The Good Fight of Faith

THE GOOD FIGHT OF Faith.

I N these fighting times, whereunto by the provident hand and just vengeance of God, we are fallen: In which sad wars, many poor ignorant souls, and many profane, atheistical blasphemous, idolatrons wretches are engaged, utterly unfit to live, and as utterly unprepared to die; when such on both sides hath fought this fight, and death seizeth on them, they lay hold on eternal 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 die but the miserable bond slaves of sin and Satan, and so continue as miserable as the other to all eternity: But if the Lord Jesus Christ, the captain 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 conquerors, then when death seizeth upon you, you will lay hold on eternal life as your Crown; and as sure as the Lord lives, the eternal joys 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 eternal life.

Object. But what's that to us (may some say) Timothy was a Minister, and the charge is given to him to behave himself as a valiant Soldier in his ministerial 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 Soldiers, often exposed to great straits and difficulties; yet the spirit of God in this chapter directs them to help themselves three ways;

by

• 1 Flight.
• 2 Pursuit.
• 3 Fight.

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

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

2 Proud doting about questions and strises of words.

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

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

4 Cursed covetousness, manifested by an inordinate desire to be rich; the love of money being the root of all evil, which makes men fall into many foolish and hurtful lusts, which pierceth them through with many sorrows; nay, which drown them in destruction and perdition. Oh man of God (whether Ministers or private Christian) help thyself, secure thy soul, by flying from these, verse 9, 10. and part of the 11.

Secondly, by Pursuit of six friends (expressed in the 11. ver.) which if we gain not on our side, there is little hope for our souls to escape a cruel overthrow and eternal rain: therefore O man of God 〈 in non-Latin alphabet 〉 follow after (or eagerly pursue) these (as hounds do the Hare) which are 1 Rightcousnesse. 2 Godliness. 3 Faith. 4 Love. 5 Patience. 6 Meekness.

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 eternal life. I shall only 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 soldiers 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 do not say that no other grace is militant but this, but what grace soever hath flesh and blood, and devil, strong lusts, and corruptions to fight against, this hath much more. There is indeed a fight in humility, combating against horrid pride and cursed vain-glory; there is a fight in love, combating against malice, envy and hatred (those cruel enemies to the soul) a fight in patience against murmuring, repining impatient discontentedness; a fight in chastity against scorching and broiling lusts; in liberality against covetousness; in temporance against drunkenness: but faith is the Captain grace, and the main in a Christian combat against these and many such spiritual enemies.

None that know anything in Christianity, but knows this, that there is a fig it in faith, no sooner is a man a believer but he is a warrior: But for the prosecution of this point, I shall show you three things.

• 1 The parallel between corporal and spiritual war.
• 2 The main particulats wherein faith is engaged in this combat.
• 3 By what strength this fight is managed.

To show you wherein the resemblance holds in everything would be too tedious: the parallel holds chiefly in these five particulars.

I. Soldiers are gathered together, and battles brought on by the sound of a Trumpet, so are true believers and worshippers in the Lord's mountain to be brought on to his spiritual warfare by the sound of the Lord's Trumpet, viz. the powerful preaching of the Gospel, 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 the original to be the warfare of the Tabernacle, and this is brought on by the sound of the Trumpet, Numb. 8. 24. 25.

Again, 1 Cor. 14. 8. for if the Trumpet give an uncertain sound, who shall prepare to the battle? and what is this Trumpet but the plain 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 only to teach what is to be done, but to excite with courage to perform 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 devil, 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 faithful, 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 faith and the faithful; fight neither against small nor great but against these only.
• 2 The world is a deadly enemy: witness
  • 1 In preaching of it; the world hates it.
  • 2 In professing of it; the world scorns it.
  • 3 In practicing of it; what a world of malice is continually manifested against it?
• 3 The flesh and carnail reason cry it down, as the most absurd thing in the world.

III. In fighting there is much difficulty so in believing; the hardest thing in the world to believe; It's durum certamen, a hard combat; a wrestling with principalities and powers, which are not overcome but with much difficulty; as when a poor Christian gotten from under the slavery of a Turk, or a Prorestant from the cruelty of a barbarous Cavaleir, he is pursued by his potent and cruel enemy, who again lays hold on him, to reduce him to his former thralldom. Imagine with what vigor he wrastles with his enemy, and with what difficulty he escapes his fury. Or as a poor man thrown 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 it, but his enemy strives (by rapping, knocking and cutting his fingers) to make him let go his hold; yet he cries and holds and holds and cries, but with much difficulty: So it is often with a poor believer, got from under the tyranoy of Satan: His arch enemy would fain reduce him to his former condition and by temptation lays hold on him yet the poor believing soul escapes through much difficulty: Christ tenders and offers himself to him, to free him from that gulf of woeful misery whereinto he is so deeply plunged; with difficulty faith lays 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 cries, and cries and fights weeps and prays and prays 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 aim at this; so there is in the fight of faith an eye and aim at victory: It's this which makes the believer triumph in the midst of misery; when wealth is gone, faith tells him of a treasure in Heaven; when husband, father or friend is gone, faith tells us of a better husband, and better father and friends in Heaven, when life comes to a period faith tells of an eternal 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 Kingdom of Heaven suffereth violence, and the violent take it by source.

Qu. 2. What are the main particulars wherein faith is engaged, or the business 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 maintain all divine revelations; to set to the seal that God is true, that he must have the honor of all divine truths revealed in his holy word, though they seem to be nothing but Mysteries, Riddles and Paradoxes; and in believing these, and closing with them to become a fool that he may be wise, 1 Cor. 3. 18. As for example:

• 1 To believe the doctrine of the glorious Trinity in Unity, that three should be one, and one three, that the Son should be as old as his Father, and the holy Ghost proceeding from them both, equal 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 run over all till we come to the doctrine of resurrection and last judgment.
• 3 To believe that bodies so long dead shall rise again; nay, bodies buried in the sea, and devoured by fishes, and several fishes swallowing several parts, and though cut into a thousand pieces and given to the fowls of the air, yet to believe that these bodies shall rise again.
• 4 To believe that soul and body, so long separated shall at the last day be re-united to receive either the fullness of blessedness, or the fullness of cursedness: these and many such seem to be doctrines full of absurdity, and therefore cannot be believed without a combat.

Secondly, to keep the soul from sinking into desperation at the sight of sin and sinfulness, when sin in the nature, acts, aggravations and effects are clearly 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 Jailor, to lay violent hands on themselves and with the poor fish to leap out of the frying-pan into the fire; now the business of faith is to hold a man up by the coin that he sink not in these waters, and so be irrecoverably drowned in desperation: 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 twofold self that faith fighteth with and overcometh.

• 1 Self-opposition to Christ.
• 2 Self-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 self and its own doings.

2 The second seems to abhor such profaneness as to

But the Lord enables a believer by faith to come from self in both these particulars, and rest wholly on Christ alone, but not without a combat and conflict: Nay, the business of faith is to bring a man from self in other particulars; as (contrary to that in Job) to choose the greatest affliction rather then the least sin: 2. To recompense the greatest evil 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 pains 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 himself an unprofitable servant and so attribute all to Christ, as if he had not been endued with any parts, nor performed any duties at all &c. but all this is not without a combat.

Fourthly, to bring Christ and the soul together, and to give them possession of each other, whereby Christ comes to dwell in the heart, and the soul in Christ; this cannot be without a combat, because Satan puts forth all his power and policy to hinder this.

Fifthly, to purify the heart and to make riddance of a man's prevailing corruptions, so as (though they remain) yet they reign not in the soul: But this cannot be without a combat, because sin and lust are such enemies as have no ingenuity nor good manners and therefore will not be gotten out by fair means, by entreaties and the like.

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

Seventhly, to make the soul facile and tractable to God's mind, and pliable to yield obedience to all God's Commandments; it's faith that makes a man see that it is God that commands to run the ways of his Commandments; it's faith again that is as the oil to the wheels, to enable a man with alacrity to run: But oh the combat of flesh against faith herein, what believer feels it not?

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

Ninthly, to bring a man's neck under the cross and to enable him to bear the greatest indignities, losses, crosses, with invincible patience; see what faith enabled the Patriarchs to undergo, Heb. 11. 36, 37. but this is not done without a combat: flesh and blood puts in here again, like Peter to Christ, Pitty thyself Master, &c.

Tenthly, To give a man a holy rest in God, a holy peace comfort and confidence in God; the one main and principal rest that Saints aim at is God in Christ, and this makes any particular rests truly reposes to them indeed: Now faith engageth it self to bring the soul 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 himself in the bosom of God in Christ with confidence: Oh there are many enemies, labor to interrupt this sweet rest, with whom faith combats, both to bring the soul to and to keep it as by a garrison in this rest, till it arrive at eternal rest, Phil. 4. 6, 7. 〈 in non-Latin alphabet 〉 .

Eleventhly, to make a man willing to die, by presenting happiness to come, and the vanity and sinfulness of this life; yet this is not done without a combat; as we see by the example of the Saints: Believers only are willing to die, and faith makes them so, after the combat with, and conquest over those enemies to this sweet frame of willingness, 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 Conquerors (that is) most glorious and eminent Conquerors and this by faith: There can be no such conquest without faith, and you never heard of a conquest without a combat. Thus you see there is a fight in believing, a real, yet spiritual fight, closely and inwardly managed.

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

Answ. I answer in general; 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 chief rooting, Captain 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 hair, 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 joining with his own work of faith in the heart, that gets the victory. Thus much of the Doctrinal 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 point is this, viz.

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

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

• 1 Internal.
• 2 External.

• 1 Internal, when a believer fights against his lusts and corruptions, and Satan's wiles; as appears by these Scriptures, 2 Cor. 10. 3. Eph. 6. 11. 1 Pet. 2. 11.
• 2 External, when a man courageously 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 fear, it's a good fight, when God appoints the field.
• 2 In regard of the General, 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.
• 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 appears 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 righteousness 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 weakeneth the power of such enemies as Devil World and Flesh.
  • 3 Because it is to preserve a precious soul, better worth then the whole world, Mat. 16. 26.
• 6 In regard it hath a good issue and event. viz. eternal life: though a believer meet with many a knock and much hardship and difficulties in the' combat, 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 Timothy's spirit fight this fight of faith, which so clearly appears 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 Serpent; therefore all must war.

2 Because Satan bears a like hatred against all; he seeks whom he may devour, 1 Pet. 5. 8. as the Wolf 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 believers 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 spiritual warfare, whereby the souls of believers are so annoyed with such enemies? could not the Lord have brought believers souls to eternal life without this?

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

1 To show his power that he can keep believers, notwithstanding the continual danger they are in: God can carry one of his soldiers quite through all the quarters and armies of the black Prince of darkness without any hurt; he can make his Sheep feed fat in the midst of Wolves, and his Lilies grow and flourish in the midst of Thorns, and believers upright in the midst 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 appear; as in the time of peace many choice spirits lie undiscovered, &c.

3 It is equal we should war before we triumph, that we fight this good fight on earth before we reign in heavenly glory.

4 It makes grace here and glory hereafter more sweet and precious; hence the Lord often brings a soul to Heaven by the gates of hell, and to a triumphant condition in glory, by a militant condition on earth, which is sweetened by this means; for how pleasant is peace after war you may imagine?

The first Use of what truths have been explicated and confirmed unto you, is of trial, whether you be Soldiers of Christ in a militant way against Christ's and your soul's spiritual enemies or whether yet you be vassals of the devil. Here are no neuters: He that is not with me is against me (saith Christ) you are certainly everyone 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 believers 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 powerful preaching of the Word, the ordinary way which the Lord takes to prepare a people for this spiritual battle, by enlightening their eyes to see their danger, to see their enemies of whom they are in danger, the multitude, subtlety and strength of these adversaries, and the souls weakness in it self to vanquish them; but with all its strength; by faith in her Captain the Lord Jesus, when once savingly wrought on: Then here are according to the parallel before, five sorts to be set by, who may have the name and profession of a Soldier, for the credit on it, or for some base sinister respect, or other, yet utter strangers to this spiritual warfare: As many amongst us have the name of a soldier and martial men flanting it in their Buffe and great Scarfes; but yet others, and their own consciences know they are no Soldiers, and have neither will nor skill to fight, but basely thrust themselves into that noble and honorable profession of a soldier 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 soldier; so all these haters of the Lord's Trumpet. the shrill clear and sharp preaching of the Gospel by such and such Ministers (who dare not let it give an uncertain 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 souls spiritual good here, and eternal good hereafter.

3 Such as aim at no victory, or think to attain it without a fight.

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

5 But chiefly these that please themselves with a strong conceit that they are as good soldiers as the best, and doubt not but they are fighting the good fight of faith, and shall certainly lay hold on eternal life; yet think their multitude of strong and subtle enemies are easily overcome; they think it's an easy matter to believe, and to be a Christian soldier indeed, and so find no difficulty in this fight, which is a clear demonstration that they never were in combat and conflict, and so are no soldiers of Jesus Christ: others indeed, like some soldiers in show and external profession, are in some light skirmishes of which they will exceedingly brag, and make this an argument, that they are approved soldiers; so many will conclude themselves to be undoubtedly soldiers 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 spiritual good souldery, and fighting the good fight, when there is no such matter.

Object. But what then is the difference?

Answ. The difference lies in

three things:

1 The manner 2 The aim and end 3 The event or success

of the Fight.

Sometimes there appears a mere delusion; when two lusts are together by the ears, as Covetousness and Prodigality are striving which shall prevail, in the mean time the poor unskillful soldier thinks he is combating against an enemy: But admit a combat, yet there is much difference between the combatings of regenerate and unregenerate.

1. In the manner, in four particulars. 1. A natural man though he fight against spiritual enemies, yet it is coldly and listlesly: Like Ephraim, turns his back in the day of battle, and having got advantages, will not follow them, (Eg.) Saul had some fits of sorrow for sin, and some purposes to leave it; but how cold was this? as appears by his present hot pursuit of David again. 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 believer, it makes him a man of power and might powerfully and mightily to resist sin, to follow his advantages and pursue his victories, and still to fight with a kill or be killed; whereas the cold fighting against an enemy, and flow pursuit of him when they have him at an advantage is a clear discovery of such to have only the name and profession of soldiers.

2. A natural man fighteth against some of the enemies of his Lord and of his poor soul, but not against them all; he only strives against some gross sins, such as the world cries shame of, the laws of the land take hold of, or such as are too costly to maintain, or such as fill the conscience with horror; it's contrary with a gracious heart like David, hateth every false way, and strives against his peculiar sin, the sin of his complexion or constitution, &c.

3. A natural man in his striving and fighting against some sins only, doth but lop the branches; a true spiritual soldier of Christ striketh at the very root of corruption, and is not quiet till he find his sinful disposition changed, and himself made partaker of the divine nature.

4. The one fights and strives hard against sin by fits and starts, when he is Sermon-sick, or after some heavy loss or cross, then he is persuaded sin 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 course.

The second difference lies in both their aims and which they have in this their combating and conflicting with sin, which appears in three respects:

1. The regenerate, or the true Christian soldier fights against sin as God's enemy; hence he gets up to help the Lord against the mighty, that God's enemies may be weakened, that God may have the sole dominion, that his laws may be kept unviolated, that his promises and threars may be believed, &c. Contrary, a mere natural man hath some strife against sin, not as sin, but in regard of some ill consequences of it; as to prevent shame, horror here, and hell hereafter: he loves the forbidden fruit (as the dog his hot broth) but dares not meddle with it for fear of scalding his lips: But the true soldier of Christ corflicts by virtue of that antipathy which is between his renewed nature and sin: 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 near him, most of all, when environed with a multitude of them, ready to leap upon him and sting him; so it is with a believer; he cannot think of sin as sin against God, but his spirits rise with indignation of it, much more when it nearly approaches to his soul; but when he is beset with sin, and endangered to be stung and poisoned with it, and so God's Name dishonored, 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 employed against it in this combat, as it is God's enemy, as well as the enemy of his own soul.

2. A natural man's end in striving against sin is, that he may have some temporal advantages thereby; as ease, and peace, and wealth, and credit, and friends; the contrary, if he have any aim at all at gain, it is to his soul here and glory hereafter, which he knows cannot be had without a victorious fighting the good fight of faith.

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

The spiritual man hath a further aim and end in his combat then only to subdue sin, viz. to get corruption subdued, that Christ may reign, that sin may be pulled up, that Christ may be planted in the room; he takes revenge on disobedience, that he may be more obedient; he puts off rioting and drunkenness, chambering and wantonness, strife and envying, that he may further put on the Lord Jesus, and walk honestly as in the day; he forbears the superstitious observation of days; that he may observe the Lord's day the better; he forbears to profane the Lord's day, that he may sanctify it aright: But it's contrary with the natural man in his strife and fighting; if he can suppress sin he thinks it enough; he hath none of these aims and ends in his fight, he never labors for a part in Christ, and his grace and growth therein.

The third difference is in the issue and success. A natural man fights and strives against corruptions, but is usually foiled and overcome; the spiritual man gets the victory; and if he be foiled at any time, he gathers strength hereby, and sets upon his spiritual enemies with greater violence and better success.

The second Use is of Information.

1. That it's not so easy a matter to be a Christian; isit an easy matter to fight courageously, skillfully, watchfully & constantly with a multitude of strong, subtle enemies, and vanquish them? Isit an easy matter to chop off the right hand and pull out the right eye? No, no: The Christians that lead such easy and pleasant lives, and never find any such combating, are but Christians in profession only; though this fight be not managed by any strength of a man's own, but the Lord Jesus himself enables the soul by faith to, run and win; 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 die quietly, nor of the bad condition of those that die in conflict. &c.

3. Those that enter into the profession of Christianity, into this spiritual warfare, and never reckon aforehand what it will 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 Crown without a fight, or begin to fight when good soldiers finish it; namely in their old age, when the time of their departure draws nigh; when Paul finisheth his course, many think it's then time enough to begin theirs: this is all one as if one should say, I will fight under the banner of the utter enemy of my Prince, till my old, lame, decreped age, and then I will offer my service to him, which (saith the Prophet) is a cursed and a deceitful thing: this is all one, as if one should let his enemy get him down and weaken him, and then think it's time enough to recover; as England deals with their corporal so many nowadays deal with their spiritual adversaries: Do they not let their enemies increase, Irish Rebels invade the Land, possess Forts, Castles, Countries, and have the better end of the staff, then think it's time enough to arise as one man, and make opposition? so foolish are most of us in our spiritual fight, we let lust take possession of the heart, and fortify, and make it self 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 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 overcoming 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, honor, or such sinister respects, and then gives over and runs out of the Field and lays down 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 attain Heaven 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 defer the fight so long, till it be time to finish the course.

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

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

Answ. Time permits not to instruct and direct fully in this; I must therefore send you to that whole armor of God, mentioned in Ephes. 6. 11. to 13. and do beseech you to study that; where you are directed what spiritual 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 do but observe these general directions, imitating a good soldier of Jesus Christ; make such a one your pattern in these four particulars.

• First, Begin this spiritual warfare betime, and procrastinate not. &c.
• Secondly, have sincere references as the preservation of souls, the ruinating of Christ's and the soul's enemies, and in all, the advancement of Christ's glory.
• Thirdly, endure hardness; use moderation; you know a little sleep and food serveth a good soldier, and he often lodgeth hard, and watcheth much &c. Imitate him herein, and beware either of unlawful liberties, or the inordinate use of lawful which do exceedingly hinder us in this warfare, nay they do entangle us hand and foot, and so unfit us for the battle; but in using hardship (as a good soldier) let it be with this threefold caution.
  • 1 All this must be for righteousness sake, then ye are blessed.
  • 2 In thy place and calling as a good soldier and not as a medler; you know if a soldier suffer or be slaint out of his rank, and from under his Commander, gets no honor.
  • 3 All this must be for thy Captain, who will certainly recompense it: Satan's soldiers suffer much, but what get they from their captain?
• Fourthly, hold on constantly; all promises are made to this, Rev. 2. 7. 10.
• Take heed of apostatizing spirits, but stand to your colors, and follow the Lord Jesus your Captain, as well by the Cross as the Garden to the Crown.

For your better encouragement herein, consider three things: First, Christ himself is your Captain Isa. 63. 1. 2 Tim. 2. 3. Secondly, Christ your General is present, and his powerful presence may encourage you against all fears; a generous Mastiffe dog will venture upon a Lyon in the presence of his master, and what true hearted soldier will not fight valiantly in the eye and presence of his General? and shall not a believer do as much in the presence of Christ?

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

The last Use is a great ground of consolation to all those that 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 near, what comforted him but this? 2 Tim. 4. 7. though death be called the King of fears and said to be 〈 in non-Latin alphabet 〉 the most terrible of all 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 to such is but a stinglesse serpent, and a toothless dog, which may afright but cannot hurt them.

2. In regard of other terrors and fears when death approacheth as when such a blessed believer is ready to say, farewell all my temporal good things, I shall never rejoice in you more: His conscience sweetly answers, No matter, I shall have a better Husband and a better Father, I shall go to better friends and comforts, and rejoice in these to all eternity.

Nay, when he hath such a thought on his death bed; What will become of my soul forever? Now there are but two for evers, either forever in weal, or forever 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 eternal death, and lay hold on eternal life.

May 14. 1645. Imprimatur