THe Church of Christ, here below, is justly stiled the Church Militant, not onely in distinction to that which is Triumphant above; but likewise upon the score of those many enemies, which she encounters in the world: and consequently every mem­ber of the same, at his first entrance into it, his initiation into Christianity, doth solemn­ly denounce war against the Pomps, and Vanities of this wicked world; Our life is termed a continual Warfare; Christ is cal­led the Captain of our Salvation; his Apo­stles acquaint us, how much they suffered because they would not deny the Faith; nor turn Renegadoes from Him: particularly, [Page 2] His stout Champion Saint Paul, gives in a large account, of the several Conflicts, which he had with the world; And how he came off more than Conquerour through Christ that strengthned him: when he was in dan­ger of suffering Martyrdom at Rome, he made it his pious boast, that he had fought the good fight, that he had kept the Faith; And when he would render his Christian impregna­ble, against the assaults of the world, he commands him to put on the whole Armour of God, (otherguise weapons then those which either Homer armed Achilles with, or Virgil his Aeneas) But above all he bids him take the shield of Faith, wherewith he boldly as­sures him, that he should be able to quench all the fiery Darts of the wicked. For,

This is the victory that overcometh the world, even our Faith.

I cannot do greater right to the Text, then if I should awhile insist upon, and recount to you the several Trophies, and noble At­chievements of Faith: How that not onely the Authour, and Finisher of it, for the joy that was set before him, endured the Cross, [Page 3] despising the shame, and was therefore set down at the right hand of the Throne of God; But moreover how its first embracers obtained a good report, as well by the great­ness of their sufferings, as the strangeness of their conquests. Their sufferings were as great, as either wit, or malice could make them; And yet their courage was far greater, for they did not onely triumph over their most exquisite torments, but oftentimes conquered their most obdurate tormentours.

As for their conquests; they were carri­ed on by no humane force; they used no open Hostility; the stratagems of war, were as much against their simplicity, as upon this score, they were contrary to the express words of their betrayed Master. Peter put up thy sword, it is enough. There was but one sin­gle blow given, and that, too, upon the justest occasion that ever presented it self in the world; For it was to rescue the very Lord of Life, out of the hands of that miscreant, who betrayed Him to Death: And yet he that gave it received a severe [Page 4] check for his pains. They that take the sword shall perish by the sword.

Let Mahomet propagate his senceless Alco­ran by force of Arms; let him by the same power, he tyranniz'd over the bodies of his vassals, captivate their souls; and so at once betray both to utter ruine. Let Enthusiasts, and Fanaticks dictate the whimsies of a cras'd Brain, those slavish Doctrines, which are but the necessary result of a morose temper, for the immediate Oracles of God, the [...] the Gifts, and Graces of his free and Princely Spirit. And if they be not presently received; let them betake them­selves to open violence; commit the most horrid Outrages upon their fellow creatures; as they have done in several parts of the world, when once they got the sword into their hands. But the Gospel of Peace knows no such boysterous methods. Christs Soul­diers, for the Propagation of his Doctrines, never drew any sword, but that of the Spirit. They used none of those cruel Engines, by which the Chieftains of the world carried on [Page 5] their bloudy Conquests. Their weapons were spiritual. The Victories which they aim'd at were over mens minds. They had no defence but the Breast-plate of Faith: And yet they fought not against flesh and bloud one­ly, but against Principalities, against Powers, against the Rulers of the darkness of this world, against Spiritual wickedness in high places. And as they fought against them, so they over­came them. By their Faith they spoiled Prin­cipalities; devested the evil spirits of their usurped power over the minds of men; threw them out of their Temples; silenced their Oracles; beat down their images, ma­king shew of them openly, and triumphing over them. And as the Romans, to magnifie their Conquests, were wont to lead their captived Enemies in Triumph through their Cities; so the Apostles, by the might of Christ, carried the powers of Hell in open triumph, as those whom they had victoriously taken captive. Thus, by the light of Faith, was the Prince of darkness vanquished, and all his strong holds cast down.

[Page 6]And as they thus conquered him, so did they all those whom he had made Enemies to the Faith. Neither the greatness of the Ro­mane Empire on the one side, nor the mali­cious practises of the Infidel Jews on the other; neither the wit, & crafty wiliness of the Philosophers, who decried the Disciples for so many credulous Fops; nor yet the Haran­gues, which the Oratours made against the meanest of Christs Doctrines, [...], as containing nothing in them either Great, or New; were able to disparage, or withstand the Faith. Insomuch, that notwithstanding the great opposition it met with in the world; The despi­cableness, as to all outward appear­ances, of the Apostles who first promul­ged it; the great prejudices which the gene­rality of men had taken up against it, ( as concerning this Sect, Acts 28.22. we know that it is every where spoken against) and that most forcible tie of interest, which hindred many from becom­ing Christians; I say, notwithstanding these great disadvantages, it grew mightily, and pre­vailed; [Page 7] And the Sect of the Nazarens, (as Tertullus maliciously called the Christians) was in a short time more numerous then a­ny Sect whatsoever; the Doctrines of Christ more universally received, then the Dogma­ta, the Opinions, of any the most renowned Philosophers. In sum, the Disciples, by be­lieving on the name of the Lord Jesus, from silly, cowardly persons, became valiant, and wise; conquering the strong, confuting the learned; baffling the wits, and overpowring the great ones: The Faith which they had received they valiantly maintained, in spite of bonds, and imprisonments; threats, and intreaties; through honours, and disho­nours; cruel mockings, and scourgings; In a word; In spite of all the various, and most affrighting shapes which Death could pre­sent it self in. Thus the Disciples and Primi­tive Christians conquered the world; Thus the Fathers, and Prophets of old obtained a good report; Thus fought the noble Army of Martyrs; And thus, must all the Profes­sours of Christianity behave themselves, in [Page 8] their several combates with the world. For, This is the victory that overcometh the world, even our Faith.

That I may then proceed Methodically, and speak distinctly to the several parts of my Text.

• I must shew what this Faith is which overcometh the world.
• What are the necessary Qualifications to render it victorious.
• That this Faith so Qualified is the surest, and best way of overcoming the world.

1 What this Faith is which overcometh the world, I need not go far to seek. The next words to the Text resolve the doubt. 'Tis the Believing that Jesus is the Son of God; (that he is the true Messias,) and consequently the Be­lieving all his Threats and Promises, the o­beying all his Precepts and Commands.

But because we live in a sceptical Age; an Age which is apt to strike at the very Founda­tion of all Religion; and, with Celsus that Drolling Atheist, to object against the Chri­stians, that which makes them so; their ve­ry [Page 9] Faith: Orig. cont. Cel. l. 1. [...] &c. as if the Doctrines of Christia­nity were received without due examination. Though this Objection might very well be retorted upon themselves; For, who (I pray) are greater Dictatours, then the Opposers of Religion? And must not their followers be strangely credulous, who embrace the Pre­scripts of fallible men, in opposition to the Word of eternal Truth? Yet I shall briefly endeavour to shew, that Christ the second Person in the Trinity, whom we adore in ex­pectation of eternal salvation, was the true Messias.

Taking then for granted the Divine au­thority of the Scriptures, the Writings of the Old and New Testament: Though this must not be thought a Begging the Questi­on; since there are better Arguments to prove them so, then can be produced for the truth of Salust, Livy, or any the most Au­thentick Historians: Vide Socin. de Aut. script. This granted, 'tis ma­nifest, that immediately upon the fall of Adam the Messias was promised, The seed of the woman shall break the Serpents head; and [Page 10] consequently raise his posterity to an higher pitch of preferment, than the integrity of his Creation entituled them to. That Christ, born in the fulness of time, was the then promised Messias, is manifest; since in him were fulfilled all the Prophesies relating ei­ther to the Birth, Life, Person, or offices of the Messias.

To begin with the First. The coming of Elias, foretold by the Prophet Malachi: Mal. 4.5. Be­hold, I will send you Elijah the Prophet, before the coming of the great and terrible day of the Lord. Was not this accomplished by his forerun­ner Saint John Baptist, who by preaching re­pentance, by an extraordinary severity, and gravity suitable to that Doctrine, prepared the ways of the Lord, and made his paths strait? And are not the Jews most sottishly barbarous, who will needs fetch Elias from Abrahams bo­som, (that place of Rest) and so make him, a second time, undergo the miseries of this life, for the fulfilling this prophesie? since whatsoever benefit they expected from him, they might have reaped from the strict pat­tern [Page 11] of the holy Baptist; whose life did so ex­actly resemble, if not outdo the Austerities of Elias; that (unless they were wilfully blind) they must needs conclude him to be but a type of Saint John Baptist.

As for the Prophesie of Isaiah; Isa. 7.14. Behold,a Virgin shall conceive, and bear a Son; He that denieth such to have been the miraculous Birth of Christ, doth him a greater outrage, then his most malicious enemies the Jews e­ver offered him; though they had most se­vere Laws against Adulterers, Deut. 22. v. 23, 24. and means sufficient to prove that he was not born in marriage; for which they might have had the Confession of Joseph his reputed Fa­ther, and Mary his Mother.

The place of his Nativity was expres­sly appointed by the Prophet Micah, Mic. 53, 3. to be Bethlehem in Judea. And is it not manifest, that Christ born there, was the very person designed by the Prophet? as well by the answer, which Herod gave to the wise men, after he had enquired of the Doctours of the Law, where he should be born; as [Page 12] by that unparallelled murther (when he found himself mocked by them) of a­bout fourteen hundred infants, that so he might be sure to cut him off, whom the Jews at that time most earnestly expe­cted for their Deliverer. So horrid a Massa­cre! that nothing but a cursed jealousie of loosing his usurped power, could have made the bloudy Tyrant guilty of it.

Then as for the manner, and condition of his life, foretold by Isaiah; Isa. 53.3. that he should be despised, and rejected of men, a man of sorrows, and acquainted with grief: Were not all these doleful passages verified in Christ? Did he not spend about thirty years of his Life, in a solitary, abject condition? When he made himself known unto the world, was he not upbraided with the meanness of his paren­tage? Is not this the Carpenters Son? Was he not a man of sorrows, when in his Agony he complained, that his soul was exceeding sorrowful, even unto Death? And was he not acquainted with grief, when he ut­tered those Tragical words, upon the [Page 13] Cross, Mat. 27.46. My God, my God, why hast thou for­saken me?

Those words of David, Psal. 22.16. they pierced my hands, and my feet, apparently specifie the manner of his Death: And they must relate to Christ, since in Davids time there was no such punishment in fashion among the Jews. And were not all the other circum­stances of it fulfilled to the least Punctilio? For, what could make those rude souldi­ers, who pierced his Sacred Side; that the scripture might be fulfilled, Zech. 12.10. They shall look on him whom they have pierced; so civil, as not to break his legs also? was not this done that another might be fulfilled, A bone of him shall not be broken?

Was not likewise his Resurrection fore­shewn by the same holy Writer? Psal. 16.10. Thou wilt not leave my soul in Hell, neither wilt thou suffer thine Holy One to see Corruption. David could not speak this of himself, since he was laid unto his Fathers, put to bed in the dust, and suffered the corruption of the grave; But it had its completion in Christ, who accord­ing [Page 14] to his promise rose again from the Dead; in spite of all the attempts of the Jews to the contrary, their sealing the Stone, and setting a strict Watch: For it was impossible, that the Conquerour of Death, should be detain­ed Prisoner by the Grave.

Were not all the miracles, which were to be wrought by the Messias, fully performed by him? He gave eyes to the blind, ears to the deaf, speech to the dumb, feet to the lame, restored the dead to life. These were such stupendious things, as surpassed the power of Nature, for their greatness; exceeded the slight of Magick, for their reality; and were directly contrary to any Diabolical de­sign, for as much as they aimed at the good, and benefit of mankind. And 'tis very observable, that when the snarling Pharisees, would have blasted the credit of his miracles; they used such a ridiculous argument He casteth out Devils through the Prince of De­vils, S. Mat. 9.34. as onely served to prove, how well they de­served that character which Christ gave of them, viz. that they were of their Father the Devil, or more then so, since they endeavour­ed [Page 15] to exceed him, in his essential property, of lying, and calumniating.

Then as for his Offices. He was to be a King; Infidel Jews! and so he was; though not as ye vainly imagined; that he should prove a victorious Prince, conquer all the Nations of the earth, by the dint of his Sword; And that all the Potentates of the world, should lay down their Sceptres at his Triumphant feet. From which of your Prophets, could ye fetch this con­ceit? At his coming were not Isa. 2.4. swords to be beaten into Plowshares, and spears into pru­ning-hooks? And therefore surely he never intended to march in Battel aray, or to engage in any bloudy Conquests. Zech. 9.9. Was not he to be lowly, riding upon an Ass, and a Colt the Foal of an Ass? and therefore a despiser of the Pomp, and Grandeur of this world. Did he not plainly disown all Sovereignty here on Earth? S. John 18.36. My king­dom is not of this World. And, indeed, what though he had been more victorious, than Alexander? won more Battels, than ever [Page 16] Cesar did? Would this have given him a renown comparable to those victories, which he obtained over hearts, their un­ruly passions, and appetites? What though he had appeared in more magni­ficent splendour, than Herod when he sat on his gaudy Throne; would this have been a Garb half so becoming the Son of God, as those Robes of Righteousness, which made him shine so bright in the world? His Kingly Power was conspicuous in more illustrious Instances, through the whole System of the Creation. The Angels were ambitious to minister unto him. The De­vils trembled at his word, and fell like lightning before him. The wind and the Sea obeyed him. Hunger and Thirst, those impatient desires, waited his leisure. Sickness and Health, Death and the Grave, and Hell it self were forced to acknowledge his Sovereignty.

As for his Priestly Office. The Aaroni­cal part of it he dispatched by offering him­self a sacrifice to his incensed Father. And [Page 17] doth he not still continue a Priest, after the Order of Melchizedek, in blessing us, and crowning us with the Gifts and Graces of the Holy Ghost?

As for his Prophetical office, which consisted first in making known to us the Will of God; This he did through the whole course of his Life; but especially in that Divine Sermon on the Mount, wherein he added whatsoever was want­ing, explained whatsoever was obscure in the Old Law: and propounded Blessed­ness upon such easie, suitable, and plea­sant Terms, that we cannot miss of Heaven, without making our selves mise­rable on Earth. As for the second part of it, which consisted in foretelling things to come; of this he gave many Instan­ces, particularly that sad one of the destru­ction of Jerusalem; which he sighed out in the very anguish of his Soul, Mat. 23.27. O Jerusa­lem, Jerusalem; Behold, your House is left un­to you Desolate. Which was accordingly accomplished by the Romans, under the con­duct [Page 18] of Titus, about the 70 year of our Lord. When the miserable Jews, too late, found him a true Prophet to their cost. For from that very time they became a most distressed, and despised Nation. In­stead of being any longer the Darlings of Heaven, the People of God, and the Seed of the Faithful; they became the scorn of men, the refuse of the Earth, and a Proverb of Infidelity. An instance so dismal, attend­ed with such Tragical circumstances, that it alone is enough to strike terrour into all those, who will not believe that Jesus is the Son of God.

But if to this we add the miracles which he performed, The Divinity of his say­ings; S. John 7.46. For never man spake like him: The unblameableness of his Life; For he did no sin, 1 S. Pet. 2.22. neither was guile found in his Mouth: If to these the infallible testimony of the Father, the Word, and the Holy Ghost; the Confession of the Demoniack, 1 S. Joh. 5.7. S. Luk. 8.28. What have I to do with Thee, Jesus, Thou Son of God most high? If to these the dismal Prodigies which [Page 19] happened at his Death: As the renting of the Vail of the Temple, to shew the Abrogation of the Old Law: the clea­ving of the Rock, to upbraid the more stony hearts of his Crucifiers: The total Eclipse of the Sun, that it might not be­hold the setting of the Sun of Righteous­ness. If to these, his powerful Resurre­ction; and after he had conversed four­ty days upon Earth, his no less wonder­ful Ascension: And lastly, the great esteem his very enemies had of him, manifested in the motion which Tiberius made to the Senate for his Apotheosis: He who seri­ously considers these things, will be for­ced to confess with the Centurion, truly this was the Son of God. Which Confessi­on is that Faith which overcometh the World. And that it may prove effectual, it must be duly Qualified: The second thing to be considered, What are the necessary Qua­lifications to render our Faith victorious.

1 1. Then our Faith must be lively, Warm, and Active. For, if a dull, languid habit [Page 20] of Faith, would do the great work of our Salvation; Then might those who are dead in trespasses and sins, hope for as fair an inheritance in the Kingdom of Hea­ven, as any, who by mortifying their earth­ly members, raised themselves to newness of Life; Then might those lazy, coward­ly souls, who never had courage enough to give Battle to any one single Lust, expect the same recompense of reward, with those ge­nerous spirits, who by the difficult, and assiduous Acquists of virtue obtained a no­ble Victory over themselves; Then might the Regions of Purity be defiled by things common and unclean; And Heaven be so far from being a reward, that it would be as much shunned by all good men, as Hell is now dreaded by the wicked. If an Historical, notional Faith would serve our turn, then might Lucifer, and his cursed crew hope to regain their first glorious estate, ( For the very Devils believe, and tremble) not­withstanding we are ascertain'd, that S. Jude 6. they are reserved in everlasting chains, under Darkness, un­to [Page 21] to the judgement of the great Day. In sum then; that I may neither enter into dispute with the Solifidian, concerning Justification by Faith alone; nor yet contend with the Romanist, whether good works have any part in that glorious Act; I am sure Saint James is positive in his determinati­on; S. Jam. 2.26. For as the Body without the Spirit is Dead, so is Faith without works also: And conse­quently no more able to obtain that diffi­cult Victory, which is here attributed to a lively Faith, then a dead Body is to perform the functions of Life. And indeed, as Epicurus was the greatest Atheist in the world, in allowing the existence of God; but then, (as if he had suspected either his Prudence, or Justice in managing the affairs of the world) complementing him out of his Sovereignty over it, for fear of distur­bing the serenity of his Being: so will the Solifidian be found to be the truest Infidel, who allowing Faith to be necessary to salva­tion, most perfidiously strips it of all those enlivening Properties, which might fit, and [Page 22] adorn it for so great an attainment.

2 Our Faith must be Uniform, and Undivi­ded. Eph. 4.5. For there is one Lord, one Faith, one Ba­ptism, and one onely name under Heaven, given unto men whereby we must be saved; even the name of the Lord Jesus. Acts 4.12. So long as the Christi­ans continued together, and were of the same mind; so long as they maintained sim­plicity, and liberality, being solicitous for nothing but an Holy life; when all the gain they studied was Godliness; when all the strife, and emulation they had, was to out­vie each other in the Practise of Piety; when there were no Divisions, but of Goods, and Possessions to be parted among the Needy: Then did the Church flourish, and a daily Addition was made of them that should be saved. But when, instead of these lovely Qualities, there arose Sects, and Schisms; when once that unhappy Di­stinction was made of Paul, and Apollo; of Christ, and Cephas; when men began to be lovers of themselves, more then of God; when the old strife was renewed; which of them [Page 23] should be the greatest; when the loss of a Pre­ferment, was cruelly revenged upon the Church, by the setting up of an Heresie; when the wits began to deride the simplicity of the Gospel; and the learned were divided about points of Faith: Then did the Church truly suffer, and sustained more damage by these intestine broyles; then by the hottest persecutions of the Heathen Emperours. Of the truth whereof; we have too sad an in­stance in the fourth Century; when the tares of Arianism, had almost quite choak­ed the wheat; when the gates of Hell, were so near prevailing against the Church; that the Catholick Faith seemed to have but one Confessour; the Church of Christ to be no where visible, but in Athanasius his Temple; if that common saying be true, The whole world against Athanasius, and Atha­nasius against the whole world. So much it con­cerns us to keep the Unity of the Spirit, in the bond of Peace. For, as a Kingdom, so a Church divided within it self cannot stand.

[Page 24]And since this cannot be effected by the sole Threats, and Menaces of the Gospel, (though most severe against Schismaticks) nor yet by the utmost power Christ hath committed to his Church, the dreadful sentence of excommunication; 1 Cor. 5.5. by Saint Paul defined to be the delivering up to Satan: (For what will they care for the Power of the Keys, who account it their privi­ledge to be without the pale of the Church?) Therefore is it, that God hath ordained Kings to be Nursing Fathers; And from hence arises another way (as ancient as Constantine the Great, the first Christian Emperour) of dealing with ob­stinate Dissenters, the enacting and execu­ting Penal Laws against them. And may we not yet hope, that they whom for­bearance made dangerous, and Toleration it self at length rendred intollerable; may at last be reclaimed, (however, the dan­ger prevented) by a late Renowned Act? An Act worthy the Royal Fiat of him who justly weareth the glorious Title of Defen­der [Page 25] of the Faith; and becoming the great­ness of its establishers, who could ne­ver have done God and their Country, the Church and State better Service; than by preventing and suppressing Schis­matical and Seditious Conventicles.

3 3. Our Faith must be stedfast, and well grounded. For if it be tossed to and fro, and carried about with every wind of Doctrine, it must of necessity at last suffer Shipwrack. They that have itching ears open to every Novel Teacher, are in danger of forfeiting the Ancient, Catholick Faith. Thus if in­stead of relying upon the Authority of Primitive Fathers and Councils, we admit of every upstart Writer; will not this at length invalidate the commands of the Apo­stles? If we receive our Religion from the Tribunal of the Civil Magistrates; may not this at last bring us under the con­demnation of the Pharisees; of rendring the Word of God of none effect, through their Traditions? And as it must be stedfast, so it must be well grounded. That is, we [Page 26] must be well assured of the truth of it our selves, and able to convince the gain-sayers.

For our own assurance, 'tis enough, that we have the same Faith which was once deli­vered to the Saints; That they had the ho­nour to converse with the Authour of it; that they were Persons of the greatest Inte­grity; and therefore would not deceive others; that they were Persons very inquisi­tive and circumspect; and therefore would not be deceived themselves; that it was confirmed by miracles, attested and sealed by their Bloud; that it prevailed in spite of all opposition, and hath been kept en­tire in all Ages of the Church; According to Christs own Promise, Mat. 16.18. That the Gates of Hell should never prevail against it. And now I might very well challenge our Modern Infidels, to produce half such convincing Arguments, for the certainty of any thing which they believe, as these which the Christian hath to assure him of the truth of his Faith. But the prosecuti­on [Page 27] of this Topick, (though very pleasing) would carry me beyond the limits of a Ser­mon.

The best way to convince gain-sayers, is to hold fast the faithful word, as it hath been taught, or as the Greek renders it; [...], Tit. 1.9. which is according to Doctrine; (not accord­ing to Fancy, private Interpretation, or the Pretensions to an extraordinary Light) For the constancy of the Christian in his Pro­fession, hath always been found one of the best Arguments to confute Hereticks. Faith thus qualified, that hath good works for its Life-Guard, that is at unity with its self, that is built upon the Foundation of the Apostles, and Prophets, Jesus Christ himself being the chief Corner stone; shall stand like an impregnable Fortress, against all the Batteries of the World. The last thing to be considered,

3 3. That Faith thus Qualified is the best, and su­rest way of overcoming the World.

What is here meant by the World, let Saint John determine; 1 S. Joh. 2.16. The Lusts of the flesh, [Page 28] the Lusts of the eye, and the Pride of Life: to which we may add evil Examples, Perse­cutions, and in a word, whatsoever Bait the great Adversary of Mankind throws in our way, to seduce us from our Religion; and consequently as he dispossessed our First Parents of a Terrestrial, so to pre­vent our arrival at a Celestial Para­dise.

And are these the strongest Forces, which the World can muster up, and bring into the Field against us? Impar congressus! The Flesh against the Spirit! The members a­gainst the mind! impotent Earth against the Powers of Heaven! all of them in open Rebellion; And may they receive a Doom answerable to their Crime.

1. Then Faith bids you consider the base­ness and weakness of your Enemies. Lusts and Pride; Things which the common consent of Mankind, hath branded with a note of Infamy. He that makes his Belly his God, hates to be counted a Glutton. The covetous wretch, though he detesteth [Page 29] the virtue, courts the title of a liberal Person. He that is most addicted to vain-glory, would not be thought ambitious. He that is seduced by every little tempta­tion, thinks he is disparaged when you count him one of an easie facil temper. Can any thing then be more ignoble, than to be led captive by such vices which proclaim their baseness, by disowning their name? was it not a strange over­sight in Esau, to sell his birth-right for a mess of pottage? A prodigious piece of folly in Judas, to betray his Master for a few pence? In Lucifer to forfeit Heaven, to gratifie his pride? And yet of this rank are all those, who surrender their Faith into the power of such mean adversaries. 'Tis highly against the points of Honour, for a Person of Quality to enter the field, and engage with a Pea­sant. How much more dishonourable is it, for an high and Heaven-born Soul to be overcome, by the low and baese temptati­ons of the World?

[Page 30] 2 2. Faith bids you consult your own strength, and gives you power to exert it. The Apostle could Phil. 4.13. do all things through Christ which strengthned him; and if we cannot do so too, 'tis not because Christ is wanting to us, but we to our selves. The flesh, indeed, may war against the Spirit; The members may mutiny against the mind: But 'tis at their own peril if they do; for the one is weak and un­wieldy, the other ready and active; and if the members ever prevail, it must be through the consent, degeneracy, or in­advertency of the mind. We disparage our faculties, and dishonour God who gave them; when we think all the freedom left us, consisteth in a liberty to sin. It were better for us if we had no wills at all, than that they should lye under such a fatal doom. We may, if we please, ex­ercise that dominion, which is the un­doubted right of our Supreme Powers. A manifest proof whereof is, that there are very few who are totally captivated by sin. [Page 31] And they who are, have taken more pains, thus vilely to enslave themselves, than they need have been at in asserting the glori­ous liberty of the Sons of God. 'Tis far more difficult to conquer the checks of Conscience, than to keep it void of offence both towards God, and towards man.

3 3. Faith propounds to you the joys of Heaven, and assures you, that you shall be partaker of them, if you continue faith­ful unto the end. And shall the fading riches of this World, be preferred to the immortal treasures of the other? The transient, dull, nauseous delights of sense, to those vigorous, unallayed pleasures, which are at Gods right hand for ever­more? Shall the ambition of being great here, hinder us from being so hereafter? Shall the unconstant blast of popular ap­plause, prevent us of the joyful acclama­tions of Angels? Shall an earthly be more valuable, than an Heavenly Crown? Shall light afflictions which are but for a mo­ment, [Page 32] make us forfeit an eternal weight of Glory?

These are such Considerations as have hitherto prevailed in the World; and they must do so still; unless we can de­throne the King of Kings; murther the immortality of the Soul; cancel the im­mutable laws of Good▪ and Evil; banish the reward which belongs to the one, and take away the punishment which is due to the other.

And therefore in the last place. That you may neither be overcome by the temptations of the World, nor think the joys of Heaven unattainable; Faith pro­pounds to your imitation a whole cloud of witnesses, of Apostles and Prophets, of Martyrs and Confessours; who acquitting themselves valiantly, received a Crown for their recompense.

And as Faith is the means of over­coming the world, so is it the victory it [Page 33] self. For after it hath fought the good fight here below, and reigned till it hath put all its enemies under its feet; then it begins to offer a kind of sacred violence to the Regions above, seeth Heaven open, and Christ standing at the right hand of God; and so never ceaseth to be victo­rious, until it be overcome in an abyss of Glory, and swallowed up in the beati­fical Vision.

To conclude. Let not this Faith which heretofore subdued Kingdoms, and wrought righteousness, be it self overcome by the iniquity of Christian divisions; This Faith which fought with beasts at Ephesus, let it not be conquered by any brutish passion; Let not this Faith which hath hitherto si­lenced the Disputer of this World, be now drolled out of the Church by the Atheist; This Faith which stopped the mouths of lions, let it not be devoured by the Le­viathan of our age. In a word; Keep this Faith which renowneth Kings, and ma­keth [Page 34] Princes famous, which enobleth No­bility, and keepeth the people in due sub­jection, which causeth a nation to flou­rish, which will render our lives happy here, and crown us with bliss hereafter.