The Good Fight of Faith, Sermon – Imprimatur
THE GOOD FIGHT OF Faith.
1 TIM. 6. 12.
Fight the good Fight of Faith: Lay hold on Eternall Life.
IN theſe fighting times, whereunto by the provident hand and juſt vengeance of God, we are fallen: In which ſad warres, many poore ignorant ſoules, and many prophane, atheiſtical blaſphemous, idolatrons wretches are ingaged, utterly unfit to live, and as utterly unprepared to dye; when ſuch on both ſides hath fought this fight, and death ſeizeth on them, they lay hold on eternall death, and everlaſting torments, in the burning lake is the portion of their cup. I would now gladly improve the opportunity on this occaſion to immind you of the good fight indeed, which if you fight not, you live and dye but the miſerable bond ſlaves of ſinne and ſatan, and ſo continue as miſerable as the other to all eternity: But if the Lord Jeſus Chriſt, the captaine of our ſalvation, enable you to fight this fight (as this deceaſed ſervant of the Lord hath done) and if in him you be more then conquerours, then when death ſeizeth upon you, you will lay hold on eternall life as your Crowne; and as ſure as the Lord lives, the eternall joyes of heaven will be the portion of your cup.
But to omit farther circumlocation, take notice that this Text containeth Paul's charge to Timothy, to fight the good fight of faith and to lay hold on eternall life.
Object. But what's that to us (may ſome ſay) Timothy was a Miniſter, and the charge is given to him to behave himſelfe as a valiant Souldier in his miniſteriall calling, againſt all oppoſitions which he was likely to meet with.
Anſw. Sometimes the Apoſtle ſpeaks to him as a Miniſter, ſometimes as a profeſſor and private Chriſtian; intimating unto us hereby, that this charge belongs both to Miniſters and people.
All Chriſtians, both Paſters and people, are Souldiers, often expoſed to great ſtreights and difficulties; yet the ſpirit of God in this chapter directs them to help themſelves three wayes;
by
1 Flight.
2 Purſuit.
3 Fight.
Firſt, by Flight: There are four particulars in the preceding verſes which Chriſtians muſt flye from as from Serpents and devils elſe they are likely to be overcome.
1 Not conſenting to wholſome words, even the words of our Lord Jeſus Chriſt, and to the doctrine which is according unto godlineſſe, ver. 3.
2 Proud doting about queſtions and ſtriſes of words.
3 The evill effects and conſequences of theſe, which are five:
1 Envy.
2 Strife.
3 Raylings.
4 Evill ſurmizings.
5 Perverſe diſputings of men of corrupt minds, ver. 4 5. And a motive hereunto in verſe 7, 8.
4 Curſed covetouſneſſe, manifeſted by an inordinate deſire to be rich; the love of money being the root of all evill, which makes men fall into many fooliſh and hurtfull luſts, which pierceth them through with many ſorrowes; nay, which drowne them in deſtruction and perdition. Oh man of God (whether Miniſters or private Chriſtian) help thy ſelfe, ſecure thy ſoule, by flying from theſe, verſe 9, 10. and part of the 11.
Secondly, by Purſuit of ſix friends (expreſt in the 11. ver.) which if we gain not on our ſide, there is little hope for our ſouls to eſcape a cruell overthrow and eternall raine: therefore O man of God foreign follow after (or eagerly purſue) theſe (as hounds do the Hare) which are 1 Rightcouſneſſe. 2 Godlineſſe. 3 Faith. 4 Love. 5 Patience. 6 Meekneſſe.
Thirdly, by Fight; in the words of the Text: in which you
have two things.
1 An Injunction: Timothy muſt fight the good fight of faith.
2 A provocation hereunto: Then Timothy may be aſſured that he ſhall be crowned with eternall life. I ſhall onelyonly pitch upon the Injunction, and bring in the Provocation in the Application.
In the Injunction you have three things.
1 The fight that muſt be ſought, viz. The fight of faith.
2 The deſcription of this fight: It is a good fight.
3 The combatants or ſouldiers that muſt fight it, viz. Miniſters and all other chriſtians; from whence there ariſe three points of doctrine to be proſecuted.
Doctr.
1 That there is a fight in faith.
2 This fight is a good fight.
3 Timothy and all of his ſpirit muſt fight it. To begin with the firſt.
Firſt, there is a fight in faith, it is a combating and conflicting grace: I doe not ſay that no other grace is militant but this, but what grace ſoever hath fleſh and blood, and devill, ſtrong luſts, and corruptions to fight againſt, this hath much more. There is indeed a fight in humility, combating againſt horrid pride and curſed vaine-glory; there is a fight in love, combating againſt malice, envy and hatred (thoſe cruell enemies to the ſoule) a fight in patience againſt murmuring, repining impatient diſcontentedneſſe; a fight in chaſtity againſt ſcorching and broyling luſts; in liberality againſt covetonſneſſe; in temporance againſt drunkenneſſe: but faith is the Captaine grace, and the maine in a chriſtian combate againſt theſe and many ſuch ſpirituall enemies.
None that know any thing in Chriſtianity, but knowes this, that there is a fig it in faith, no ſooner is a man a beleever but he is a warriour: But for the proſecution of this point, I ſhall ſhew you three things.
1 The paralell between corporall and ſpirituall warre.
2 The maine particulats wherein faith is engaged in this combate.
3 By what ſtrength this fight is managed.
To ſhew you wherein the reſemblance holds in every thing would be too tedious: the paralell holds chiefly in theſe five particulars.
I. Souldiers are gathered together, and battels brought on by the ſound of a Trumpet, ſo are true beleevers and worſhippers in the Lord's mountaine to be brought on to his ſpirituall warfare by the ſound of the Lord's Trumpet, viz. the powerfull preaching of the Goſpell, Iſa. 27. 2. which as a ſhrill ſound of a Trumpet ſummons them hereunto.
The ſervice of the Tabernacle (which muſt be managed by faith in the Meſſiah, or elſe abominable) is twice ſaid in th'originall to be the warfare of the Tabernacle, and this is brought on by the ſound of the Trumpet, Numb. 8. 24. 25.
Againe, 1 Cor. 14. 8. for if the Trumpet give an uncertaine ſound, who ſhall prepare to the battell? and what is this Trumpet but the plaine preaching of the Word in ſuch a manner as it may be eaſily underſtood elſe none will be excited to this warfare: for as the ſound of the Trumpet, ſo the Word ſerves not onelyonly to teach what is to be done, but to excite with courage to Pareus in …oc.performe the duty.
II. In fighting there are encounterers and ſtrong oppoſites; ſo in this fight of faith it meets with ſtrong oppoſites, world, fleſh and devill, and all that they can muſter up and bandy together: Faith is like Thmael in this caſe; the hands of all theſe are againſt faith, and the hand of faith is againſt them all.
1 Satan hates faith and all the faithfull, and would not leave any alive in the world; as the King of Syria ſaid to his 32 Capraines concerning the King of Iſrael, ſo ſaith ſatan concerning 1 King. 22. 31faith and the faithfull; fight neither againſt ſmall nor great but againſt theſe onelyonly.
2 The world is a deadly enemy: witneſſe
1 In preaching of it; the world hates it.
2 In profeſſing of it; the world ſcornes it.
3 In practizing of it; what a world of malice is continually manifeſted againſt it?
3 The fleſh and carnail reaſon cry it downe, as the moſt abſurd thing in the world.
III. In fighting there is much difficulty ſo in beleeving; the hardeſt thing in the world to beleeve; It's durum certamen, a hard combat; a wraſtling with principalities and powers, which Eph. 6. 12.are not overcome but with much difficulty; as when a poore Chriſtian gotten from under the ſlavery of a Turke, or a Proreſtant from the cruelty of a barbarous Cavaleir, he is purſued by his potent and cruell enemy, who againe layes hold on him, to reduce him to his former thraldome. Imagine with what vigor he wraſtles with his enemy, and with what difficulty he eſcapes his fury. Or as a poore man throwne over-board; and ready to ſink under water, his friend reacheth him out a pole, at which he catcheth, and no ſooner got hold on't, but his enemy ſtrives (by rapping, knocking and cutting his fingers) to make him let goe his hold; yet he cryes and holds and holds and cryes, but with much difficulty: So it is often with a poore beleever, got from under the tyranoy of Satan: His arch enemy would faine reduce him to his former condition and by temptation layes hold on him yet the poore beleeving ſoule eſcapes through much difficulty: Chriſt tenders and offers himſelfe to him, to free him from that gulfe of wofull miſery whereinto he is ſo deeply plunged; with difficulty faith layes hold on this Object; no ſooner doth it ſo, but Saran is ready to beat him off from his hold; yet faith (like a brave ſpirited child) fights and cryes, and cryes and fights weeps and prayes and prayes and weeps, and ſtill keeps his hold.
IV. In fighting there is a Victory aimed at, and whoſoever goeth a warfare, hath an eye and aime at this; ſo there is in the fight of faith an eye and aime at victory: It's this which makes the beleever triumph in the midſt of miſery; when wealth is gone, faith tels him of a treaſure in Heaven; when husband, father or friend is gone, faith tels us of a better husband, and better father and friends in Heaven, when life comes to a period faith tels of an eternall life of glory, of which he can never be bereaved.
V. There is violence uſed in other fights to get the victory, ſo there is in the fight of faith. Mat. 11. 12. The Kingdome of Heaven ſuffereth violence, and the violent take it by ſorce.
Qu. 2. What are the main particulars wherein faith is engaged, or the buſineſſe of faith, in which (if it be at all) it cannot but combat, fight, and contend?
A. In twelve particulars faith is engaged, as a combating and conflicting grace, at which I muſt but hint without illuſtrations.
Firſt, to maintaine all divine revelations; to ſet to the ſeale that God is true, that he muſt have the honour of all divine truths revealed in his holy word, though they ſeeme to be nothing Rom. 4. 17.but Myſteries, Riddles and Paradoxes; and in beleeving theſe, and cloſing with them to become a foole that he may be wiſe, 1 Cor. 3. 18. As for example:
1 To beleeve the doctrine of the glorious Trinity in Unity, that three ſhould be one, and one three, that the Sonne ſhould be as old as his Father, and the holy Ghoſt proceeding from them both, equall with them both.
2 The doctrine of the creation: that God made all things of nothing, which worldly reaſon contradicts, ſaying, ex nihilo, nihil fit: out of nothing, nothing can be made: and ſo we might runne over all till we come to the doctrine of reſurrection and laſt judgement.
3 To beleeve that bodies ſo long dead ſhall riſe againe; nay, bodies buried in the ſea, and devoured by fiſhes, and ſeverall fiſhes ſwallowing ſeverall parts, and though cut into a thouſand pieces and given to the fowles of the ayre, yet to beleeve that theſe bodies ſhall riſe againe.
4 To beleeve that ſoule and body, ſo long ſeparated ſhall at the laſt day be re-united to receive either the fulneſſe of bleſſedneſſe, or the fulneſſe of curſedneſſe: theſe and many ſuch ſeem to be doctrines full of abſurdity, and therefore cannot be beleeved without a combat.
Secondly, to keep the ſoule from ſinking into deſperation at the ſight of ſinne and ſinfulneſſe, when ſinne in the nature, acts, aggravations and effects are cleerly diſcovered, and ſet home to the conſcience; it's then in the nature of every heart to play the part of Judas, and the deſperate Jaylor, to lay violent hands on themſelves and with the poore fiſh to leap out of the frying-pan into the fire; now the buſineſſe of faith is to hold a man up by the coin that he ſink not in theſe waters, and ſo be irrecoverably drowned in deſparation: but all this is not done without a combat.
Thirdly, to bring a man from ſelf-ſufficiency and ſelf dependency, to reſt upon Chriſt alone: Herein there is a two-fold ſelfe that faith fighteth with and overcommeth.
1 Selfe-oppoſition to Chriſt.
2 Selfe-mixture with Chriſt.
1 The firſt tendereth a ſufficiency of her own to the ſoul without Chriſt; hence cloſeth not with Chriſt, but reſts on ſelfe and its owne doings.
2 The ſecond ſeems to abhorre ſuch prophaneneſſe as to depend Phil. 3 verſe. 4, &c.on ſelfe without Chriſt for life and for ſalvation; therefore placeth onelyonly ſufficiency in Chriſt alone to make the ſoul bleſſed, but in point of applying and receiving this bleſſedneſſe to it ſelfe, mixeth her own parts, duties or ſomething of ſelfe with Chriſt; and ſo ſerveth her ſelfe and her owne wayes in the ſufficiency of Chriſt: But the Lord enables a beleever by faith to come from ſelfe in both theſe particulars, and reſt wholly on Chriſt alone, but not without a combate and conflict: Nay, the buſineſſe of faith is to bring a man from ſelfe in other particulars; as (contrary to that in Job) to Job 36. 21. Heb. 11. 25. Acts 7. 60.chooſe the greateſt affliction rather then the leaſt ſinne: 2. To recompence the greateſt evill with the greateſt good: 3. To rely on a word without ſenſe rather then to reſt on ſenſe without a word: 4. To take as much paines in the duties of piety for Heaven, as if there were no Chriſt to bring him thither; and when he hath done all to account himſelfe an unprofitable ſervant and ſo attribute all to Chriſt, as if he had not been indued with any parts, nor performed any duties at all &c. but Phil. 4. 13.all this is not without a combate.
Fourthly, to bring Chriſt and the ſoule together, and to give them poſſeſſion of each other, whereby Chriſt comes to dwell in the heart, and the ſoule in Chriſt; this cannot be without a Eph 3. 17.combate, becauſe ſatan puts ſorth all his power and policy to hinder this.
Fifthly, to purifie the heart and to make riddance of a mans Acts 15. 9.prevailing corruptions, ſo as (though they remain) yet they reigne not in the ſoule: But this cannot be without a combat, becauſe ſinne and luſt are ſuch enemies as have no ingenuity nor good manners and therefore will not be gotten out by faire meanes, by entreaties and the like.Mat. 5. 29, 30. Rom 4. 18, 19, 20.
Sixthly, to give the ſoule poſſeſſion of the promiſes, and to enable it to reſt on them; which is not done without a combat.
Seventhly, to make the ſoule facile and tractable to God's mind, and pliable to yeeld obedience to all God's Commandements; it's faith that makes a man ſee that it is God that commands Pſal. 119.to run the wayes of his Commandements; it's faith againe that is as the oyle to the wheels, to enable a man with alacrity to run: But oh the combat of fleſh againſt faith herein, what beleever feels it not?
Eighthly, to unglevv, unſcrew and looſen a man from the world, by preſenting better objects unto him: this is done by faith, but not without a combat.Heb. 11 24.
Ninthly, to bring a mans neck under the croſſe and to enable him to beare the greateſt indignities, loſſes, croſſes, with invincible patience; ſee what faith enabled the Patriarchs to undergoe, Heb. 11. 36, 37. but this is not done without a combat: fleſh and blood puts in here againe, like Peter to Chriſt, Pitty thy ſelfe Maſter, &c.
Tenthly, To give a man a holy reſt in God, a holy peace comfort and confidence in God; the one maine and principall reſt that Saints aime at is God in Chriſt, and this makes any particular reſts truly repoſes to them indeed: Now faith engageth it ſelfe to bring the ſoule to ſuch a reſt in God through Chriſt, Heb. 4. 11. this cannot bewithout a combat, to bring a man into ſuch a condition, as to make every day a feaſt day, a day of reſt, ſweetly repoſing himſelfe in the boſome of God in Chriſt with confidence: Oh there are many enemies, labour to interrupt ☞this ſweet reſt, with whom faith combats, both to bring the ſoule to and to keep it as by a garriſon in this reſt, till it arive at eternall reſt, Phil. 4. 6, 7. foreign.
Eleventhly, to make a man willing to dye, by preſenting happineſſe to come, and the vanity and ſinfulneſſe of this life; yet Phil. 1. 23.this is not done without a combate; as we ſee by the example of the Saints: Beleevers only are willing to dye, and faith makes them ſo, after the combate with, and conqueſt over thoſe enemies to this ſweet frame of willingneſſe, to be diſſolved and to be with Chriſt, which is beſt of all.
Twelfthly, to make Chriſtians ſay in all theſe, we are more then Conquerours (that is) moſt glorious and eminent Conquerours Rom. 1. 37. foreign. 1 John 5. 4.and this by faith: There can be no ſuch conqueſt without faith, and you never heard of a conqueſt without a combate. Thus you ſee there is a fight in beleeving, a reall, yet ſpirituall fight, cloſely and inwardly managed.
Qu. 3. How, or by what ſtrength is this fight of faith managed?
Anſw. I anſwer in generall; not by any ſtrength of its own, as it is a grace, but in way and ſtrength of dependency upon God and his grace; though faith be the chiefe rooting, Captaine Grace; and all other graces are (as it were) to bind the towell about them, and waſh the feet of this grace, yet take faith from dependancy, and it will be as another grace; as Sampſon ſaid of his haire, cut off this and I ſhall be like another man: It's not any power of faith that gets the victory, but the ſword of the Lord and Gideon, it's the power of the Lord joyning with his owne work of faith in the heart, that gets the victory. Thus much of the Doctrinall part of this point: the Application will be coincident with the Application of the two doctrines remaining, which for brevity ſake ſhall be united into one; which being unfolded, application ſhall be made of them altogether: the poynt is this, viz.
That it's the duty of all Paſtors and people to fight the good Doctr. 2 and 3 united.fight of faith. For the explication and confirmation hereof, conſider.
Qu. 1. That this fight of faith is two-ſold,
1 Internall.
2 Externall.
1 Internall, when a beleever fights againſt his luſts and corruptions, and ſatans wiles; as appeares by theſe Scriptures, 2 Cor. 10. 3. Eph. 6. 11. 1 Pet. 2. 11.
2 Externall, when a man couragiouſly ſtands up in the Cauſe of Chriſt and ſuffers afflictions and perſecutions for Chriſt, and is not overcome by them; as theſe Scriptures demonſtrate, 2 Cor. 15. 31, 32. 2 Cor. 11. 23, &c. 1 Tim. 1. 18. 19. 20. 2 Tim. 2. 3, 4.
Qu. 2. Why this fight, is it called a good fight?
Anſw. 1 Becauſe a good God is the Author of it; we need not feare, it's a good fight, when God appoints the field.
2 In regard of the Generall, or Leader of this Army, which is Chriſt: He never ſinned, yet in ſome reſpect it may be ſaid, that he fought the good fight of faith; therefore it muſt needs be good.Revel. 17. 14.
3 The good Spirit of God is the guide and conductor in this combat; therefore it muſt needs be good.
4 The weapons with which we muſt fight, are appointed and prepared by God, Eph. 6. Therefore a good fight.
5 Becauſe it is for a good Cauſe, and it appeares to be a good Cauſe:
1 Becauſe it is to preſerve God's glory againſt all oppeſers of it, and ſuch perſons and things as would eclipſe and darken it.
2 Beauſe it is for truth and righteouſneſſe ſake, Jud. 3. As one ſaid, it muſt needs be a good Religion that ſuch a wretch as Nero perſecuted; ſo that muſt needs be a good fight that oppoſeth and weakneth the power of ſuch enemies as Devil World and Fleſh.
3 Becauſe it is to preſerve a precious ſoule, better worth then the whole world, Mat. 16. 26.
6 In regard it hath a good iſſue and event. viz. eternall life: though a beleever meet with many a knock and much hardſhip and difficulties i'th' combate, yet he ſhall certainly be crowned with victory: In all theſe reſpects it's ſaid to be a good fight.
Qu. 3 But why muſt all of Timothie's ſpirit fight this fight of faith, which ſo cleerly appeares to be a good fight?
Anſw. 1. Becauſe God will have all the ſeed of the woman tried; all ſuch muſt look to have their heel bruiſed by the old Gen. 3d 1…Serpent; therefore all muſt warre.
2 Becauſe Satan beares a like hatred againſt all; he ſeeks whom he may devour, 1 Pet. 5. 8. as the Wolfe will ſpare none in the flock neither Ram nor Sheep nor Lamb that he can come by; ſo Satan-world and fleſh will neither ſpare Miniſter nor Magiſtrate, nor common ſort of people: therefore all beleevers of what rank and quality ſoever, muſt (in oppoſition to this common foe) fight the good fight of faith.
Qu. 4. Why doth the Lord ſuffer this ſpirituall warfare, whereby the ſoules of beleevers are ſo annoyed with ſuch enemies? could not the Lord have brought beleevers ſoules to eternall life without this?
Anſw. Though God at the firſt work of faith in the ſoule could have utterly aboliſhed all ſuch ſpirituall adverſaries, yet he lets them remaine even after effectuall calling, while we are here militant in this world; for theſe reſpects:
1 To ſhew his power that he can keep beleevers, notwithſtanding the continuall danger they are in: God can carry one of his ſouldiers quite through all the quarters and armies of the black Prince of darkneſſe without any hurt; he can make his Sheep feed fat in the midſt of Wolves, and his Lillies grow and flouriſh in the midſt of Thornes, and beleevers upright in the middeſt of ſtrong enemies, till they become triumphant in glory.
2 Hereby the graces of God's Spirit are raiſed and exerciſed to the glory of God who wrought them, which (if they met with no oppoſition) would not ſo gloriouſly appeare; as in the time of peace many choyce ſpirits lye undiſcovered, &c.
3 It is equall we ſhould warre before we triumph, that we fight this good fight on earth before we reigne in heavenly glory.
4 It makes grace here and glory hereafter more ſweet and precious; hence the Lord often brings a ſoule to Heaven by the gates of hell, and to a triumphant condition in glory, by a militant condition on earth, which is ſweetned by this meanes; for how pleaſant is peace after warre you may imagine?
The firſt Uſe of what truths have been explicated and confirmed Uſe 1.unto you, is of tryall, whether you be Souldiers of Chriſt in a militant way againſt Chriſt's and your ſoule's ſpirituall enemies or whether yet you be vaſſals of the devill. Here are no newters: He that is not with me is againſt me (ſaith Chriſt) Matth. 12. 30.you are certainly every one of you militant either under Chriſt's or Satan's banner: Now the ſame queſtion in the miniſtry of the Word is propounded by Chriſt, which was once by Jehu, Who is on my ſide, who? 2 King. 9. 32. If you be on Chriſt's ſide, then are you beleevers in a militant way.
Qu. How ſhall we know whether we be ſo or not?
Anſw. 1. If you be gathered and brought on by the ſound of the Trumpet, viz. the powerfull preaching of the Word, the ordinary way which the Lord takes to prepare a people for this ſpirituall battell, by enlightning their eyes to ſee their danger, to ſee their enemies of whom they are in danger, the multitude, Iſa. 27. 13. 1 Cor. 14. 8. Heb. 10. 32.ſubtilty and ſtrength of theſe adverſaries, and the ſoules weakneſſe in it ſelfe to vanquiſh them; but with all its ſtrength; by faith in her Captaine the Lord Jeſus, when once ſavingly wrought on: Then here are according to the paralell before, five ſorts to be ſet by, who may have the name and profeſſion of a Souldier, for the credit on't, or for ſome baſe ſiniſter reſpect, or other, yet utter ſtrangers to this ſpirituall warfare: As many amongſt us have the name of a ſouldier and martiall men flanting it in their Buffe and great Scarfes; but yet others, and their owne conſciences know they are no Souldiers, and have neither will nor skill to fight, but baſely thruſt themſelves into that noble and honourable profeſſion of a ſouldier for ſome ſordid and ſiniſter reſpect.
Qu. But who are theſe?
1 All ſuch as hate the ſound of the Drum and Trumpet have no diſpoſition of a ſouldier; ſo all theſe haters of the Lords Trumpet. the ſhrill cleare and ſharp preaching of the Goſpell by ſuch and ſuch Miniſters (who dare not let it give an uncertaine ſound) are yet none of theſe that are fighting the good fight of faith.
2 Such as are not ſenſible of any enemies to their ſoules ſpirituall good here, and eternall good hereafter.
3 Such as aime at no victory, or think to attaine it without a fight.
4 That fight, but uſe no violence; all newters and lukewarme perſons are here excluded.
5 But chiefly theſe that pleaſe themſelves with a ſtrong conceit that they are as good ſouldiers as the beſt, and doubt not but they are fighting the good fight of faith, and ſhall certainly lay hold on eternall life; yet think their multitude of ſtrong and ſubtill enemies are eaſily overcome; they think it's an eaſie matter to beleeve, and to be a Chriſtian ſouldier indeed, and ſo find no difficulty in this fight, which is a cleere demonſtration that they never were in combate and conflict, and ſo are no ſouldiers of Jeſus Chriſt: others indeed, like ſome ſouldiers in ſhew and externall profeſſion, are in ſome light skirmiſhes of which they will exceedingly bragge, and make this an argument, that they are approved ſouldiers; ſo many will conclude themſelves to be undoubtedly ſouldiers of the Lord Jeſus, becauſe they have been now and then exerciſed with ſome combats and conflicts, and theſe they will often talk of and boaſt of, and from hence gather arguments of their ſpirituall good ſouldery, and fighting the good fight, when there is no ſuch matter.
Object. But what then is the difference?
Anſw. The difference lyes in
| three things: | 1 The manner 2 The aime and end 3 The event or ſucceſſe | of the Fight. |
Sometimes there appeares a meer deluſion; when two luſts are together by the eares, as Covetouſneſſe and Prodigality are ſtriving which ſhall prevaile, in the meane time the poore unskilfull ſouldier thinks he is combating againſt an enemy: But admit a combate, yet there is much difference between the combatings of regenerate and unregenerate.
1. In the manner, in four particulars. 1. A naturall man though he fight againſt ſpirituall enemies, yet it is coldly and liſtleſly: Like Ephraim, turnes his back in the day of battell, Pſal. 77. 9.and having got advantages, will not follow them, (Eg.) Saul had ſome fits of ſorrow for ſinne, and ſome purpoſes to leave it; but how cold was this? as appeares by his preſent hot purſuit of David 1 Sam 26. 20, 21, 22.againe. Light ſometimes ſhines in dark ſt priſons and hard Marbles ſometimes ſtand a drops, and rocky hearts ſometimes relent; but contrary, where the Spirit of God is in the heart of a beleever, it makes him a man of power and might powerfully and mightily to reſiſt ſinne, to follow his advantages and purſue Col. 1. laſt.his victories, and ſtill to fight with a kill or be kild; whereas the cold fighting againſt an enemy, and flow purſuit of him when they have him at an advantage is a cleer diſcovery of ſuch to have onelyonly the name and profeſſion of ſouldiers.
2. A naturall man fighteth againſt ſome of the enemies of his Lord and of his poore ſoule, but not againſt them all; he onelyonly ſtrives againſt ſome groſſe ſinnes, ſuch as the world cryes ſhame of, the lawes of the land take hold of, or ſuch as are too coſtly to maintaine, or ſuch as fill the conſcience with horrour; it's contrary with a gracious heart like David, hateth every falſe Pſal. 119 128. Pſal. 18. 33.way, and ſtrives againſt his peculiar ſinne, the ſinne of his complexion or conſtitution, &c.
3. A naturall man in his ſtriving and fighting againſt ſome ſinnes only, doth but lop the branches; a true ſpirituall ſouldier of Chriſt ſtriketh at the very root of corruption, and is not quiet till Rom. 7. 24. 2 Pet. 1. 4.he find his ſinfull diſpoſition changed, and himſelfe made partaker of the divine nature.
4. The one fights and ſtrives hard againſt ſinne by fits and ſtarts, when he is Sermon-ſick, or after ſome heavy loſſe or croſſe, then he is perſwaded ſinne is the cauſe of all this miſery, and now he begins to ſtrive againſt it, and pray for power and ſtrength againſt it; but the other holds on conſtantly fighting the good fight, and gives not over till he hath finiſhed his 2 Tim. 4. 7.courſe.
The ſecond difference lyes in both their aimes and which II. In the end.they have in this their combating and conflicting with ſinne, which appeares in three reſpects:
1. The regenerate, or the true Chriſtian ſouldier fights againſt ſinne as Gods enemy; hence he gets up to help the Lord againſt the mighty, that Gods enemies may be weakned, that God may have the ſole dominion, that his lawes may be kept unviolated, that his promiſes and threars may be beleeved, &c. Contrary, a meere naturall man hath ſome ſtrife againſt ſinne, not as ſinne, but in regard of ſome ill conſequences of it; as to prevent ſhame, horrour here, and hell hereafter: he loves the forbidden fruit (as the dog his hot broth) but dares not meddle with it for feare of ſcalding his lips: But the true ſouldier of Chriſt corflicts by vertue of that antipathy which is betweene his renewed nature and ſinne: As it is with a man (by reaſon of the antipathy between him and a Serpent) he cannot think of a Serpent, but his ſpirit riſeth againſt it but much more when this Serpent comes neere him, moſt of all, when invironed with a multitude of them, ready to leap upon him and ſting him; ſo it is with a beleever; he cannot think of ſinne as ſinne againſt God, but his ſpirits riſe with indignation of it, much more when it neerly approaches to his ſoule; but when he is beſet with ſinne, and endangered to be ſtung and poyſoned with it, and ſo Gods Name diſhonoured, then all that is within him is muſtered up againſt it, and if he had a thouſand times more ſpirit and ſtrength, all ſhould be imployed againſt it in this combate, as it is Gods enemy, as well as the enemy of his owne ſoule.
2. A naturall mans end in ſtriving againſt ſinne is, that he may have ſome temporall advantages thereby; as eaſe, and peace, and wealth, and credit, and friends; the contrary, if he have any aime at all at gaine, it is to his ſoule here and glory hereafter, which he knows cannot be had without a victorious fighting the good fight of faith.
3. The naturall man combats onelyonly to ſubdue ſinne (which is well) but if this be all, he is but like Ephraim, half-baked; if onelyonly ſinnes be ſubdued, he will be diſ-appointed of his aime and end herein too; for if he have no other aime, his ſinnes will never be conquered.
The ſpirituall man hath a further aime and end in his combate then onelyonly to ſubdue ſinne, viz. to get corruption ſubdued, that Chriſt may reigne, that ſinne may be puld up, that Chriſt may be planted i'th roome; he takes revenge on diſobedience, that he may be more obedient; he puts off rioting and drunkenneſſe, chambering and wantonneſſe, ſtrife and envying, that he may Rom. 13, 13, 14.further put on the Lord Jeſus, and walk honeſtly as in the day; he forbeares the ſuperſtitious obſervation of dayes; that he may obſerve the Lords day the better; he forbeares to prophane the Lords day, that he may ſanctifie it aright: But it's contrary with the naturall man in his ſtrife and fighting; if he can ſuppreſſe ſinne he thinks it enough; he hath none of theſe aimes and ends in his fight, he never labours for a part in Chriſt, and his grace and growth therein.
The third difference is in the iſſue and ſucceſſe. A naturall III. In the ſucceſſe.man fights and ſtrives againſt corruptions, but is uſually foyled and overcome; the ſpirituall man gets the victory; and if he be foyled at any time, he gathers ſtrength hereby, and ſets upon his ſpirituall enemies with greater violence and better ſucceſſe.
The ſecond Uſe is of Information.Uſe 2.
1. That it's not ſo eaſie a matter to be a Chriſtian; is't an eaſie matter to fight couragiouſly, skilfully, watchfully & conſtantly with a multitude of ſtrong, ſubtill enemies, and vanquiſh them? Is't an eaſie matter to chop off the right hand and pull out the right eye? No, no: The Chriſtians that lead ſuch eaſie and pleaſant lives, and never find any ſuch combating, are but Chriſtians in profeſſion onelyonly; though this fight be not managed by any ſtrength of a mans owne, but the Lord Jeſus himſelfe enables the ſoule by faith to, runne and winne; yet it is not without difficulty, and to fight and be victorious, yet with difficulty.
2. That it is not ſafe to conclude of the happy condition of all that dye quietly, nor of the bad condition of thoſe that dye in conflict. &c.
3. Thoſe that enter into the profeſſion of Chriſtianity, into this ſpirituall warfare, and never reckon aforehand what it will Luk: 14, 31.coſt them are never likely to hold out, but have a brand of folly upon them.
4. This alſo diſcovers the folly of ſuch as think to get the Crowne without a fight, or begin to fight when good ſouldiers finiſh it; namely in their old age, when the time of their departure drawes nigh; when Paul finiſheth his courſe, many think it's 2 Tim. 4, 6, 7,then time enough to begin theirs: this is all one as if one ſhould ſay, I will fight under the banner of the utter enemy of my Prince, till my old, lame, decreped age, and then I will offer my ſervice to him, which (ſaith the Prophet) is a curſed and a deceitfull Mal. 3, 8.thing: this is all one, as if one ſhould let his enemy get him downe and weaken him, and then think it's time enough to recover; as England deales with their corporall ſo many now adayes deale with their ſpirituall adverſaries: Doe they not let their enemies encreaſe, Iriſh Rebels invade the Land, poſſeſſe Forts, Caſtles, Countries, and have the better end of the ſtaffe, then think it's time enough to ariſe as one man, and make oppoſition? ſo fooliſh are moſt of us in our ſpirituall fight, we let luſt take poſſeſſion of the heart, and fortifie, and make it ſelfe very ſtrong, and then we are ready to think it's time enough to ſet upon this duty of fighting the good fight of faith: the ſerious conſideration of this Scripture, Rev. 2. 7. may prevent this Revel. 2. 7.folly; the Spirit of God in this place holds out
three things unto us:
1 There is no communion with Chriſt where there is no oppoſition againſt corruption.
2 Where there is no fighting there is no conqueſt.
3 And where there is no overcomming there is no eating of the Tree of Life, (that is) no ſalvation.
The holy Ghoſt doth not ſay, he that fights a little (for credit, honour, or ſuch ſiniſter reſpects, and then gives over and runnes out of the Field and layes downe his Commiſſion, and will fight no more) ſhall eat of the tree of life, but he that ſo fights and overcomes ſhall eat of the Tree of life that is in the midſt of the Garden. Oh then be aſhamed of ſuch thoughts to attaine Heaven Non eſt eter…is mollis ad aſtra via.with ſo much eaſe; the way thither is not in a fether-bed, nor ſtrewed with ruſhes: Be aſhamed alſo of ſuch a ſordid diſpoſition, either to begin in the ſpirit, and then (baſely apoſtatizing) end in the fleſh, or to deferre the fight ſo long, till it be time to finiſh the courſe.
Then be ye all in the name of Chriſt exhorted to goe on in a Uſe 3. of exhortation.military way here, that ye may be triumphant hereafter.
Qu. But how ſhall we fight againſt theſe ſpirituall enemies eſpecially our ſinfull corruptions, ſo as to overcome them?
Anſw. Time permits not to inſtruct and direct fully in this; I muſt therefore ſend you to that whole armour of God, mentioned in Epheſ. 6. 11. to 13. and doe beſeech you to ſtudy that; foreign.where you are directed what ſpirituall weapons you muſt get to fight with; as alſo, how wiſely, and with what ſpiritual skill theſe ought to be uſed in this warfare; and for the preſert doe but obſerve theſe generall directions, imitating a good ſouldier of Jeſus Chriſt; make ſuch a one your patterne in theſe foure 2 Tim. 2. 3.particulars.
Firſt, Begin this ſpirituall warfare betime, and procraſtinate not. &c.
Secondly, have ſincere references as the preſervation of ſouls, the ruinating of Chriſt's and the ſoule's enemies, and in all, the advancement of Chriſt's glory.
Thirdly, endure hardneſſe; uſe moderation; you know a little ſleep and food ſerveth a good ſouldier, and he often lodgeth hard, and watcheth much &c. Imitate him herein, and beware either of unlawfull liberties, or the inordinate uſe of lawfull which doe exceedingly hinder us in this warfare, nay they doe entangle us hand and foot, and ſo unfit us for the battell; but in uſing hardſhip (as a good ſouldier) let it be with this threefold caution.
1 All this muſt be for righteouſneſſe ſake, then ye are bleſſed.Matth: 6. 10.
2 In thy place and calling as a good ſouldier and not as a medler; you know if a ſouldier ſuffer or be ſlaint 1 Pet. 4. 15, 16out of his rank, and from under his Commander, gets no honour.
3 All this muſt be for thy Captaine, who will certainly recompence it: Satans ſouldiers ſuffer much, but 2 Tim. 4. 8.what get they from their captaine?
Fourthly, hold on conſtantly; all promiſes are made to this, Rev. 2. 7. 10.
Take heed of apoſtatizing ſpirits, but ſtand to your colours, and follow the Lord Jeſus your Captaine, as well by the Croſſe as the Garden to the Crowne.
For your better encouragement herein, conſider three things: Firſt, Chriſt himſelfe is your Captaine Iſa. 63. 1. 2 Tim. 2. 3. Secondly, Chriſt your Generall is preſent, and his powerfull preſence may encourage you againſt all feares; a generous Maſtiffe dog will venture upon a Lyon in the preſence of his maſter, and what true hearted ſouldier will not fight valiantly in the eye and preſence of his Generall? and ſhall not a beleever doe as much in the preſence of Chriſt?
Thirdly, The enemy hath received his deaths-wound by our Captaine, and now fighteth like a drone without a ſting.
The laſt Uſe is a great ground of conſolation to all thoſe that Uſe of conſolation.are enabled by the Lord Jeſus to fight this good fight of faith, eſpecially it's very comfortable on the death-bed: When the time of Paul's departure drew neer, what comforted him but this? 2 Tim. 4. 7. though death be called the King of feares and ſaid to be foreign the moſt terrible of al terrible things in the world; yet ſuch as have fought this good fight of faith, may with much comfort look death in the face.
1. Becauſe by Chriſt the ſting of Death is taken away; death 1 Cor. 15. 55, 56, 57.to ſuch is but a ſtingleſſe ſerpent, and a toothleſſe dog, which may afright but cannot hurt them.
2. In regard of other terrours and feares when death approacheth as when ſuch a bleſſed beleever is ready to ſay, farewell all my temporall good things, I ſhall never rejoyce in you more: His conſcience ſweetly anſwers, No matter, I ſhall have a better Husband and a better Father, I ſhall goe to better friends and comforts, and rejoyce in theſe to all eternity.
Nay, when he hath ſuch a thought on his death bed; What will become of my ſoul for ever? Now there are but two for evers, either for ever in weale, or for ever in woe: When a man thinks of that ſentence in Mat. 25. 4…. he looks wan; but the conſideration of this text, and the Spirit of God witneſſing to his ſpirit, that Chriſt hath enabled him to fulfill this charge, he ſweetly breaths out his laſt with theſe thoughts, I have fought the good fight of faith and ſhall be free from eternall death, and lay hold on 2 Tim. 4. 7, 8.eternall life.
FINIS.
May 14. 1645. Imprimatur
JOSEPH CARYL.
End of the text · Francis Peck, The Good Fight of Faith (1645)