AS are the times warlicke and mar­tiall, agreeing right with our Sauiours Mat. 24 6 prophecie, concer­ning the latter dayes, That there shall bee warres, and rumours of warres: The father, he shall rise against the sonne; and the sonne against the father: So also is my Text. Onely here is the difference, [Page 2] that whereas the first is corporall, this second is spirituall. For wee wrestle not against flesh and bloud, Eph 6 12. saith Paul, but against principali­ties and powers, and spirituall wic­kednesses: That whereas the fight of the world is of one man against another: this of a Christian is of one and the same man against himselfe. Et

Maior qui se quam qui caetera vincit Impetus: and they are euer the most dangerous enemies, sayes our Sauiour, that are of our owne Mat. 10. 36 houshold. So that my Text, you see, is nothing else, but Vox Du­cis, The Captaines voice, whose voice, when he speakes, is dread­full; and whose tongue is like a sharp sword whetted to the com­bate; or else it may bee called, if you please, Tuba Militis, the soul­diers Trumpet; but not like that Trumpet that Paul makes men­tion 1. Cor. 14. [Page 3] of, which giues a doubtfull and vncertaine sound, for who shall then prepare himselfe for the combate? But rather like the trum­pet of Gideon, that giues certaine Iudg. 7. instructions when we shall begin the fight; and that is, when it is for the Lord and for Gideon.

1. When it is for the Lord, when it is Profide, for the faith, 1. Cor. 4. 13. Vnus enim Dominus, vna fides, said the Apostle in another case.

2. When it is for Gideon also, I meane for the good of euery true Gideon, of euery faithfull Chri­stian, and then Pugnemus strenui, it behoues vs presently to stretch forth our hands to warre, and our fingers to fight.

In the words you may please to obserue these three parts.

1. A martiall act, in this word fight.

[Page 4] 2. The ground, or cause of this act, which Lipsius calls well, Ca­put Polit. li. 5. bonae spei, quae ducit ad trium­phales illas terras: The Cape of good Hope, that leads vs to those fortunate Islands of victory: and this is, the faith of Christ, we must Dimicare profide, striue for the Iud 3. faith. Nullum enim bellum sasci­pitur à civitate optima, saith Tul­ly, nisi aut profide, aut pro salute. We must not fight, as the Logi­cian De Rep. l. 3. disputes, Pro & Con, De omni themate, vpon any cause, vpon any occasion; but the ground of it, that must alwayes be the faith of Christ: it must bee, Certamen fidei, the fight of faith.

3. The spurre to pricke vs on to this combate, and this is our owne good and wellfare, which sits in the Text like a King in his Throne; or as the heart in the middest of the body, that so euery [Page 5] part may receiue an equall influ­ence: for it is Bonum certamen, A good fight.

First then for the first part, which is the warlicke act, in this word Fight.

Which though it be but a sin­gle word, and this word also but a single syllable, yet Multum habet in se ponderis: that as the wise Wis [...]. 4. 16 man saith of Enoch, how hee did fulfill much in a little time: so may we say of this word, that it doth fulfill a great deale of matter in a little roome. Parvum quidem le­ctu, sed magnum intellectu: for being a tearme of art belonging properly to the campe of Mars, it doth easily hold out vnto vs that of Iob, That Militia est vita hominis super terram: That the life of a Christian is a warfare vp­on earth. And if you would see Iob 7. 1. [Page 6] the Metaphor further explained, looke into the 1. Corinth. 15. 13. where we haue an exhortation of the same Apostle wholly consist­ing of militarie tearmes, Watch ye, saith the Apostle, stand fast in the faith, quit your selues like men, and be strong.

It is the saying of Eliphas, that Iob 5. 7. we are all borne to labour: and as we are borne to labour, so also to fight, In id nati vt militomus: for these two, me thinks, are like Ia­cob and Esau, that hold one ano­ther Genes. 25 26. by the heele.

And therefore you may reade of the Iewes at their building of the materiall temple, that as they Nehe. 4. 17 held a trowell in one hand, so al­so a sword in the other; the one being the instrument of a labou­rer, the other of a souldier. And thus you may thinke it also in the building of the spirituall temple. [Page 7] For thinke not, saith Christ, that I am come to send peace on the Mat. 10 34 earth, but rather a sword. The confirmation of which truth, we haue from the blessed Virgine, who had no sooner bore Christ, Luk. 2. 35. but presently old Simeon tells her that a sword must passe through her soule. And so it is with euery gracious Christian, in whom Christ is no sooner formed anew by faith, but presently Audita est vox clamantis: A Herald at armes calls vnto him after this manner: [...], Come, let vs runne on to the con­flict Heb. 12. 1. that is set before vs: for loe, saith Dauid, how the enemies make a tumult, and consult among Psal. 83. 2. themselues, saying, Come and let vs cut them off from being a holy Nation, neither let the name of Is­rael bee had any longer in remem­brance. Gebal, and Ammon, and [Page 8] Amalecke, the Philistines with those of Tire, Ashur also is ioyned to them, and hath holpen the chil­dren of Lot. Thus when Israel went downe to sinfull Egypt, wee heare then of nothing but peace and whist; but when they begin once to leaue Egypt, and go to Canaan, to heauen and happines, then,

In se turbaruunt luxuriosa, then seuen seuerall nations, I meane se­uen deadly sinnes, are marching forwards to incounter them: for a remembrance whereof perhaps it was, that the Lord commanded them afterwards to keepe their feast of Trumpets, because the Leuit. 23 Trumpet, we know, Nil nisi bella sonat, sounds nothing else but sad warre and destruction; and this hath made that part of Christs Church, yet remaining on earth, to be well called, Ecclesia militans, [Page 9] the fighting Church; because it must fight the good fight of Paul in my text.

But for the better explaining of this Metaphor, two things I suppose are necessarie to bee pre­mis'd.

• 1. Who is our Generall, to fight vnder.
• 2. Who our enemies to fight against.

The first of these alluring vs to fight, in hope of reward.

The second enforcing, for feare of danger.

The first giuing vs entertaine­ment.

The second putting vs vpon employment.

For the first.

Our Generall or Captaine, is [Page 10] the Lord Iesus Christ, for so he is called in Saint Matth. [...]: Mat. 2. 6. For out of thee shall come a Captaine, &c. The au­thour Heb. 12. 2. and the finisher of our faith, saith the Author to the Hebrews.

Deus exercituum, The Lord of hostes, saith the Prophet Isaiah, Isa. 1. 9. whose title is written vpon his thigh, saith Saint Iohn. Rex Re­gum, Reuel: 19. 16. & Dominus dominantium: Hee that slew mighty kings, saith Dauid, Sehon king of the Amo­rites, Psal. 136. 16. and Og the king of Basan. In a word, hee that sung that trium­phant Paean vpon the crosse, ouer death, hell, and Sathan; O death, where is thy sting; O graue where 1. Cor. 15. 55. is thy victory? And this is the Ca­ptaine vnder whom wee must fight: The Lord is this man of warre, sings Moses, The Lord is his Exod 15. 3 mame.

For the second.

[Page 11] Now for our enemies, we pre­sent them marching in two ranks.

Either Traitours to vs, or else Inuaders of vs.

Either Canaanites that dwell among vs, or else Arabians that dwell without vs.

The one in the valleyes.

The other vpon the moun­taines.

Take them either single or com­bin'd, euery way shall you finde them very dangerous: Saul may slay his thousands, and Dauid his 1. Sam. 18. 17. ten thousands, as the damosells sung: But hee that slayes one of these, doth more then they both; the fight of them being onely a­gainst carnall, but this against spi­rituall enemies: Their enemies threatning onely death to the bo­die, but these death both to bodie and soule for euer. That as Dauid hath it, How a thousand yeares Psal. 90. 4. [Page 12] with God are but as one day: so ma [...] we say, That a thousand of thos [...] enemies are not so much regarde [...] of God, as the killing of one o [...] these; and one day in this com­bate, is better then a thousand in the other.

Of the first ranke is our own [...] sinfull and depraued nature; an [...] 1 Enemy. enemie doubtlesse that is much to be feared, because he is De propri [...] lare, of our owne house and fami­lie, and they are euer the most dangerous enemies, saith our Sa­uiour: not onely [...], Mat. 10. 36. the sinne that besets vs round a­bout, as the Authour to the He­brewes Heb. 12. 1. calls him; but farther, [...], The sinne that Rom. 7. 17. dwells in vs. For had an open ene­mie done this, saith Dauid, then Psal. 55. 12 peraduenture I could haue hid my selfe from him, but for the sonne of our owne wombe, our Ioab, our [Page 13] Absolon, our owne flesh to be­ [...]me our enemy; whither O God [...]all wee flee from this, Cum [...]emit nos eadem causa quae ex­ [...]lit. Lypsi. de Const.

Vna adest in vnis aedibus, vna Terent. [...]bit, vna comedit, vna dormit: [...]his rises with vs in the morning, [...] keepes vs company all the day, [...]d lies downe also with vs in the [...]ening. And tell me then if this [...]e not a dangerous enemy.

2. But though the Traitour be [...]iefly to be regarded, yet is not [...]erefore the forrainer altogether [...] be sleighted: for if Absolon bee [...]e only care of Dauids thoughts, [...]he issue of Saul will get thereby [...]o small aduantage.

Now our forraine enemies are [...]hiefly these two; The world, and [...]he deuill.

And first for the world.

And if this bee not a fearefull [Page 14] aduersary, then let all our sens [...] bee called in heere to speake, a [...] which are so many friends vnt [...] him in this outward house of o [...] bodies. It was Bernards speec [...] Mundus obsidet me vtrinque, [...] Medil. 14. per quinque portas, quinque scilic [...] corporis sensus, sagittis suis me vu [...] nerat: The eye that lookes vpo [...] it, and beholds nothing but van [...] ­tie; the care that listens to it, an [...] heares nothing but folly; th [...] tongue that speakes of it, an [...] speakes of leasing; the taste th [...] relishes it, and delights in luxury [...] the sense that layes hold of it, a [...] Ecclus. 33. giues a touch at lust and conc [...] ­piscence. So that it is a very ha [...] thing, with our Sauiour, to be [...] the world, and yet not of it; [...] Ioh. 1 10. & 8. 23. touch this pitch, and yet not to b [...] defiled. And therefore we read [...] of our Sauiour, that when he pra [...] ­ed for his very enemies, yet he [Page 15] [...]rayes not for the world, but ex­cludes Ioh. 17 11. that by name. Non pro [...]undo rogo, I pray not for the [...]orld: and if it were such a dan­gerous enemy to Christ, then must [...]t needs be so also to vs, because [...]he seruant is not aboue his master. Matth. 10. 24. What the Christians then were [...]landerously reported of, to bee Act. 17. 6. [...]roublers of the world, sure I am, [...]s true in this sense of the world [...]owards them; Mundus enim to­ [...]us in maligno positus, saith Saint [...]ohn; and therfore can be no little 1. Ioh. 5. 19 aduersary.

Now the last, but not least, ene­mie of a Christian, is Sathan, [...], The enemy as he is called, Matt. 13. 25. by way of eminency, as if there were no other enemies but he, or at least as if he did onely hold all those former wheeles in motion; like the primum mobile that car­ries about the other spheares, Sine [Page 16] me nil potestis facere; They being able to do nothing without him. And therefore is the flesh called Nuntius Satanae: The deuils Nun­cio; and the deuill himselfe, Prin­ceps 2 Cor. 12 7 Ioh. 12. 31. mundi. But is this, think you, all his attendants? who thinks it? For these two are onely his chiefe Minions, and great Fauourites. But as for his more remote and common attendants, they are in­numerable; For if Iehu do but cry, Eoquis mecum, Is there any of my 2. King 9. 32. side: as Leah then said of Gad, Be­hold Gen. 30 11 a company.

The time would bee too short to tell you of all his hangbies, of Ismael, and of Cain, of Iudas, and of Demas, of Himeneus and Phile­tus, of Epicurus and Nouatus, with the rabble, all which haue bound themselues with an oath, as they did, neither to eat nor drinke vntill they haue killed Paul. Act. 23.

[Page 17] And is the life of a Christian then, thinke you, a life of race, a life of pleasure? This, I know, is Vox populi, but is it not also Vox stultorum? It is doubtlesse. For, Heu miseri qui bella gerunt, said Lucan. the Poet truly; but alas, it is farre otherwise: for no man knowes so well the misery that a souldier en­dures, but himselfe onely; Euery battell, as the Prophet speakes, Isa. 9. 5. being with confused noyse, and with garments tumbled in bloud. The souldier being alwayes, as Paul said of himselfe, In labours more abundant then any man, in 2 Cor. 11. 23. wearinesse and painfulnesse, in watchings and fastings, in cold and nakednesse. Beleeue me, brethren, Non est in terris mollis ad astra via: The way to heauen, it is not strewed with rushes; there go vp thither no Carpet Knights, no knights of the post, but onely the [Page 18] worthies of Israel, for we are all souldiers here. Et multa tulit mi­les, sudauit & alget: And the soul­dier he hath endured many a bit­ter brunt amidst the presse of his enemies, consumed sometimes like Iacob, with heate in the day, and with frost in the night; to bee sure, either alwayes fighting, or else alwayes readie to vndertake it; that so at last his enemies may be defeated, and himselfe crowned with a triumphant Crowne of Genes. 31. 40. glory.

But is it enough, thinke you, to tell you that you are souldiers, and therefore must vse your hands to warre, and your fingers to fight, vnlesse I teach you also how to fight, that so you may ouerthrow your enemies? No surely: Ideo enim bellum suscipitur, vt in pace vivatur: for therefore is warre vndertaken, that you may ouer­throw [Page 19] your enemies, and liue in peace.

Giue me leaue then, that as Da­uid 2 Sam. 1. 18. caused the men of Iudah to be trained vp in the art of shooting, so now also to traine you vp in this art of fighting, lest else you fight as him that beats the aire, as the Apostle speakes: That as 1 Cor. 9. 26. Saint Paul teaches his Corin­thians, so to runne that they may obtaine the prize: so may I teach 1. Cor. 9. 24. you, so to fight that ye may ob­taine the victory:

Now for the effecting hereof:

The obstacles to bee remoued, are either generall or speciall.

The generall, are all manner of sinnes whatsoeuer; the whole bo­die of sinne, as the Apostle speaks, Rom. 6. 6 which like Amasa's dead body, is an hindrance to vs in the pursuite [Page 20] of our victory.

And therefore the Lord char­ges the Israelites, that when their 2. Sam: [...] 12. host goes forth to battell, they should abstaine from euery wic­ked Deut. 13. 9. thing. And this, it may bee, was the reason why Dauid hee Psal. 49. 5. calls it, The wickednesse of our heeles, making sinne like a clogge of dirt hanging at our heeles in the depth of Winter, which doth tardare gressus, hinder vs in our march to heauen. And therefore as wee are to pray, according to our Sauiours direction, That our flight be not in the winter; so may Mat. 24. 20. we here also, that our fight be not at that time neither, when our feet must needs sticke fast in the mire, and cannot moue; the Irish bog, and the deepe way being both of them enemies as well to fighting as to flying.

But more especially, bee sure [Page 21] that thou remoue thy Dalilahs, thy darling sinne, that Primogen [...] ­tum Diaboli, as Saint Iohn the Euangelist said of Marc [...]on the Hereticke, the head of this body, euen thy Primum vivens, thy sweet-heart sinne, which beares rule & dominion ouer this body, like a King. And therefore it was a good policie of the King of As­syria to his Captaines, Fight, saith he, neither against great nor small, 1 King [...] 31. but onely against the king of Israel: Not but that he would haue them fight against the whole armie, but chiefly and principally against the King. So though we ought to set our selues against all that is cal­led sinne, yet chiefly and princi­pally against our master-sinnes. And surely the king being once caught, the rest will easily be sub­dued; and hee that can shake off the principall, will a great deale [Page 22] more easily shake off his depen­dants and followers. If Holofernes be once slaine in his tent, though it bee by the hands of a woman, his whole armie then, be it neuer so numerous, will soone bee Iudith 13. brought to nothing. And the shepheard being once strucke, the Mat. 26 31 sheepe will soone bee scattered. Thus wee reade of the Israelites, that aboue all their other sinnes, they insisted chiefly in the men­tion of this great wickednesse, for so it is called, namely, In asking 1. Sam. 12. 17. ver. 19. of a King. And as many, beloued, as are true Israelites, will do the like. But as for the hypocrite and counterfeit, his onely care is to slay some common souldier, as, murther, adultery, and the like, and then he thinkes he hath done God good seruice; But as for the king and ruling sinne, that sits in the throne of his heart, this he is [Page 23] resolued to fight for, euen to the death.

Oh that Ismael might liue, saies he, in thy sight: Vivat Rex, Let Gen. 17. 18 the King liue, and all is well. For, Rege incolumi mens omnibus vna est; Amisso rupere fidem: For if the Virg. king be well, and the ruling sinne, then will all other sinnes binde themselues by an vnanimous oath of allegiance vnto him; but as Ia­cob said, so he,

Ioseph is gone, and Simeon, and will ye take Beniamin too: so, what? Ge. 42. 36. haue ye forbidden mee to nourish other sinnes, and will yee take a­way also my Dalilah, my darling sin, the sonne of my strength, of my desires? yee shall then bring my gray hayres with sorrow to the graue; for, is not the leane cattell good enough, saies Cain, to bee sacrificed with the knife of mortification, but God must haue Ge. 17. 18. [Page 24] the fattest of the flock too? Or is Gen 4. 1 it not great pity, saies Saul, that such a goodly Weather as Agag Reg. 22 must be slaine? But there is a foo­lish pitty, saies the prouerb, that destroyes a kingdome; and if God cry, Vade & percute Amaleck, yea, though he bee the first of the Ex 17. 9. Nations, and the chiefest in the dwellings of Ham, yet then, cur­sed Nu. 24. 20. is he, saies the Prophet, that Ier. 48. 10 holds his sword from blood. Let Naaman be neuer such a goodly 2 Reg. 5. 2. man, yet if hee bee a Leper, hee must then be shut out of the host; Num 5. 2. Act. 10 34. Isa. 30 33. for as God is no respecter of per­sons, so neither must we. Tophet is prepared of old, saies God, euen for the king, euen for our great and presumptuous transgressions, and therefore this must also be re­moued. And so much for the hinderances that must be taken a­way.

[Page 25] The furtherances follow.

And these may bee considered, either in respect of our Captaine, or in respect of our selues, as soul­diers vnder him.

In respect of our Captaine there be two things required.

• 1 Obedience to him.
• 2 Imitation of him.

• 1 Obedience to his word.
• 2 Imitation of his practise.

And first for the first.

As the word of a Generall is a sufficient warrant to a souldier for the vndertaking of any warlike designe; And therefore Curtius, Curt. l. 4. speaking of Alexanders souldi­ers, saies, That they were Intenti ad Ducis verbum, immo & ad nu­tum. So must also the word of Christ our Captaine be to vs: To the Law and to the Testimonie, Isa. 8. 20. saies the Scripture. The Law of God that must bee a sufficient te­stimony [Page 26] to vs for our obedience vnto Christs; for as Marcus Curio said concerning a disobedi­ent Val. Max. souldier, whom he had put to death, Non opus est Reipublicae eo cive qui parere nescit: so may we, Non opus est Christo eo milite, That Christ hath no need of such a souldier, that knowes not how to obey him; since obedience is bet­ter then sacrifice. The souldier he 1 Sa. 15. 22 must bee to his Captaine, as the shadow is to the body, or as that seruant in the Comedy was to his master, Ait, aio; Negat, nego. And therefore the Centurion might Teren. well thinke himselfe happy in his seruants, when hee said to one of them, Goe, and he goes; to a second, come, and he comes; to a third, doe Mat. 8. 9. this, and he doth it.

And yet there bee Vndercap­tains too, that must be obeyed as well as Christ.

[Page 27] And these bee either Moses or Aaron.

The Prince or Priest.

The Magistrate or Minister.

The one Gods deputy in rebus temporalibus; the other in spiri­tualibus.

And therefore Christ giues the Iewes this charge concerning the Scribes and Pharisees, That what­soeuer they bad them doe, they Mat. 23. 1. should doe. But yet take this cau­tion by the way, onely so farre as Christ and they are unum agens, doe command one and the same thing, but no further; for else, whether it be better, saies Paul, to obey God or man, iudge yee: and Act. 4. 19. by this rule, saies our Sauiour, We cannot serue God and Mammon.

And so much for the first requi­site, in regard of our Captaine, which is obedience, in regard of his word.

[Page 28] The second followes, and this is imitation of him, in regard of our practise.

As Gideon said to his souldiers, Whatsoeuer ye see me doe, doe yee: Iudg. 7. 17 The same doth Christ to euery one of vs; and it is the duty of a good souldier, alwayes to follow the steps of his Captain: in which respect, S. Iohn tels vs concerning Ioh. 13. 15. Christ, that dedit nobis exemplum, that Christ left vs an example, that so wee might tread in his steps.

But it is demanded here, Quo­us (que)? Q. how farre the example of Christ our Generall must lead vs, and whether in all things, or no?

For answer to which, we must R. know,

That there bee some things wherein wee cannot follow after Christ.

Others, wherein we may.

[Page 29] Of the first sort are his mira­culous works, as namely, his fast­ing forty dayes; his walking vp­on the sea, and others of like na­ture: Mat. 4. Matth. 14. and hee that essaies now to doe these after Christ, is very like to starue for hunger, or else to be drowned in the depths, as the Ae­gyptians were, who because they saw the Israelites go through the red sea with a miracle accompani­ing them, they would therefore needs follow them also, presu­ming on the like successe: Impij autem non sic, saies Dauid; for Psal. 1. the text tels vs, that when they assayed to doe it after them, the sea then closed vp her mouth a­gaine, and shut vp their liues in destruction. Ex. 14. 28.

It is then in our imitation of Christ our Generall, as the Apo­stle speakes in another case of almes, Not according to that a [Page 30] man hath not, but according to 2. Co. 8. 12 that a man hath.

And these bee either naturall or morall.

The naturall are such as serue to the preseruing of our naturall subsistence and being, as to eat, drinke, sleepe, &c. Now in these we cannot but follow after him, because, in themselues considered, they are neither good nor euill.

Only morall duties then are they that we propound here vn­to our selues from Christ, by way of patterne and imitation.

But there are Vndercaptains here also that must not bee despi­sed.

And these bee the glorious company of all the Prophets, A­postles, and Saints of God, that haue beene since the world be­gan. And therefore Paul wishes Phil. 3. 17. the Philipians to bee followers of [Page 31] him, and to looke vpon all those that walke so as they haue him for an example.

But though our Generall, and Vndercaptains must both bee fol­lowed, yet not both after one and the same manner.

The one as an absolute and perfect patterne.

The other only with a quate­nus, so farre as they follow Christ and no further.

For as man is compounded of a two fold morall principle, either flesh or spirit: So also are his mo­rall actions that flow from him, sauouring accordingly, and so be­come either good or euill.

In the one we regard no mans credit whatsoeuer, but onely in the other. The credit of Iob was good in his patience at one time, Iob 1. 21. but not so in his impatience and cursing of his birth at another; Iob 3. 3. [Page 32] therein, dixit insipiens, hee spake Iob. 2. 10. as his wife did, very foolishly. The practise of Dauid was imitable in 1. Sam. 13. 14. many things, for it was after Gods owne heart: But in the matter of Vriah, there we thinke him to be a man after his owne heart, and not after Gods, and therefore dare not follow him. So was He­zekiah 1. King. 15 5. a good man in many things, howbeit in the businesse to the Embassadours of the King of Babylon, therin, saith the Text, 2. Chron. 3 [...]. 31. did the Lord leaue him to him­selfe; and so doe we also. So was Lot also a righteous man, saue in Gen. 19 34 the matter of his drunkennesse, and he that followes him in this, followes but a staggering guide; and a thousand to one if hee euer hit the right way to heauen. So that here that rule of Seneca is good, Quicquid ab illis bene fa­ctum est, nostrum ad imitationem; [Page 33] Quicquid male, nostrum ad conso­lationem. And now, as Vriah said, What, shall my Lord Ioab, and the 2. Sam. 11. 11. Arke of God lie in the field, and shall I go home to lie with my wife? I will neuer do it. Or else as Mo­ses spake to the children of Gad and Ruben, so say I to you, What Numb. 32 6. shall our brethren go forth to warre, and will ye, like idle drones, sit still in Gilead, because it is a place fit for pastorage? Apage hanc amentiam! For heare what our Sauiour saith of such, Quid statis hic toto die otiosi? For what? Mat. 20. 6 haue ye not yet receiued your hire, your peny, your presse-mo­ney? O thou euill and slothfull seruant! Neither say within your Mat. 25. 25 selues, that no man hath hired you, for heare how the Spirit and Reu. vl [...]. 17 the Bride say, Come: yea how the faith of Christ, and our owne wel­fare also saith it in the Text; come [Page 34] then and let vs all go vp together, as one man, to fulfill my Text, euen to fight this good fight of faith: Fight the good fight of faith.

Our Aduersaries then, mee thinkes, doe very ill to discarde these Captaines out of their pla­ces, and to set a rabble of lame and blinde souldiers in their roomes.

Among the first ranke we place Ignatius Loiola, the father of their Iesuites; they that speake the best [...] G [...] in Flanders. of him, say that he was but a lam [...] souldier, and it may be he caugh [...] his lamenesse, as Mephib [...]sheth did his, by falling from his Nurse: 2. Sam 4. 4

Among the second, wee plac [...] Saint Dominicke, Saint Francis and many other of their mor [...] easie Saints, who if they had strength for execution, yet wanted they sight for direction. And i [...] may be they lost their sight, as old [Page 35] Toby lost his, by the Swallowes Tob. 2. dung of that Papall nest. And thinke you that the battell will not go well forward with such Leaders? or that if they pace after such Captaines, they will not fall before their enemies? They will doubtlesse. For if the blinde leade the blinde, saith our Sauiour, they must needs both fall into the ditch. Mat. 15. And therefore the blinde man in the Gospell, that mistooke men for trees, you'le say, would haue Mar. 8. 24. made but a bad Leader. But the deuill himselfe hath a good answer for these, as he had for those Py­thonistes that tooke vpon them to adiure by the name of Iesus, Iesus Act. 19. 15. we know, and Paul, and the Saints of God, but who are ye?

[Page 36] Wee come now to those that concerne our selues, as souldiers vnder him. And these respect,

Either the matter of our fight.

Or else the manner of it.

For the Matter of our fight there is required:

• 1. Armour to fight in.
• 2. Weapons to fight withall.

For without these two mate­rialls, it is impossible that wee should euer stand before our ene­mies. And therefore it was a good policie of the Philistines, for th [...] keeping vnder of the Israelites, to let no Smith liue among them, whereby any warlicke materialls 1. Sam. 13. 19. might be procured, as well know­ing that without these, they could neuer effect any great matters; for the want of which, they might well be scoffed at by their enemies, vnder the name of Iudaei imbecil­les, weake Iewes, as at the build­ing Nehe. 4. 2. [Page 37] of the Temple. And therefore when it once came to this passe, That there was neither shield nor speare among fourty thousand of Israel; then was it a fit time, as Deborah sung, to haue warre in [...]he gates. Iudg 5 8.

For armour then this is the first materiall that wee require in a [...]ouldier, who would be victori­ous.

And therefore we reade in the Gospell, that when a strong man [...]nters on an house, the first thing Luk. 11. 22. [...]e will do, is to take away his ar­mour wherein hee trusts. Indeed [...]e trust much to our armour in [...]he battell, which made Achilles [...]hat he would neuer vndertake a [...]ombate without his harnes; and [...]herefore are they called, Arma [...]b arcendo hoste, as Varro will [...]aue it. But yet is this of no auaile neither, vnlesse it be also compleat [Page 38] and whole; for so the Apostl [...] wills vs, Put on, saith he, the whol [...] Eph. 6. 17 armour of God: for if we lay ope [...] at any one part, there will the de­uill be sure to strike.

Quaque patet fera regnat Ery [...] ­nis: And for this reason may he [...] well be called Beelzebub, i. e. th [...] Prince of flyes, because the fly [...] will euer light vpon the wounde [...] place.

And yet how many bee ther [...] now adayes, that lay one part o [...] Ma [...]. 10. 25 other ope to the deuils blow, fo [...] want of this complete furniture [...] and so are easily wounded. As

One there is that hath not th [...] head-peece of Diuine wisedom [...] on, and so layes his head too fair [...] to receiue the deuils stroke. An [...] thus our grandmother Eue, she [...] was wounded; Ingenio perijt (h [...] ­miseri) Gen 3. 6. ipsa suo.

A second, hee lyes open at the [Page 39] eyes, by not putting before them Iobs couenant; and so Achan Iob 31. 1. perished, Vt vidit, perijt: He saw a wedge of gold, saith the Text, Ios. 7. 21. Vidensque concupivit, & concupis cens abstulit.

A third, he lookes not to his hands, to hold them vp to God in prayer. And so Moses was in fault;

Mosis manus erant graues, saith the Text, and thus Amaleck, you Exo. 17. 12 know, had almost got the victo­rie. And last of all (for I haue here a large field to march in) another lookes not to the foot of his affe­ctions, as Solomon aduises him, but hath Transitum pedis, a hole Prou. 4. 26. there for the deuill to enter. And so was Achilles foild and slaine. Our Christian armour therefore must be complete and whole, Put on the whole armour of God.

But what is armour to fight in, [Page 40] vnlesse we haue also weapons to fight withall.

Looke but into Saint Pauls Ar­mory, and there you shall finde Eph. 6. 12 enough to furnish you.

Some for defence of thy selfe.

Some for offence of others.

For defence, thou hast these foure to couer the foure chiefe parts of thy body. As,

For thy Ioynes, thou hast the Girdle of truth.

For thy breast and heart, the shield of faith.

For thy head, the Helmet of saluation: and

For thy feet, the shoes of peace to couer them from cold and harmes, as it is written: Quam speciosi pedes praedicantis pacem. Isa. 52 7.

But for offence, thou hast onely one, to wit, The word of God, which is the sword of the Spirit, To note that we must be Tardi ad [Page 41] percutiendum, receiuing foure blows, rather then giuing one. But if the faith of Christ lyes once at the stake, as it doth at this time in the Text, then Vade & percute Amaleck, then let him that hath Exo. 17. 9. no sword, saith Christ, go sell his garment and buy one: Then draw thy sword Peter out of thy sheath, and make it drunke in the bloud Luk. 21. 36 of thine opposers.

For it may as well bee said of Mat. 26. this weapon in generall, as of Go­liahs sword in particular; 1. Sam. 21. 9.

Non est huic simile, That there is no offensiue weapon like to this. Indeed Dauid mentions a bow as well as a sword. 2. Sam. 1. 18

But yet this is onely vsefull for those enemies that are afarre off, and therefore are lesse to bee fea­red; But if once those spirituall Philistines of ours be come vpon, as they were sometimes on Samp­son Iudg. 16. [Page 42] to destroy, then Gladius Do­mini, must be Gladius Gideonis, Iud. 7. 10. Then must the sword of the Lord be the sword of Gideon. I meane of euery true faithfull Christian

And therefore as the ancient Romanes did worship Victory for a Goddesse, so did the Alani also, saith Marcellinus, worship the sword for a God, as the chiefe meanes to attaine the victory: for the word of God, saies the Apo­stle, is quick and powerfull, yea, Heb. 4. 12. sharper then any two-edged sword, peircing euen to the diuiding asun­der of the soule and spirit, of the ioints and marrow.

And these are our weapons to fight withall, of which wee may say as Christ did of Peters two swords, satis est, here are enough to furnish a Christian souldier. Luc. 22. 38

Where then are those Popish weapons of the Church of Rome, [Page 43] viz. their Crosse, their Holy wa­ter, their consecrated Oyle, and the like. Surely, as the Apostle Rom. 3. 27. saies of works, so may we say of them, they are excluded: but by what law? by the law of faith: Our faith will not admit them, our Religion will not beare them: and why? silent ikter arma leges; because the law of God, which is regula fidei, the rule of our faith, and our law of armes, makes no mention of them, and no maruell, for as the Apostle said in another case, The Law is spirituall, but I am carnall: so say I, the Law of Rom. 7. 14 God speakes only of spirituall weapons, but are not these car­nall? they are doubtlesse; and thinke wee then that they are not pitifull scare crowes to put to flight a spirituall aduersary? Alas, we may say of them, as the Pro­phet doth of the Aegyptian hor­ses, [Page 44] They are flesh, and not spirit, Isa. 31. 3. sarcasmi Diaboli, as Chemnitius well calls them, euen gugawes to make the Deuill laugh; so that God hath giuen them vp to strong delusions, because they be­ing without law in these things, yet will needs bee a law to them­selues; Rom. 3. 14. and therefore we may well feare, that as the Prophet spake of the Aegyptians, so it may be said of them also, That both they and their weapons shall goe both toge­ther into hell; for hee that sits in Eze. 32. 17 hell, shall laugh at these weapons, Sathan shall haue these weapons Iob. 41. 17. 29. in derision.

But enough concerning the matter of our fight.

The manner followes.

And to make this good there be three speciall things required in it, which like those three migh­ties of Dauid will breake through [Page 45] an host of enemies, and bring 1 Sam. 23. from thence the water of life.

The first of these is Wisdome, and therefore Paul who was mi­les veteranus, an old beaten soul­dier, aduises his Ephesians to walk circumspectly, not as fooles, but as Eph. 5. 15. wise. So we must also fight cir­cumspectly, not as fooles, but as wise: it must not be like the cock­braind march of Iehu, concerning whom the Scripture saies, that 1 Reg 9. 20 he marched furiously.

I place wisdome in the first place, because the Wise man, he tels vs, that it is the principall thing. And Pro. 4. 7. againe, comparing it in another place with wisdome, he tels vs in plaine tearmes that of the Poet,

That wisdome is better then strength. From whence it came to passe, saies Plutarch, that the [Page 46] old Spartan, if hee conquered his enemy by force, he did then offer onely a Cocke, but if by wisdome, hee did then offer an Oxe, as a greater sacrifice then the former. But Aristotle he goes yet further, and will haue it to bee [...], the only virtue and captaine of a ruler.

[...], saies he in the second of his Poli­tiques, which was the reason why Dauid was elected of Saul, to bee the chiefe ouer his men of warre, because he behaued himselfe wise­ly, 1 Sa. 18. 5. saies the Text.

And indeed, as want of wis­dome and discretion is a great want in any calling, so most speci­ally in the military, in as much as our life stands alwaies there vpon a most tickle point, that if a foole turne souldier, it may well be fea­red, that hee will either hold his [Page 47] weapon flat way; and so wound himselfe, or else mistake his friend instead of his aduersary. But for such, me thinks, a Schoole of De­fence were better, wherein to learne skill, then a field to put it in practise, because wrath carries such to valor, and not knowledge, and therefore in fighting doe they seeke rather to perish, then to vanquish.

But it is here demanded where­in this military wisdome of a Christian souldier doth consist.

In answer to which, I will re­ferre it to three chiefe members of the body.

1 To the feet, they must bee held in with order, that so they doe not range out of their proper place, according to that of Solo­mon, A wise man will order his steps, but the foolish, hee goes out Pro. 19. 3. of his owne ranke, and peruerts [Page 48] his way. And so wee must fight orderly: all of vs must set our feet in battell aray, and continue there in our standing, like the Northern army, concerning whom wee read, that they should runne like mighty men, and climbe the wals Iocl 2. like men of warre, that they should march euery one in his way, and not breake their ranks. The Philosopher could say that [...]; that Arist. Polit. lib. 2. order was the mother and preser­uer of all things; for which cause the Apostle will haue all things to be done in order, for God, saies the same Apostle, is the God of or­der, and not of confusion. As for 1 Co. 14. 40 disorder, that dwels only in hell, the place of all misery; and there­fore Babel is made a type of it, which signifies nothing but con­fusion. Gen. 11. 9.

But order must bee on earth, as [Page 49] in other things, so more especially in fighting Nam cum miles Centu­rioni, Centurio Tribuno obsequitur, saies Tacitus, facile fit aditus ad Annal, l 1. victoriam.

But è contra, nothing sooner loses the field, then when men goe out of their orders and ranks, out of their places and callings, as when the master goes on foot, and the seruant gets vp into the saddle, which was one of Solo­mons Eccl 10. 7 euils that hee saw vnder the Sunne, when one goes vp to the front, that should come behinde in the reare;

By this meanes doth confusion march into the army, and after it destruction. And indeed all now will be Captaines to teach others, when as the Apostle saies, they haue more need to be taught them­selues, Heb. 5. 12. or else they will haue none [Page 50] of the Crowne, no, nor fight one stroke in the combat. That as it was said of the Egyptians, that all of them would be Priests, so of these times; Moses wish is now Aegypti Sa­cerdotos omnes. Nu. 11 29 well nigh fulfilled, Omnes erimus Caesares, all of vs would faine bee Captains; oh that I were a King, saies Absolon. 2 Sa. 15. 4.

Aut Caesar, aut nullus. But Ab­solon must first learne what it is to be a subiect, for,

For dost thou not know that Kings must haue long hands to guide the reines of gouernment?

And yet now will euery Cob­ler finde fault with the face of the picture, when his art reaches no higher then the foot: as Luther said, Vnusquis (que) habet in se Pa [...]am; [Page 51] But doth not hee take too much vpon him, O ye sonnes of Levi, datur vobis seire.

Nunquid enim & Saul inter 1 Sa. 10. 11 Prophetas? well, if hee be, Spiri­tus illum invasit malus, & prophe­tabat; 1 Sa. 18. 10. an euill and disordered spi­rit hath put him into orders, and behold he prophecies; Quis au­tem 1 Sa. 10. 12 pater, as they said of Saul? for is hee not the sonne of Kish, who went about to seeke his fa­thers Asses, and how then doe wee heare these things of him? Proh pudor, Quis, Cui? as it was said of Arsacius, an vnlearned Bishop, that succeeded Origen.

Euery cursed bramble now will take vpon him to bee a Prince a­mong Iudg. 9. 15 the trees, as in Iothams pa­rable, and the sonne of the Thistle must needs match with the Cedars 2 Kin. 14. 9 daughter. For will not this wood, saies hee, serue as well to make [Page 52] some throne for a king, as some plash for a hedge? Are not all the people holy, sayes Corah? Nu. 16 3. Are not Abanah and Pharphar, riuers of Damascus, saies Naaman 2 Reg 5 1 [...] to Elisha, as good to wash, in as the riuer of Iordan? So are not we, say they, as fit to bee made Captains as other men? No, saies Elisha, it must be Iordan, and no other riuer; the virtue of healing is annexed by God only to that riuer, and the King hee can only co [...]e this ouerflowing euill. As for others, nemo te conduxit ad hoc o­pus, this is enough, that no man hath hired them to this work. M [...].

And euery one cannot bee borne to this dignity; how then can yee expect wages for it, since euery one shall receiue his wages [...], according to his work. Rather bee ordered by [Page 53] your Captains, & quo in loco es constitutus, ibi astes, and fight in that part of the battell wherein they haue placed thee; for as Christ said to his Disciples in an­other case, non vestrum est scire mysteria regni; so say I, scire tu­um nihil est. Mat. 13. 11

Alas, you are more brute then any men, as Hagar said of him­selfe, neither is there any know­ledge touching these affaires Pro 30 2 lodging in you.

Wherefore as Christ said to Peter, so say I, quid hoc ad te?

Aliud plectrum, aliud Sceptrū, Ioh. 21 23. as Stratonicus the Musician told Ptolemy; or as Basil said to the Emperors Steward, who laboured to peruert Scripture for the strengthning of the Arian heresy, [...] It is thy part, saies he, to looke to the Emperors kitchin stuffe, and [Page 54] not to trouble thy head about the knotty places of Scripture. Vobis hoc non datur; for as the twelue Apostles said, Is it meet to leaue the word of God and serue tables? Acts 6. 2. so may wee say on the contrary, is it meet, thinke you, to leaue ta­bles, and come presently to dis­pence the word? no surely; for there is [...], a great gulfe of difference betwixt these two, Luc. 16. 26 so that those idle drones that would passe from hence to them, cannot, neither againe can those thredbare & pragmaticall trades­men that would from thence to vs: indeed some Enthusiasts of late daies haue not been afraid to passe this latter gulfe; but who so bold, saies the prouerb, as blinde Bayard; Partus enim indicavit patrem, for their vncouth births haue shew'd their breeding, and their roauing discourses haue laid [Page 55] them open what they were, well enough, viz. stragling sheepe, disordered men, and wandring starres, as Iude speakes, for when ver. 12. the Text hath called for brick, these men haue come with straw in their hands, like those builders of Babel and confusion, at quis haec Gen 11. requisivit? and when that hath called for tile, they haue come with stubble, and haue giuen thereby this witnesse of them­selues, I am no Prophet, but a husbandman, for man taught mee Zac. 13. 14 to be so from my youth, so said Za­chary, you know, who had an im­mediate call from heauen to that sacred office; and if they can shew the same patent, they may passe freely. At da mihi talem, as Ber­nard said of yong Timothy, & e­go cibabo auro, & potabo halsamo. No, no, immediate cals are now past, so are extraordinary signes, [Page 56] and he that seekes now for such a signe, is but an adulterous gene­ration, saith our Sauiour, but no Luk 11. 29 signe shall be giuen him, saue one­ly this, Go sow, and then reape, 2. King 19. 29. plant vineyards, and then eate the fruit thereof.

All members, saith the Apostle, haue not one and the same office: Rom 12. 4. but God hath made some Pro­phets, some Apostles, others E­uangelists, &c. so say I, all that sight in the battell, haue not one and the same ranke, but some are Captains, others Colonels, others Sergeants, and others againe common Souldiers, and such as do attend vpon the baggage. Are 1. Cor. 12. 19. all Prophets, are all Apostles, are all Teachers, are all Captaines, are all Colonels, are all Sergeants? If all were the eye, then where were the hearing? So if all were Captaines, then where were the [Page 57] Colonells? or if all were these, where then were the common souldier and attender on the bag­gage? But God hath appointed, as to euery member in the body, so to euery souldier in the field his right place, his proper Vbi, that so there may bee no schisme in the body, no disorder in the Campe. Hee shall keepe thee in all thy wayes, saith Dauid: Euery man Psal. 91. 11 then hath his proper ranke, his calling, his way; and God hath said to him in his entrance into it, as in Isaiah, This is thy way, walke Isa. 33. 21. in it, and thou shalt finde rest to thy soule. But if thou once presume to depart out of it, without licence from thy Captaine, thou hast then no promise of protection at all. And therefore the deuill, saith learned Iunius, was but a bad So­phister, in alledging to Christ, Gods promise for preseruation, [Page 58] without annexing vnto it the Mat. 4. Psal. 91. condition of walking in his waies: It being nothing else, saith he, but Fallacia Diuisionis, a fallacie of diuision, in separating those things that must be ioyned; The way of God and his protection in it, be­ing as nearely linked together, as mercy and truth that kisse each other. For as Bernard well glosses the place, He keepes vs, In vijs, non in praecipitijs, in our wayes, and not in our downefalls: So that if Christ had throwne him­selfe downe, hee had then beene quite out of Gods way, and so out of all promise of his protection, For,

Extra viam nulla securitas: for out of the way is nothing but er­rour, nothing but danger. And therefore the Lord threatens the Iewes, that because they did not know his way, but went out of [Page 59] those bounds that hee had set them, therefore a Lyon out of the Ier. 5. 6. forrest should slay them, and a woolfe of the euenings should de­uoure them. Indeed the sluggard saith, Leo est in via, That there is a Lyon in the way, but how foo­lishly? Pro. 22. 12. for I am sure that he walk­ed, In via devia, in a crosse and by-way, when hee met with the disobedient Prophet, and there­fore slew him. 1. King. 13.

The second branch of our wisedome followes, and this shall be referred to our eyes, they must be held open by walking; and so we must fight with a heedy and watchfull eye: according to that of Solomon, That a wise man hath Eccl. 2. 14. [Page 60] his eyes in his head, hee is euer watchfull, and not like those of Laish, that were a carelesse and Iudg. 18. 67. drowsie people. And therefore the ancient Romanes, in their coynes inscribed to Mars the God of warre; did vsually ioyne a Cocke with him, which is the embleme of watchfulnesse. And good reason we should be watch­full.

• 1. Whether wee respect our owne disposition; or,
• 2. The disposition of our ad­uersary.

1. Our owne disposition, as now most prone to sleepe, and therefore Saint Peter aduises vs to watch, because the end of all things P. Pet. 4. 7. is at hand. Now as the nearer the day draws to an end, the more apt are men to sleepe; So the nearer the day of this world is a drawing to his last period, the more are we [Page 61] inclining to snorting and securi­ty; and we haue euer good cause to suspect that we are most incli­ned vnto, because Nitimur in ve­titum, Rom 7. 19. the euill we should not do, that we do. And therefore wee reade of Abraham, that when the Sunne was going downe, a deepe Gen. 15. 12. sleepe fell vpon him; Now if S. Iohns age was [...] the last 1. Ioh. 2. 18. houre of the day, then must this wherein we liue, needs be the last minute of that houre. And there­fore no maruell if now, with the disciples of Christ, we be so will­ing Mat. 26. to sleepe and take our rest.

2. If we respect the disposition of our aduersary, and therefore S. Peter againe aduises vs to watch, 1. Pet. 5. 8. because our aduersary, the deuill, walks about like a roaring Lyon, seeking to deuoure vs.

1. Hee is our aduersary, and therefore we must watch, for [Page 63] we must not trust our aduersa­rie, saith the sonne of Sirach, Eccl. 12. 10 because as iron rusts, so is his wickednesse.

2. He is a strong aduersarie, as the Lion is the strongest of all the beasts of the field. For if Pro. 30. 30. the Lyon roare, saith Amos, shall Amo [...] 3. 8. not all the beasts of the field trē ­ble? Etquae potestas comparetur ci, saith Iob of him, vnder the Iob 41 33. Metaphor of a Whale?

3. He is a watchfull aduersarie, as the Lyon is said to sleepe with his eyes open: for which cause, saith Pierius, did the Egyptian Priests make the Ly­on a Hieroglyphick of watch­fulnesse: Et vigilat hostis, saith Austen, & tu dormis? virtu [...] & ab hoste probatur. O disdaine not to learne that is good, euen Ouid. from thy aduersary, and bee thou as carefull for thine owne [Page 62] preseruation, as the deuill is for thy destruction.

4. He is also a painfull aduersa­rie, for he walkes about, saith the Text. The originall word is [...] Magnus quidem Iob 1. 7. Peripateticus, a great Peripate­ticke, for his walke is, In cir­cuitu, as in Iob; It is motus circularis, which knowes no end, but is still in action, and like the Pharisaicall Iesuite, will Mat. 13. 15 compasse Sea and Land to make a Proselite. And thinke we that Sathan will do all this to no end and purpose? No surely, he doth it,

5. To this end, namely, to de­stroy vs, to deuoure vs, for his mouth is an open sepulcher, as Dauid speakes of the wicked: Psal 75. 9. and the graue, saith Solomon, is Pro. 30. 16. vnsatiable. Now if Saul bee a sleepe, it is then easie enough [Page 64] for Dauid to take away his 1. Sam. 26 11. speare, and his water-pot from him: For while the Husband­man Mat. 13. 25 slept, saith the Text, then came the enemy and sowed his tares.

It is a Prouerbe in the Ne­therlands, That when the Spa­niard sleepes, the Deuill rocks the cradle; Sure I am, that is true in our spirituall warfare al­so here below, That when we sleepe, like Ionas, in the cradle Ionas 1. of security, that then Sathan, Hostis ille Catholicus, that vni­uersall enemy of all mankinde, is most busie in plotting our destruction: And so Iob speakes of him, vnder the Metaphor of a Whale, when he calls him, The king ouer all the children of pride. And it is easie here al­so Iob 41. 34. to make application; all which giues truth to that of [Page 65] the Poet.

Invadunt vrbem somno vin [...] (que) Ʋirg. sepultam.

And thus it befell Balthazar, for when his eyes were, in the Poets phrase, Somno vinoque graues, heauie through wine and sleeping, Darius he enters the gates of the Citie, standing open for destruction.

And so much for the second branch of our Military wisdome, which was referred to the eyes, they must bee held open with watchfulnesse.

The third and last followes, which shall bee referred to the head, this must bee held vp by wisedome and discretion (i.) we must rightly discerne betwixt the head of the body, and other infe­riour parts, that so if we put any to the hazard, it must be they that are lesse principall; but as for the [Page 66] head, which like the Tower of Dauid, hath a superintendencie aboue the rest, this must be sure to be warded, according to that of our Sauiour, Bee wise as serpents. Now the chiefe wisedome of the Mat 10. 16. Serpent, saith Pliny, consists in this, viz. in sauing of his head: so aboue all, must we be sure to hold Christ Iesus, who is Caput & de­fensor fidei, The head and defen­der of our faith vnwounded, our Captaine vntouched, to hold the fundamentals of our Religion in­uiolate, the foundation of holines vnraced; whatsoeuer become of the hay or stubble that we build vpon it, and then Saint Paul tells vs, That although we suffer a little losse thereby, yet shall our selues 1. Cor. 3. 15. be saued.

And yet I would not haue you thinke, that we can euer be strickt enough, either in our faith or [Page 67] manners, God forbid, for the word is [...] in the Ephesians, (i.) walke accurately, as the best Eph. 5. 15. Expositors render the word; or else straightly, as others: and therefore Dauid tels vs that hee Psal. 115. held straight all the commande­ments. But yet, as Solomon doth well distinguish betwixt mirth and madnesse, so doe wee heere, Eccl. [...]. 2. only sanctity from superstition; that, as the prouerbe hath it, bee merry, but wise; so say we, be as zealous as you will, but yet accor­ding to wisdome and sobriety; for though a man can neuer bee too zealous, yet he may be somtimes Rom. 12. 3 too superstitious. But alas, there be too many now a dayes, that doe not hold this head, as Paul spake to the Colossians concer­ning the worship of Saints and Angels; and wee speake this to Col. [...]. 18. their shame, especially the Priests [Page 68] and Leuites, who hold all that they haue, in capite, and this, we say, is the surest hold, for it was Platoes tenet, with some other, that in this member was the seat of life and being. But sure I am, Democritus. that in holding Christ the head of our faith, wee shall liue for euer, since eternall life is in him, saies 1 Io [...] 5. 12. the Apostle.

And so much for the first thing requisite in the manner of our fight, which is wisdome.

The second followes, and this is strength and courage, for I doe not meane heere so much the strength of the hand, as that of the heart, when with Richard the first, we haue Ceur de Lyon, a S [...]ow [...]n Chron. Lions heart, that will not be dan­ted: and therefore Socrates being asked what strength was, answe­red, that it was motus animae cum corpore, for if strength bee defici­ent, [Page 69] alas what shall become of wis­dome; it shall be, me thinks, like a child that is come to the birth, but for want of strength, cannot be deliuered, as Hezekiah spake in Isa. 37. 3. another case. For as strength without wisdome is wanting in the noble disposition of warlike stratagems, so also is wisdome without strength failing in the due execution of the same: wis­dome indeed may serue to guide, but it is strength and courage that must defend our selues, and offend our enemies.

And therefore Dauid being now ready to leaue the world, leaues this to his sonne Solomon, as his last gift and legacy, Bee strong, saies he, and of a good cou­rage, [...]. and thou shalt prosper: and surely it was [...], a gift worthy of such a giuer.

As Iphicrates then had it pro­claim'd [Page 70] to his souldiers before the vndertaking of any hard exploit, If any man haue left his heart at h [...]me, [...]et him fling downe his colors and bee gone. Or as Gi­deon said, If any man be fearfull, let Iudg. 7. 3. him depart; so say I, if there be a­ny white liuer'd Christian among vs, who for a tearme of disgrace, or a little blast of opposition can be content with Peter to deny his co­lors of Christianity, abeat, pereat, profundat, perdat; away with such Ter. Heaut. a wretch, but withall let him, with­out repentance, perish eternally. We read of Christ our Captain, that he could endure the Crosse, and despise the shame, to runne on Heb. 12. 1. the race that was set before him: And let as many of vs, saies the same Apostle, as would be perfect, looke vp to Iesus the author and fi­nisher of our faith: consider him who broke through such contra­dictions [Page 71] of sinners, and by him bee encouraged to resist vnto blood, striuing against sinne, as the Apostle speaks, and not to vers 4. deny our innocency to the death.

Quid enim desperandum Chri­sto Duce? for what need we feare, hauing such a Captain, who for our sakes hath led away captiuity [...]ph. 4 8. captiue, as the Apostle speakes, and hath crushed in peeces the very head of the maligning world: for bee of good comfort, saies our Sauiour, I haue ouercome the world; Et licet atrocitèr lo­quantur, Ioh. 16. 33 saies Tacitus of Vitelli­us souldiers, minor est tamen apud victos animus. And an enemy, Hist. li [...] 3. wee know, that is once beaten, though he speake big for a time, yet if he come once to strokes, his courage will then quickly faint and quaile. Only let that exhor­tation of the Apostle take place [Page 72] with vs, To lift vp our hands that Heb. 1 [...] 1. hang downe, and our feeble knees; yea, our hearts also that hang downe towards our feet, saying with Dauid, I will not feare though ten thousand of enemies doe bande Psal 3. 6. So a cow and is de­scribed, cuius a [...] ­mus in pedious. themselues against mee, or with Paul send forth that triumphant challenge, What shall bee able to separate me from the loue of God in Christ? shall tribulation or an­guish? &c. No, I am perswaded Rom. 8. 38 that neither life nor death, no nor any thing else shall euer bee able to separate mee from the loue of God in Christ. And then good luck haue we with our honour, as Da­uid hath it, Ride on because of the word of truth and meeknesse, and Ps [...]. 45. 4. our right hands shall teach vs ter­rible things. The campe of Christ will admit of no weakling, of no dastard; and hence it is that S. Paul in his Panoply speaks of no [Page 73] armour atall for our back parts, Eph. 6. 12. but only for those that are before; to shew that hee would not haue vs afraid to looke our enemies in the face, but to quit our selues like men, and be strong: and not 1 Co. vlt. 13 to be like those of Ephraim, who turn'd their backs in the day of Psa. 78. 10. battell: for, shall such a man as I fly, saies Nehemiah, I will neuer Neh. 6. 11. doe it. Indeed I must needs con­fesse, that in our earthly warfare wee oft times become strong by making our selues weake, and o­uercome our enemies, like the Parthian, by flying from them: But in our spirituall warfare it is not thus Resist the Deuill, saies S. Peter, and then hee will flee from 1 Pet. 5. 9. you: but if we fly from him first, thereby hoping for the greater aduantage, then acriùs urget ho­stis, the enemy will come with the greater violence, because wee wra­stle [Page 74] not, as they doe, against flesh and blood, saies Paul, but against Eph. 6. 12. principalities and powers, and spi­rituall wickednesses in high places; and therefore as they can the bet­ter discry our purposes, so will they also preuent our practises, as well knowing whereof we are made, and remembring how wee bee but dust.

The third and last followes, which is constancy and perseue­rance; and this must strike the battell through, & make vp of all the former flowers a complete garland of triumph.

For as Christ said to the yong Mar. 10. 21 man who profess'd that hee had kept all the commandments from his youth; so say I now to you [Page 75] that haue vsed all those other meanes from the beginning of your dayes, unum adhuc superest, there is yet one thing wanting to perfection, and this is constancy in them to the end of your daies. For as finis doth movere ad pug­nandum, so doth it also post pug­nandum exhibere coronam, as it doth prouoke vs to fight at the first, so also doth it reward vs for fighting at the last; for no man is crown'd, saies the Apostle, vnlesse 2 Tim. 1. he striue first: and as wee are not crown'd vnlesse we striue first, so neither vnlesse we striue last, euen to the last period of the battell, fi­nis enim coronat opus, for the end is euer that which crownes the action; so saies our Sauiour to the Minister of the Church of Smyr­na, Be faithfull to death, and then will I giue thee a crowne of life. Reu. 2. 10. And this was the reason why [Page 76] God commanded, that vpon the outward skirts and end of Aarons garments there should bee Pome­granates of blew silke and purple, because of all other fruits doth the Ex. 28 33. Pomegranate beare most the re­semblance of a crowne vpon it; so that as Dauid hath it, the oyle of grace must runne downe from our heads, euen to our beards; and not rest there neither, vntill it hath touched the end of the combate, the skirts of our clo­thing: Psa. 133. 2. and therefore it is lamented by the Prophet touching Ierusa­lem, that her filthinesse was in her skirts, and her end was worse then [...]. 1. 9. her beginning. But if any man turne his hands to the plow, saies Christ, and looke back againe, such a one is not fit for the kingdome of [...]. 9. 60. heauen. Neither shall my soule, saies God, haue pleasure in him. We must not [...], for the word is Heb. 10. 38 [Page 77] vsed by S. Luke, and signifies pro­perly, to shrinke back, as coward­ly Luk. 18. 1. souldiers doe in warre, when there is apparent feare of danger, and so it is noted in the margent of your Edward Bibles.

It is but an hypocriticall tricke to enter into the performance of Sir Francis Bacon. In Charles the 8. his expedition, on which some com­pare them to a flea, soone skiping into a countrey, & as soone out Heylen. Hist [...]. Gen 15. 11 good duties, as a stranger doth in­to an Inne, or as the French did sometimes into Italy, as one said of them wittily, onely to chalke vp their lodgings and bee gone; But a true Christian Souldier, he will alway deale with his spiritu­all enemies, as Abraham did with the fowles that lighted vpon his sacrifice, neuer leaue driuing them away vntill the euening: hee will wrestle with them as earnestly as euer Iacob did with the Angell, Gen. 32. 22 euen til the day of saluation break, and the shadowes of the night flee away: Which if we doe, then [Page 78] shall we be truly called, as our fa­ther was before vs, The Israel of God, because wee haue fought with our enemies, and preuailed. There now wants nothing but Pauls desire, and then may the Phil. 1. 23 Cupio dis­solui, &c. Isa. 40. 1. company be dissolued, and be with Christ. Then speake comfortably to Ierusalem, saith the Prophet Isaiah in the person of God, and tell her that her warfare is accom­plished: For now shall our righte­ousnesse go before vs, as the same Isa. 58. 8. Prophet speakes in another place, and the glory of God shall be our reward.

In a word, now shall be brought to passe the saying that is written:

Which God giue vs, for Iesus Christ our onely Lord and Saui­our.