THese words may not vnfitly be termed The tri­umph of Faith, and the glorious vaunt of a resol­ued Christian, grounded vpon the liuely appre­hension of Grace, and the infallible [Page 2] expectance of Glory. Both which the Apo. hauing euinced in the fore­going Treatise, by instances and rea­sons aboue exception, he steps in, in the thirty and one verse with an ho­ly challenge, daring defiance to any encounter, disdaine to any Comba­tant or resolued Champion, that dare enter the lists with him and ac­cept his challenge. What then shall we say to these things, if God be on our side who can be against vs? yea Paule indeed tis somewhat that yee say, if God be on our side who can be against vs? or if they be against vs what hurt can they doe vs? what skills their prowes and opposition, though it were the plotting of Achi­tophel, or Rabshekahs resolution; when as God playes our part, the Lord himselfe maintaines our qua­rell, against whome there is neither wisdome nor counsell, neither bo­dily puissance nor courage in the day of battel? But how can ye make [Page 3] vs beleeue that God is on our side? how may we be perswaded that we haue such an approued Captaine, of so tried a strength, for prowesse so puissant? how says the Apostle? why I will tell you, he spared not his only Sonne, but — how shall he not with him giue vs all things also; yea euen himselfe which is all in all? he that hath giuen vs his Sonne, the heyre of all things, is it likely that he will deny vs matters of any value, of any consequence? he that hath giuen vs his Sonne, his ioy, and delight, how is it possible that he should de­nie vs himselfe? nay in that he hath giuen vs his Sonne which is his de­light, he hath giuen vs himselfe. For where a mans treasure is, there his heart is, and where his heart is there himselfe is. Now Christ being Gods treasure, and this treasure giuen to vs, we may well with Dauid chal­lenge the Lord as our owne possessi­on: especially sith our Christ is the [Page 4] tresure-house of diuine benediction; of whose fulnes we haue al receiued: the worker of attonement and re­conciliation, that hath made God to be on our side, that to fore was auer­ted from vs. We may well therefore exult, and chaunt out those cheare­full notes of Israels sweet singer that diuine Musitian. The Lord is our light and our saluation, whom shall we feare? the Lord is the strength of our life, of whom shall we be afraid? Heereupon the Apostle throwes downe his gauntlet with a challenge to our spirituall enemies, to see if any of them dare appeare in their likenes or admit of his proffer. But when it will not be, he prouokes them to iudgment. Then, who saith he, shall lay any thing to the charge of Gods elect? no body answers. Tis God that Iustifieth, who shal condemne? who dare appeare in iudgement a­gainst vs? If they wil go that way to worke, all is husht, no body peeps [Page 5] out. And why I pray you, because we haue such a Captain as none dare meete in the feild: such an Aduocate as none dare oppose: such a friend in the court as none dare looke in the face: Christ Iesus, who was dead but is risen againe with Triumph, ouer the powers of death & of damnati­on, who now sitting at the right hand of God, makes request for vs? Yea saith the Apostle, will none of them apeare? shall we haue none answere in this kind? weele euen to our former challenge, call them out by their names, and see what they will say to vs. Ho, saith he, who shall seperate vs from the loue of Christ? who dare bee so bold as to vnder­take that encounter? what tribulati­on, or anguish, or persecution? &c. Will you say any thing to vs? dare you put in a foot here, yea, I promise you Paule now you haue met with your match, these fellowes will say somwhat to you, they will put you [Page 6] to your shifts I tell you, for heere we go to the wall, These will not greeue and annoy and pursue vs, but de­priue vs also of life, and spirits, and leaue vs breathlesse and liuelesse and soulelesse: and yet this perill is so in­euitable, that besides wofull expe­rience, tis the verdict and doome of the diuine spirit, that for thy sake are we killed all the day long, wee are euen counted as sheep to the slaugh­ter. What say you to this Paul? Do not these coole your courage, doe not these make you to pull in the head? Do you not thinke that these will abalienate you from Christ? lay your honour in the dust, and your hopes in obliuion? Neuer a whit sayes the Apostle, for why should they? why! I will tell you what: All these that yee haue named, let them bandy themselues together, with their best forces: let the Deuill be their leader, and bee their warri­our: all come rushing against vs [Page 7] with the extremitie of their malice, why they hurt vs not an hayre, they get neuer a foot of ground from vs, neither is our spirituall estate in any hazard by all their stratagems, though they spew out the very gall of their bitternesse, the height of their malice, though they strike straight downe without any re­morse, and make euen a lane before them as they goe, yet neuerthelesse this is our reioycing, this is our tri­umph, and our crowne of glory, that the day is ours, the field is won, ours is the conquest, for in these, yea in all these things we are more than conquerors, through him that loued vs. Which words (as you see) by the Apostles Reioynder to the fore­going challenge vpon a supposed acceptation, who shall separate vs from the loue of Christ; Tribula­tion and anguish, &c. they take vpon them the combat, they will bee the men that shall doe it? The Apostle [Page 8] hereupon replies, and returnes his speach in a disiunct proposition to this purpose, Well sayes he, suppose that all these fellowes, you tribula­tion, &c. doe seaze vpon vs, as wee know they may, and doe vs the worst that they can, as we are sure they will: for, for thy sake are wee killed all the day long, we are euen counted as sheepe to the slaughter: neuertheles we haue no cause of dis­comfort: for though we be afflicted on euery side, yet are we not in di­stresse, though we be in pouertie, yet not thereby ouercome, though we be persecuted, yet are we not forsa­ken, in a word, though wee be cast downe we perish not, yea we are so far from the foile, that in all these things we are more than conquerors through him that loued vs. As if the Apostle had said, Suppose we be in tribulation, yet tribulation yeelds experience, and experience hope, and hope makes vs not ashamed, nay [Page 9] it giues vs confidence and accesse with boldnesse. Say we be in perse­cution, and that the butchers of Gods Saints get vs into their fingers, yet so, that wee reioyce vnder the crosse and count it a crowne, we are ioyfull in bonds, and deeme them freedome, yea our very stripes are the marks of the Lord Iesus. ô glo­rious lashes! Say we be in anguish, that that bitter fellow hath laid hold on vs: yet so, that though heauinesse lodge for a night, and will not let vs feele the softnesse of the pillow, yet ioy comes in the morning, the Lord renuing his mercies. Say we be in nakednesse, that we haue neuer a rag on our backs, nor so much as an old sacke to creepe into, yet this is our comfort, that one day we shall haue heauenly vestures, rich robes, and long white garments, scarlet with pleasures & golden abiliments. Say we be in perill, in the extremitie of hazard, yet so that in the greatest [Page 10] dangers wee expect the Lords deli­uerance: with Dauid ready to bee slaine, wee comfort our selues in our God: with Ionas wee seeme to be cast out of his sight, yet with the same Prophet wee remember his holy temple, his former mercies. In a word, say, wee bee vnder the sword, euen in the iawes and fanges of death, yet this is our rejoycement, that euen in death there is life, death it selfe is great gaine, the graue is hie aduantage. For blessed are the dead that die in the Lord, well therefore may we be said to be Conquerors, yea more then conquerors through him that loued vs. So that to come to our purpose, we haue in this Text two things obseruable, the Tri­umph of a Christian, the victorie of faith; the ground of that triumph, the loue of Christ, The victorie of faith makes vs more the conquerors, wee obtaine that victorie through him that loued vs. Our obseruation [Page 11] shall bee none other than the Apo­stles owne assertion: That the elect of God his owne peculiar, haue this prerogatiue (a matter of speciall e­steeme) that howsoeuer they be en­compassed with many afflictions and grieuances, yet in all exigences, they winne the day, they atchieue the conquest, they are more than conquerors. Or in a word what present enemies soeuer they haue waging warre against them for the heauenly inheritance, they bring them vnder, they doe more than o­uercome them. This is the verdict of the diuine spirit vttered from the Oracle of truth, in this text. To the explaning whereof two things are to be vnfolded. First, who bee our worldly enemies heere intimated, next, how we may be said to be more than conquerors. The Apostle aimes at both: at our enemies in that he saith, In all these things: at our conquest, in that he saith, We doe [Page 12] more than ouercome. Our enemies included in the former words, are re­cited in the verse foregoing, and marshalled as it were in battell aray, Tribulation, &c. A great troope, I promise you; a terrible armie. So that I may well say of their number with Iehorams watchman, I see a companie, and of their comming, tis like Iehu the sonne of Nimshi, for they march furiously. And to giue you a view of their seuerall forces & prowesse, in the forefront is pla­ced tribulation, [...], and it doth properly note out vnto vs, all such bodily grieuances and afflictions, as doe offer violence vnto our outward man, and put it to pressure and tor­ture. The next is anguish [...], in which ranke doe march all such inward vexations, as doe euen hem in and strayten the soule and bring it into a narrow roome, that it wants the vse of it selfe and is brought to it wits end. In the third place is per­secution [Page 13] [...], which is as it were a seconding of the former forces, by a continuall supply of might and malice to aggrauate our grieuance, and to continue our vexation. The next is famine, want of food neces­sarie, an enemie that the Wiseman prayes against Prou. 30. of which kind is Nakednes, likewise, Want of vesture to couer our shame, and keep vs from annoyance, the one being an enemie to the backe, the other to the belly. Vpon these two bands followes Peril, and therin all the dan­gers that do or may betide vs in this present life, and put our state in ha­zard. And the last the sorest enemie, is the Sword, all kind of violent death which the godly are put vnto, for the profession of the Lord Iesus, and the testimonie of a good conscience. These are our enemies which heere are mustred against vs: and infinite more of the like kind, vnto all which the Deuill is the chiefe leader, the ge­nerall [Page 14] of the armie, that great com­mander, who puts in vre, the best of his policie, and the proofe of his strength to giue vs the foyle. And that wee may see by his manner of ordering them, how that he leaues the sorest till the last, euen the sword to diuide asunder the life and the spi­rits, that if all the former, tribulation, anguish, &c. will not bring vs on our knees, yet that may be sure to speed: and rather than loose that, we will vndergoe hard conditions. I but may some man say vnto vs, how is it that Satan himselfe is not heere set a­gainst vs, seeing he is that great Mu­ster-master, the commander of so many Legions, he it is that owes vs all the spite, and sets all these a work: but for him all their blowes were but fleabytings, easily awarded; all their plots but like Sampsons bonds easily broken. The answer is that Satan is not heere excluded. Hee is not like those carelesse Kings that [Page 15] will lie at home, and send their Leiuetenants; not like Dauid ga­zing vppon his Pallace, when as Ioab is in the brunt of the battell; nor like Senacherib in his Temple at home, when his Captaines be mar­ching abroad: he is alwaies at hand in the forefront, & in the rereward, in the midst, and at either wing, but the reason as I take it, why he is not here expressed, is, because his war­fare is spiritual, and not so easily dis­cerned in it selfe, but is manifest vnto vs, in these his soldiers, and 2. in re­gard of our meannesse and foolish disposition, who do vsually stand in more dread, of these his attendants, then of Satan himselfe. Whereas on the contrary, we should learne this spirituall wisdome, a speciall point of military discipline, not so much to looke at these things as punish­ments of sin, for so the sting of them is taken away in Christ, but especi­ally as they are Satans Ianizaries, [Page 16] his accomplices in whom he seeks to worke our ruine, to depriue vs of the hope that we haue here in God, and of the happinesse that hereafter we expect in heauen. And thus you see beloued, what fellowes they be, that we are to grapple withall, we had need to be no children that must go to this geare, if these be they whom we must conquer. Why but you will say, is it possible that euer we should deale with such as these? is ther any hope that euer we should get the victory of such aduersaries? who cannot be hurt themselus? they are impenetrable, all the dāger lights vpon vs: if any body go to the wall, tis we, if any body catch the foile, it must needs be we. yea, indeed are ye at that point? nay but by your leaue S. Paule telleh vs an other tale, the diuine spirit will giue vs better hart­ning, for he saith heere that we are conquerors already. Conquerors? yea more then conquerors, through [Page 17] him that loued vs. yea will you say, and you can proue vs that point, it is some thing, it is a matter worth the talking of, if you could assure vs of the victorie, before we goe into the field, you would put some life and and spirit into vs. Well (beloued) me thinkes you may easily bee per­suaded of this, if wee had no more suretie but the promise of the diuine Spirit, the warrant of this Scripture, tis sufficient to giue vs encourage­ment. Suppose that two men were going into the field to reuenge their priuat wrongs, and a third man that had the mastry and commaund of them both, in so much that he could bid them giue ouer when hee will, hold their hands at his owne plea­sure, so that neither of them could strike a stroke beyond his designe­ment, and this man should say to one of them, be not dismayd, but haue a good heart, for I will stand by thee, and hee shall not giue thee a blow to [Page 18] do thee hurt, nor strike a stroke but as I think good, but as for thee I wil giue thee thy free scope to doe thy best, thou shalt assuredly giue him the foyle, would this man now doubt of the victorie? would hee be afraid to meet his foe in the very face? O, fy, no, he would goe with courage and resolution, and why? why? because the victorie is promised him. Why (beloued) the Lord hath Satan in his power, he is at his becke, all these his follwers are at the Lords com­mand. Further then he permits they can neither strike nor stirre, but as he sayes to the Sea, stay thy proud waues, and to the deuouring Angell hold thine hand, tis enough, so if he but speak the word, these haue done, not a word, nor a blow. Now this Lord heere of this power and com­mandement, hee promiseth he will stand by vs, hee assures vs we shall haue the conquest, hee sends vs word so from heauen by his spirit, speaking [Page 19] in the Apostle. Why? shall wee doubt now? shal we distrust the issue and euent? vndoubtedly, if we be­leeue not we doe, for as he that be­leeueth hath sealed that God is true, so hee that denyeth credence to the promise, denyeth credit to God. O then let our faith embrace this pro­mise, and we are sure. All things are possible to him that belieueth. When the people of God were to wage warre with their enemies, and came to God for counsell, if he said but once goe vp, they were presently all in armes, yea so resolute were they vpon this assurance, that when they were to fight against their brethren of Beniamin, for the reuenge of a no­torious villanie, Iud. 20.28. and two daies before had had the foile throw their owne rashnesse in ill handling a good cause: yet the third day when the Lord bad them go vp with hope of victorie, they readily obeyed and sutably ouercame them. Would [Page 20] they put their affiance in God for bodily victorie, and shall not we rely vpon him for a spirituall conquest? Was hee then a God of his word in meaner affaires, and shall he not now be trusted in greater employments? Far be it from vs beloued, the Lord being the same in power, in loue, in fidelitie: being able by his power, willing by his loue, and faithfull in his promise, that wee should either deny his power, disclaime his loue, or call his fidelitie into question, seeing he hath heere affirmed, we shall bee conquerors; else where assured, that hel gates shal not preuaile against vs, and daily giues vs experiment of his speciall aide and assistance, and of the victorie of faith, which bringeth vn­derfoot all worldly encumbrances▪ But that we may giue more euidence to this truth, let vs take a view of it in the experiment of Gods Saints, and let vs see how in closing with these our enemies wee get the victo­rie, [Page 21] and all the Apostle heere tels vs, we do more than conquer. It were well, if we might but ouercome, and that we are sure of, for our faith o­uercomes the world, and it quen­cheth all the fierie darts of the deuil, giues them a recoyle, and him a re­traite. For if we stand to it, he runs away, if we resist him, he flies from vs, and when the Captaine is gone, these fellowes are like the Philistims, they will either runne after him, or turne to our side and helpe vs to war against him. But that we should not ouercome onely, but be more than conquerors, this is the preheminence of a Christian souldier aboue all o­ther warriours. But may that bee, may some say? I answer, we may be said, to be more than conquerors in 4. respects, which I wish you to take notice of as worthy obseruation. 1. In that before wee enter into the lists, wee are sure of the victorie: worldly conquerors we know, are [Page 22] not sure of the day, before they goe to the field, they are not sure of the victorie, till they see the end: and therefore if Achab threaten Mica, it must be but with yffs & ands: if I re­turne in peace, then Mica must pay for the pinnes. If Rabshake will needs dominere ouer Gods inheri­tance, and sound the retraite before the Alarme, hee shall be taught to know, that his tongue was a little more hastie then his wit, for the issue of war is doubtfull, and he that puts on his armour, may not exult, as he that puts it off. But we (beloued) that march vnder Christs banner, haue this priuiledge aboue al world­ly Martialists, that we are sure of the victorie, before the fight, we are sure to returne with Triumph and Re­nowme at least for the finall Con­quest. Insomuch that that which the old Israelites had sometime assured by diuine verdict, we haue alwaies assured by the vertue of the promise [Page 23] and the current of the couenant of Grace. The truth whereof is most apparant, In that Christ our Capt: hath subdued their forces, he our head hath led them in Triumph, this conquest is appropriated to vs, the like victorie according to our Model is merited for vs. The power of his strength is daily at hand to giue vs strength, to affoord vs assist­ance, to infuse courage, & adde dex­teritie, how we may handle our spi­ritual armour, how we may take our foes at aduantage, and how we may best giue them recoyle. So that, that which is counted meere folly a­mongst men, in Christianitie is held a point of wise resolution, vz. to tri­umph before the victorie: for before the victorie, we are sure to be con­querors, & in this surely more than conquerors. 2. We are more than conquerors in this, that we who eue­rie way are so silly and simple, of so meane forces, and so litle power, doe [Page 24] obtaine the victorie. In earthly con­quests, we know the victorie is vsu­ally obtayned by valiant and reso­lute Spirits, great Commanders, and experienced souldiers, as the wor­thies of Dauid, the sonnes of Zer­uiah, but here it is far otherwise. We that are very earth-wormes, the out­cast of the world, in the hands of all these grieuous aduersaries, Tribula­tion, anguish, &c. euen as Lambs be­fore the rauenous creatures, as little Dauid before that Gyant-like Go­liah: we, I say, that are so vnequall matches, we breake through all their forces like the three mightie men through the host of the Philistims: they be all subdued vnto vs, death it selfe the last enemie is turned into life, Bethmaueth into Bethel, the doore of death into the gate of hea­uen. So that a Christian lying in the agonie and anguish thereof, and fin­ding small solace in regard of the ex­igent, when it pleaseth the Lord to [Page 25] open the eyes of his soule, by deliue­ring it from the prison of his bodie, as he did Iacob from his dreame, ly­ing in the field, he may well say with that holy man, This is the house of God, and I was not aware, this is none other then the very gate of heauen. But to our purpose (belo­ued) If you should see a little boy, bicker with a mighty Giant, of great strength and puissance, and that he should bring him vnder, giue him the ouerthrow and quite vanquish him, would ye not say, the child were more than a conqueror? Surely the Israelites thought so of Dauid, and sutably they gaue him an eminent and superlatiue applause in their tri­umphant gratulation, Saul hath slain his thousand, and Dauid his ten thousand. Why euen so it is with vs, we that are thus weake and feeble and vnweldie to see too, that haue neither forme nor beautie in vs, nor any thing to be desired, we obtaine [Page 26] the victorie. And that God, who doth by the foolishnesse of prea­ching confound the wisedome of the wise, by the weake and de­spised things of the world, make the strong to stoope and lay their honour in the dust, and their port in obliuion, that God (I say) perfits his owne strength in our weaknes, & assists vs so with the sufficiencie of his grace, that we may well be said to be more then conquerors. Againe we are more then conquerors, in that by euery victory we grow the stronger, yea by euery foil we grow the more puissant. Worldly con­querors (we know) tho they win the victory, yet it is vsually with the losse of much blood, their forces are long time after much weake, and therfore the lesse vnable to bicker a­gaine. But we (beloued) get the bet­ter by all these brunts, we get more strength by all our incounters, not in experiment only, but likewise in [Page 27] ability, if not somtimes for the pre­sent yet alwaies in time conuenient. If we be in tribulation, why Peter telleth vs it bringeth forth patience, and patience experience, and expe­rience hope, and hope maketh vs to lay faster hould vpon God, and to hould vp our heads with com­fort. So that for one affliction we get fower vertues, for one enimie fower asociats; for tribulatiō, name­ly, we are armed with the buckler of patienc, the brestplate of experience the helmet of hope, and the shield of faith, and what loosers then are we by the bargaine? are we in afflic­tion, why Dauid will tell vs it was good for him that he was afflicted, for therby he learned to keep Gods law. Did not he get good strength? before he could not make straight steps to Gods statutes. But he was fetting byasses and compasses, hee went limping and ill fauouredly in the way to heauen, but now, now [Page 28] he had learned to goe vpright, and to runne with cheerefulnesse, and so shall we doe (beloued) if our affli­ctions bee sanctified vnto vs. Are wee reuiled and persecuted for the name of Christ and the profession of his trueth? why Christ tells vs we are happy and blessed. The A­postles thought they were highly dignified, yea strangely preferred, that they were thought worthy to suffer any thing for the name of Christ. And surely it is an high dignitie, to be a Captaine as it were against Satan, and to breake a speare, in the cause of Christ. For this en­couragement wee get by it, that whereas before we were ashamed of the name of Christ, we were afraid to professe the truth, now we are as bold as Lyons, and as resolute as may be in the cause of God. Peter that before durst not looke a silly wench in the face, but would sweare and lye, rather than he would take [Page 29] notice of Christ, is now of so coura­gious a spirit, that he dare euen stand for him to the very face of the high Priest and the Elders. Is Paul in bonds and imprisonment for the Gospell? why that gaines freedome to the Gospell, and makes it famous euen in Neroes court. Is Lazarus ready to starue for hunger, and in the faintnesse of his spirit does hee giue vp the ghost? I, but what loseth he by that? what looseth he? nay he is a great gainer, for hee comes so much the sooner to heauen, for death the Lord of our enemies is swallowed vp in victorie. I, it is made a passage of life, being past it, we are out of all gun-shot, for then for euer we are conquerors, our tri­umph shal be celebrated to eternity, the greater danger the more glori­ous victorie, thus wee are likewise more than conquerors. Lastly, wee may bee said to bee more than Con­querors, in that, when we seeme to [Page 30] be ouercome, and all men deeme we haue the foile, why then haue we the day, then doe we celebrate the Tri­umph, then wee may sing with De­borah, O my soule thou hast mar­ched valiantly. This is especially seene in death, when as that fearefull Combatant, that gastly Aduersarie, assailes vs, and sets vpon vs, and ther­fore wee will instance onely in that, and shew you, how euen in death, when we are laid full low, why then is our Triumph at the highest, our Conquest is most supereminent. A strange conclusion to humane rea­son, but an euident truth to the eye of faith. For when as the godly are brought once to this passe, that the wicked haue bereaued them of their liues, O, then they thinke all is well, they are rid of them, they haue now brought them vnder. So the Deuill thought, and hee could get Christ nayled to the crosse once, all was well, nay, but and if he be laid in the [Page 31] graue once, and the stone sealed vp, all is sure, there will be no more tal­king of him, vnlesse it be in disgrace, to call him a deceiuer, who said, he would rise within three daies, but could not, and therfore there would be no more doings, vnlesse his Disci­ples should come and steale him away by night, to gull the people. But they would watch them for that, they would set souldiers to keepe the Tombe, and see who durst be so bold, as to come and stirre it. Thus the Deuill and his impes did euen dance as it were vpon the graue of Christ, and fetch their friskes and Moriscoes as it were, singing as it is in the Psalme: Surely hee is now so low, he can neuer rise againe. Thus they trampled vpon him, as vpon a dead Lion, but the mightie Lion of the Tribe of Iudah, rose valiantly from the dead, grappled with that mightie Dragon and ouerthrew him: and like that valiant Sampson [Page 32] caried the gates of Azzah, the gates of death vpon his backe in triumph, so that they are now no more the gates of death, but the gates of life, whereby all the godly enter into glory. So that if the Deuill come vnto Gods children and tell them, skin for skin, and all that a man hath will he giue for his life, they may tell him he lyes, for if it so pleased God, they had rather giue all they haue to be rid of their life. If I should here enlarge my speech, to relate the va­lour, and confidence, and reioyce­ment that the constant Martyrs and faithfull witnesses of the Lord Iesus haue had, in suffering for his truth, I might liuely paint out vnto you, more than a conquest. Steuen vnder the stones sees heauen open, and Christ at his Fathers right hand, ready to receiue him: the apprehen­sion whereof did euen so solace his Soule, that hee laid downe his life with solace, showing greater valour [Page 33] in bearing the blowes, then they crueltie, in their enraged malice. We read in the stories of the Church, of a young man that was put to the racke, for the profession of Christ, and being kept vpon it with much torture from morning to noone, hee lay all the while quietly, with a sweet smiling countenance, as one that had been in a pleasant slumber: which being much admired, when he was deliuered from the racke, it was de­manded of him, whether he felt no paine all the while, because his coun­tenance was so cheerefull, he answe­red indeed that hee did feele some paine, but all the while (as hee thought) there stood by him a beau­tifull yoong man, who wyped the sweat off his face alwayes, and be­sprinkled him with cold water, inso­much that the paine was greatly al­laied, and it was not so much, when he was on the Racke, as after he was taken off. How euer all the godly [Page 34] haue not such extraordinarie appa­ritions; yet they haue the power of Christ supporting their weaknesse, and the presence of the spirit, giuing them courage and abilitie, to beare all with courage that is laid vpon them, for the name of Christ. I might giue many instances of rare constancie in this our Land, in the time of Queene Mary, in which the Lords people did euen after a sort seeme lauish of their bloud, to shed it for the witnessing of the Lord Iesus, who had not spared to shed his hearts bloud for them. Who all be­ing ayded by Gods speciall assi­stance, did breake through all diffi­culties, and freely gaue their liues for the Gospell, and therein became more than conquerors, in that being conquered, they conquered, yea in that they seemed to bee ouercome, therein stood the very glory of their victorie: for that same Christian va­lour the Lord had put into them, it [Page 35] made them resolue to cleaue to Christ in life and in death, to make him their portion. To which pur­pose excellent is that speech of that Reuerend Hooper, laying out vnto vs the combat betweene the frailtie of the flesh, and the resolution of the spirit: and letting vs see how the grace of God preuailes, against the disgraces and greeuances of the world.

Imprisonment (saith he) is pain­full, but yet libertie vpon bad condi­tions is more painfull. The prisons stinke: I but not so much as sweet houses, where the feare of God is wanting. I but we must be alone and solitarie: why it is better to be so, and haue God with thee, then to be in companie with the wicked. Losse of goods is great: But the losse of Gods fauour and grace is greater. I, but I am a poore simple creature and can­not tell how to answer, before such a great sort of noble, learned, and [Page 36] wise: It is better to make answer be­fore the pompe and pride of wic­ked men, then to stand naked in the sight of all heauen and earth, be­fore the iust God at the latter day. Why, but I shall die then by the hands of the cruell man? Why he is blessed, yea a thousand times happy, that loseth this life full of mortall miseries, and findeth the life full of eternall Ioyes. Thus (beloued) the holy ones of God haue resolued to lay downe their liues for the Lord Iesus, and in loosing their liues, they haue found them, for they haue found Christ the life of their soules, according to his promise, He that loseth his life for my sake shall find it, and haue they not then been vali­ant conquerors? yes vndoubtedly more than conquerors. The vse of all this that hath been said, is, to let vs see the excellencie of a Christian, and what a priuiledge it is to be the child of God, for euery state is sanctified [Page 37] vnto vs, and we thereby are brought nearer vnto God, and therefore al­waies to reioice, continually to solace our selues in the Lord, and in him to cheere vp our spirits in euery condi­tion, knowing, that the most grie­uous estate we can be in, is sanctified vnto vs, and that when God lets any crosses betide vs, why it is because he hath some good to worke vnto vs out of them, either that hee may thereby curbe some sinne, and so driue the Cananites out of his owne Inheritance, or else that he may giue vs scope to exercise the graces wee haue receiued, and so to make vs more nimble and actiue, more poli­ticke and experienced against a grea­ter encounter. And therefore wee should not be so timorous and faint-hearted, as we be, at the very hearing of any affliction comming toward vs, like the Israelites running away at the very sight of Goliah, no, wee should plucke vp our hearts, and [Page 38] cheere vp our spirits, knowing that the greatest of our aduersaries is but an obiect for vs to shew out valour vpon, and to make proofe of our spi­rituall puissance. Why, what care I how stout mine aduersarie be? what doe I feare how strong an arme hee hath, or what a big legge or how well appointed he come, when as I know I shall ouercome him? The stouter he is, and the better weapo­ned hee comes, the more shall be my glory, for I know (relying vpon God) I shall giue him the foyle, and therefore the better he is appointed, the gladder I am. Thus should our hearts rise within vs, and euen leape for ioy, that we may haue an oppor­tunitie to shew our loue to Christ, and to beare a stroke for his sake. And therfore if God should call any of vs to greater triall, euen to loose our liues for his truth, yet still wee should reioyce, knowing, that the greater the outward greeuance is, [Page 39] the more neere it brings vs to God: and that God vnto whom it brings vs, is so gratious, that where our tri­all and combat is the greater, he sup­plies and seconds, yea and doubles his strength the power of his spirit. And againe tis a speciall prerogatiue, and an high grace for a Christian, that God shall chuse him out before many others, as a speciall man, to be a Captaine as it were, and one of the worthies of Israel, to venter further for the Lord, than a great many o­ther shall doe, and to combat and bicker with the Deuill, euen at his owne weapon, his owne life. And it is the Cup likewise our bles­sed Sauiour begun to vs of, why who would not bee glad to pledge him? me thinkes hee should thinke himselfe highly graced, that may haue the first and the fullest draught, for this is a true drinking of an holy health, a speciall potion for the health of our soules. And lastly, [Page 40] what a blessing is it, to haue those things which are punishments of sinne, turned into witnessings and testifications of the truth of God, to be a grace and a glory and an or­nament to the Gospell of Christ? And for the hurt, that afflictions can doe vs, why we must know they are but like the furnace of Babilon, which burnt not the three children, no, not so much as scorched not the hayre of their heads, but only loo­sed their bandes. So all the hurt that afflictions do vs, is, but to loose the bands of our corruption, to purge and purifie vs from our sinnes, a most happy losse. A child seeing his Father cut a grape from the vine, lookes at it, and it seemes very prety vnto him, hee thinks it were pitie it should be prest; for then tis spoild: but the wise Father knowes that stamped it is the best, for if it should be let alone, it would not presently: but being pressed it wil yeeld it own [Page 41] blood, that comfortable liquor which cheares the heart of man. Such children and fooles are we, we thinke if wee might serue God in peace and quietnesse, without any [...], all were well, whereas God our wise Father knowes if wee were let alone, we would be naught, we would rot in our corruptions, and therefore in his wisedome hee lets vs be stamped in the wine presse of af­flictions, that wee may be made ac­cording to his minde, such as may euen cheate his heart, and such ex­amples of constancie, as may euen draw vs on to the embracing of the truth. For the bloud of Martyrs hath been the seed of the Church, and neuer did the Church flourish so much as in time of persecution. But alas poore silly soules that wee are, what cowardly hearts haue we? if a man giue vs but a disgracefull tearme, wee are ready with those Disciples, Ioh. 6. to leaue Christ, to [Page 42] follow him no more. What a da­stardly part is this to cast away our weapons before we haue any blow? why we should reioice we are coun­ted worthy to suffer any thing for Christ, and wee should persuade our selues, that he that giues vs power to beare that, he will afterward giue vs courage to endure an harder brunt. And as for the wicked that delight in the persecuting and disgracing of the Saints of God, let them learne hence what fooles they are, for wher­as they thinke, they doe the worst that can bee to Gods children, in mocking them, in disgracing them, the truth is, they could not do them a greater pleasure, for by this means, they make them more than conque­rors: by this means they make them atcheiue a most glorious victorie, for let them know, that howsoeuer they can discerne nothing in the Saints of God but miserie and basenesse, and a life worthy to bee lothed, yet the [Page 43] truth is that when they seem to them to bee at the lowest ebbe, then are they indeed in the sight of God, and in the feeling of their owne soules most glorious conquerors: insomuch that, (as one saith well) Contraries may euen be predicated of them at the same instant, and that they may well be said to be, the foulest, and the fairest, the poorest & the richest, the foolishest and the wisest, the highest and the lowest, the basest and yet the noblest, the weakest & the strongest. They are the foulest in that to the worlds eye, there is neither form nor beauty in them: and yet the fairest, for they are the spouse of Christ, his faire one, his loue, his doue, his belo­ued, the Kings daughter that is all glorious within. The poorest they be, for they vse this world as though they vsed it not, and yet the richest, for they haue laid vp treasure in hea­uen. The foolishest, for such God chuseth to confound the wisdom of [Page 44] the wise, and yet the wisest, for the feare of the Lord is true wisdom, and to flee from euill the chiefe vnder­standing. They be the basest, as be­ing deemed, the very refuse and off-scouring of the world: and yet the noblest being the sonnes of God, the heyrs of heauen. They are the wea­kest as being continually exercised with tribulation, anguish, persecuti­on, perill and sword: and yet the strongest, for in all these we are more than conquerors, through him that loued vs. So that me thinks, if it were for nothing else, then this, the wicked should cease to persecute Gods chil­dren, namely, because by this means, they greatly aduance them, they make them most glorious victors. I know there is neuer a wicked perse­cuting man, but he would be loth to do any good to Gods children: if he knew any thing that would further their preferment, he would be sure to reape it from them, if it lay in his [Page 45] power: why then what a foole art thou to persecute them? thou dost by this means, make the graces of Gods spirit to shine more eminent in them thou giuest them occasions to master their corruptions, so that they are conquerors both ouer thee & them­selues, and get more strength and pu­issance daily, fight more couragi­ously vnder the banner of Christ, & shall haue more garlands & wreaths of renowme set vpon their heads, then if they had not gone through those brunts. So that in steed of do­ing them hurt, thou doest them a great pleasure, making them heere to grow in grace like the Palme, which the more it is pressed, the faster it ri­seth, & heereafter to expect a greater glory, for he that ouercomes with courage shall be crowned with Tri­umph, and haue those speciall prehe­minences that ensue such a conquest. What hurt therefore canst thou doe vnto vs? who euer thou art, that de­lights [Page 46] to be doing with the Saints of God. What hurt? nay thou dost vs much good, for thy curses are turned into blessings, there is neither sorce­rie nor witchcraft against Iacob, and as Salomon sayes, the very mercies of the wicked are cruelty; so we may well inuert the speech, and say, that the crueltie of the wicked is mercy, through his mercy who hath loued vs, for wee are onely conquerors through him that loued vs. A word of which and so an end. The power of this victorie is from Christ, all our sufficiencie is from him, by faith it is that we receiue it, his spirit infusing that courage into vs, that makes vs play the men, and winne the field. His loue was the cause of all this good, for his loue to vs made him leaue heauen, the seat of his glory, & to descend to the earth, the footstool of miserie, and there to fight that same first bloudy field, and to giue Satan the foyle, since which time Sa­tan [Page 47] could neuer finally ouercome a­ny of his chosen. Well then belo­ued did Christ come into the world to make vs conquerors? Did he des­cend from heauen, that hee might giue vs the victorie ouer all these enemies, Tribulation, Persecution, &c. I that he did, our text sayes so. And doe wee now celebrate the me­moriall of that comming, the remē ­brance of his Natiuitie? I that wee do, for now is the time of that solem­nitie. Why then my beloued wee must remember, so to keep this time of solemnitie, that we still retayn our victorie, that we still keepe the con­quest that Christ hath purchased, for else it were a right mock-holy-day indeed, to celebrate the time of Chr: comming into the world, and to be­reaue our selues of the end wherfore he came, of the benefit we reap by his comming. His end was, sayes my text to make vs conquerors of all these our enemies, Tribul: Anguish, [Page 48] &c. this was his end. We must then take heed, that we do not againe be­slaue our selues, to the commission, to the entertainment of such sins, as may bring all these enemies in vpon vs againe, iustly for our sinne, and subiect vs vnto them. If a Towne or a Citie should keep a festiuall day in the memorie of some great victo­rie, their King had got, in the ouer­throw of their enemies, and should in the meane time send for those ene­mies that the King had put to flight, & bring them into the City, and not only so, but vrge thē to the banquet, & reioyce with them, & in them, and bid them welcome, and make them good cheere, and let them take pos­session of it againe, would the King take this well thinke ye? would hee thinke it were a good remembrance of his venturing of his life for the safetie of that city? well quoth he; why it would so incense and enrage his spirits against them, that hee [Page 49] could not hold his hands, but pre­sently as it is in the Gospell: hee would send forth his warriours, to slay those traitours and burne vp their city. Why thus the case stands with vs beloued. Christ our King the King of peace and glory, came downe from heauen to deliuer vs from the power of hell, from all our enemies, hee got the victory with valour, we now celebrate the time of his comming to conquer, if wee shall now celebrate it in passing the time, and solacing our selues with those sins, that he hath con­quered, as intemperance, idlenesse wanton pastims, if we send for the e­nemies, that he hath subdued, and giue them possession againe, why what do we els but lose the victory, cashiere Christs conquest and mock his bloudshed? And what may we then look for but the fearful doome before named, that as we haue e­qualled those traitors in sinne, so we [Page 50] may drinke as deepe of the punish­ment? O therefore beloued, let vs be wise, let our reioycing be such as we may fit the time, spirituall reioy­cing, let our mirth be such as may stand with our victory, spirituall mirth, not foolish laughter, which is madnesse or worse, not iesting and iybing which becomes not Saints, not vnclean speeches, which should not once be named among Christi­ans, not winter tales, and foolish sto­ries, the diuels chronicles, which neuer need printing we can so well remember them. Wherefore let vs rather beloued, cheere vp our soules in the spirituall memory of Christs victory, of the victory of faith that ouercomes the world. In the pre­rogatiues of Christianity, which are most singular, yet so that we al­waies refer them to him that loued vs, for we only enioy them through him that loued vs. Let vs pray. &c.