Three Sermons, Sermon 1
2. TIM. 4.7.
I hauehave fought a good fight.
THE beginning of this chapterav. 1.2.3.4. preſents vntounto vsus a very graue and ſoleme charge giuen as in the name of God and his moſt glorious preſence by the Apoſtle vntounto his Sonne bver. 5.Timotheus, The occaſion of the words.that conſidering the euilnes of the times, & the aptnes of men to turne their eares from the truth vntounto Fables, he ſhould ſhew forth an extraordinarie and vnwearied induſtry in the faithfull execution of his publique Miniſtry. The reaſon inducing Paul to be at this time eſpecially ſo vehement in this kind of perſwading, and which ſhould alſo moue Timothie to be as apt to entertaine the aduiſe, was the neeere approching of the time of his finall diſſolution; I am now readie to be offered, &c. cv. 6.as if he had ſaid: I am vncertaine how ſoone the thred of my life may be cut eff, ſure I am, it cannot be stretched out long, and therefore, whileſt I hauehave time, (and for ought I knowe this may be the laſt time (I cannot but advertiſe thee: And ſeeing that which I now speake, I speake as one readie to lay downe this Tabernacle, in the depth of my affection to thee, and in the ſinceritie of my heart to God, (before whom I exspect hourely to appeare) thine cares ought with the greater greedines euen to drinke in theſe my last words, & they ſhould ſo farre forth affect thee, that thou ſhouldst lay them vp, and hide dPſ. 119.11.them, and keepe them in the midſt of thy heart.ePro. 4.21.
Now the mentioning of death, albeit it worketh little with Euill men, vnleſſe it bee either to the deading of their hearts, like Nabals (he was like a ſtone, f1. Sam. 25.37ſaith the Text), or to the making of them more deſperate ſecure, (Let vsus eate and drink, for to morow we ſhall die, gi. Cor. 15.32.yet in ſuch a fleſhy hEzech. 11.19.melting i2 Kin. 22.19.renewed kPſ. 51.10.heart as Paules was, it could not chuſe but leaue ſome impreſſion. For how could it be, that Paul, knowing, that when man returneth to his earthlPſ. 146.4. his ſpirit is eftſoones either receiued into euerlaſting Habitatiōs mLuk. 16.9., or elſe diſmiſſed to be reſerued in chaines vnderunder darkenes, vntounto the iudgement of the great day, nIud. 6.ſhould not alſo caſt with himſelfe, which of theſe two ſhould be the finall iſſue of his ſoule? Now then, beholding with the eies of his minde, the Glory that ſhalbe ſhewed hereafteroRom. 8.18. on the one ſide, and the Burning Lake which is the ſecond Death pReu. 21.8.on the other ſide, and knowing that each of them is by the ordinance of God, (as with a chaine of Adamant) tyed to the holynes or profanes of the former courſe, therefore for the ſecuring of his owne ſoule, for the encouraging his pupill Timothy, and for a ſauing and comfortable directiō to vsus all, he ioyfully lookes back into his life by paſt, that from thence he may deriue a hopefull inference for the time to come: I hauehave fought a good fight &c, From henceforth is laide vp for me &c. Thus with as much fidelity and plainenes as I could, I hauehave let you ſee, the courſe, and order, and dependance of this Text. It is a notable and a pregnant proofe of the ſaying of the wiſe man, (qPro. 14.32.) The wicked ſhalbe caſt away for his malice, but the Righteous hath hope in his death. That Pauls Hope was not in this life onelyonly (rCor. 15.19.) appeareth by the folowing verſe: what were the grounds of his hope, by which it became a Hope not making aſhamed (ſRom. 5.5.) is declared in this verſe. It is borne vp with three ſupporters. 1. A Good fight well diſcharged: 2. a holy Courſe well finiſhed. 3. a ſound Faith well preſerued. This is like Salomons threefold cord (tEcc. 4.12.) which is not eaſely broken. It may be compared to that Skarlet cord (uIoſ. 2.) by which Rahab let downe the ſpyes, and which ſhee left hanging in her window. For as that was the marke by which her houſe was knowne, and ſhee ſaued from the deſtruction of Iericho, ſo this holy Twine, is a pledge to that ſoule where the Lord hath tyed it, that it ſhal be freed from the wrath that is to come. Time will not giuegive leaue to vntwiſt eueryevery ſpecialty. I will proceed as I may, and beginne with the firſt, praying you all that inaſmuch as the ſame diſſolution of nature awaites vsus all, which hath long ſince brought Paul to his exſpected Reſt, we would yeeld our ſelues to be ſo farre forth perſwaded by that, which by Gods aſſiſtance I ſhall ſpeake, that by ſeeking to imitate Pauls hope, we may at laſt partake the ſame happines which Paul doth.
Before I come to the more exact diſcouerie of the hidde Treaſure of this my Text,dDoctrine out of the order of the place. I muſt commend vntounto you this generall obſeruatiō, grounded vponupon the courſe and order of this Place, namely, That the moſt ſolide comfort to a Chriſtian ſoule, beholding the greiſly and ghaſtly countenance of approching Death, is the Teſtimony which the Heart beareth to it ſelfe, of the former ſteady care to walke in all good conſcience before God. I would be loth to be charged with offering violence to my Text, therefore I will let you ſee how this doctrine ariſeth kindly and vn-enforced from this ſcripture. Wee ſee firſt our Apoſtle, in a reſolued expectation of his now very neere at hand departure: that is expreſſe, we ſee him alſo aſſuring himſelfe of no ſmaller honour then a Crowne of Righteouſnes: ſo much the verſe following will not ſuffer vsus to denie. If it be demaunded now, whence it was, that his thoughts of death were ſo full of comfort, and his hopes of happines ſo full of confidence, the trueſt anſwer is this, it came even from hence, that the witnes in his boſome, ſpeaking the truth before the Witnes in heauen, *Iob. 16.19.teſtified with him and for him, that in all his courſe from the very firſt inſtant of his conuerſion, vntounto this laſt concluſion and ſhutting vp of his daies, his whole drift was, in ſimplicity and godly purenes to hauehave his Conuerſation in the World xCor. 1.12.. I hauehave fought a good fight. I hauehave finiſhed my courſe, &c. So that, this conſidered, there is very ſufficient footing for this doctrine, in this Text. GiueGive me leaue to ſhew you in an example or two, how others of Gods holy ones, being guided by the ſame ſpirit, hauehave in the like caſe, grounded their hopes vponupon the like foundation. Note well the example of Hezekiah yIſ. 38.1. &c.. He knew generally by natures inſtinct, that he muſt die; but at this time (I now ſpeake of) the prophet of the Lord, euen the prophet Iſaiah came vntounto him with this dolefull meſſage. Put thine houſe in order, for thou ſhalt die and not liue. Whom would not theſe tidings hauehave ſtroken to the heart, and what could Hezakiah expect but preſent death? well then, all things threatning his end, the common condition of nature, the mortality of preſent ſicknes (being, as it is thought, the plague) and aboue all, the doome come from the Lord by the hand of ſuch a prophet, where was the ſtaffe of Hezekiahs comfort, but euen as our Apoſtles was in the ſecret witnes of his owne ſoule, teſtifiing vntounto him the ſincerity and holines of his former courſe? O Lord remember now how I hauehave walked before thee in truth, and with a perfect heart, and hauehave done that which was good in thy fight. Who ſo compareth this of Paul, with that of Hezekiah, muſt needs ſay that they were both euen the very breathings of one and the ſame ſpirit. Thinke we that Eliïah, ſitting vnderunder the Iuniper tree z1. Kin. 19.4.10.could with any comfort hauehave deſired the Lord, to take his ſoule, if he had not had his aſſurance written vponupon the table of his heart aPro. 3.3.that he had bene alwaies very iealous for the Lord God of hoſts? Could old Simeon with a glad ſpirit hauehave beſought the Lord euen inſtantly to diſmiſſe him, if his conſcience had not told him, that all his life paſt had bene an intentiue awaiting for the Conſolation of Iſrael bLuc. 2.2.25.26.. But what ſhould I ſearch the ſcripture for more examples? Looke to Ieſus the author and finiſher of our Faith, cHeb. 12·2.and ſee whether, when he a as man made ſinne for vsus d2. Cor. 5.21.was to drink that bitter Cup eMat. 26.39.and to taſte death for vsus allfHeb. 2.9., his cōſtant expectation of partaking with his fathers glory, came not by the ſame degrees vntounto the due perfection? Examine that effectuall prayer compoſed by him the night before his ſuffrings, when he knew that his houre was come that he ſhould depart out of this world vntounto the Father gIoh. 13.1.. Read Ioh. 17.5.6. I hauehave glorified thee, now glorifie me, &c.
If you demaund a reaſon of this Doctrine,The reaſon of the Doct. you may thus conceiue it, and I pray you to marke it, leaſt I ſhould be miſtaken and thought to place mans hope of comfort in himſelfe. A man which iourneyeth, builds his aſſurance of ſafe arriuing at the place he aimeth at, vponupon his diligence to enquire, and his care to keepe the right path leading thereunto. The place I intend, I knowe, the way I am well aduiſed of, in it I am ſure I am, I hauehave traueiled in it as was fit, therefore I am ſure I ſhall not faile in my intent. This is a kinde of reaſoning which cannot deceiue. So is it in this caſe. The way to heauen is Chriſt. I am the way.hIoh. 14.6. by his bloud he hath tracked out for vsus a new and liuing way iHeb. 10.…0.: For the help of his choſen in this way, he hath giuen his word: He hath ſhewed thee, O man what is good, &c. kMic· 6.8.. to his word he hath annexed Miniſters, as Guides lAct. 8.31.for vnderſtanding it: with the voice of his word he hath coupled the Teaching of his ſpirit: Thine eares ſhall heare a word behinde thee, ſaying. This is the way, &c. mIſ. 30.21.. He hath ſet marks alſo in the way, by which to know it; as namely, 1. Antiquity Stand in the waies and aske for the old way, which is the good way, &c. nIer. 6.16.. 2. Purity. There ſhalbe a path and a way, and the way ſhalbe called Holy, &c. oIſ. 35.8.. 3. Fruitfulnes. He hath ordained good works that we ſhould walke in them pEph. 2.10.. 4. Straitnes, and the fewnes of paſſengers. The gate is ſtrait and the way narrow which leadeth to life, and few there be that finde it qMath. 7.14.. So then, the marke I hauehave alwaies aimed at is heauen, euen the Price of the high calling of God in Chriſt rPhil. 3.14.: the way to it I hauehave ſought, not in mine owne heart, nor in the guiſes and humors of the world, but in the Scripture: I hauehave found it to be Faith in Chriſt working by loueloveſGal. 5.6. and making a man zealous of goodworks tTit. 2.14.: to this way my heart hath bene ſetuDeu. 32.46., it hath bene my continuall and inſtant ſuite to be directed in this Path *Pſ. 119.36.and though with much weaknes, and limping xHeb. 12.13., yea and falling yPſ. 37.24.ſometimes, yet to it I hauehave ſtriuen zLuc. 13.24.continually: How then without calling Gods truth and faithfulnes into Queſtion, can I doubt of the End, when my conſcience is witnes with me, that my ſteady reſpect aPſ. 119.6.hath bene vntounto the way guiding thereunto? you ſee then the truth of the doctrine, and the reaſon of it, and withall that in it there is no building vponupon our ſelues, but a hopefull reſting vponupon the Lord, who hauing taught bPſ. 119.33.me the way, and enclined my heart cVer. 36.vntounto it, and eſtabliſhed me in itdVer. 116., I know him to be ſo farre from denying himſelfe e2. Tim. 2.13.that I cannot miſſe of the end of my courſe, the ſaluation f1. Pet. 1.9.of my ſoule. This the piety, the Purity, the ſincerity of my former courſe, ſecureth me of the Glory to come, not becauſe of any connexion betwixt worke and wages, which I truſt vntounto, but becauſe the Lord, of his owne will gIam. 1.18.and free grace, hath vouchſafed the ſinglenes of my heart hEph. 6.5., purged from dead works by the blood of Chriſt iHeb. 9.14.euen amidſt many weakneſſes to be the way to lead me vntounto life. So that my title is the promiſekGal. 3.18. of God, and not mine owne performance: the conſcience of my former courſe, is the aſſurer, not the deſeruer of my happines. Some great man out of his bounty giueth the an inheritance of ſome pounds by the yeare, thou muſt pay a pepper corne for thy Rent; when thou haſt paid it, indeed thou maiſt claime the profits, yea and by lawe thou maiſt recouer them: but what wilt thou plead? what? that thou art worthy of it, that thou haſt paid well for it? no: the bargaine is thy plea, the couenant is all which thou canſt alleadge, for betwixt the rent and the revenue there is no proportion: ſo, for thy Graine of muſterdſeed lMath. 17.20.thy Smooking mJſ 42.3.and ſcarſe appearing Faith, thy ſcant Obedience, thy Cup of cold water nMath. 10.42.thou maiſt challenge heauen, and God will not, God cannot denie it thee, yea he loueth to be ſo vrged: but yet thou canſt not ſay, It is mine, I hauehave deſerued it: (for what is all this to that ſurpaſſing, exceeding, eternall weight of Glory o2. Cor. 4.17., but, O Lord it is mine, thou haſt promiſed it. Thus you ſee how without any preiudicing, nay rather how with the enlarging of the Riches of Gods grace, the comfort of a dying Chriſtian, dependeth vponupon the witnes of his conſcience touching the ſinceritie of his heart, and the vnblameable cariage of his life.
The vſe of this doctrine is plaine and obuious to eueryevery mans conceiuing, and it muſt needes be this,The vſe. euen to warne vsus all, as we tender our owne ſoules comfort at the inſtant of Natures diſſolution, ſo to be very regarding of our preſent courſe, that out of it we may raiſe our hopes, that when our earthly houſe of this tabernacle ſhalbe deſtroied, we ſhall hauehave a building giuen vsus of God, eternall in the heauens p2. Cor. 5.1., that the conſcience of our vnlawfull deedes and vncleanly conuerſation q2 Pet. 2.7.8.may not fill our faces with ſhame and our hearts with horror, making death to be vntounto vsus The King of feare rIob. 18.14.and the thought of Gods preſence, (before whom we ſhall then vnderſtand, that we are ſhortly to appeare) as a preamble vntounto eternall miſery. Certaine it is, that whatſoeuer we now in our ſecuritie (through Satans bewitching) doe imagine bleſſing our ſelues ſecretly, and ſaying we ſhall hauehave peaceſDeu. 29.19., yet as ſure as God liueth, who hath ſaid in his word, that the light of the wicked ſhall be quenched tIob. 18.5.and the hope of the vniuſt periſh uPro. 11.7., ſo ſurely ſuch as hath beene our courſe, ſuch ſhalbe our end, if we hauehave liued without conſcience, we ſhall ſurely die without comfort. And to ſet the better edge vponupon this advertiſement, giuegive me leaue to draw you a little into the conſideration of that thing, as if it were now preſent, which ere long will indeede be preſent. We are met here togither at this time (by Gods prouidence) men of ſundrie faſhions and of diuers ranks, but (howſoeuer differing otherwiſe) all by profeſſion, Chriſtians and by condition, mortall. All our teeth are ſet on edge, with the fruite which Adam eate, and the law of death, is heauens decree and cannot be revoked. Well, put caſe we were inſtantly arreſted with ſome killing ſicknes, (the herauld of approaching death) and were to looke backe into that part of the wallet (as the prouerb ſaith) which is behinde, to ſee what hopes for future quiet, we are able to deriue out of our former conuerſation: let vsus (I ſay) conſider well and deale faithfully with our ſelues, whether our faſhion of life by-paſt, be not more like to fill vsus with diſcouragements, and to breed in vsus a fearefull looking for of Iudgement *Heb. 10.27.then to embolden vsus with a holy reſolution to exſpect a gratious admittance into our Maſters Ioy xMath. 15.2….. And indeede when men in the records of their owne conſciences, ſhall read written in great letters, the profaneſſe, the Atheiſme, the contempt of religion, the ſcorne of Gods word, the ignorance, the Monſtrous oathes, the vicious ſpeakings, the cruelties, the oppreſſions, the whoredomes, the abuſe of Gods creatures, & the whole troupes of groſſe ſinnes, which hauehave beene in a manner the very buſines of their daies, what can they exſpect, but that their death, ſhould be like the mans eſtate of whome the prophetyAmos. 5.19. ſpeaketh, who did flee from a Lion and a Beare met him, ſo ſhould their dying alſo be, a diſcharge from a wretched world, but withall an entrance into another woe, euen an endles, eaſles, hopeles miſery? It is a ſure Maxime in diuinitie, that the future, both happines and Miſerie, are begun in this preſent world: ſanctification and holmes are the firſt fruites of the one: impietie and profanes the beginnings of the other. The Saints by election are Saintes by calling z1. Cor. 1.2.: their conuerſation is now in heauen aPhil. 3.20.whoſe future portion is in heauen. That which God hath coupled together let no man put aſunder bMath. 19.6.. you will plead againſt me, that ſo much abuſed example of the conuerted theife at the point of executioncLuk. 23.39. I anſwer. Firſt, he began to worke, as ſoone as he was called: he bewailed his ſinnedv. 4…., he confeſſed Chriſteverſ. 41.42., he aduiſed his fellow Thiefefver. 40.: ſecondly, the example was extraordinary (for the gracing of Chriſts then debaſement) ſhewing what God can doe, not what ordinarily he will doe. I hauehave ſeene a pardon giuen to a man vponupon the gallowes, but who ſo emboldeneth himſelfe therevpon, perhaps the rope may be his hire: it is not good to put it vponupon the Pſalme of Miſerere, and the neck-verſe, for ſometime he prooues no clark. God once made an Aſſe to ſpeakegNumb. 23.28., but he that ſhould therefore ſpurre his beaſt, till he ſpake alſo, all men would condemne him for vnwiſe. Let then this be the concluſion. The refreſhing of Pauls ſpirit, when his departing approched, was the conſcience of his well-run courſe: a Chriſtian by calling, a Chriſtian by conuerſation, could not but hauehave a Chriſtians inheritance. Goe & doe thou likewiſe hLuk. 10.37.. Let the life of the religious be thy ſtudy, and the death of the righteous iNum. 23.10.ſhalbe thy ſure reward; where there hath beene the firſt reſurrection there can be no ſecond deathkReu. 20.6.
Hitherto we hauehave cōſidered generally of the grounds of Pauls hope, his cariage paſt: now let vsus examin it more particularly: and firſt, of the firſt ſupporter. I hauehave fought a good fight. What then (will ſome man ſay to me) was Paul a ſouldier, that he ſpeakes here of fighting? yes, hee was a ſouldier, and the ſame no freſh-water, or white-liuered ſouldier, but a valiant, experienced, and beaten champion, one that had paſſed the hazard of many skirmiſhes, and (as teſtimonies of his hardy courage,) was able to ſhew the ska…res of many receiued wounds, I beare in my bodie the markes of the Lord Ieſus lGal 6.17.. But as the things we now diſcourſe of are ſpirituall things, ſo this fighting muſt be vnderſtood in a ſpirituall ſenſe. Paule a ſpirituall man m1. Cor. 2.16., his aduerſaries ſpirituall, or for ſpirituall reſpects, his weapons ſpiritualln2. Cor. 10.4., his victories ſpirituall. Let mee acquaint you with particulars, that ſo the vſe of this Scripture may be the more full.
Paules fights.Paul vndergoeth a double conſideration: 1. either as a Chriſtian, or ſecondly, as an Apoſtle and Miniſter of Chriſt Ieſus: ſome of his fightings, more properly concerne his eſtate as a Chriſtian: ſome againe he was more eſpecially tryed in by vertue of his calling. As he was a Chriſtian, I find in his owne writings the report of two eſpeciall conflicts: the one Rom. 7. betwixt Nature and Grace, the Spirit and the fleſh, the lawe of his members, and the lawe of God. Who ſo reades and examineth the place, ſhall ſee firſt the qualitie of the combatants, ſecondly the grounds and termes of the quarell, thirdly, the hazard (as might ſeeme for the time) and doubtfulneſſe of the euent, together with ſome foyles taken on either part, and laſtly the certaintie and comfort of the victorie, I thanke God through Ieſus Christ our Lord oVer. 25.. The ſecond combate is, 2. Cor. 12. and that was more direct and immediat with Sathan, although he therein cunningly (as his vſe is) wrought vponupon the advantage of Paules corruption. In this, Paul was much toſſed, and goared, and buffeted, and glad to flie once, and againe, and the third time for refuge to the Lord. Howbeit, though the aſſault was ſharpe, yet the conqueſt was great. My grace ſhall be ſufficient for thee pVer. 9., and Very gladly will I reioyce in mine infirmities.
Now his fightings (as an Apoſtle) were diuers, and the ſame not idle or cauſeleſſe, about needleſſe Queſtions and ſtrife of words q1. Tim. 6.4., for ſo fight I, ſaith he, not as one beating the ayre r1. Cor. 9.26.: but they were graue and weightie, euen for the ſucceſſe of his miniſterie, and the enlargement of the Goſpell of Chriſt Ieſus. They may (for teachings ſake) be thus diſtinguiſhed: to hauehave bene either againſt the oppoſitions and vnſound cavillings, or againſt the violences and cruelties of thoſe which were aduerſaries to the truth. Of the former ſort, we hauehave his combate with Elimas at Paphus ſAct. 13., with the reuiuers of the legall ceremonies at Antioch tAct. 15., with the Stoickes and Epicures at Athens uAct. 17., with thoſe Beaſts *1. Cor. 15.32, Demetrius and his faction at Epheſus xAct. 19., with Hy…s and Philetus y2. Tim. 2.14, with Alexander the Smithz2. Tim. 4.1. With all theſe, and with many beſides theſe he combated, and ouer all theſe through the helpe of Chriſt aPhil. 4.13., he had the victorie. For it may be truly ſaid of them all, which himſelfe ſpeaketh of ſome, their madneſſe was made euident vntounto all man, and they preuayled not long. b2. Tim. 3.9.His fightings with the violences and cruelties of euill men, it were long to particularize. I referre you to his owne reportc2. Cor. 11.23. &c.. In all theſe he was more then Conqueror dRom. 8.37., and by none of theſe was either his comfort impeached, his miniſterie and cauſe endammaged, or the Church of God damnified. Not his comfort impeached, for We faint not, but though our outward man periſh, yet the inward man is renewed dayly e2. Cor. 1.16.. Not his miniſterie and cauſe endammaged: for, albeit I ſuffer vntounto bonds, yet the word of God is not bound f2. Tim. 2.9., and the things which hauehave come vntounto me are turned to the furtherance of the Goſpell gPhil. 1.12.; laſtly, not the Church of God damnified, for, I ſuffer all things for the elects ſake h2. Tim. 2.10, and many of the brethren are emboldened through my bands, and dare more frankely ſpeake the word iPhil. 1.14.. Thus I hauehave giuen you a briefe of Pauls fightings, and of Pauls victories; ſharpe encounters, glorious conqueſts. Theſe were they, the remembrance wherof made the face of death euen louely vntounto him, and confirmed his inward certaintie of the Recompence of reward kHeb. 11.26., euen becauſe he was able to ſay in truth of conſcience, I hauehave fought a good fight.
This farre for the opening of the text, and the laying the grounds of that which I would ſay, I hauehave reported to you things done, I come now to ſpeake of things to be done. For this clauſe (as all other holy Scripture) is for our learning lRom. 15.4., and is profitable to teach m2. Tim. 3.16. I will bound my whole ſpeech within the compaſſe of theſe two points: firſt, I will ſhew that all Chriſtians are called to the like fight: ſecondly, I will draw to an inquitie by way of application of the whole,EueryEvery Chriſtian called to the like fight, that Paule fought. how farre foorth we hauehave fought this fight.
For proofe of the former, if men were (as they ought to be) experienced in the Scriptures, I need alledge no more then the Apoſtles exhortation to the Philippians, where he calleth them to the hauing of the ſame fight, which (ſaith he) you hauehave ſeene in me, and now heare to be in me nPhil. 1.30.. But for the ſatisfaction of all, I will ſhew you the truth of it by points and parcels. Firſt, touching the fight, in a mans owne boſome, euen in his owne heart, with his owne corruption. Paul deliuereth this generall rule couching all Gods choſen, that in them the fleſh luſteth against the ſpirit, and the ſpirit againſt the fleſh, &c. oGal. 5.17.And S. Peter accords, that the luſts of the fleſh do fight againſt the ſoule p1. Pet. 2.11.. The gift of Regeneration (meant by ſpirit) and the corruption of nature (vnderſtood by Fleſh) are mixed togither (like the light and darkenes in the aire, in the dawning,*Quod tu nec tenebras, nec poſſis dicere lucem. Ouid. ſo throughout in all the powers of the ſoule,) and theſe two being in a direct line of oppoſition and contrariety ech to other, there muſt needs follow a continuall combate, like the ſtrugling which Rebecca felt in her wombeqGen. 25.22. making a Chriſtian crie in a kinde of aſtoniſhment as ſhee did, why am I thus? Happy he which feeles this combate, who is euer wraſtling with his owne corruption, labouring and endeauouring himſelfe to hauehave a cleere conſcience toward God rAct. 24.16.. The victory is certaine: For as it was ſaid to Rebecca when vponupon the ſtriuing ſhee felt, ſhee asked of God, that the elder ſhould ſerue the younger, ſo in this caſe we are aſcertained that the old man, (our old naturall corruption) ſhalbe caſt of and killed, and the new man (the grace wrought by Gods ſpirit) created in righteouſnes and true holines ſEph. 4.22.24.ſhalbe more and more eſtabliſhed. Secondly touching the Fight with Sathan, the ſcripture is expreſſe. He hath deſired you to win now you tIuc. 22.31.ſaid Chriſt to Peter, and he walketh about ſeeking to deuoure, ſaith Peter to vsusu1. Pet. 5.8. well reſiſt him we muſt: it is S. Iames his rule*Ch. 4.7. and that cannot be without fighting: and it is not fleſh and bloud, we wraſtle with, ſaith our Apoſtle, but principalities and powers, &c. and we had need to prouide, that we may ſtand faſt xEph. 6.12 13.. He is but a titular Chriſtian, and hath but a ſhew of godlines y2. Tim. 3.5., who hath not had perſonall experience of the Stratagemes of Sathan, now puffing vp to preſumption, now pulling downe to deſpaire, one while working to ſecuritie, another while preſſing to diſmayedneſſe, ſometimes extenuating, and hiding, and painting ſinne, that before it is committed it may beguile, ſometimes opening and aggrauating it, that when it is performed, it may affright: turning himſelfe into many ſhapes, ſometimes like an induſtrious agent to aduance our profit, ſometimes like a pleaſant companion, to further our delight, ſometimes like a true-hearted friend, to reſpect our good name, but alwaies a venimous aduerſarie to empoyſon our ſoule. Theſe are no new things to the children of God: the merciemercy of God, and the malice of Sathan, they know them well to be vndiuided companions. Neither is the Scripture wanting to aſſure vsus of the conqueſt. It was ſaid of old, that the ſerpent, his head being broken, could but bruiſe the heele zGen. 3.15., and it hath bene a freſh renewed, that Greater is he which is in vsus, then he which is in the world a1. Job. 4.4., and we all, ſo many as are now in the liſts againſt this aſſaylant hauehave this warrant, ſealed (ſeeing it is a part of the new Teſtament) with the bloud of Chriſt, that the God of peace ſhall tread Sathan vnderunder our feet ſhortly bRom. 16.20. The third fight is for the maintenance of the cauſe of Religion, againſt both the cunning of oppoſers, and the malice of perſecutors. That eueryevery Chriſtian is to fight with a holy zeale for the purity of religion, S. Iude ſhall witneſſe for me, It was needfull for me (ſaith he) to write vntounto you, to exhort you that you ſhould earneſtly contend for the faith which was once giuen to the Saints cIude 3.. The kingdome of heauen (ſaith our Sauiour) ſuffereth violence, and the violent take it by force dMat. 11.12.There is force in getting the truth, there muſt be a kind of force alſo in maintaining it. Dauid choſe religion for his heritage eIſa. 119.111. He is not worthie to hauehave it, which will not ſtriue to preſerue it. Now for this kind of fight there are two things required: Firſt, skill: and ſecondly, courage. Skill, becauſe eueryevery corner is ſo full of cunning and ſubtill vnderminers of religion: Atheiſts, Ieſuits, Seminaries, Sectaries: theſe fight not with violence and profeſſed enmitie, but with plauſible reaſons, with ſmooth perſwaſions, and with all the glozing pretences which hell can deuiſe to entangle. What need hauehave men then of exerciſed wits fHeb. 5.14., and vnderſtanding hearts g1 King. 3.9., knowing how wiſely to handle that ſame ſword of the ſpirit hEpheſ. 6.17.to reſiſt them? How requiſite is it, that Chriſtian ſouldiers ſhould be daily practiſing the feates of ſpirituall armes, that they may know how to grapple with the aduerſarie at eueryevery kind of weapon, and to make their part good againſt eueryevery encounter? As ſkill is required, ſo courage and reſolution alſo: for know you, what the Apoſtle ſaid to the conuerted HebrewesiHeb. 10.32., After ye receiued light, (that is, ſome ſauing knowledge and feeling of the truth) ye endured a great fight of afflictions: Is not be… need of courage? what thinke we of the Mockings of Iſmael kGen. 21.9., the diſdaine of Herod lLuk. 23.11., the ſcourgings of Pilate mMat. 27.26., of ſpoilings of goods, of being made a gazing ſtocke by reproches nHeb. 10.33.34., nay, of reſiſtance to bloud oHeb. 12.4.? Do not theſe things require a reſolution? were it not fitting that, we ſhould be well prouided, who muſt go through all theſe bickerings, leſt when we hauehave ſtrooke a ſtroake or two, we ſhould be wearied and faint in our mindspHeb. 12.3., and ſo be like the children of Ephraim, of whom the Pſalme ſaithqIſ. 78.9., that being armed and ſhooting with the bowe, they turned backe in the day of battell?
As the neceſſitie of this kind of Eight for the Maintenance of the cauſe of Religion, lieth vponupon all, ſo vponupon two degrees eſpecially, Magiſtrates and Miniſters. They are both called Leaders r1. Sam. 9.16. Vnges eum anteceſſorem. Hebr. 13.7. foreign.of the people, and therefore as of Leaders, whoſe experience muſt inſtruct, and whoſe valour muſt encourage and put heart into others, there is twiſe ſo much required. It is their office to ſtand in the breach ſPſa. 106.23., and to goe out and in t1. King. 3.7.before the people, and to beare the ſhock and brunt of the firſt grapling. If they be ſound and ſincere, inſtant and reſolute in the cauſe of God, oh, what life and courage ſhall they put into the multitude which doe euen depend vponupon their conduct? if they be cold and daſtardly and giuegive ground in the day of battell, how will they make the hearts of the people euen to die within them, and what hope will Sathan hauehave to ſet vp his ſtandard in the midſt of Gods church? But as the egernes in this combate is required of Magiſtrates and Miniſters more then of others, ſo of vsus who be Miniſters moſt of all. In the old Law things in the ſanctuarie were double to that which was common, the Shekell of the ſanctuary twice ſo weightie as the common ſhekelluEx. 30.13., the cubit of the ſanctuarie twice ſo long as the common cubit*Compare 1 Kin. 7.15. with 2. Chro 3.15.. The Miniſter had neede to wiſh as Eliſha did of Eliah, his spirit x2. King. 2.9., that the ſpirit of vnderſtanding and courage may be doubled and trebled vponupon him. If he be the man, as he ſhould be, Sathan oweth him a double ſpite, and in many combates with the Church of God, he ſeemeth to giuegive like charge to his Inſtruments, which the king of Aram gaue to his ſouldiersy1. Kin. 22.31. Eight neither with ſmall nor great, ſaue onelyonly againſt the King of Iſrael: For he thinketh that if he can ſmite the ſhepheard, with a ſpirit either of Error, or of drowzines, or of ambition, or of avarice, the ſheepe of the flock ſhall be quickly ſcattered zMath. 26.31.. He knoweth by long experience, that from the Prophets of Ieruſalem wickednes goeth forth into all the Land aIer. 23.15., and that if the Light which God hath ſet in his Church be darkenes, the darkenes cannot but exceedebMath. 6.23.. Thus I hauehave ſhewed you the particulars of Pauls Fightings, and the neceſſitie of the ſame Fight, in eueryevery one of vsus that would be (as we are called) Chriſtians: nowe let vsus come to the next points, the Inquirie how on our parts this Fight hath beene performed, viz. how we hauehave fought againſt Corruption, how we hauehave fought againſt Sathan, how we hauehave ſtriuen and fought for the vpholding and maintenance of Gods Truth.
An enquiry how we hauehave fought this fight.And here, in the very firſt entry of my Meditations, when I did in my thoughts compare together thoſe which doe Fight this good Fight vnderunder the banner of the Lord of Hoſtes, with thoſe, who (whatſoeuer their profeſſion is) doe indeede and intruth fight againſt him, it brought into my minde, that which the ſpirit of God reports touching the Iſraelitiſh troupes, and the armies of the Aramites their adverſariesc1. Kin. 20.27.. The children of Iſrael pitched before them, like two litle flocks of Kids, but the Aramites filled the Country: the very like compariſon may be truely made betwixt thoſe which fight on the Lords part, and thoſe which fight againſt him, or at the leaſt, (which by our ſauiours ruledLuk. 11.23. is all one) fight not with him: the one ſide (the better part I meane) are but even a handfull in reſpect, one of a citie, two of a Tribe eIer. 3.14., the other a numberleſſe number, and may well be titled with the name of the poſſeſſedfMarc. 5.9., Legion, for indeede they are Many. And therefore true will that be which was ſpoken of old by Iſaiah gIſ. 10.21.22.and hath beene ſince renued by Paul hRom. 9.27., Though the number of the children of Iſrael (men profeſſing Religion) were as the ſand of the Sea, yet ſhall but a remnant be ſaued. It will not be inough to hauehave ſaid thus, vnleſſe it be confirmed alſo, I will therefore ſhew you how true it is by degrees.
Touching fighting againſt mens owne perſonall corruptions, there are (that out of many I may cull out the cheife) three things, which doe ſhew the number of ſuch Fighters to be but ſmall: The firſt is, the generall Ignorance of this point of holy doctrine, concerning the combating together of theſe two, Corruption and Holines, nature and grace in eueryevery true Chriſtian. I am not ſo well acquainted with your ſpirituall eſtate that are here preſent, as to be able peremptorily to determine ought: yet perhaps) if a man ſhould deale with the particulars of this aſſembly by polle, and ſhould examine them as ſtraitly as the Gileadites did the Ephraiimites, touching ſhibboleth and ſibboleth iIud. 12., demaunding of each this queſtion, How fareth it with thee, touching the Rebellion of thine owne heart, preuaileth it or yeeldeth it to the power of Gods spirit? How goeth on the quarell betwixt the lawe of ſinne, and the law of God? perhaps (I ſay) this demaund would be quitted with ſuch an anſwer, as was that of Pauls. to the lately conuerted diſciples at Eph…ſus kAct 19.2.HaueHave ye receiued (ſaith he) the Holy Ghoſt ſince ye beleeued? And they ſaid, Wee hauehave not ſo much as heard whether there be an Holy Ghost. So in this caſe, they would ſay; you make a ſtraunge motion, we hauehave not ſo much as heard whether there be any ſuch contention: And it may be alſo, ſuch as hauehave ſome better vnderſtanding then the multitude, if in this particular they were well preſſed, would but make ſuch a confuſed anſwer as Ahimaaz did to Dauid l2. Sam. 18.29., Is the young man Abſalom ſafe, ſaid Dauid? I ſawe a great tumult, but I knewe not what, ſaid Ahimaaz; ſo they would be forced to ſay, Truth is, I hauehave heard or read ſomething of ſuch a matter, but I doe not diſtinctly and experimentally vnderstand it. Thus (as it wasmMath. 26.73. ſaid to Peter) mens very ſpeech bewrayeth them, and their dumbneſſe when they are asked the Word (as the ſouldiers call it) ſheweth them to be but ſtraglers and hangbies vponupon the Lords campe, and no good Fighters: well, without iudging I leaue you, to to the accuſing or excuſing of your owne Thoughts nRom. 2.15.: OnelyOnly this I ſay, that he which is vnacquainted with this point of doctrine, can no more be ſaid to be a Fighter in the good Fight againſt corruption and ſinne, then he can be reputed a partie in a caſe of difference betwixt two, who hath not ſo much as heard of the quarel. The 2. proofe that the Fighters on this ſide againſt corruption are but few is the vniuerſall yeelding of the moſt vntounto corruption. When men come with bended knees, offring vp their weapons, yeelding themſelues to be ordred by thoſe whom they ſhould withſtand, there is no likelyhood that they hauehave an intent to Fight. So in this caſe, when men generally hauehave (as it were) booked their names, and entred into pay, and euen (as a man would thinke) ſworne their ſeruice to groſſe ſinnes, who will take them to be the Lords ſouldiers, or conceiue that there is any meaning in them to Fight againſt corruption. And ſurely this is the common ſtate. I remember what Deborah in her ſongoIud. 5.29.30. reports of the mother of Siſera, how that ſhee and her ladies in their expectation of Siſera and his followers their returne in triumph, ſaid either to other (in their aſſurance of the victory) HaueHave they not gotten and diuided the ſpoile? I may ſay more truely (for that was ſpoken onelyonly out of Imagination, either as they thought it was, or as they wiſhed it might be) of theſe foule enormities, which the word of God hath branded with the hatefull name, that they are the works of darkenes pEph. 5.11.HaueHave they not gotten and diuided the ſpoile? Do they not lead captiue, I ſay not as they did of Siſera, a maide or two, or (as Paul doth of the wily workemen of his time) a few ſimple women q2. Tim. 3.6., but euen whole multitudes, of all rankes, of all callings, of all degrees? So often as I read thoſe places of ſcripture. The earth was corrupt before God and filled with cruelty rGen. 6.11., The men of Sodom compaſſed the houſe round about from the young euen to the old, all the people from all quarters ſGen. 19.4., They aſſembled themſelues by companies into the harlots houſes tIer. 5.7., From the leaſt euen to the greateſt of them, eueryevery one is giuen to coueteouſnes uIer. 6.11., Then they stopped their eares, and ran vponupon Stephen all at once *Act. 7.57., Then aroſe a ſhout almoſt for the space of two houres of all men crying, Great is Diana of the Epheſians xAct. 19.34., All ſeek their owne, and not that which is Ieſus Chriſts yPhil. 2.21., ſo often (I ſay) as I read theſe and the like places, in which mention is made of ſwarmes of people banding themſelues togither in euill, I cannot but reckon them as fore-tellings of theſe times, and theſe times as commentaries and expoſitions of thoſe places. Thoſe maſter-ſinnes, Ignorance, Contempt of the word and godlines, Security, and want of awe vntounto Gods maieſtie, Neglect of the worſhip of God, ſwearing, abuſe of the Sabaoth, Whoredome, Drunkeness, Oppreſſion, Pride, Cruelty, Contention, Malice. &c. marke how in eueryevery towne in eueryevery ſociety, in eueryevery family almoſt, they doe euen ride in a kind of Triumph: if there be any better diſpoſed, labouring to be no longer the ſlaues of ſinne but to become the ſeruants of righteouſnes zRom. 6.20., they are as Iſaiah ſpeaketh of himſelfe and ſuch as himſelfeaIſ. 8.18 as ſignes and wonders among the people: and how the world entertaineth them it is knowne well inough: you know what Dauid ſaithbPſ. 35.15., the abiects aſſembled themſelues, the falſe ſcoffers at banke…s …are me and ceaſed not; and againe, They that ſate in the gate spake of me, and the drunkards ſung of me cIſ. 69.12.. This is the kindnes of this generation to thoſe who louelove the Lord Ieſus in ſinceritie dEph. 6.24.. Thus the vniuerſall yeelding to corruption, men obeying ſinne in the Lusts thereof eRom. 6.12., and drawing it as with cartropes fIſa. 5.18.argueth that they fight not againſt ſinne. Euill raignes gRom. 6.12.in them and ouer them, they doe willingly giuegive vp their membershver. 13. to folow it, and (as the Apoſtle ſpeakes) they take thought iRom. 13.14.for it & ſtudy to fulfil it. The third proofe in this part is, the Fight which is in the world for corruption: men doe not onelyonly not fight againſt it, but they doe fight and ſtriue and labour to maintaine it. I remember what I read of Iehu k2. Kin. ….31.32.the inſtrument of the Lords vengeance vponupon Ahabs houſe; as he entred in at the gate of Izreel, and lifting vp his eyes to the window, ſaw that painted Iezebel the wife of Ahab, he cryed out, who is on my ſide, who? preſently two or three of her attendants looked out, as it were offring their ſeruice. Caſt her downe (ſaith he) and they did ſo: ſo alſo in the chapter following, when he ſent to the guardians of Ahabs children, willing them, if they thought it good to create one of their maſters ſons King, and to ſtand vponupon their guard, and they returned him anſwer, we are thy ſeruants and will doe all that thou ſhalt bid vsus, what ſaid Iehu? If yea be mine and will obey my voyce, take the heads of your maſters ſonnes, and come to me to Izreel by to morrow this time. After the ſame ſort, we profeſſing our ſelues, by our outward ſhewes to be on the Lords ſide, and to be ready to doe all that he ſhall bid, his charge is, that if we be his, we caſt Iezebel out at the window, we renounce and diſclaime, we caſt of lEph. 4.22.and crucifie mGal. 5.24.our ſweetteſt, our deereſt, our profitableſt our beſt-pleaſing corruptions: Mortifie your members which are on earth nCol. 3.5.. If we now ſhall not onelyonly (contrary to commaund) preſerue the life (which may be imputed to a kinde of nicenes and pitie) but ſhall fight for the life and ſtate of Iezabel, and ſhall ſet vp one of Ahabs ſonnes, ſome groſſe ſinne to raigne ouer vsus, profeſſing our ſelues alwaies ready to defend it, how ſhall the Lord account vsus to be his? And yet thus it fareth in theſe euill times. What ſinne, what groſſe corruption almoſt is there, which ſhall want a patrone to defend it, either that it is no ſinne, or that it is but a litle ſinne? This glauering and glozing age, which hath deuiſed an art to make deformed faces ſeeme faire, old wrincled viſages, to looke young and ſmooth, hath learned alſo to ſet a colour vponupon naughtines, the diuell helping forward leaſt ſinne appearing in it owne proper likenes ſhould affright the conſcience. Thus the adulterous woman, wipeth her mouth, and ſaith, I hauehave committed noe Iniquity oPro. 30.20.. EueryEvery vice doth now goe armed; if you doe touch it neuer ſo gently, yet (like the nettle) it wil ſting you; if you deale with it thoroughly & directly, it ſwaggreth like the hebrew with Moſes, who made thee a man of Authority pExo. 2.14.? what? is this ſo great a matter? I truſt, this and this is lawfull, or if not, what need you be aggreeued? Thus men ſometimes like Saul q1. Sam. 15.13.are not aſhamed to ſay they hauehave kept the commaundement of God, when they hauehave foulely broken it, ſometimes like the ſtubborne IewesrMal. 3.7.13. crie wherein ſhall we returne, wherein hauehave we treſpaſſed, what hauehave we ſpoken againſt God, when the very ſtones in the ſtreet are ready to teſtifie againſt them, and the earth is weary in bearing their ſinnes. And thus it appeareth by three vndeniable euidences, that if we be endited before the Lord, for not fighting that Good fight which Paul fought, and which eueryevery Chriſtian ought to fight againſt ſinne and corruption, we ſhall neuer be able to plead Not-guilty. I wiſh that which hath bene ſaid may ſo conuict vsus, that it may conuert vsus, leaſt going on in rebellion againſt God, that doome befall vsus which is foretoldſLuc. 19.27 Thoſe mine enemies, which would not that I ſhould raigne ouer them, bring them hither and ſlay them before me.
Now as touching our failing in the ſecond fight which is againſt Sathan, conſidering what I hauehave alreadie ſaid, I ſhall need to ſpeake the leſſe: for where corruption and ſin are not withſtood, there Sathan is not fought againſt: where they are entertained, there Sathan is ſerued: ſo that the proofe of the former point, is a confirmation of this alſo. Neuertheleſſe, I will a litle inſiſt vponupon one ſpecialtie, an apparant teſtimonie that there is litle thought or reſolution amongſt the moſt to fight againſt Sathan: and that is this, the neglect of one of the principall weapons whereby to encounter him. Thinke you that he meaneth to fight, who goeth vnarmed? nay, who when a weapon is tendred to him, caſts it from him, or who ſeemeth not to care, though it were with the land, as it was once with the ſtate of Iſrael vnderunder the Philiſtinest1. Sam. 13.19.22., of which it is ſaid, There was no Smith found throughout all the land, and, neither ſword nor ſpeare found in the hands of any of the people: he to whom this nakedneſſe were a pleaſure, or a matter of in differencie, would you imagine him to meane well, or to be a friend to his countrey? I am ſure you would not. Now Paul, ſpeaking of the combate we are to hauehave with the diuell, and deſcribing by parcels, that holy armour wherewith he muſt be withſtood, mentioneth among other things, the ſword of the ſpirit, which is the word of God uEpheſ. 6.27.. This we ſee was our Sauiours weapon in that conflict which is ſtoried in the Goſpell*Mat. 4.: with this two edged ſword xReu. 1.16.of It is written, he cut aſunder all thoſe knots, wherewith Sathans purpoſe was to entangle him. Who ſo then ſhall deſpiſe this weapon, ſhall caſt it behindyPſal. 50.17. them, ſhall hate zProu. 1.22.the knowledge of it, ſhall ſay to God, as the wicked are reported to do, Depart from vsus, for we deſire not the knowledge of thy wayes aIob 21.14., ſhall thinke preaching to be (as was ſaidbIer. 23.33. of old) The burden of the Lord, ſhall wiſh of it as the Gadarens did of ChriſtcMat. 8.34., that it might depart out of their coaſts: who ſo (I ſay) ſhall be thus affected, the charitableſt cenſure, and the moſt fauourable verdict which can be giuen of them is this, that they are wilfull betrayers of their owne ſoules into the power of the diuell. Now it is no hard matter, to ſhew, how deſeruedly, this Imputation may be laid vponupon our times; I hauehave written vntounto them (ſaid the Lord, of old, to the Iewes) the great things of my law, but they were counted as a ſtrange thing dHoſ. 8.12.. I doe not ſee how it can be denied, but that God may iuſtly complaine ſo now, Great hath his kindneſſe bene to theſe times, in enlarging and improuing the free vſe of his word: and yet (alas) what a world of people is there amongſt vsus, to whom the Scripture remaineth as a booke that is ſealed vp eIſa. 29.11., nay, (which is euen fearefull to thinke on) who ſeeme to be of that careles and neglecting humor, as though it were all one to them, though there had bene neuer any Bible written, nor any ſuch booke by the ſpeciall prouidence of God, preſerued to his Church? Againe, although the Scriptures of God be entertained into ſome houſes, as a kind of needfull implement, to fill vp ſome corner, which otherwiſe might lie void, yet with many they are vſed like their harneſſe in theſe peacefull times, made a pray to the ruſt and duſt, or laid vp like the ſword of Goliah which Dauid tooke from himf1. Sam. 21.9., like a monument, that it may be ſaid vponupon occaſion, There they be. Few there be that do make them their Councellers gPſa. 119.24., or that do endeuour to hoſt them in their beſt roome, euen to let them dwell plenteouſly hCol. 3.16.in their hearts. Furthermore, for the opening and explaning thereof by thoſe whom God hath deputed thereto, (which is, as it were, certaine rules and precepts of defence, teaching vsus how to handle this weapon againſt our ſpirituall aduerſarie) how is it reckoned of? Where it is had, it is little eſteemed; where it is wanting, it is leſſe deſired. Few doe reuerence it as Gods ordinance, few depend vponupon it as vponupon the arme iIſ. 53.1., and power of God vntounto ſaluation kRom. 1.1….. What fighting can there be againſt Sathan, when this ſword of the ſpirit is in diſgrace? what ſpoile of ſoules will the diuell make, when men are not thus armed to reſiſt? Conſider the ſtorie of Sampſon lIud. 16.. When the Philiſtines had taken him and put out his eyes, then they might do with him what they would, though he were a ſtrong man, and a noble man, yet they bound him with fetters, and made him grind like a horſe in a mill: and ſo when as the light of Gods holy ordinance is wanting, Sathan hath opportunitie to worke his will: men may be drawne to any thing; no opinion ſo groſſe, no worſhip of God ſo ſuperſtitious, no faſhion of life ſo vile, but they will ſoone embrace it. So then if our conſciences tell vsus, that Gods word is not to vsus, as it was to Ieremie mIer. 15.16., the ioy ioy and reioycing of our heart, that we are not like the Samaritans, of whom it is ſaid, that when Philip came and preached among them, there was great ioy in the citie nAct. 8.8., nor like the man of Macedonia, which appeared to Paul in a viſion, and becauſe of the want of teaching which was there, prayed him to come to Macedonia and helpe oAct. 16.….them, certainly we are no enemies vntounto Sathans kingdome, but friends vntounto it rather, if we labour not by all good meanes for the enlargement and propagation of Gods truth.
The laſt part of the enquirie concerneth the Fight for the maintenance of the common cauſe of true religion, both with ſkill againſt cunning and ſubtill vnderminers, and with courage againſt the wrongs and indignities which the world offereth to ſinceritie: I cannot now vſe that largeneſſe in this point, which I could wiſh, and which (the times conſidered) were very fitting. I will onelyonly in a word touch two common euils, which ſhall ſerue to iuſtifie this propoſition, that the number of thoſe which fight that part of that goood fight here ſpoken of, which concernes the vpholding and defence of Gods truth, is but ſmall and thin, euen like the Sommer gatherings, which the Prophet ſpeaketh ofpMic. 7.1.. The one euill, is the want of iudgment and ſoundneſſe of knowledge in the doctrine of religion. This is an vniuerſall and farre-ſpreading diſeaſe, according as eueryevery Paſtor can witnes with me, who according to the Wiſe mans counſellqPro. 27.23., is diligent to know the eſtate of his flocke, and to vnderſtand the particular conceipts and diſpoſitions of the people. The multitude is wofully to ſeeke in matters of ſaluation, reſting to this day vponupon that old Popiſh rule, to follow the droane, and to beleeue as the Church beleeueth. I remember what is ſaid of a meeting of the people at Epheſus by Demetrius his procurementrAct. 19.32., The more part knew not wherefore they were come together: it may be truly ſaid ſo of many aſſemblies for holy ſeruices, the more part know not wherefore they come: they will ſay in generall termes to ſerue God; but, what he is, who he is, how to be ſerued, wherein to be ſerued, and in whome to be ſerued, I beleeue you ſhall finde them to be ignorant: So that the deuotions of many are like the Altar at Athens, To an vnknowne God ſAct. 17.23.many are of Gallio his religion, of whome it is ſaid that he cared not for matters of that nature tAct. 18.17.. If the bellie may be filled, and the back fitted, like the Epicure in the poet*Siventri…ene, ſilateri &c. Hora., if with the fat-hearted Iſraelites, they may ſit by the fleſh-pots uExo. 16.3., and with thoſe whom Dauid ſpeaketh of*Pſ. 4.7. their wheat and their wine may abound, they are at a point for religion. Fewe there be whoſe Hearts are ſtabliſhed xHeb. 13.9.and which knowe Chriſts voice. from the voice of a ſtraunger yIoh. 10.4.5.: whether Baal be God, or Iehouah be God z1. Kin. 18.21.their meaning is neuer to put it to enquirie, How ſhall theſe ſtand to defend Religion, who know not what that is which we call Religion. When we ſhall ſee men caring and ſtudying and taking paines to find out that which Luke calleth The Certenty aLuc. 1.4.and not to be led by coniecturall ſuppoſitions, but (as he ſpeaketh) to be fully perſwaded bv. 1., then there will be ſome hope, that the Lords part will encreaſe, in the meane time, while they make either the Times, or tradition, or their owne Humour to be the meaſure of their religiō, we may be ſure, the cauſe of God ſhall from them receiue very ſmall vpholding. The ſecond Evil, is the cowardize and faint-hartednes of the moſt Profeſſours that I may folow the Phraſe of my Text; they are like to ſome vnexperienced and lately-pteſſed ſouldiers, who, while the training and muſter is neere home vponupon a faire greene, where they are neither ſcanted for victuals, nor ſtraitened for lodging, nor in any hazard of life, march with ſome ſhew of reſolution, a man would thinke they would euen eate vp the enemy, but when they come to behould the face of warre in his true proportion, the battaile pitched, and a furious enemie in fight euen now inſtantly to be charged; their hearts faile them, and the ſound of the drumme is vntounto them as their paſſing bell and they would giuegive a world to ſee the ſmoke of their country chimnies: Euen ſo, many profeſſours of Religion, while the world applaudes their forwardnes, and when the people before, and they that folowcMat. 21.9. crie Hoſanna vntounto Chriſt, who but they? a man would thinke (that I may vſe Salomons phraſe)dcan. 8.7 that much water could not quench their LoueLove, neither the Flouds drowne their zeale, but when it commeth to blowes, the world frownes, profit is abridged, pleaſure is limited, credit and fame is a litle eclipſed, their names put out as EuilleLuk. 6.22., then they are nipt: like an ouerforward budde with an vntimely froſt, then begin they to grow to a demurre, and in fine, either runne away in the plaine of field, or elſe (vnderunder a colour of diſcretion) fall backe into the rereward, the battell is ſharpe, and it is not good to be too forward. Thus like as in Gedeons enterpriſefIud. 7., of two and thirtie thouſand which tooke armes, when proclamation was made in the campe (the aſſault approching) who ſo is timerous let him returne, at one clap, there went away two and twenty thouſand; ſo of troupes of profeſſors which at the firſt entrance giuegive in their names, when it commeth to triall, the greateſt part will retire, and they wilbe but a fewe, that will ſtand vntounto it to the end. Hereby you may ſee, that when we hauehave (as Ieremie ſaihgIer. 5.) runne to and fro, through our streetes, and made enquiry, we ſhall finde but few, who if they were now to end their daies, and to looke backe into their courſe paſt to ſee how they hauehave demeaned themſelues in this holy warfarre, are able to ſay, without an inward check, I hauehave fought that good fight, and now I exspect the crowne of righteouſnes.
To conclude, we hauehave all heard what Paul did, he fought that good fight: how comfortable it was that he had done it, it emboldened him to expect a Crowne of Righteouſnes: we hauehave ſeene our owne careleſnes, and what wilbe the iſſue if we continue it: the ſecond death is prouided for the Fearfull hReu. 21.8., but ſuch as ouercome, ſhall inherit all things iv. 7.. If we deſire comfort in death and happines after death, let vsus henceforth arme our ſelues for this ſpirituall fight, againſt our owne Corruption, againſt Sathans temptation, againſt Sathans inſtruments which fight againſt Religion. This is the only warre, which is the way vntounto eternall Peace.
Let God alone hauehave the Glory.
The end of the first Sermon.