IN these fighting times, whereunto by the provident hand and just vengeance of God, we are fallen: In which sad warres, many poore ignorant soules, and many prophane, atheistical blasphemous, idolatrons wretches are ingaged, utterly unfit to live, and as ut­terly unprepared to dye; when such on both sides hath fought this fight, and death seizeth on them, they lay hold on eternall death, and everlasting torments, in the burning lake is the portion of their cup. I would now gladly improve the opportunity on this occasion to immind you of the good fight indeed, which if you fight not, you live and dye but the miserable bond slaves of sinne and satan, and so continue as miserable as the other to all eternity: But if the Lord Jesus Christ, the captaine of our salvation, enable you to fight this fight (as this deceased servant of the Lord hath done) and if in him you be more then conquerours, then when death [Page 2] seizeth upon you, you will lay hold on eternall life as your Crowne; and as sure as the Lord lives, the eternall joyes of hea­ven will be the portion of your cup.

But to omit farther circumlocation, take notice that this Text containeth Paul's charge to Timothy, to fight the good fight of faith and to lay hold on eternall life.

Object. But what's that to us (may some say) Timothy was a Minister, and the charge is given to him to behave himselfe as a valiant Souldier in his ministeriall calling, against all oppositions which he was likely to meet with.

Answ. Sometimes the Apostle speaks to him as a Minister, sometimes as a professor and private Christian; intimating unto us hereby, that this charge belongs both to Ministers and people.

All Christians, both Pasters and people, are Souldiers, often exposed to great streights and difficulties; yet the spirit of God in this chapter directs them to help themselves three wayes;

by

• 1 Flight.
• 2 Pursuit.
• 3 Fight.

First, by Flight: There are four particulars in the preceding verses which Christians must flye from as from Serpents and de­vils else they are likely to be overcome.

1 Not consenting to wholsome words, even the words of our Lord Jesus Christ, and to the doctrine which is according unto godlinesse, ver. 3.

2 Proud doting about questions and strises of words.

3 The evill effects and consequences of these, which are five:

• 1 Envy.
• 2 Strife.
• 3 Raylings.
• 4 Evill surmizings.
• 5 Perverse disputings of men of corrupt minds, ver. 4 5. And a motive hereunto in verse 7, 8.

4 Cursed covetousnesse, manifested by an inordinate desire to be rich; the love of money being the root of all evill, which makes men fall into many foolish and hurtfull lusts, which pierceth them through with many sorrowes; nay, which drowne them in destruction and perdition. Oh man of God [Page 3] (whether Ministers or private Christian) help thy selfe, secure thy soule, by flying from these, verse 9, 10. and part of the 11.

Secondly, by Pursuit of six friends (exprest in the 11. ver.) which if we gain not on our side, there is little hope for our souls to escape a cruell overthrow and eternall raine: therefore O man of God [...] follow after (or eagerly pursue) these (as hounds do the Hare) which are 1 Rightcousnesse. 2 Godlinesse. 3 Faith. 4 Love. 5 Patience. 6 Meeknesse.

Thirdly, by Fight; in the words of the Text: in which you

have two things.

• 1 An Injunction: Timothy must fight the good fight of faith.
• 2 A provocation hereunto: Then Timothy may be assured that he shall be crowned with eternall life. I shall onely pitch up­on the Injunction, and bring in the Pro­vocation in the Application.

In the Injunction you have three things.

• 1 The fight that must be sought, viz. The fight of faith.
• 2 The description of this fight: It is a good fight.
• 3 The combatants or souldiers that must fight it, viz. Mini­sters and all other christians; from whence there arise three points of doctrine to be prosecuted.

Doctr.

• 1 That there is a fight in faith.
• 2 This fight is a good fight.
• 3 Timothy and all of his spirit must fight it. To begin with the first.

First, there is a fight in faith, it is a combating and conflicting grace: I doe not say that no other grace is militant but this, but what grace soever hath flesh and blood, and devill, strong lusts, and corruptions to fight against, this hath much more. There is indeed a fight in humility, combating against horrid pride and cursed vaine-glory; there is a fight in love, combating against malice, envy and hatred (those cruell enemies to the soule) a fight in patience against murmuring, repining impatient discontentednesse; a fight in chastity against scorching and broyling lusts; in liberality against covetonsnesse; in tempo­rance against drunkennesse: but faith is the Captaine grace, and the maine in a christian combate against these and many such spirituall enemies.

None that know any thing in Christianity, but knowes this, that there is a fig it in faith, no sooner is a man a beleever but he is a warriour: But for the prosecution of this point, I shall shew you three things.

• 1 The paralell between corporall and spirituall warre.
• 2 The maine particulats wherein faith is engaged in this combate.
• 3 By what strength this fight is managed.

To shew you wherein the resemblance holds in every thing would be too tedious: the paralell holds chiefly in these five par­ticulars.

I. Souldiers are gathered together, and battels brought on by the sound of a Trumpet, so are true beleevers and worshippers in the Lord's mountaine to be brought on to his spirituall warfare by the sound of the Lord's Trumpet, viz. the powerfull preach­ing of the Gospell, Isa. 27. 2. which as a shrill sound of a Trum­pet summons them hereunto.

The service of the Tabernacle (which must be managed by faith in the Messiah, or else abominable) is twice said in th'origi­nall to be the warfare of the Tabernacle, and this is brought on by the sound of the Trumpet, Numb. 8. 24. 25.

Againe, 1 Cor. 14. 8. for if the Trumpet give an uncertaine sound, who shall prepare to the battell? and what is this Trumpet but the plaine preaching of the Word in such a manner as it may be easily understood else none will be excited to this war­fare: for as the sound of the Trumpet, so the Word serves not onely to teach what is to be done, but to excite with courage to Pareus in [...]oc. performe the duty.

II. In fighting there are encounterers and strong opposites; so in this fight of faith it meets with strong opposites, world, flesh and devill, and all that they can muster up and bandy together: Faith is like Thmael in this case; the hands of all these are against faith, and the hand of faith is against them all.

• 1 Satan hates faith and all the faithfull, and would not leave any alive in the world; as the King of Syria said to his 32 Capraines concerning the King of Israel, so saith satan con­cerning
  1 King. 22. 31
  faith and the faithfull; fight neither against small nor great but against these onely.
• [Page 5]2 The world is a deadly enemy: witnesse
  • 1 In preaching of it; the world hates it.
  • 2 In professing of it; the world scornes it.
  • 3 In practizing of it; what a world of malice is conti­nually manifested against it?
• 3 The flesh and carnail reason cry it downe, as the most ab­surd thing in the world.

III. In fighting there is much difficulty so in beleeving; the hardest thing in the world to beleeve; It's durum certamen, a hard combat; a wrastling with principalities and powers, which Eph. 6. 12. are not overcome but with much difficulty; as when a poore Christian gotten from under the slavery of a Turke, or a Prore­stant from the cruelty of a barbarous Cavaleir, he is pursued by his potent and cruell enemy, who againe layes hold on him, to reduce him to his former thraldome. Imagine with what vigor he wrastles with his enemy, and with what difficulty he escapes his fury. Or as a poore man throwne over-board; and ready to sink under water, his friend reacheth him out a pole, at which he catcheth, and no sooner got hold on't, but his enemy strives (by rapping, knocking and cutting his fingers) to make him let goe his hold; yet he cryes and holds and holds and cryes, but with much difficulty: So it is often with a poore beleever, got from under the tyranoy of Satan: His arch enemy would faine reduce him to his former condition and by temptation layes hold on him yet the poore beleeving soule escapes through much diffi­culty: Christ tenders and offers himselfe to him, to free him from that gulfe of wofull misery whereinto he is so deeply plun­ged; with difficulty faith layes hold on this Object; no sooner doth it so, but Saran is ready to beat him off from his hold; yet faith (like a brave spirited child) fights and cryes, and cryes and fights weeps and prayes and prayes and weeps, and still keeps his hold.

IV. In fighting there is a Victory aimed at, and whosoever goeth a warfare, hath an eye and aime at this; so there is in the fight of faith an eye and aime at victory: It's this which makes the beleever triumph in the midst of misery; when wealth is gone, faith tels him of a treasure in Heaven; when husband, fa­ther or friend is gone, faith tels us of a better husband, and better [Page 6] father and friends in Heaven, when life comes to a period faith tels of an eternall life of glory, of which he can never be be­reaved.

V. There is violence used in other fights to get the victory, so there is in the fight of faith. Mat. 11. 12. The Kingdome of Heaven suffereth violence, and the violent take it by sorce.

Qu. 2. What are the main particulars wherein faith is enga­ged, or the businesse of faith, in which (if it be at all) it cannot but combat, fight, and contend?

A. In twelve particulars faith is engaged, as a combating and conflicting grace, at which I must but hint without illustra­tions.

First, to maintaine all divine revelations; to set to the seale that God is true, that he must have the honour of all divine truths revealed in his holy word, though they seeme to be no­thing Rom. 4. 17. but Mysteries, Riddles and Paradoxes; and in beleeving these, and closing with them to become a foole that he may be wise, 1 Cor. 3. 18. As for example:

• 1 To beleeve the doctrine of the glorious Trinity in Unity, that three should be one, and one three, that the Sonne should be as old as his Father, and the holy Ghost proceed­ing from them both, equall with them both.
• 2 The doctrine of the creation: that God made all things of nothing, which worldly reason contradicts, saying, ex nihilo, nihil fit: out of nothing, nothing can be made: and so we might runne over all till we come to the doctrine of resur­rection and last judgement.
• 3 To beleeve that bodies so long dead shall rise againe; nay, bodies buried in the sea, and devoured by fishes, and seve­rall fishes swallowing severall parts, and though cut into a thousand pieces and given to the fowles of the ayre, yet to beleeve that these bodies shall rise againe.
• 4 To beleeve that soule and body, so long separated shall at the last day be re-united to receive either the fulnesse of blessednesse, or the fulnesse of cursednesse: these and many such seem to be doctrines full of absurdity, and therefore cannot be beleeved without a combat.

Secondly, to keep the soule from sinking into desperation at [Page 7] the sight of sinne and sinfulnesse, when sinne in the nature, acts, aggravations and effects are cleerly discovered, and set home to the conscience; it's then in the nature of every heart to play the part of Judas, and the desperate Jaylor, to lay violent hands on themselves and with the poore fish to leap out of the frying-pan into the fire; now the businesse of faith is to hold a man up by the coin that he sink not in these waters, and so be irrecoverably drowned in desparation: but all this is not done without a combat.

Thirdly, to bring a man from self-sufficiency and self depen­dency, to rest upon Christ alone: Herein there is a two-fold selfe that faith fighteth with and overcommeth.

• 1 Selfe-opposition to Christ.
• 2 Selfe-mixture with Christ.

1 The first tendereth a sufficiency of her own to the soul with­out Christ; hence closeth not with Christ, but rests on selfe and its owne doings.

2 The second seems to abhorre such prophanenesse as to ‘de­pend Phil. 3 verse. 4, &c. on selfe without Christ for life and for salvation; there­fore placeth onely sufficiency in Christ alone to make the soul blessed, but in point of applying and receiving this bles­sednesse to it selfe, mixeth her own parts, duties or something of selfe with Christ; and so serveth her selfe and her owne wayes in the sufficiency of Christ:’ But the Lord enables a beleever by faith to come from selfe in both these particulars, and rest wholly on Christ alone, but not without a combate and conflict: Nay, the businesse of faith is to bring a man from selfe in other particulars; as (contrary to that in Job) to Job 36. 21. Heb. 11. 25. Acts 7. 60. choose the greatest affliction rather then the least sinne: 2. To recompence the greatest evill with the greatest good: 3. To rely on a word without sense rather then to rest on sense with­out a word: 4. To take as much paines in the duties of piety for Heaven, as if there were no Christ to bring him thither; and when he hath done all to account himselfe an unprofitable servant and so attribute all to Christ, as if he had not been in­dued with any parts, nor performed any duties at all &c. but Phil. 4. 13. all this is not without a combate.

Fourthly, to bring Christ and the soule together, and to give them possession of each other, whereby Christ comes to dwell in the heart, and the soule in Christ; this cannot be without a Eph 3. 17. combate, because satan puts sorth all his power and policy to hinder this.

Fifthly, to purifie the heart and to make riddance of a mans Acts 15. 9. prevailing corruptions, so as (though they remain) yet they reigne not in the soule: But this cannot be without a combat, because sinne and lust are such enemies as have no ingenuity nor good manners and therefore will not be gotten out by faire meanes, by entreaties and the like. Mat. 5. 29, 30. Rom 4. 18, 19, 20.

Sixthly, to give the soule possession of the promises, and to enable it to rest on them; which is not done without a combat.

Seventhly, to make the soule facile and tractable to God's mind, and pliable to yeeld obedience to all God's Commande­ments; it's faith that makes a man see that it is God that com­mands Psal. 119. to run the wayes of his Commandements; it's faith againe that is as the oyle to the wheels, to enable a man with alacrity to run: But oh the combat of flesh against faith herein, what be­leever feels it not?

Eighthly, to unglevv, unscrew and loosen a man from the world, by presenting better objects unto him: this is done by faith, but not without a combat. Heb. 11 24.

Ninthly, to bring a mans neck under the crosse and to enable him to beare the greatest indignities, losses, crosses, with invin­cible patience; see what faith enabled the Patriarchs to under­goe, Heb. 11. 36, 37. but this is not done without a combat: flesh and blood puts in here againe, like Peter to Christ, Pitty thy selfe Master, &c.

Tenthly, To give a man a holy rest in God, a holy peace com­fort and confidence in God; the one maine and principall rest that Saints aime at is God in Christ, and this makes any particu­lar rests truly reposes to them indeed: Now faith engageth it selfe to bring the soule to such a rest in God through Christ, Heb. 4. 11. this cannot bewithout a combat, to bring a man into such a condition, as to make every day a feast day, a day of rest, sweetly reposing himselfe in the bosome of God in Christ [Page 9] with confidence: Oh there are many enemies, labour to in­terrupt ☞ this sweet rest, with whom faith combats, both to bring the soule to and to keep it as by a garrison in this rest, till it arive at eternall rest, Phil. 4. 6, 7. [...].

Eleventhly, to make a man willing to dye, by presenting hap­pinesse to come, and the vanity and sinfulnesse of this life; yet Phil. 1. 23. this is not done without a combate; as we see by the example of the Saints: Beleevers only are willing to dye, and faith makes them so, after the combate with, and conquest over those ene­mies to this sweet frame of willingnesse, to be dissolved and to be with Christ, which is best of all.

Twelfthly, to make Christians say in all these, we are more then Conquerours (that is) most glorious and eminent Conque­rours Rom. 1. 37. [...]. 1 John 5. 4. and this by faith: There can be no such conquest without faith, and you never heard of a conquest without a combate. Thus you see there is a fight in beleeving, a reall, yet spirituall fight, closely and inwardly managed.

Qu. 3. How, or by what strength is this fight of faith ma­naged?

Answ. I answer in generall; not by any strength of its own, as it is a grace, but in way and strength of dependency upon God and his grace; though faith be the chiefe rooting, Captaine Grace; and all other graces are (as it were) to bind the towell about them, and wash the feet of this grace, yet take faith from dependancy, and it will be as another grace; as Sampson said of his haire, cut off this and I shall be like another man: It's not any power of faith that gets the victory, but the sword of the Lord and Gideon, it's the power of the Lord joyning with his owne work of faith in the heart, that gets the victory. Thus much of the Doctrinall part of this point: the Application will be coin­cident with the Application of the two doctrines remaining, which for brevity sake shall be united into one; which being un­folded, application shall be made of them altogether: the poynt is this, viz.

That it's the duty of all Pastors and people to fight the good Doctr. 2 and 3 united. fight of faith. For the explication and confirmation hereof, consider.

Qu. 1. That this fight of faith is two-sold,

• 1 Internall.
• 2 Externall.

• 1 Internall, when a beleever fights against his lusts and cor­ruptions, and satans wiles; as appeares by these Scriptures, 2 Cor. 10. 3. Eph. 6. 11. 1 Pet. 2. 11.
• 2 Externall, when a man couragiously stands up in the Cause of Christ and suffers afflictions and persecutions for Christ, and is not overcome by them; as these Scriptures demon­strate, 2 Cor. 15. 31, 32. 2 Cor. 11. 23, &c. 1 Tim. 1. 18. 19. 20. 2 Tim. 2. 3, 4.

Qu. 2. Why this fight, is it called a good fight?

• Answ. 1 Because a good God is the Author of it; we need not feare, it's a good fight, when God appoints the field.
• 2 In regard of the Generall, or Leader of this Army, which is Christ: He never sinned, yet in some respect it may be said, that he fought the good fight of faith; therefore it must needs be good.
  Revel. 17. 14.
• 3 The good Spirit of God is the guide and conductor in this combat; therefore it must needs be good.
• 4 The weapons with which we must fight, are appointed and prepared by God, Eph. 6. Therefore a good fight.
• 5 Because it is for a good Cause, and it appeares to be a good Cause:
  • 1 Because it is to preserve God's glory against all oppe­sers of it, and such persons and things as would eclipse and darken it.
  • 2 Beause it is for truth and righteousnesse sake, Jud. 3. As one said, it must needs be a good Religion that such a wretch as Nero persecuted; so that must needs be a good fight that opposeth and weakneth the power of such enemies as Devil World and Flesh.
  • 3 Because it is to preserve a precious soule, better worth then the whole world, Mat. 16. 26.
• 6 In regard it hath a good issue and event. viz. eternall life: though a beleever meet with many a knock and much hardship and difficulties i'th' combate, yet he shall cer­tainly be crowned with victory: In all these respects it's said to be a good fight.

Qu. 3 But why must all of Timothie's spirit fight this fight of faith, which so cleerly appeares to be a good fight?

Answ. 1. Because God will have all the seed of the woman tried; all such must look to have their heel bruised by the old Gen. 3d 1 [...] Serpent; therefore all must warre.

2 Because Satan beares a like hatred against all; he seeks whom he may devour, 1 Pet. 5. 8. as the Wolfe will spare none in the flock neither Ram nor Sheep nor Lamb that he can come by; so Satan-world and flesh will neither spare Minister nor Ma­gistrate, nor common sort of people: therefore all beleevers of what rank and quality soever, must (in opposition to this com­mon foe) fight the good fight of faith.

Qu. 4. Why doth the Lord suffer this spirituall warfare, whereby the soules of beleevers are so annoyed with such ene­mies? could not the Lord have brought beleevers soules to eter­nall life without this?

Answ. Though God at the first work of faith in the soule could have utterly abolished all such spirituall adversaries, yet he lets them remaine even after effectuall calling, while we are here militant in this world; for these respects:

1 To shew his power that he can keep beleevers, notwith­standing the continuall danger they are in: God can carry one of his souldiers quite through all the quarters and armies of the black Prince of darknesse without any hurt; he can make his Sheep feed fat in the midst of Wolves, and his Lillies grow and flourish in the midst of Thornes, and beleevers upright in the middest of strong enemies, till they become triumphant in glory.

2 Hereby the graces of God's Spirit are raised and exercised to the glory of God who wrought them, which (if they met with no opposition) would not so gloriously appeare; as in the time of peace many choyce spirits lye undiscovered, &c.

3 It is equall we should warre before we triumph, that we fight this good fight on earth before we reigne in heavenly glory.

4 It makes grace here and glory hereafter more sweet and precious; hence the Lord often brings a soule to Heaven by the gates of hell, and to a triumphant condition in glory, by a mili­tant [Page 12] condition on earth, which is sweetned by this meanes; for how pleasant is peace after warre you may imagine?

The first Use of what truths have been explicated and con­firmed Use 1. unto you, is of tryall, whether you be Souldiers of Christ in a militant way against Christ's and your soule's spiritu­all enemies or whether yet you be vassals of the devill. Here are no newters: He that is not with me is against me (saith Christ) Matth. 12. 30. you are certainly every one of you militant either under Christ's or Satan's banner: Now the same question in the ministry of the Word is propounded by Christ, which was once by Jehu, Who is on my side, who? 2 King. 9. 32. If you be on Christ's side, then are you beleevers in a militant way.

Qu. How shall we know whether we be so or not?

Answ. 1. If you be gathered and brought on by the sound of the Trumpet, viz. the powerfull preaching of the Word, the ordinary way which the Lord takes to prepare a people for this spirituall battell, by enlightning their eyes to see their danger, to see their enemies of whom they are in danger, the multitude, Isa. 27. 13. 1 Cor. 14. 8. Heb. 10. 32. subtilty and strength of these adversaries, and the soules weak­nesse in it selfe to vanquish them; but with all its strength; by faith in her Captaine the Lord Jesus, when once savingly wrought on: Then here are according to the paralell before, five sorts to be set by, who may have the name and profession of a Souldier, for the credit on't, or for some base sinister respect, or other, yet utter strangers to this spirituall warfare: As many amongst us have the name of a souldier and martiall men flan­ting it in their Buffe and great Scarfes; but yet others, and their owne consciences know they are no Souldiers, and have neither will nor skill to fight, but basely thrust themselves into that noble and honourable profession of a souldier for some sordid and sinister respect.

Qu. But who are these?

1 All such as hate the sound of the Drum and Trumpet have no disposition of a souldier; so all these haters of the Lords Trum­pet. the shrill cleare and sharp preaching of the Gospell by such and such Ministers (who dare not let it give an uncertaine sound) are yet none of these that are fighting the good fight of faith.

2 Such as are not sensible of any enemies to their soules [Page 13] spirituall good here, and eternall good hereafter.

3 Such as aime at no victory, or think to attaine it without a fight.

4 That fight, but use no violence; all newters and lukewarme persons are here excluded.

5 But chiefly these that please themselves with a strong conceit that they are as good souldiers as the best, and doubt not but they are fighting the good fight of faith, and shall certainly lay hold on eternall life; yet think their multitude of strong and subtill enemies are easily overcome; they think it's an easie matter to beleeve, and to be a Christian souldier indeed, and so find no difficulty in this fight, which is a cleere demonstration that they never were in combate and conflict, and so are no souldiers of Jesus Christ: others indeed, like some souldiers in shew and ex­ternall profession, are in some light skirmishes of which they will exceedingly bragge, and make this an argument, that they are approved souldiers; so many will conclude themselves to be undoubtedly souldiers of the Lord Jesus, because they have been now and then exercised with some combats and conflicts, and these they will often talk of and boast of, and from hence gather arguments of their spirituall good souldery, and fighting the good fight, when there is no such matter.

Object. But what then is the difference?

Answ. The difference lyes in

Sometimes there appeares a meer delusion; when two lusts are together by the eares, as Covetousnesse and Prodigality are striving which shall prevaile, in the meane time the poore un­skilfull souldier thinks he is combating against an enemy: But admit a combate, yet there is much difference between the com­batings of regenerate and unregenerate.

1. In the manner, in four particulars. 1. A naturall man though he fight against spirituall enemies, yet it is coldly and listlesly: Like Ephraim, turnes his back in the day of battell, Psal. 77. 9. and having got advantages, will not follow them, (Eg.) Saul had some fits of sorrow for sinne, and some purposes to leave it; but [Page 14] how cold was this? as appeares by his present hot pursuit of Da­vid 1 Sam 26. 20, 21, 22. againe. Light sometimes shines in dark st prisons and hard Marbles sometimes stand a drops, and rocky hearts sometimes relent; but contrary, where the Spirit of God is in the heart of a beleever, it makes him a man of power and might powerfully and mightily to resist sinne, to follow his advantages and pursue Col. 1. last. his victories, and still to fight with a kill or be kild; whereas the cold fighting against an enemy, and flow pursuit of him when they have him at an advantage is a cleer discovery of such to have onely the name and profession of souldiers.

2. A naturall man fighteth against some of the enemies of his Lord and of his poore soule, but not against them all; he onely strives against some grosse sinnes, such as the world cryes shame of, the lawes of the land take hold of, or such as are too costly to maintaine, or such as fill the conscience with horrour; it's contrary with a gracious heart like David, hateth every false Psal. 119 128. Psal. 18. 33. way, and strives against his peculiar sinne, the sinne of his com­plexion or constitution, &c.

3. A naturall man in his striving and fighting against some sinnes only, doth but lop the branches; a true spirituall souldier of Christ striketh at the very root of corruption, and is not quiet till Rom. 7. 24. 2 Pet. 1. 4. he find his sinfull disposition changed, and himselfe made parta­ker of the divine nature.

4. The one fights and strives hard against sinne by fits and starts, when he is Sermon-sick, or after some heavy losse or crosse, then he is perswaded sinne is the cause of all this misery, and now he begins to strive against it, and pray for power and strength against it; but the other holds on constantly fighting the good fight, and gives not over till he hath finished his 2 Tim. 4. 7. course.

The second difference lyes in both their aimes and which II. In the end. they have in this their combating and conflicting with sinne, which appeares in three respects:

1. The regenerate, or the true Christian souldier fights against sinne as Gods enemy; hence he gets up to help the Lord against the mighty, that Gods enemies may be weakned, that God may have the sole dominion, that his lawes may be kept unviolated, that his promises and threars may be beleeved, &c. Contrary, a [Page 15] meere naturall man hath some strife against sinne, not as sinne, but in regard of some ill consequences of it; as to prevent shame, horrour here, and hell hereafter: he loves the forbidden fruit (as the dog his hot broth) but dares not meddle with it for feare of scalding his lips: But the true souldier of Christ corflicts by vertue of that antipathy which is betweene his renewed na­ture and sinne: As it is with a man (by reason of the antipathy between him and a Serpent) he cannot think of a Serpent, but his spirit riseth against it but much more when this Serpent comes neere him, most of all, when invironed with a multitude of them, ready to leap upon him and sting him; so it is with a beleever; he cannot think of sinne as sinne against God, but his spirits rise with indignation of it, much more when it neerly approaches to his soule; but when he is beset with sinne, and en­dangered to be stung and poysoned with it, and so Gods Name dishonoured, then all that is within him is mustered up against it, and if he had a thousand times more spirit and strength, all should be imployed against it in this combate, as it is Gods ene­my, as well as the enemy of his owne soule.

2. A naturall mans end in striving against sinne is, that he may have some temporall advantages thereby; as ease, and peace, and wealth, and credit, and friends; the contrary, if he have any aime at all at gaine, it is to his soule here and glory hereafter, which he knows cannot be had without a victorious fighting the good fight of faith.

3. The naturall man combats onely to subdue sinne (which is well) but if this be all, he is but like Ephraim, half-baked; if onely sinnes be subdued, he will be dis-appointed of his aime and end herein too; for if he have no other aime, his sinnes will never be conquered.

The spirituall man hath a further aime and end in his combate then onely to subdue sinne, viz. to get corruption subdued, that Christ may reigne, that sinne may be puld up, that Christ may be planted i'th roome; he takes revenge on disobedience, that he may be more obedient; he puts off rioting and drunkennesse, chambering and wantonnesse, strife and envying, that he may Rom. 13, 13, 14. further put on the Lord Jesus, and walk honestly as in the day; he forbeares the superstitious observation of dayes; that he may [Page 16] observe the Lords day the better; he forbeares to prophane the Lords day, that he may sanctifie it aright: But it's contrary with the naturall man in his strife and fighting; if he can suppresse sinne he thinks it enough; he hath none of these aimes and ends in his fight, he never labours for a part in Christ, and his grace and growth therein.

The third difference is in the issue and successe. A natu­rall III. In the successe. man fights and strives against corruptions, but is usually foyled and overcome; the spirituall man gets the victory; and if he be foyled at any time, he gathers strength hereby, and sets upon his spirituall enemies with greater violence and better successe.

The second Use is of Information. Use 2.

1. That it's not so easie a matter to be a Christian; is't an ea­sie matter to fight couragiously, skilfully, watchfully & constantly with a multitude of strong, subtill enemies, and vanquish them? Is't an easie matter to chop off the right hand and pull out the right eye? No, no: The Christians that lead such easie and pleasant lives, and never find any such combating, are but Chri­stians in profession onely; though this fight be not managed by any strength of a mans owne, but the Lord Jesus himselfe en­ables the soule by faith to, runne and winne; yet it is not without difficulty, and to fight and be victorious, yet with dif­ficulty.

2. That it is not safe to conclude of the happy condition of all that dye quietly, nor of the bad condition of those that dye in conflict. &c.

3. Those that enter into the profession of Christianity, into this spirituall warfare, and never reckon aforehand what it will Luk: 14, 31. cost them are never likely to hold out, but have a brand of folly upon them.

4. This also discovers the folly of such as think to get the Crowne without a fight, or begin to fight when good souldiers finish it; namely in their old age, when the time of their depar­ture drawes nigh; when Paul finisheth his course, many think it's 2 Tim. 4, 6, 7, then time enough to begin theirs: this is all one as if one should say, I will fight under the banner of the utter enemy of my Prince, till my old, lame, decreped age, and then I will offer my [Page 17] service to him, which (saith the Prophet) is a cursed and a deceit­full Mal. 3, 8. thing: this is all one, as if one should let his enemy get him downe and weaken him, and then think it's time enough to reco­ver; as England deales with their corporall so many now adayes deale with their spirituall adversaries: Doe they not let their enemies encrease, Irish Rebels invade the Land, possesse Forts, Castles, Countries, and have the better end of the staffe, then think it's time enough to arise as one man, and make oppo­sition? so foolish are most of us in our spirituall fight, we let lust take possession of the heart, and fortifie, and make it selfe very strong, and then we are ready to think it's time enough to set upon this duty of fighting the good fight of faith: the seri­ous consideration of this Scripture, Rev. 2. 7. may prevent this Revel. 2. 7. folly; the Spirit of God in this place holds out

three things unto us:

• 1 There is no communion with Christ where there is no opposition against corruption.
• 2 Where there is no fighting there is no conquest.
• 3 And where there is no overcomming there is no eating of the Tree of Life, (that is) no salvation.

The holy Ghost doth not say, he that fights a little (for credit, honour, or such sinister respects, and then gives over and runnes out of the Field and layes downe his Commission, and will fight no more) shall eat of the tree of life, but he that so fights and overcomes shall eat of the Tree of life that is in the midst of the Garden. Oh then be ashamed of such thoughts to attaine Hea­ven Non est eter [...]is mollis ad astra via. with so much ease; the way thither is not in a fether-bed, nor strewed with rushes: Be ashamed also of such a sordid dis­position, either to begin in the spirit, and then (basely aposta­tizing) end in the flesh, or to deferre the fight so long, till it be time to finish the course.

Then be ye all in the name of Christ exhorted to goe on in a Use 3. of ex­hortation. military way here, that ye may be triumphant hereafter.

Qu. But how shall we fight against these spirituall enemies espe­cially our sinfull corruptions, so as to overcome them?

Answ. Time permits not to instruct and direct fully in this; [Page 18] I must therefore send you to that whole armour of God, menti­oned in Ephes. 6. 11. to 13. and doe beseech you to study that; [...]. where you are directed what spirituall weapons you must get to fight with; as also, how wisely, and with what spiritual skill these ought to be used in this warfare; and for the presert doe but ob­serve these generall directions, imitating a good souldier of Jesus Christ; make such a one your patterne in these foure 2 Tim. 2. 3. particulars.

• First, Begin this spirituall warfare betime, and procrastinate not. &c.
• Secondly, have sincere references as the preservation of souls, the ruinating of Christ's and the soule's enemies, and in all, the advancement of Christ's glory.
• Thirdly, endure hardnesse; use moderation; you know a lit­tle sleep and food serveth a good souldier, and he often lodgeth hard, and watcheth much &c. Imitate him herein, and beware either of unlawfull liberties, or the inordinate use of lawfull which doe exceedingly hinder us in this war­fare, nay they doe entangle us hand and foot, and so unfit us for the battell; but in using hardship (as a good souldier) let it be with this threefold caution.
  • 1 All this must be for righteousnesse sake, then ye are blessed.
    Matth: 6. 10.
  • 2 In thy place and calling as a good souldier and not as a medler; you know if a souldier suffer or be slaint
    1 Pet. 4. 15, 16
    out of his rank, and from under his Commander, gets no honour.
  • 3 All this must be for thy Captaine, who will certainly recompence it: Satans souldiers suffer much, but
    2 Tim. 4. 8.
    what get they from their captaine?
• Fourthly, hold on constantly; all promises are made to this, Rev. 2. 7. 10.
• Take heed of apostatizing spirits, but stand to your colours, and follow the Lord Jesus your Captaine, as well by the Crosse as the Garden to the Crowne.

For your better encouragement herein, consider three things: First, Christ himselfe is your Captaine Isa. 63. 1. 2 Tim. 2. 3. Secondly, Christ your Generall is present, and his powerfull [Page 19] presence may encourage you against all feares; a generous Ma­stiffe dog will venture upon a Lyon in the presence of his ma­ster, and what true hearted souldier will not fight valiantly in the eye and presence of his Generall? and shall not a beleever doe as much in the presence of Christ?

Thirdly, The enemy hath received his deaths-wound by our Captaine, and now fighteth like a drone without a sting.

The last Use is a great ground of consolation to all those that Use of conso­lation. are enabled by the Lord Jesus to fight this good fight of faith, especially it's very comfortable on the death-bed: When the time of Paul's departure drew neer, what comforted him but this? 2 Tim. 4. 7. though death be called the King of feares and said to be [...] the most terrible of al terrible things in the world; yet such as have fought this good fight of faith, may with much comfort look death in the face.

1. Because by Christ the sting of Death is taken away; death 1 Cor. 15. 55, 56, 57. to such is but a stinglesse serpent, and a toothlesse dog, which may afright but cannot hurt them.

2. In regard of other terrours and feares when death approa­cheth as when such a blessed beleever is ready to say, farewell all my temporall good things, I shall never rejoyce in you more: His conscience sweetly answers, No matter, I shall have a better Husband and a better Father, I shall goe to better friends and comforts, and rejoyce in these to all eternity.

Nay, when he hath such a thought on his death bed; What will become of my soul for ever? Now there are but two for evers, either for ever in weale, or for ever in woe: When a man thinks of that sentence in Mat. 25. 4 [...]. he looks wan; but the considera­tion of this text, and the Spirit of God witnessing to his spirit, that Christ hath enabled him to fulfill this charge, he sweetly breaths out his last with these thoughts, I have fought the good fight of faith and shall be free from eternall death, and lay hold on 2 Tim. 4. 7, 8. eternall life.