts, in the pangs of regeneration, wonder to see such an alteration in themselues, imagining, that neuer any person hath found comfort in that condition. But vse thou the meanes, and thy feare shall be expelled, thy spirit healed, thy corruption weakned; and thou, at the last,Psal. 116.7. shalt either be able to say with Dauid, Now, Soule, returne vnto thy rest: or else with Paul, at the last, thou shalt heare that pleasant, and still voice, rowning thee in the eare,2. Cor. 12.9. My grace is sufficient for thee: for my power is made manifest in weaknesse. And be thou assured, vntill Satan rage, the Flesh pricke, the World persecute, and Death terrifie, thou wast neuer a Christian Souldier, en­tred into the lists of the fight, and in possibilitie of hea­uen;Reuel. 17.14. For they that are of the Lambs part, are called, and faithfull, and chosen, and therefore, must vnder-goe in some degree, what the Fore-runner, and Finisher of their Faith hath suffered. Let Satan tempt me; corrup­tion like a body lade me; the World deride me; Death looke grim vpon me; Then will I say, I either am, or shall be a Christian Souldier.

Ʋse. 5 The fift vse, is for our instruction; that before we be­ginne the Battaile (for this is Christs counsaile) wee would cast vp our accounts,Luke 14.31. and consider of our abili­tie, lest we, seeming to beginne in the Spirit, end in the [Page 19] Flesh. Wee must take heede, that wee doe not rush into the battaile, without mature deliberation, but well weigh with whom, and about what we haue to deale. Many haue seemed resolute at the first, that haue runne away at the last, and so all their labour hath beene lost. Young Christians are like young Souldiers, strike hard for awhile, lay on lode, and anon retyre. We see in ex­perience, that some Gallants standing on the shore, and seeing a ship vnder sayle, the flags spred, hearing the allarum of the Drum, sound of the Trumpet, and report of the Peeces, lanch out valiantly: But when they, through the smell of the Pumpe, or tempest and stormes of the Sea, haue beene tossed to and fro, tumbled out of their Cabbin, and Sea-sicke exceedingly; vow, that if they once come to land, they will be for euer after wiser: And the very same, for want of consideration, befalleth many, that beginne this spirituall combat. We must beginne the battell; as men goe into the water to bathe, not too hot, nor too cold: for extremes in all things are full of danger.

6 Ʋse. 1 And last of all, seeing that the faithfull are fighters, we must labour for what may further vs in this com­bat, and to cast off what might hinder vs in winning the field: wee must take to vs the whole Armour of God: Our loynes must be girded about with Verity: Ephes. 6.13. the plate of Iustice vpon our brests: the Gospell of peace must couer our feete; aboue 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 battell vnarmed? What man is so mad, but will haue his weapons with him? else, would wee not count such a person desperate? Put on therefore the complete Armour of the Lord: And pray all manner of prayer: for prayer like oyle, and exercise, keepeth the furniture, and weapons from rusting. And take these rules for thy further direction.

[Page 20]1. First, know thou thy particular place and stan­ding: learne in what part of the battell thou art to war 2 vnder thy Captayne; nothing sooner loseth the field, but when men presume aboue their place, and abilitie. Some will command, that are to be cōmanded; Others march in the Fore-front, that should be in the Reare­ward. A third runneth with a Musket, that should on­ly kindle the match: and so brings confusion, if not death and destruction. That may truely be said of the people: that sometimes the people themselues vttered: You take too much vpon you, you Moses and Aaron. For al­most all will either bee Captaynes, or Coronels, or they will none of the Crowne, recoile, like an ouer­charged Cannon, and not fight one stroke in the combat.

2 2. Againe, he that will so fight, as he may not beate the ayre, but winne the field, must get strength, and courage: we must be strong in the Lord, and the power of his might. How often doth Dauid pray for the Spi­rit of life and power? How doth he presse it vpon o­thers, Be strong, &c? For to what end is it to haue wea­pons, to know his standing, if he want strength to wield them, and wound the Aduersary? Weakenesse must be remoued, or willingnesse will bee to no purpose. Wee must striue therefore for the Spirit of power, as well as for a sound minde. Knowledge may guide vs, but strength must support our selues, and wound others.

3 3. Besides, we must endeuour also for wisedome: it was Christs charge,Ephes. 5.15. Be wise, &c. Wisedome must not be forgotten. Paul, an old beaten Souldier cryes often out,Col. 1.9. Walke wisely: Be filled with all wisedome and spirituall vnderstanding. Want of skill is a great want in a man of any calling, and much to be desired in this; for our Ad­uersaries are very politike, and so must we be, if wee would preuaile. Put a sword into a mans hand that hath [Page 21] will without skill, and he will either smite flat-way, or wound his friend, for his aduersary. Therefore (I say) Get wisedome, get vnderstanding: for when these enter into thy heart, they shall preserue thee. Paul was admirable in this; reade but the Acts, and you shall see, hee killed more by policy, then prowesse: yet like Simeon and Le­ui, these must goe together to slay our Sychemites.

4 4. Furthermore, we are to cast off what will hinder, as to put on what will helpe. We must put off sinne, that hangeth on so close, and all other impediments.Hebr. 12.1. Hee that warreth, intangleth not himselfe with the things of this life, that he may please his Master. Loue of earthly things out of vs, and corruption cherished within vs,2. Tim. 2.4. may not be suffred to a resolute spirituall Souldier.Deut. 20.8. As GOD would not haue faint-hearted persons to fight, no more can he endure such whose affections are at home,Deut. 24.5. with wife, goods, &c. when his person is in the field.

5 5. These will faint, and cause others, by their cow­ardly examples, to faint also. And (thus beloued) when you know your owne Station, keep it, be not like Iudes Planets, wandring. Christian Souldiers should not neede, like spirits, to be coniured in their Circles. Put on the right armour: Dauid cannot walke in Sauls, he must not ouer-come with such carnall weapons; no, no, they must be spirituall, that will wound, and kill our Goliah, the Philistim; and when thou hast done this, labour for skill, striue 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 Salomon speaketh of wisedome; The merchandize thereof is better then siluer, and the gaine thereof greater then gold; It is more preci­ous then pearles, and all things that thou canst desire, are not to be compared vnto it. Harken what testimony this old [Page 22] beaten Souldier still giueth of it.1. Tim. 1.18. It was prophesied of Ti­mothy, that he should fight a good fight. And he like a grand Captayne,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 Campe elsewhere? I will goe and returne to my first Captayne; for when I fought vn­der his Banner▪ it was better with me, then now. Dauid (or some other worthy Warrior) disputed the case, it see­meth: whether it was better to fight the battailes of the World, or of the Lord? But at the length, he makes this resolute conclusion:Psal. 73. vlt. Its good for me to draw neere vnto God.

Truly (Beloued) it neuer goeth so well with a Chri­stian Souldier, as when he is taking of the Lambs part, warring against the Dragon & his followers, and man­fully fighting the battailes 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 suc­ceede, and ensue, the combat being ended.

Reasons.For first: Did not Elohim, who created all things of nothing, garnished the heauens, framed the crooked Serpent, gathereth the windes into his fist, spanneth the great Globe with his hand, and that saith to the proud waues, Hither shalt thou come, and no farther, appoint the same? And how can this God doe any thing that is not good? If he appoint the field, we need not to feare but it is a lawfull,Gen. 3.15. and good fight.

2. Againe, who is the Lord Generall, and Leader of this Armie? Is it not Christ Iesus, God-Man? Wee may say of him, (and more too) as the people did of Dauid, that he is worth a thousand thousand of vs all. Who euer vnderstood this, but with admiration? Sure­ly he neuer sinned, yet fought this fight: therefore it cannot but be good and very good.Reuell. 17.14.

3. The Spirit also doth summon these Souldiers, and [Page 23] conducteth them into the field,Matth. 4.1. hee leadeth into euery truth; for he is Truth it selfe. And what comfort may this yeeld euery Christian Souldier, that he hath such a Guider, and Conducter vnto the combat!

4. The new man, and first-borne, the part regene­rate, is the Fighter. These are all of the free-womans seede,Gal. 5.17. and haue the marke of Christ their Captayne in their fore-heads: and these Souldiers cannot sinne.1. Iohn 3.9.

5. The weapons for this combat, prepared, and ap­pointed, they are not carnall, but spirituall, mightie, from God, and able to ouer-throw the strongest holds of Satan, either within vs, or without vs.2. Cor. 10.4. These wea­pons are like the sword of Saul, and bow of Ionathan, that neuer returned emptie: hee that strikes with these, alwayes kils his foe, and wins the field.

6. And last of all; is it not for their owne right,Luk. 12.32. that they thus warre?Iudg. 11.24. I remember what Iphtah said to the King of the children of Ammon: Wouldest not thou possesse that which Chemosh thy god giueth thee to possesse? So, shall not we fight for that, which our GOD hath commanded vs to fight for? And if it was warrantable for him to doe the one, of a truth its good for vs to doe the other: And thus you see, in regard of the act, or fight it selfe▪ it is good, and none dares (except hee would make God, Christ, the holy Ghost, the new Man, the Spirituall weapons, and heauens priuiledges, to be sins, and sinners) deny it.

Rea;son. 2 Againe, the consequents of this fight confirme it fur­ther. And they bee either honor or profit. For honor, none greater.Gal. 6.17. Pauls wounds that he receiued in this hot skirmish, are more honor to him, then if hee had beene adorned with all the ornaments of Nature and the World. The memoriall of the iust shall be blessed, Pro. 10.7. and euery faithfull Souldier shall be had in euerlasting remembrance; their names shall flourish on earth, Psal. 112.6. and be foreuer ingrauen in heauen.

[Page 24] 1. Tim. 4.8.And it is profitable euery 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 rayment, fit and conuenient. Secondly, the curse by Christ our Captayne is remoued, the infection is tooke away.

Our father Adam steeped all our bread in such a li­quor,Reuel. 10.10. as without this fight, it will bee like Iohns little booke, though sweet in the mouth, yet bitter in the bel­ly.Exod. 18.25. And our drinke, like the waters of Marah, if this tree alter not the taste, rather kill, then cure vs.

1. Pet. 1.8.3. Wee shall haue inward peace, that passeth all vn­derstanding. A thing often spoke of, but seldome felt by experience; this ioy is vnvtterable, glorious.

Psal. 91.11, 12.4. The good Angels shall pitch their Tents about vs, preserue vs in their hands: so that wee shall not see death, or dash our foot against a stone, vntill wee haue finished our course, and our best hopes be crowned, neuer making ashamed:Rom. 8.28. For all things shall worke together (marke that, not apart) for good, to them that loue 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 bee many.

1. First, death shall bee to such, aduantage, better then the day wherein they were borne:Eccles. 7.3. for Christ our Generall hath tooke away her sting,1. Cor. 15.55. like a Droane shee may feare vs with her humming, but not hurt vs.

2. The soules, at the separation, by the Angels shall be apprehended,Luke 16.22. and instantly carryed into heauen, ei­ther for our safetie and comfort, or in that the soules are ignorant of that iourney. God could (we deny not) im­mediately bring them thither, but hee will not: for his Angels are,Hebr. 1. vlt. and must be ministring Spirits, for the good of those elect Souldiers.

[Page 25]3. They, then shall rest from their labours, sing glo­rie to the Lambe,Reuel. 14.17. and with a rauishing and spirituall longing, expect the finall end of this combat, and per­fection of all things.

4. In the day appointed, when this quarrell shall be ended, (for it shall be finished,1. Thes. 4.6. (to allude lawfully to an vnlawfull recreation) when the last of these men-soul­diers are borne, and borne againe) then shall the Soule descend from Heauen into the Graue, bee infused into the same bodie, where in former time shee had her habi­tation: But it shall bee farre more glorious,1. Cor. 15. for it shall be without all corruption, spot, or wrinkle: It shall be Spirituall, hauing power to ascend, or descend,Phil. 3. vlt. immor­tall, and abiding glorious for euer: For Christ shall change our vile bodies, and make them like to his glo­rious bodie, by that power whereby he is able to subdue 1 all things to himselfe.

Obiect. But some may obiect, What, shall that body ryse a­gaine? how can this be? For suppose that a Wolfe eat a Man, a Lion the Wolfe, Birds the Lion, and Men the Birds; how can this be possible!

Resolut. I answere, that the bodies were at the first composed, and made of the foure Elements, Fire, Ayre, Water, Earth; and therefore, in the last change, they can but be resolued into their first principles; And is it not more easie for the Lord, who is infinite in knowledge and power, to recollect this matter, and bring it into forme, then at the first, to make all things of nothing? Yes as­suredly; and no art of man can annihilate one graine of Sand, totally separating the forme and the matter; for it is an infinite power. Some hold, a Palingenesian, or transmutation of Elements, but they are deceiued: for the first forme can neuer 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, eate of some of the [Page 26] matter, and by its owne forme informe it; And then the water contracteth its forme into its owne matter; and so in the end, hauing much forme, and little matter, it seemeth then to flye away from its opposite.

Therefore this is but a childish cauill; for Elements are not annihilated, or wholly transmutated, so that the same bodie may ryse. What if they were? What, Is any thing impossible to God? Shall wee so thinke? God forbid, so bee it as it doe not (and this doth not) contradict his nature.

Quest. And here a question may arise; Whether hee, that wanted a member, as hand, foot, &c. at his birth, shall haue it at the Resurrection restored?

Answere. Yes, for it is an imperfection, then a fruit of sinne; then it came firstly, from the first Adam: Then must the second Adam remoue it, (vnderstand of the Elect only) or hee should not recouer what the first lost: And some hold, that the very bodies of the Reprobate shall bee made more excellent, that they may vndergoe the grea­ter torment;1. Iohn 3.1, 2. but certainly the Elect shall be satisfied with Christs glorious Image.

Obiect. But some may obiect against this, and say, Then shall more ryse then was sowne; if hee that had not a hand, now haue?

Answ. No, for man in his Mothers Wombe, is as much in offence, as when he is of age, but not in quantitie.

Take a Pecke of Meale; Lay leauen of it, it will bee greater in quantitie, not in essence or matter.

Againe, God can make that deformed masse, a well formed man, yet adde no matter; as we see a Bell mist in the casting, of the selfe-same matter may bee made per­fect.

So God, the great Bel-founder of all the World, shall take out the Soule for a time, and cast the bodie anew, in the Furnace of the Earth, after put them together; and [Page 27] then Aarons Bels in the Sanctuarie neuer rang so sweet a peale, as these Bels shall, in the eares of the Lord of Hosts, for euer, and euer.

5. Fiftly, then shall not only all their wounds and skars bee cured, but they shall tread the Prince of the World, Satan, and all their Enemies, vnder foot, yea,Rom. 16.20. they shall see their foes suffer the vengeance of eternall fire, for troubling them in their flight to Heauen. That spirituall Pharaoh, with his huge Hoste,2. Thes. 1.8, 9. shall be swallowed vp by the Red Sea of endlesse destruction, without all hope of recouery.

6. Lastly, they haue a promise that their Habitation, shalbe Heauen; their Companions, Christ & his Angels,1. Thes. 4.17. Psal. 16. vlt. all fellow-Souldiers; their ioy full, and for euer. What a place is this, where all haue fulnesse of ioy, fulnesse with constancie, and constancie with fulnesse for all eternitie?

If these things now were laid all together, truely vn­derstood, seriously thought vpon, and without doubt­ing beleeued, who would not, or could not affirme the proposition for a truth, that a Christians fight is a good fight? good for act, for euer, for both. The vses in their order now follow.

Ʋse. 1 This then in the first place, iustly reproueth such per­sons that thinke basely of Religion, reputing it ney­ther honourable, nor profitable. How many cry out, that gaine is godlinesse! no profit had in fighting the Lords Battaile. What is that Captaine, that wee should serue him, desiring to learne another good? Haue wee not too many of these amongst vs that foame out their filthy froth, fight against Christ, and his Souldiers, whose tongues walke against Heauen 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 haue told thee in part what they haue in possession, and what in possibilitie; for no [Page 28] tongue can speake, or heart fully conceiue the riches of this spoile, man, or Angell.

Suppose, that thou hast rich attire, but it is infected; daintie dyet, but poysoned; many things, but all in the end shall worke for euill; what a miserie is this? Yet this is the estate of Satans Souldiers. Besides this, hee deales with his Followers, as the Philistims by Samson, takes away their strength, puls out their eyes, makes them draw in bonds and fetters, and if hee reioyce in a­ny thing, it is in their bloud-shed and endlesse destru­ction.

But we will leaue them, and pittie them, hoping in time they may take the Lambes part, and fight this good Combat.

Ʋse. 2 2 This may serue to incourage all those Souldiers to go on, with an vndaunted resolution, and not to shrinke or shiuer, though they be crusht and disgraced: euery one cryeth out,Psal. 4.6. Who will shew vs any good? as if then had they found it, they would follow it. Why, this is that good thing so many haue groped after; wherefore bee yee of good courage, strike hard, stand fast, and bee strong. If thou be out of heart, thinke what an honour it is to be slaine in this field, and that all thy wounds againe shall be cured, yea the sooner thou art killed, thou shalt bee crowned; for by death we ouercome, get the victorie.

When I consider how the children of Babel, the Pa­pists, doe spill their bloud like water, on the ground, for their Antichrist, Lord, thinke I then; what should wee doe, that are the sonnes of Bethel, for our Christ, that hath bin slaine himselfe, to deliuer vs 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 haue they! And this the reason, that we are so loth to leape, or lanch out, shrinke at the sight of a Ship, cry out at the [Page 29] cracke of a Cannon, and tremble at the report of the narrow mouthed Peece: We (beloued) haue not resisted vnto bloud; God hath giuen vs better dayes; fire and faggot haue beene kept afarre, and what a shame is it then, that wee are so weake, faint, halting, and readie vpon the least assault, to be turned out of the way? And therefore if any be giddie-headed in this combat, like a man running through a swift water, or streame; let him looke ouer to the shoare of Heauen, see what a pleasant landing there is, and thousands of Angels to giue him entertainment: haue thou respect with Moses, to the recompence of reward: thinke of a better Resurrection, and with thy forerunner set before the eye of thy Soule, that glory prepared for thee. What if thy bodie fall in the Wildernesse of this World? The Lord hath it in his keeping; Rise againe it shall; therefore be stedfast, im­mooueable, abundant alway in the Worke of the Lord, 1. Cor. 11. vlt. see­ing that you know, that your labor is not in vaine in the Lord.

And when our fellow-souldiers fall by vs, let vs thinke that our Captaine is also a Surgion, a Physician, and will one day cure all our wounds, and then shall we for euer remaine together. Paul would haue all his fellow-souldiers in this case, to comfort one another with these words, 1. Thess. 4. vlt.

Ʋse. 3 And here may be a vse of instruction, to such as haue not yet regarded to fight in this Field: take knowledge of thy ignorance, and carelessenesse, and now beginne to change thy Captaine, thou must bee vnder one of these Generals: God, or the Deuill the Lambe, or the Dragon; Christ, or Belial. Awake therefore, thou that sleepest; stand vp from the dead, and Christ shall giue thee light; all conuenient furniture, Ephes. 5.14.

Obiect. But some may obiect, it was good for Paul, who was an Apostle, and excellent in the Church, but not for mee.

[Page 30] Answ. I answer, as good for thee as for him, in some respects, and in others better.

1. First, thou hast the same Captaine.

2. Secondly, the same pay; for the promises are not made to any person, for his greatnesse, and learning sake: but as hee is a Christian, and for his goodnesse: Therefore, Paul in the next verse following my Text, to take away this doubt, addeth, that a Crowne of Righ­teousnesse is by the righteous Iudge layd vp, not for himselfe only, but for all them also that fight, and loue his appearing.

3. We escape many wounds that he had, as Circum­cision: this made Zipora call her Husband, Bloudie Hus­band, Gal 6. Exodus 4.25. How often was hee whipped? bare in his bodie the markes of the Lord Iesus? which lashes, and stripes, we haue escaped. And no doubt but they set it on for the hatred they bore him, and as doth ap­peare, by that impression, and skarres, that were to bee seene in him.

4. He fought with beasts at Ephesus. Some thinke, after the custome of that Countrey, hee was cast vnto them: but howeuer, the Fight was fierce, and tart to flesh and bloud.

5. We warre a shorter time (for the most part) then he did; and this is some priuiledge, though it were but rest for a day, or houre; and to the spoyle so much the sooner.

We care not how short a time we serue for our free­dome, how speedily we haue ended, and dispatched our daily businesse.

And is not a fauour, in a short time, to winne the Field, and possesse the Heauen?

6. He oft fought alone, and had many Aduersaries; for he confessed that at his being at Rome (where then was Peter) all men forsooke him, 2. Tim. 4.16. not one to assist him. [Page 31] And a greater griefe 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 triall was so hot, his foes so fierce, that he resisted vnto bloud. What should I more say? For if wee would seriously ponder of these things, we could not but gather life and spirit, and like Iehu, march on furiously: or, Deborah, valiantly. But wee, many of vs, haue the prize in our hands, yet (alas) wee want hearts.

Well (beloued) I can tell you this, that when death approcheth, and iudgement through her, as through a window lookes vs in the face; then this fight will bee found to be of worth, and a greater good, then all the glorie, and pompe of the world. But if Pauls patterne, the goodnesse of the fight, and the priuiledges, that we aboue many of our Brethren, in time past, and at this present partake of, will not moue vs to fight, and fight resolutely; let vs then set before vs the fearefull wrath, and dreadfull vengeance, that is prepared for such as neuer began this fight, or if they haue, yet endure not to the end.

And let that also awake vs with Samson, when the Philistims were vpon him, and cause each of vs to flie for his life: For necessitie sometimes makes the faint and fearefull-hearted Souldier, valiant.

Consider therefore what I haue said, and the Lord giue you vnderstanding in these things. Amen.

Ʋse. 4 And last of all, here might Parents be moued to bring vp their children in the feare of the Lord. It were a bles­sed thing, that we could trayne vp our seed vnder such a Generall, to be Captaynes; then should we haue com­fort in them at our latter end. But Parents, for the most part, busie not themselues with matters of that nature: yet they will that their children receiue the presse-mo­ney, [Page] weare weapons, goe armed; but neuer teach, or trayne them vp vnder whom, or how to fight, the more is the pitty. But now be yee better aduised; make thy sonnes of Gods Family, of Christs Campe, of the num­ber of the Faithfull: so shalt thou bee a louing Father, and tender Mother. Otherwise, thou hast but made him by nature, the Slaue and Souldier of Satan, child of per­dition. And what an honor will it be to Parents at that last Day of appearing, when they can say to this great Captayne,Heb. 2.13. as he himselfe to his Lord Generall, Here am I, and the Souldiers that thou hast giuen 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 Againe, where Paul saith, Paul hath fought a good fight; obserue, That it is not a sinne simply, to speake the best of ones selfe.

2. That a Murtherer, may dye a Martyr; a Persecu­ter, an Apostle; in a word, a great Sinner, a rare Saint. Here we see, that a bloudy Persecuter, dyed Christs re­solute Souldier: and the same may befall in our dayes▪ Againe note,

3. That Gods Saints on earth, haue no abiding Citie. 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 yeelds comfort at the day of death. For Paul speaks this with reioycing.

5. That a good man in his life, wisheth the Church might flourish after his death. This was the cause why Paul so prest Timothy to preach, hee being ready to depart.

6. That certaintie of perseuerance may be had, be­ing rightly sought for. Besides others that I omit.

And now all that I haue to say, seeing wee are figh­ters, and one of our Worthies fallen, is this, Let vs be [Page] the more watchfull ouer our selues, and the closer knit together.

Let vs goe vp as one man, hauing our affections vni­ted, like the Leuiathans skales, that no sword can either pierce them, or diuide them. For a Kingdome diuided against it selfe, cannot stand: and the diuisions of Ru­ben 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 eare that now heareth mee (out of this place) may heare me no more; my last speech to you (my Brethren) shall be that charge Ioseph gaue to his brethren at their parting:Gen. 45.24. Fall not out, neither be stir­red (one against another) by the way. Amen.