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, 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. 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. Fight the good fight of faith.

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

1. A martiall act, in this word fight.

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 part may receiue an equall influence: for it is Bonum certamen, A good fight. Fight the good fight of faith.

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. 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. 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: 〈 in non-Latin alphabet 〉 , 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 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, the fighting Church; becauſe it muſt fight the good fight of Paul in my text. Fight the good fight of faith.

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

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 the Lord Ieſus Chriſt, for ſo he is called in Saint Matth. 〈 in non-Latin alphabet 〉 : 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.

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. 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 〈 in non-Latin alphabet 〉 , Mat. 10. 36. the ſinne that beſets vs round about, as the Authour to the Hebrewes Heb. 12. 1. calls him; but farther, 〈 in non-Latin alphabet 〉 , 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 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 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 • 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, 〈 in non-Latin alphabet 〉 , 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 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.

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 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 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 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 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 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 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. 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.

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.

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 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.

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.

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.

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 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 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. 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; 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 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 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?

And ſo much for the further ances to make our fight ſucceſſefull in regard of our Captaine whom we ſerue.

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:

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. 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 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 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, 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 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. 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, 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, 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 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, Eſt acri potior bello prudentia dextra. Eccl. 9. 18.

That wiſdome is better then ſtrength. From whence it came to paſſe, ſaies Plutarch, that the 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 〈 in non-Latin alphabet 〉 , the only virtue and captaine of a ruler.

〈 in non-Latin alphabet 〉 , 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 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 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 〈 in non-Latin alphabet 〉 ; 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 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; Vſque adeo turbatur agris. Virg, Eclog

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 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. Regis ad exemplum totus componitur orbis.

Aut Caeſar, aut nullus. But Abſolon muſt firſt learne what it is to be a ſubiect, for, Non noſti longas Regibus eſſe manus?

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; 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 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 〈…〉 . Et naſci à principibus fortuitū eſt.

And euery one cannot bee borne to this dignity; how then can yee expect wages for it, ſince euery one ſhall receiue his wages 〈 in non-Latin alphabet 〉 , according to his work. Rather bee ordered by 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, 〈 in non-Latin alphabet 〉 It is thy part, ſaies he, to looke to the Emperors kitchin ſtuffe, and 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 〈 in non-Latin alphabet 〉 , 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 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, 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 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, 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 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.

And ſo much for the firſt branch of our militarie wiſedome, which was referred to our feet, and this was order to keepe them from ſwaruing.

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. 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. 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 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 〈 in non-Latin alphabet 〉 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 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 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 〈 in non-Latin alphabet 〉 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 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 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 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 manners, God forbid, for the word is 〈 in non-Latin alphabet 〉 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 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, 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, 〈1 line〉 . and thou ſhalt proſper: and ſurely it was 〈 in non-Latin alphabet 〉 , a gift worthy of ſuch a giuer.

As Iphicrates then had it proclaim'd 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 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 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 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 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.

But enough for the ſecond requiſite in the manner of our fight, and this is ſtrength or courage.

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 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 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 〈 in non-Latin alphabet 〉 , for the word is Heb. 10. 38 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 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:

We haue fought a good fight, we haue fulfilled our courſe, we 2. Tim. 4. 8. haue runne our race, we haue continued in the faith, hence forth therefore is laid vp for vs a Crowne of righteouſneſſe.

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