First Epistle of John Applied Part 1, Lecture 15

First Epistle of John Applied Part 1 · Lecture 15

p. 274THE FIRST EPISTLE OF S^t JOHN.

CHAP. 2. 13, 14. VERS.

I write unto you Fathers, becauſe y… have known him that is from the begining. I write unto you young Men, becauſe ye have overcome the wicked one. I write unto you little Children▪ becauſe ye have known the Father.

I have written unto you Fathers, becauſe you have known him that is from the begining. I have written unto you young Men, becauſe ye are ſtrong, and the Word of God abideth in you, and ye have overcome the wicked one.

AMong others, there are two ſpeciall qualifications of a good Miniſter, the one, that he be faithfull, and the other that▪ he be pr…dent. His faithfullneſ… conſiſts in delivering thoſe things that are true; and his prudence in making choice of ſuch things as are fit. The fitneſs of a Miniſters p. 275diſcourſe lyeth chiefly in a double reference. To the ſeaſon and the perſons. All both words and works receive … great deale of beauty from their opportunity, it was not without reaſon that he ſaid, Omnium rerum eſt primum, the chief in all actions is the fit time: and Solomon concerning a word spoken in due ſeaſon, mentioneth the goodneſs of it with a queſtion, as if itProv. 15. 42.Prov 15:42 were beyond any poſitive expreſſion. How good is it? Nor is there …eſs regard to be had to the condition of the Auditors, then the fitneſs of the ſeaſon: ſince hereby a diſcourſe becometh not only ſeaſonable but ſutable. Phyſitians, though (unleſs neceſſity enforce) they have a regard to the ſeaſon, yet especially, and alwaies they have reſpect to the different conſtitution of the patients in adminiſtring their po…ions, and no leſs doth it befit us who are ſpirituall Phyſitians to accommodate our Doctrines to the condition and diſpoſition of thoſe to whom we preach. Excellent to this purpoſe is thatRa…. Maur. de inſtit. l. 3. c. 37. of an Ancient, Pro-qualitate audientium formari debet ſerm… doctorum ut per ſingul… ſingulis congruat & à commu…i …dificationis arte nunquam recedat. The Preachers Sermon ought to correſpond to the Auditours condition, ſo as may beſt tend to edification. Look as in Muſick all the ſtrings of the Inſtrument though they are touched with the ſame hand, yet not with a like ſtroake; ſo in Preaching, all ſorts of perſons are to be dealt with, but not in the ſame way; Aliter admonendi ſunt viri aliter faeminae, aliter in opes, aliter locupletes, aliter juvines, aliter ſenes, as he excellently goeth on, one admonition is fit for Men, another for Women, one for the Rich, another for the Poore, one for the Young, another for the Old. This diſcreet Application of our inſtructions, is that whereof the holy Apoſtles ſet us a pattern: and among the reſt S^t John, eſpecially in theſe Verſes, wherein we may obſerve him beſpeaking ſeverall ages, and that in ſeverall addreſſes ſutable p. 276to thoſe ages, I write to you Fathers, &c.

2. The reaſon by which our Apoſtle inculcateth his writing upon the Fathers being already handled, that which we are next in order to inſiſt upon, is that by which he preſſeth his writing upon the young Men; as it is mentioned in the thirteenth, and again, both repeated and amplified, in the fourteenth Verſe.

To put them both together as expreſſed in theſe words, You are ſtrong and have overcome the wicked one, and the word of God abideth in you. You may pleaſe to conſider them two waies, Abſolutely, as a commendation, and Relatively, as an incitation.

Conſider the words as a commendation, and ſo thatConſid. 1. I may make uſe of the metaphor, in the Text, be pleaſed to obſerve theſe foure particulars.

The Enemy, The Conqueſt, The Aids, and The Combatants.

The Enemy is Characterized by that term, the wicked one.

The Conqueſt is Ingeminated in that phraſe, have overcome.

The Aids are ſpecified in theſe words, ſtrong, and the word of God abideth.

The Combatants are included in the you, who are juſt before expreſſed to be, young men.

1. Begin we with the Enemy, who is called The wicked one. There are three grand adverſaries of our ſalvation, and all of them have this Epithet given to them: the world is called by S^t Paul, an evill world, and the fleſh which is the corruption of our nature, isGal. 1. 4.Gal 1:4 called the evill treaſure of the heart, and the Devill frequently the evill one, the wicked one: in this reſpectMat. 12. 38.Matt 12:38 Zanchy conceiveth by the wicked one here to be underſtood Synecdochtically, all our ſpirituall enemies; butZanch. in loc. I rather incline to that expoſition, which interpreteth the wicked one here mentioned to be the Devill, he it p. 277is who not only here, but twice more in this Epiſtle, is ſo called by our Apoſtle; and no doubt he learned it from his Maſter, who giveth him this title in the parable foreign. Chryſoſt. in orat. dom. Tertul. de pat. c. 4. de cultu faem. c. 5. de …uga in perſec. c. 8.of the Tares; yea S^t Chryſoſtome and others of the Fathers, are of opinion, that the evil from which our Saviour teacheth us to pray, that God would deliver us, is the Devil, and accordingly Tertullian renders ſeveral places of Scripture which mention the Devil by malus, malignus, nequam, evil, wicked, malignant.

It is a name which no doubt is given to the Devil, antonomaſticè, by way of eminency; foreign ▪ ſaith Illyricus Illyr in loc.is more then foreign, and noteth one who is exercitatiſſimus in omni malitiae genere, exerciſed in all kind of wickedneſs; foreign, is more then foreign, and noteth one who is inſigniter improbus, infamouſly, notoriouſly wicked: As though holineſs be a quality communicable to the creature, yet God and Chriſt are emphatically called in Scripture the holy one, becauſe according to Hannahs ſaying, there is none ſo holy as the Lord; …o though there be many evil and wicked perſons in the world, yet the Devil is the wicked one, becauſe there … none ſo evil as the Devil; and therefore S^t Chryſoſtome Chryſoſt. ibid.g…eth this reaſon of the appellation, Chriſt calleth hi… the wicked one, foreign, beca…e of that hyperbolical wickedneſs whereof he is gu…y.

…r the better explanation of this, I ſhall briefly reſolv theſe two Queries,

How he came to be ſo?

…here…n he appeareth to be ſo?

It …ould be a little enquired into, how the perſon Queſt. 1.here ſ…ken of came to deſerve this title, the anſwer to whi… I ſhall returne.

1. Natively, he was not ſo by creation? The Devil, if you loo…pon him in his firſt original was Gods creature, p. 278and therefore good, yea in the higheſt form of creatures, an Angel, and therefore excellent. Indeed the Angels are creatures whom God placeth near to himſelf, they ſtand about his royal throne, from whom he keepeth nothing but the regal diademe, and their nature moſt fully reſembleth the divine, who is goodneſs it ſelf. Upon this account St Auſtin aſſerts,Aug. de civit. Dei, l. 19. c. 13. and truly, Ipſius diaboli natura in quantum natura eſt non eſt mala, the nature of the Devil is ſtill in it ſelf good, yea very good, becauſe angelical: the Mani…hees and Priſ…illianiſts very confidently affirm, that the Devil was created by an evil God, and ſo evil from the beginning; but when our bleſſed Saviour ſaith non ſtetit, it manifeſtly implyeth, a fuit in veritate, he did not ſtand, that he was in the truth, a ſtate of goodneſs and integrity. To this purpoſe Toſtatus well obſerveth,Toſtat. in Mat. that the Devil is called the wicked one, not as if he were ſimpliciter & abſolutè malus, abſolutely evil; God indeed is called the Holy one, becauſe he is ſo eſſentially not ſo the Devil the wicked one; and there fore,

2. Affirmatively, it is not by creation but defecti… and apoſtaſie from that ſtate wherein he was creat…. That the Devil is become ſo evil he may thank himſelf for it; God made him an Angel of light, but …e hath made himſelf an Angel of darkneſs. It is t…e, God made him mutably good, inaſmuch as he made his will free to chooſe or refuſe, but this freedome was only the occaſion, it was his own abuſe of that li…erty was the cauſe of his wickedneſs. Indeed to be by …ture unchangeably good, is an incommunicable prope…y of the Deity, and the reaſon is plain, becauſe it … only the will of God, which is the adequate rule of go…dneſs, ſo that there is nothing good but what he wi…, and whatever he wills is good; no wonder then if th… creature whoſe goodneſs conſiſts in a conformity to t…e will of p. 279God, be capable of a deflection from the rule, but ſtill inaſmuch as by creation it is inveſted with a power of willing a conformity to the rule, and walking according to it, this actual defection is not to be aſcribed to God, but it ſelf, which abuſing its innate liberty, choſe to ſwerve from the divine Law, and ſo became abominably wicked. And now by how much the more excellent a creature the Devil was at firſt, by ſo much the more vile and evil he is become: It is a known ſaying, corruptio optimi peſſima, the beſt wine maketh the ſowreſt vinegar, quanto gradus altior, tanto caſus grandior, the higher the place, the greater the fall; and therefore the Devil being by creation the beſt, muſt needs by tranſgreſſion be the worſt, and ſo deſerve the name of foreign, the wicked one.Queſt. 2.

It would further be enquired, wherein it appeareth that the Devil is ſo wicked? The diſcovery whereof is manifeſt in theſe f…ve particulars.

1. He is the wicked one, becauſe he is the firſt in wickedneſs, and the ringleader of rebellion againſt God, foreign, i. e. perditum illum & ſceleſtum malorum inventorem, Juſtin. in loc. Joh. 8. 44.John 8:44ſo Juſtinian, the wicked one, that is the deſperate inven…r of all evil. Obſervable to this purpoſe is it, that our bleſſed Saviour calls him, the father of lies, he that is the firſt inventer of any thing, is in the Hebrew phraſe ſtiled, the father of it: Jubal who invented muſick is called, the father of all ſuch as handle the Harp and the Organ, ſo is the Devil the father of lies, becauſe he made the firſt lie; indeed if you ſurvey the pedegree not only of that but all ſin, you will find him to be the father of it: our firſt parents were great ſinners, but yet they ſinned by perſwaſion, Eve by the Serpent, Adam by Eves ſolicitation, but the Devil had no tempter, the Angels are ſaid to leave their own habitation, net keeping their firſt ſtate (to wit) voluntarily of their own accord, apoſtatizing from that p. 280ſtate wherein God had created them, and ſo rebelling againſt the divine Majeſty. Now look as it is a great honour to any one to have been the inventer of any thing that is excellent, the firſt in finding out any rare ſecret, ſo it is a great aggravation of the Devils wickedneſs, that he was firſt in tranſgreſſion.

2. He is the wicked one, becauſe he is obſtinately and immutably wicked; ſo Toſtatus, Quia in malo firmatus, Toſtat. in Mat. Brug. in Mat.and Brugenſis, Cujus voluntas immutabilis à malo ad bonum, as he was the inventer of, ſo he is a perſiſter in wickedneſs. By creation he was, and (as hath been already ſhewed) muſt be mutable from good to evil. By corruption he is become immutable from evil to good, God juſtly denying him that grace which ſhould change his will. Indeed we read in S^t James his Epiſtle, that the Devils tremble, to wit in reſpect of the puniſhment to which they know themſelves reſerved; but we read not of their repenting, no not ſo much as relenting in reſpect of the ſin they have committed, though they cannot but know and be fully convinced what they have done, and how repugnant it is to Gods Law, and conſequently to right reaſon.

3. He is the wicked one, becauſe he is malitiae ſtudioſiſſimus, ſo Illyricus, moſt induſtriouſly wicked, foreign, is derived from foreign, what pains and labour doth theIllyr. in loc. D…vil take in wickedneſs. Among other titles by which ſin is called, this is one, that it is, the work of the Devil, ſin being indeed the Devils work which he doth moſt unweariedly purſue. Devil in our Engliſh language is qua…, do evil; indeed for this many thouſand years it hath been his continual employment, never reſting day nor night to perpetrate and promote wickedneſs. The moſt notorious wicked man is ſometimes at reſt, and alloweth himſelf at leaſt a ſleeping time, but the Devil is alwayes active in ſin; and as he is never well employed, ſo he is never idle; Chriſt went about doing p. 281good, and he compaſſeth the earth doing evil: In one word, he is ſins ſworn ſervant, drudge, ſlave. It is true, ſometimes this wicked one transformeth himſelf into an Angel of light, maketh a ſhow of holineſs, but it is as true that then he is then moſt wicked; nor is the Devil more a Devil at any time, then when he is wrapt in Samuells mantle, hypocriſie being a duplicated iniquity.

4. He is the wicked one, becauſe conatur malos efficere, ſo Toſtatus, he is a tempter to wickedneſs, foreign,Toſt. in Mat. becauſe foreign, he is not content to be bad himſelf, but he draweth others to it; being himſelf fallen into miſery, he envied mans felicity, and therefore ſeduced him to impiety; as he was the firſt ſinner, ſo he was the cauſe of ſin; he tempts all perſons at all times, in all places, and for no other end, but either to hinder them from good, as he did Paul, who tells the Theſſalonians, he would have come once and again, but Theſ. …. 18.Satan hindered him, or elſe to allure them to evil, as he ſtirred up David to number the people, and put it into Judas his heart to betray Chsiſt. Indeed the Devill is called in Scripture both a tempter and an accuſer, this being his method firſt to draw men to, and then to accuſe men for ſin. It was the brand ſet upon Jeroboam, as denominating him a very bad man, that he made Iſrael to ſin, how abominably wicked then is the Devil, who maketh perſons, nations, yea the whole world to ſin?

5. And yet laſtly, that we may take the heighth or rather fathome the depth of his wickedneſs, he is the wicked one, inasmuch as he vigorouſly purſueth and conſtantly perſevereth in wickedneſs, becauſe it is wickedneſs, not out of any pretended benefit which may accrue to himſelf, but becauſe it is diſhonourable to God, and injurious to man. Indeed pleaſure and profit and honour are the arguments by which he perſwadeth, p. 282and the baits by which he catcheth the ſinner; but none of theſe are any motives in regard of himſelf: meerly the Antipathy he beareth to God, and hatred he hath of goodneſs, putteth him upon endeavours to promote ſin in the world; therefore he delights in evil, becauſe God abhorreth it; therefore it is his joy, becauſe it is Gods diſhonour; Finally, therefore it pleaſeth his will, becauſe it defaceth Gods image. To live in any ſin though becauſe of a ſeeming advantage, is odious, but to be wicked becauſe it is wickedneſs, is abominable; no man ever came to ſuch a ſtate of wickedneſs, but he committed the ſin againſt the Holy Ghoſt. How deſperately wicked then muſt the Devil needs be, who ſinneth not only though, but becauſe he knoweth it to be ſin?

To wind up this then; we all pretend to hate the Devil; oh then why do we love ſin! It is an argument which God himſelf uſeth to perſwade to holineſs, becauſe it is his Attribute, Be you holy, for I am holy; ſurely it ſhould be a prevalent diſſwaſion from wickedneſs, becauſe it is the Devils property; as we abhorre to be like the Devil, let us abhorre to be wicked. Indeed we all defie Satan as he is the purſuivant of divine juſtice, but yet I fear we dei…e him as he is the God of this world, and the Head of the carnal State. Oh remember if we do his luſts, we own him as our Father, whileſt yet we pretend to abhorre him as an enemy! as therefore we would not be the Devils children, let us caſt away our ſins.

And eſpecially take we heed of thoſe degrees of wickedneſs which denominate him the wicked one: farre be it from us to make wickedneſs our trade, our buſineſs, by cuſtomary committing it; as thoſe do who are called workers of iniquity; to make it not only the work of our hand, but our brain by inventing it, as they were whom the Apoſtle characterizeth to be inventers p. 283of evil things; yea not only of our heads, but our hearts by delighting in it, as they of whom Solomon ſpeaketh, that rejoyce to do evil; and which is yetRom. 1. 20. Prov. 2. 14. Act. 13. 10.Rom 1:20Prov 2:14Acts 13:10 worſe, to take the Devils office out of his hand, by tempting others to ſin, as Elymas who ſtirred up Sergius Paulus againſt the truth, whom therefore Saint Paul called the child of the Devil, and an enemy of all righteouſneſs.

In one word, Let us be ſo farre from imitating the Devil, as that we learn not to hearken to him, but rather when he tempts, to anſwer him in Chriſts language, Get thee behind me Satan. Be ſure if the Devil perſwade thee to any thing, it is either in it ſelf wickedneſs, or for a wicked end; whatever ſhow of amity he may profeſs, or promiſes of good he may make, yet believe him not; he is thine enemy, and it is though an apparent good, yet a reall evil to which he ſollicites thee: for he is the wicked one.

2. Having given you a view of the enemy; that which next cometh to be conſidered, is the conqueſt which all true Chriſtians have over this enemy, You have overcome the wicked one. To give you the full extent of this word, conſider it two wayes.

1. As oppoſed to making peace; it is not you have made a league with, but you have overcome the wicked one, ſince there is no way to deal with the Devil but by victory; indeed in temporal wars the caſe is different, Bellum geritur, ut pax acquiratur, a good peace is the end of every juſt war; yea and a peace where it may be obtained, is rather to be choſen then victory, that the effuſion of bloud may be prevented; but in this ſpiritual war with Satan, nothing leſs then a conqueſt muſt ſuffice. The truth is, every Chriſtian ſouldier muſt either p. 284be victor, or victus, a conquerour over, or elſe conquered by the wicked one. The Devil will not make peace with us upon any terms; but that he may be Lord over us; all his fair promiſes are upon that condition he made with Chriſt, If thou wilt fall down and worſhip me; ſo that if wee make a league with, wee are overcome by the Devil.

2. As more then fighting: indeed conqueſt ſuppoſeth a battel, and victory is preceded with a fight; if it be not ſo alwayes in temporal warres by reaſon of the cowardize of the enemy, yet it is, in spiritual; ſince the Devil is too much a Lion to be overcome without a combate, Quid aliud quotidiè in mundo, quam pugna adverſus diabolum geritur? ſaith S^t Cyprian, we muſt continually makeCypr. de Mort. account to be engaged in a war with Satan: So that what is threatened to Aſa, may be juſtly ſaid to new born Chriſtians, From henceforth thou ſhalt have war with the Prince of darkneſs; and indeed this is that which maketh for the honour of Chriſtian ſouldiers. For as Maximus Tyrius ſaith of Hercules, if you take from him, foreign, the ſavage beaſts, and cruel tyrants with whom he grappled, you deprive him of the reputation of his valour; ſo the graces of a Chriſtian would not be ſo illuſtrious, were it not for theRom. 8. 38.Rom 8:38 Devils temptations. Chriſtians then are fighters, and more then fighters, for withall they are conquerours; nay, if you will believe S^t Paul, they are conquerours, and more then conquerours.

Indeed it may ſeem ſomewhat ſtrange that our Apoſtle ſhould ſpeak of this victory, as of a thing already accompliſhed, when as (they of whom he ſpeaketh being young men) the war was as it were but begun. It is (and juſtly) accounted a preſumption in other wars p. 285to ſing a triumph before the victory, and promiſe a victory before the fight, like Lucullus, who in the begining of his fight againſt Tygranes and Mithridates cryed out Vicimus, and Caeſar, whoſe uſuall boaſt was veni, vidi, vici, I came, I ſaw, I overcame. But in this war our Apoſtle doubts not to affirme of thoſe young Souldiers, they had overcome, and that not without good reaſon: For

1. They are ſaid to overcome the Devill whilſt theyNon tam ad ſpiritualem pugnam incitat quam certam illis victoriam pollicetur. Fer. in loc. are yet in the fight, becauſe they are ſure to overcome, it is not unuſuall in Scripture to expreſs, that as accompliſht which ſhall ſurely be fulfilled. Thus the Prophets often ſpake of Chriſts ſufferings which a long time after were to be undergone, in the Preſent and Preterperfect Tenſe: for this reaſon might S^t John thus expreſs this victory. Indeed it is not ſo in other battels, Alea belli incerta, the ſucceſs of war is dubious, ofttimes the leſs number, weaker ſide, and worſt cauſe gets the day, in this reſpect it is juſtly ſaid, Let not him that Infirmus hoſtis qui non poteſt vincere niſi volentem. Hier. ad Demet Diabolus ſuadere & ſollicitare poteſt cogere omnino non poteſt non enim cogendo ſed ſuadendo nocet nec extorquet a nobis conſenſum ſed petit. Aug. l. 7. hom. 12. Jam. 4. 8. Matth. 4. 2. Hier. Ep. 8. ad Demetr.Jas 4:8Matt 4:2puts on his armour, boaſt as he that putteth it of, they that have gone into the field big with hope, have returned home with ſhame. But in this war its no more but fight, and the conqueſt is certain: S^t James poſition is expreſs, reſiſt the Devill and he will flie from you; If we ſtand to it, he runs away, Satan cannot conquer us without our own conſent; it was his word to Chriſt, caſt thy ſelf down, he could not caſt him down, we may give our ſelves into his hands, otherwiſe he cannot captivate us. Indeed Chriſt hath wrought the victory for us, ſo the firſt promiſe telleth of him, that he ſhould breake the Serpents head, that is, his power and policy: ſo the Evangelicall Hiſtory records, how he overcame in the wilderneſs Satans impetuous aſſaults, Ut oppreſſum at que contritum tradat diſcipulis concul…andum: as S^t Hierome excellently, that he might deliver him bruiſed and ſubdued to be trampled on by his Diſciples. Finally, p. 286So S^t Paul aſſerts of him, He spoiled principalities and powers, and again, Through death he deſtroyed him Col. 2. 19. Heb. 2. 16.Col 2:19Heb 2:16that had the power of death, to wit, the Devill. No wonder then if all Chriſtians being ingraffed into Chriſt, overcome by the blood of the Lambe. It is ſafe fighting with a diſarmed man and captivated Enemy, Vide Chryſol. Serm. 2.well may we be ſure of the day who wreſtle with a conquered adverſary.

2. They are ſaid to overcome, becauſe they have begun the conqueſt; look how believers are ſaid to have eternall life, becauſe the spirituall life in them is the begining of eternall: So they are ſaid to overcome, becauſe they begin that conqueſt which ſhall never end. Indeed the Church Triumphant is on the other ſide the Sun, nor ſhall a compleat victory be obtained till this mortality put on immortality. The Iſraelites march out of Aegypt, was an Emblem of our taking the field againſt Satan: and when had they prevailed? Not till they lodged their colours in Canaan. Only glorified Saints are aboveAliud eſt iutra regnare aliud eſt extra oppugnare. Aug. in John tract. 12. the Devils reach; but withall we muſt diſtinguiſh between Satans commanding, and aſſaulting power; every converted Chriſtian is delivered from the one, but not from the other; Satan is not ſo conquered, but that he ſtill layeth ſiege, yet he is ſo conquered, as that he is turned out of the Caſtle; the Devill ſtill rageth, and more then before, but his dominion is taken away; ſo that notwithſtanding renewed aſſaults, and particular f…yles he hath no fixed rule in the heart. As therefore St Paul who bids the Coloſsians Mortifie their earthly Members, aſſerting of them juſt before you are dead, meaneth according to Davenants gloſs, Mortifiecare Daven. ibid.caepiſtis, you have begun to dye: So S^t John intends by this you have overcome, that is, you have begun to overcome, Col. 3. 3.Col 3:3yet ſo as that we muſt not be weary, but ſtill prepare for more aſſaults, and ſo perſevere fighting to the end.

p. 2873. They are ſaid to overcome as inchoativè, ſo interpretativè. In Gods account and eſtimation, our ſtriving againſt the Devill is a conqueſt over him; look as Abraham is ſaid to offer his ſon Iſaack, when yet a Ram was ſacrificed, becauſe his will to offer him was eſteemed by God as if he had done it. So a Chriſtian indeavour to overcome the Devill, (though we cannot fully maſter him, nay, are ſometimes maſtered by him) is accepted as if it were a victory; when the Childe taketh the bow in his hand putteth the Arrow into the Bow, and draweth as far as it can, the Father accounts it as if the Childe had hit the marke; ſo doth our gracious God look on the ſtrugling of his ſervants with Satanicall temptations, and our continuing to combate is (in his mercifull acceptation) a gaining the Conqueſt.

To end this, what an incouragement ſhould the conſideration hereof be to us in our Chriſtian warfare? What though the victory be difficult; not to be obtained without ſweat and bloud? Yet it is poſsible, nay, certain, if the difficulty diſcourage, let the certainty incourage. Indeed there be many inducements to this combate. The Authority of our call, having a commiſsion from the King of Kings, The juſtneſs of our cauſe, as being againſt him who is both ours and Gods enemy; above all the aſſurance of ſucceſs as being ſuch a fight as ſhall unqueſtionably end in conqueſt.

The truth is on the one hand, If we yield to him he is an imperious Tyrant; and on the other hand, If we reſiſt him, he is a timorous coward. The Hiſtorian ſaid of Alexander, that he was foreign, and foreign, a formidable warriour, and a gentle Conquerour; but the devill is a cruell Conquerour, and a faint warriour. This Lyon to uſe S^t Bernards expreſſion,Bern. in Pſalm Qui habit. Serm. 13. Rugire poteſt, ferire non poteſt, may roare but cannot teare, Rugiat quantum vult, tantu… non fugiat ovis Chriſti, let him roar as much as he will, only let not Chriſts ſheep run p. 288away; fight therefore (according to St Pauls counſell) this good fight, which is good as in the cauſe, ſo in the event, Pugnate ut vincatis vincite ut coronemini (according to St Auſtins exhortation, fight that you mayAug. in loc. conquer, and conquering be crowned: which that you may be enabled to do, furniſh your ſelves with choice and excellent weapons: and ſo I am fallen on the,

Next conſiderable the helps whereby this victory is attained in theſe words, You are ſtrong, and the word of God abideth in you. This wicked one in the Text with whom we are to encounter, is ſuch an adverſary, as wants neither power nor policy, ſtrength nor skill to ſet upon us, in regard of the one he is compared to a Lion, of the other to a Serpent, and truly in both theſe reſpects it may ſeem ſtrange that we ſhould overcome him; but theſe words return an Anſwer to ſuch an Objection, letting us ſee that true Chriſtians have that ſtrength whereby they can grapple with the Devils power, and by the word dwelling in them, they have that wiſdome which can diſcover and defeate the Devils ſubtilties. The participation then of a divine ſtrength, and the inhabitation of Gods word, are the two ſingular helps by which the wicked one is overcome.

1. Begin we (and at this time end,) with the firſt of theſe as it is briefly couched in theſe words, you are ſtrong.

For the unfoulding whereof I ſhall briefly diſpatch two things, namely, the neceſsity and nature of this ſtrength.

1. You are ſtrong, and great need there is you ſhould be ſo, nothing more neceſſary for a Souldier, then bodily, for a Chriſtian, then spirituall ſtrength, and that eſpecially on a threefold account.

1. Souldiers are put upon long and tedious marches, which they cannot performe without ſtrength; it is p. 289no wonder if the weak ſickly Souldier throw down his armes, or lie down in the way, as being not able to march forward; what elſe is a Chriſtians life but a journey, a march, wherein he is to continue to the last? but alas how ſhould he do this without ſtrength? Among theGal. 6. 10.Gal 6:10 many Caveats given us in Scripture, none more frequent Heb. 12. 18.Heb 12:18then thoſe againſt wearineſs and fainting in our minds, of back-ſliding and drawing back from Chriſtianity, thereby intimating, how hard a work it is to performe, and how apt we are to fayle and faint: and therefore in this reſpect we have need of ſtrength.

2. Souldiers are expoſed to the ſcorching heat, and the nights cold, to hunger, and thirſt, and watching; in a word, to much hardſhip, and this they cannot indure2 Tim. 3. 12.2 Tim 3:12 without ſtrength: S^t Paul aſſerts it concerning all who live godly in Chriſt Jeſus, that they muſt ſuffer perſecution, Rom. 8. 37.Rom 8:37and elſewhere he reckons up a Catalogue of evils very incident to Chriſtians, tribulation, diſtreſs, perſecution, famine, nakedneſs, perill, ſword; and if we cannot do good, much leſs can we ſuffer evill without this ſtrength; it is the ſtrong back that can beare an heavy burden, a ſtrong ſhip which can abide bluſtering ſtormes, the ſtrong Chriſtian who muſt take up his croſs and undergo afflictions.

3. Laſtly, And moſt ſutable to our preſent purpoſe, Souldiers are to encounter with their enemies, receive and give aſſaults, and many times the enemy with whom they are to wreſtle is very potent, ſo that without a conſiderable ſtrength, there is no expectationPſal. 103. 20.Ps 103:20 of a victory: upon this account Chriſtians ſtand in greater need of ſtrength, ſince he with whom they fight is (as St John ſtileth him) the great red Dragon, yea,Rev. 12. 10. Eph. 2. 2.Rev 12:10Eph 2:2 (in St Pauls language) the God of this world. Indeed when we conſider, that this wicked one is for his nature a spirit, an Angel, a Creature which excels in ſtrength, p. 290hath for number a legion of Devils at his command, and if he pleaſe to beleagner one ſimple perſon wants not power (if God let him looſe) to make uſe of all Creatures, as the engines of his temptation, we cannot but acknowledge, his ſtrength is great, and therefore there is no overcoming him without a greater and ſurpaſſing ſtrength.

2. But that which would chiefly be conſidered is, wherein this ſtrength of a Chriſtian lyeth, by which he overcometh the wicked one? In anſwer to this know that it conſiſts in three things.

1. In a due preparation, The ſtrength of a Souldier lyeth much in his weapons, ſo doth the Chriſtians. When our bleſſed Saviour would let us ſee the Devils might, he cals him the ſtrong armed man, therefore ſtrong becauſe armed: and when S^t Paul exhorts the Epheſians to be ſtrong, he preſently adviſeth them to put on their armour. IndeedEph. 6. 10.Eph 6:10 what hopes of conqueſt without our weapons over an armed adverſary? What the ſeverall pieces of our armour are, we ſhall finde there reckoned up, but among them all, that which St Paul bringeth in with an foreign, above all, and which S. Peter ſingleth out, is our Faith, Whom reſiſt ſtedfaſt in the Faith. Indeed as the Father excellently, Increduli timent diabolum quaſi leonem, in fide fortes deſpiciunt quaſi vermiculum, whilſt unbelievers feare Bern.the Devill as a Lyon, the faithfull contemn him as a worme.

2. In a firme reſolution, ſtrength of body, of Armes will little privaile, where there is not ſtrength of Minde, and a magnanimous ſpirit, Say to them that are of a fearefull heart be ſtrong, that is, beIſai. 35. 4.Isa 35:4 couragious, and accordingly they are put together, be ſtrong and very couragious, to which agreeth that of the Apoſtle Paul in his militaryJoſh. 1. 7.Josh 1:7 p. 291precepts, Quiet your ſelves like men, be ſtrong, it is not all the wiles and aſſaults of the Devill can2 Cor. 13. 7.2 Cor 13:7 beat off a fixed Chriſtian, he ſaith with Christ, Ge… thee behind me Satan, or in words, much like thoſe of David, Depart from me thou uncleane spirit, for I will Pſal. 119. 115.Ps 119:115keep the Commandments of my God: in one word, he that goeth out with reſolution, and marcheth on with courage, holdeth out with conſtancy, and cometh off with Conqueſt.

3. Laſtly, In the spirits aſſiſtance, it is very obſervable that the Apoſtle when he would have us be ſtrong, preſently addeth, in the Lord, and in the power of his might, thereby teaching us where, and in whom our ſtrength lyeth. Indeed the preparation we make for the battle is from the Lord, and therefore our Armour is called the Armour of God, not only in reſpect of inſtitution, it being that armour which he appoints us: but conſtitution, becauſe it is that armour which he giveth us. Beſides this, that reſolution that is in us, is put into us, it is God muſt ſtrengthen our hearts, and when both theſe are wrought, there is ſtill required the spirits concurring aſſiſtance to enable us in the reſiſtance; he that worketh in us to will, muſt alſo work in us to do, and he that helpeth us to put on, muſt teach us to uſe our armour: look as ſometimes when the Army which cometh againſt a City or Country is numerous, there is a neceſſity of procuring forrain ſupplies; ſo is it alwaies with a Chriſtian in his combate with Satan, there is a neceſſity of calling in Heavenly aide.

To end this then, Whenſoever oh Chriſtian, thou art aſſaulted by this wicked one, what ſhouldeſt thou do but labour to ſtrengthen thy ſelf againſt him? but be ſure thou preſume not upon thine own ſtrength. Remember Peters deniall, and truſt not to thine own ability, he is the p. 292beſt Souldier in the spirituall warfare that fighteth upon his knees, ſeeking to God for grace. Bewaile then thy own weakneſs, depend on divine ſtrength, implore the ſpirits enablement, and doubt not bus he that begins will finiſh his good work, and as he cals thee to the fight by his command, and aſſiſt thee in it by his ſpirit, ſo he will crown thee with ſucceſs and victory after it.