Vox ducis: or, An alarme from the trumpet of God to euery souldier in Iesus Christ. Calling them to fight the good fight of faith. In a sermon at Pauls Crosse, Sept. 11. 1631. by Iohn Robinson preacher of the word of God and Mr of Arts of Kings Coll. in Camb.

Vox Ducis . 1. TIMOTHIE 6. 12. Fight the good fight of faith .

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

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

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

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

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

1. A martiall act , in this word fight .

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

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

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

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

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

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

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

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

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

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

The second enforcing , for feare of danger .

The first giuing vs entertainement .

The second putting vs vpon employment .

For the first .

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

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

For the second .

Now for our enemies , we present them marching in two ranks .

Either Traitours to vs , or else Inuaders of vs .

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

The one in the valleyes .

The other vpon the mountaines .

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

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

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

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

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

And first for the world .

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

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

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

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

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

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

Now for the effecting hereof :

Quaedam removenda . Quaedam admovenda .

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

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

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

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

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

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

The furtherances follow .

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

In respect of our Captaine there be two things required .

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

And first for the first .

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

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

And these bee either Moses or Aaron .

The Prince or Priest .

The Magistrate or Minister .

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

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

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

The second followes , and this is imitation of him , in regard of our practise .

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

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

For answer to which , we must R. know ,

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

Others , wherein we may .

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

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

And these bee either naturall or morall .

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

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

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

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

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

The one as an absolute and perfect patterne .

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

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

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

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

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

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

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

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

Either the matter of our fight .

Or else the manner of it .

For the Matter of our fight there is required :

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

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

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

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

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

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

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

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

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

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

But what is armour to fight in , vnlesse we haue also weapons to fight withall .

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

Some for defence of thy selfe .

Some for offence of others .

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

For thy Ioynes , thou hast the Girdle of truth .

For thy breast and heart , the shield of faith .

For thy head , the Helmet of saluation : and

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

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

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

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

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

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

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

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

But enough concerning the matter of our fight .

The manner followes .

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

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

I place wisdome in the first place , because the Wise man , he tels vs , that it is the principall thing . And Pro. 4. 7. againe , comparing it in another place with wisdome , he tels vs in plaine tearmes that of the Poet , Est acri potior bello prudentia dextra . Eccl. 9. 18.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Invadunt vrbem somno vin●que Virg. sepultam .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

FINIS :