The Whole Armor of God, Exegesis · Treatise 1 · Part 2
THE SECOND PART.
The meanes of ſtanding ſure.
Epheſ. 6. 11.
Put on the whole armour of God, that yee may be able to ſtand againſt all the wiles of the Diuell.
§. 1. The heads of thoſe meanes.
THE ſecond part of the Apoſtles Direction now followeth, which declareth how wee may be well prepared againſt all danger.
Wherin firſt we are to conſider the means whereby we may be prepared.
In the ſetting downe whereof, the Apoſtle declareth
1. What the meanes be.
2. How to be vſed.
The means are expreſſed vnderunder this metaphor, Armor.
And further deſcribed,
1. By the kind thereof, Armour of God.
2. By the ſufficiencie of it, whole armour.
§. 2. Chriſtians are Souldiers.
FOr the metaphor, it is taken from Souldiers, who in time of warre, when they enter the field againſt their enemies, are ſubiect to much danger and many annoyances of ſwords, ſpeares, darts, arrowes, bullets, and ſuch like weapons of their enemies, and therefore for their better ſafegard vſe to be well prouided & fenced with good armour. In that the Apoſtle exhorteth Chriſtians to put on armour, he giueth vsus to vnderſtand, that,
A Chriſtians courſe of life is a warfare: Doct. 1. Our life a warfare.for armour, eſpecially the vſe of armour, is a token of warre: armour is not giuen to a man to ſit with it at a fire, or to lye lazing on a bed, or wantonly to dance vp and downe, or follow paſtimes and pleaſures in it, but to fight: to this purpoſe many like metaphors are vſed. Chriſtians themſelues are calleda2 Tim. 2. 3. Souldiers; their courſe of lifeb1 Tim. 1. 18. a fight; they which oppoſe againſt themcLuke 1. 71. enemies; the temptations wherwith they are annoyedd1 Pet. 2. 11. aſſaults; in a word, this is a difference betwixt the Church in Heauen and in earth, that this is militant, that triumphant.
Thus hath God in wiſedome diſpoſed our eſtate on earth for weightie reaſons.Reaſons.
1. The more to manifeſt his pittie, power, prouidence and truth in keeping promiſe: the ſtraits whereunto in this world we are brought, the promiſes which God hath made to deliuer vsus, and the many deliuerances which we hauehave, ſhew that God pittieth vsus in our diſtreſſes, that he is prouident and carefull for our good, and wiſe in diſpoſing euill to good, that hee is able to deliuer vsus, and faithfull in doing it. For this cauſe dideExod. 14. 17. 18. God ſuffer the Iſraelites to goe into Egypt, to be there kept in hard bondage, to be brought into many dangers, and ſet vponupon by many enemies.
2. To make proofe of the gifts hee beſtoweth on his children. A ſouldiers valour is not knowne but in warre: in time of peace what difference is ſeene betwixt a valourous man, and timerous coward? by that ſore combate wheruntoaIob 1. 12. Iob was brought, were the graces which God had beſtowed on him euidently made knowne.
3. To weine them the better from this world: for ſo long as all things are quiet in the world, without troubles, oppoſitions, and aſſaults, we are exceedingly prone to delight in it, and to ſay,bMat. 17. 4. It is good to bee heere. Much proſperity maketh many to be like thatcLuke 12. 19. foole that bid his ſoule liue at eaſe, &c.
4. To make Heauen the more longed for while wee are on earth, and the more acceptable when we come to poſſeſſe it. How earneſtly doth the ſouldier in tedious and dangerous combates deſire victorie? How welcome is triumph after warre? As a ſafe hauen to Marriners toſſed vp and downe in troubleſome ſeas, is moſt welcome; ſo Heauen to Chriſtians, whoſe life in this world is a warfare, a ſea-fare.
Vſe 1 Is our Chriſtian eſtate a ſouldier-like eſtate, a warfare?Be like ſouldiers. d2 Tim. 2. 3: foreign. Indure hardneſſe.accordingly let vsus carry our ſelues; a little ſleepe, a little food is enough for a ſouldier, hee lyeth not on beds of downe, he pampereth not his body with delicate cheare: but he watcheth much, hee fareth hard, and lyeth hard. Thus Chriſtians may not ſuffer themſelues to be ouertaken with the vaine delights and pleaſures of this world. Note what the Apoſtle ſaith of a Chriſtian ſouldier,e2 Tim. 2. 4. No man that warreth intangleth himſelfe with the affaires of this life, that hee may pleaſe him who hath choſen him to be a ſouldier. Who hauing this armour thinke to take their eaſe, follow their pleaſures, embrace the world, they peruert the maine end of it: for it is giuen to ſtand, and to reſiſt; which if they doe not, vnworthy they are of armour, and ſhall be caſhired. Eaſe and reſt is not heere to be looked for, but rather temptations and aſſaults which wee muſt watch againſt, and when one conflict is paſt, looke for another, and reſiſt all as they come: of all things wee muſt take heed of ſecurity, and prouide that at any time wee be not vnfurniſhed: reade theaIudges 18. 10. 27. hiſtorie of the people of Laiſh, and make a ſpirituall application thereof.
Thus much for the Metaphor.
§. 3. The vſe of ſpirituall graces.
COnſider we now what is meant thereby. It is euident by thebVerſe 14, 15, 16, 17. Apoſtles exemplification hereof, that ſuch ſpirituall ſanctifying graces, as God indueth his Saints withall, are the armour heere meant. In that theſe are compared to armour, obſerue that
The graces of Gods Spirit are for ſafegard and defence. Doct. 2. Spiritual graces for defence.This is the maine and principall end of armour, as the Apoſtle himſelfe in this, and in the 13. verſe, plainely ſheweth: for in both places expreſly hee ſaith, that wee muſt put on and take to vsus the whole armour of God for this very end, to ſtand againſt, and to reſiſt our enemies. Thus is righteouſneſſe as a breſt-plate, hope as an helmet, faith as a ſhield, al for defence, as we ſhal after more diſtinctly ſhew: in the meane while let this general obſeruation be noted, both of ſuch as yet hauehave none of thoſe graces, and alſo of ſuch as hauehave them, or at leaſt thinke they hauehave them.
Vſe 1 For the firſt ſort, with what care and diligence are they to deſire and ſeeke after them,Who want them ſeeke them. being ſo needfull and neceſſary? what reſt can they giuegive vntounto their ſoules, till they hauehave obtained them? would we not count him a madde man, or at leaſt weary of his life, who ſhould ruſh naked without any armor into the field among his deadly enemies? what then may we iudge of thoſe that liue in this world, among the mortall enemies of their ſoules, vtterly deſtitute of all ſauing graces? how many thouſands thus liue, as it were, weary of their ſoules, andaActs 13. 46. iudge themſelues vnworthy of eternall life?
Vſe 2 For the other ſort which hauehave theſe grace, they are to vſe them for their defence, as armour is vſed, and not for oſtentation.Who hauehave them, vſe them for defence. Armour is not giuen to iet vp and downe in it, and be proud of it, as many are of apparell. Let thoſe who hauehave no better gifts then ſuch as are called parts of nature, as wit, ſtrength, bewtie, and the like, boaſt in them, if they liſt: theſe are like light, ſleight, gay ſtuffes, which make children and fooles bragge. Gods graces are of a more ſound and ſolide ſubſtance, and therefore to be vſed accordingly, and not made a matter of ſhew & oſtentation. Let this be noted of ſuch as are ouer conceited, and ſo proud of their knowledge, faith, patience, & other graces.
§. 4. Chriſtians armour ſpirituall.
THus hauing handled the Metaphor,Why armour of God. and the meaning thereof, come wee to the amplification. The firſt point whereof is the kinde of armour heere ſet forth. It is called armour of God, and that in foure eſpeciall: reſpects,
1. It isbJam. 8. 17. made of God, euen in heauen.
2. It iscPſal. 119. 98. preſcribed of God, euen in his Word.
3. It isd1 Cor. 1 4. giuen of God, euen by his Spirit.
4. It iseHeb. 13. 21. agreeable to God, euen to his will.
All theſe doe ſhew that,
The armour wherewith Chriſtians are fenced, Doct. 3. The Chriſtians armour is ſpirituall.is diuine, and ſpirituall. In this reſpect, ſaith the Apoſtle,f2. Cor. 10. 4. The weapons of our warfare are not carnall: by denying one contrarie, he affirmeth the other: not carnall, that is, ſpirituall. The ſeuerall peeces after mentioned do euidently proue this point.
Our enemies are ſpirituall,Reaſon and their aſſaults ſpirituall: muſt not then our armour needs be ſpirituall? What other armour can ſtand vsus in ſtead againſt ſuch enemies, ſuch aſſaults? as good hauehave a ſheete of paper on our naked breſts to keepe off a musket ſhot, as vſe any other armour then ſpirituall, againſt the ſpirituall aſſaults of ſpirituall enemies.
Vſe 1 Hereby is diſcouered the egregious folly of many in fencing themſelues againſt ſpirituall enemies: Mans folly in fencing himſelfe.as
1. Of Coniurers, Sorcerers, and ſuch like, who imagine that the Diuell may be driuen away by charmes, and they kept ſafe from him by ſpels, circles, &c.
2. Of ſuperſtitious Papiſts,Bellar. de cult. Sanct. li. 3. cap. 7. vtimur aqua, olqo, &c. ad fugandos daemones. who thinke to driue the Diuell away with Holy-water, Holy-oyle, Croſſes, Crucifixes, Agnis Dei, &c.
3. Of ſottiſh worldlings, who ſeeke to arme themſelues againſt the ſpirituall aſſaults of Satan by outward meanes, as againſt griefe of minde and terrour of conſcience, bya1 Sam. 16. 16 muſicke, company, gaming, &c. the truth is, that by theſe meanes great aduantage many times is giuen to the Diuell: for thus hee getteth a ſurer poſſeſſion in them▪
Not much vnlike to theſe are they, who think by phyſicke to purge away trouble of conſcience: as ſoone may an Ague bee purged away by drinking cold water. All theſe are very childiſh and ridiculous toyes, meere ſcarcrowes, which the Diuell laugheth at.
Vſe 2 For our parts, ſeeing there is an armour of God, let vsus be wiſe in diſtinguiſhing betwixt this and all counterfeit armour:Learne to diſcerne right armour. for this end obſerue wee diligently Gods word which deſcribeth it, and that ſo plainly as wee may eaſily diſcerne it: we hauehave no warrant to vſe any other: neither can we ſafely truſt to any other. Hauing therefore found which is the armor of God, ſeek we itaJames 1. 17. from aboue of the Father of lights, from whom it commeth downe, andbVerſe 5. it ſhall be giuen. Hauing receiued it, giuegive we the praiſe and glorie thereof to him that hath giuen it, and vſe it according to his will, ſo may we confidently truſt vntounto it.
§. 5. Chriſtians armour compleate.
THe next point is the ſufficiencie of this armour, termed whole armour. Thecforeign. Greek word is a compound word, and ſignifieth both all manner of armour that is needfull, and alſo ſuch compleate armour as couereth all the bodie, and leaueth no part naked or vnfenced. This is thus ſet downe both to commend vntounto vsus this armour, and alſodSee Doct. 6. to inſtruct vsus how to vſe it. In the firſt reſpect I obſerue, that
The armour of God is a compleate armour, Doct. 4. The armour of God is compleate.eueryevery way ſufficient: ſufficient to defend vsus in eueryevery part, and ſufficient to keepe off and thruſt backe eueryevery aſſault, and eueryevery dart of our ſpirituall enemies. For the firſt, if wee well note the particular peeces of this armour hereafter deſcribed, we ſhall finde the Chriſtian ſouldier armed from top to toe: For the laſt,fVerſ. 16. the Apoſtle ſaith of one peece, that by it all the fiery darts of the wicked may be quenched: if by one peece, much more by eueryevery peece ioyntly together, may all aſſaults be repelled. Hence it is that theg2 Tim. 3. 17. Scripture which preſcribeth this armour, is able to make the man of God abſolute.
This armor being of God,Reaſon. it muſt needs be compleate, or elſe queſtion might be made of his power, as if he were not able to prouide ſufficient armour; or of his prouidence, as if he cared not to hauehave his ſouldiers well armed; or of his goodneſſe, as if hee were not moued with the wounds and foyles of his ſeruants, which for want of good armour they muſt needs receiue: but Gods power, prouidence and goodneſſe being without all defect, wee may conclude that this armour of God is compleate.
Neuer were any of the Saints ſo ſufficiently armed:Obiect. 1. for the Diuell hath ſtill found ſome part or other vnfenced, euen in the beſt; and thereby wounded them. Inſtance, aGen. 9. 21.Noah, b& 19. 33.Lot, c& 16 4.Abraham, d2 Sam. 11. 4.Dauid, eMat. 26. 70.Peter, &c.
Anſ. The fault was not in the inſufficiencie of their armour, but in the negligent and careleſſe vſe thereof, as if a ſouldier which hath very good armour of proofe, euerie way compleat, ſhould either not at all, or very looſely put on his head-peece, or breſt-plate, or any other peece: and this is euident, becauſe in ſuch parts where ſome were wounded, other were well fenced. Noah and ſome other failed in the vſe of their breſt-plate of righteouſnes: Peter failed in holding out his ſhield of faith. If the fault were in the armour, either in the weakneſſe or want of this or that peece, then would the Diuell without faile foile eueryevery Chriſtian in one and the ſame part.
Vſe 1 This ſufficiencie of Gods armour ought to incite vsus diligently and carefully to ſeeke after it. A ſouldier which is to go into a dangerous fight,Get this compleat armour. if at leaft he hauehave any care of his limbes and life, will not bee quiet till hee hath got good and compleate armour of proofe. How carefull was Saul well to furniſh Dauid when he was to enter combate with Goliah? rather then he ſhould want,a1 Sam. 17. 38. Saul was ready to hauehave afforded him his owne, if it had beene fit. Loe heere is the compleate armour of God, ſufficient to keepe vsus ſafe: let vsus firſt labour to get it.
Vſe 2 Hauing got it, let vsus bee bold and confident in this armour of God,Be confident in it. becauſe it is of proofe, and compleate. It was this armour that made Dauid ſo confident againſt b1 Sam. 17. 45Goliah, though he had no outward armor on him. They who are well armed, and yet faint hearted, diſhonor him that gaue them their armour, abuſe the gift it ſelfe, and make themſelues ridiculous to all that ſee or know them.
§. 6. The armour of God to be vſed.
HItherto hauehave we handled the meanes appointed for our ſafetie: now we are to declare how this armour is to be vſed. Put on the whole armour.
Heere are two points to be noted,
1. That we put on armour.
2. That we put on whole armour.
This word put on, is a word of practiſe, by which the Apoſtle followeth his former metaphor, taken from ſouldiers which are in the field: they doe not as houſholders in the time of peace, let their armour hang on the walles without vſe of it, till it ruſt, but they make vſe of it by putting it on, wearing it, and putting it to the proofe; ſo
Chriſtians ought to be well furniſhed alwayes, Doct. 5. The graces of God to be imployed.and well prepared with the graces of Gods Spirit: they muſt euer hauehave them in readineſſe at hand to vſe them, and make proofe of them. In this ſence is thiscRom. 13. 12. phraſe of putting on oft vſed, anddCol. 3. 12. 1 Theſ. 5. 8. applied to many particular graces, yea to eRom. 13. 14.Chriſt himſelfe, whereby is implied, that we ſhould apply Chriſt vntounto our ſelues, and ſo make vſe of him, and of all his actions and ſufferings: yea alſo of all thoſe graces, which he conueyeth into vsus. Other Metaphors are alſo vſed to ſet forth the ſame point:a2 Tim. 1. 6. foreign. ſtirre vp the gift of God which is in thee (ſaith the Apoſtle.) The Metaphor is taken from a fire, which is of little vſe when it is couered ouer and ſmothered vp with aſhes, but ſtirred and blowne vp, it is of great vſe. Againe, our Lord vſeth another Metaphor to the ſame purpoſe,bMat. 12. 35. A good man (ſaith hee) bringeth forth good things. As a wiſe man that hath ſtore of treaſure will not let it lye ruſting and cankering in his cheſt, (this is a note of a couetous miſer, who were as good be without treaſure as hauehave abundance, for he wanteth in his greateſt abundance, becauſe hee vſeth not that he hath) but bringeth forth and imployeth it for his own and others good: ſo doth a good man with the treaſure of grace which God hath beſtowed on him. Excellent Metaphors to illuſtrate and vrge this point.
All the benefit and good of a thing commeth from the vſe of it:Reaſon. as armour ruſting by the walls ſide, as fire ſmothered with aſhes, as money cankering in cheſts, ſo are the graces of Gods Spirit, if they be not imployed: though in themſelues they be neuer ſo excellent, yet to vsus and others they are fruitleſſe and vnprofitable, without a right vſe of them. This Dauid, no doubt, well knew, and thereforecPſal. 40. 10. hid not Gods righteouſneſſe in his heart.
Vſe 1 Farre ſhort come they of this Apoſtolicall direction, who vponupon conceit that they hauehave as good armour as the beſt,A deceit to thinke a man may hauehave armour, and yet none ſeene vponupon him. pleaſe themſelues therein, and yet ſhew forth no practiſe thereof: knowledge they hauehave, and well are they able to diſcourſe of the kindes of graces, and of the differences betwixt current and counterfeit grace, as alſo of the many wiles of Satan, and of the meanes to auoid them, and yet no proofe doe they giuegive of the ſoundneſſe of any grace in themſelues. For example, many imagine that they hauehave very good and ſound faith, and yet liue altogether by ſence: for while all things goe well, according to their deſire, they can beleeue and depend vponupon God: but when any croſſe falleth vponupon them, then their ſhield of faith is to ſeeke, eueryevery dart pierceth them to the very heart. Other conceit they hauehave a good breſt-plate of righteouſnes, and yet no practiſe of pietie, none of charitie, to be obſerued in them. They are like thoſe of whom Saint Iames aIam. 2. 16.ſpeaketh, that can ſay to ſuch as are naked and deſtitute of daily food, bee you warmed and filled, notwithſtanding they giuegive them not thoſe things which are needfull for the body.
Vſe 2 Let vsus for our parts make proofe of the graces wee hauehave: what armour wee ſeeme to hauehave, let it bee ſeene on our backes.Make proofe of what thou haſt. Thinke we that we hauehave the ſhield of faith? Let vsus liue by our faith,bHeb. 11. as the Patriarches did: or the breſt-plate of righteouſneſſe?cJob 29. 14. Let it couer vsus as a robe: let vsus be ſo conſcionable in practiſing the ſeuerall duties thereof, that with the teſtimony of a good conſcience we may ſay to God as Nehemiah did,dNeh. 5. 19. Remember me, O my God, in goodneſſe for all that I hauehave done for thy people. Or the girdle of verity? let vsus ſo vprightly and ſincerely behaue our ſelues, as we may with comfort ſay with honeſt Hezechiah, eIſa. 38. 3.Lord remember how I hauehave walked before thee in truth. Thus may the generall doctrine be applied in all the particular branches of this Chriſtian armour: which that we may the rather doe, note what is further required: that the whole armour be put on.
§. 7. EueryEvery grace to be vſed.
AS this particle, whole, is annexed to armour, to commend vntounto vsus the ſufficiencie of the armour of God, whereof we hauehave heard before: ſo this compound word, whole armour, is inferred vponupon that action of putting on, to teach vsus, that it is not ſufficient to put on ſome parts and peeces thereof, but eueryevery part and peece, the whole armour muſt be put on. From the true ſcope of the Apoſtles meaning, I gather that,
The power of eueryevery ſanctifying grace muſt be manifeſt in the life of a Chriſtian. Doct. 6. EueryEvery grace to be manifeſted.This was it whereunto he exhorted before, ſaying,aEpheſ. 4. 15. expounded. Let vsus in all things grow vp, &c. There he vſeth a Metaphor taken from the members of a naturall body, implying that ſpirituall graces are to the ſpirit, as fleſhly members to a body; now if the body grow in ſome parts only, and not in eueryevery part proportionably, (as if it ſhould grow all in the head, and not anſwerably in the legs, or all in the ſhoulders, and not at all in the thighes) it would bee but a monſtrous body: or if it abound with noiſome humors, which make it ſwel in ſome parts, thoſe humors wil be ſo far from preſeruing the body, that they will rather impaire the health, and ſhorten the life of it. So if a Chriſtian ſhall be hot in faith, and cold in louelove; or hauehave great knowledge, and ſhew little obedience: or bee full of deuotion, and empty of diſcretion, ſurely hee is a monſtrous Chriſtian: the want of ſome graces make the other to bee of no vſe. Such profeſſors are a ſhame and diſhonor to others; they are full of noyſome and diſtempered humors, which will deſtroy that ſhew of ſpirituall life which they ſeeme to hauehave. Fitly may they be compared tobDan. 2. 32. &c. Nebuchadnezzars Image, whoſe head was of gold, but his feet of yron and clay: what was the end of that Image? the feet therof were ſmitten, and ſo all broken together. Such is like to be the end of al monſtrous Chriſtians.
But is it poſſible that any one Chriſtian ſhould hauehave all ſanctifying graces?Queſtion.
Yea verily,Anſwere. it is not onelyonly poſſible, but alſo neceſſarie that not onelyonly any one, but eueryevery one be endued with eueryevery kinde of ſanctifying grace, which appertaineth to the eſſentiall being of a Chriſtian. For regeneration is as perfect in the kinde thereof, as our naturall birth.
Men ordinarily are borne with all the parts and members of a man: if not, they are eyther monſters, or at leaſt imperfect: but in the ſpirituall birth, which isaforeign. Iohn. 3. 3. from aboue, euenb& 1. 13. of God, there is no imperfection of parts, there are no monſters: all that are borne of the Spirit, hauehave all the eſſential parts of the Spirit; & thus are al alike, though not in meaſure, yet in number of graces. For as the fleſh hath corrupted eueryevery power of the ſoule & part of the body, ſo doth the Spirit renew eueryevery power and part of both. The Apoſtle teſtifieth of the Corinthians, thatc1. Cor. 1. 5, 7. in all things they were made rich, and not deſtitute of any gift.
Forceable and weightie motiues there are to vrge this point,Reaſons. as
1. God maketh nothing in vaine. Now then God hauing made this whole armor,God maketh nothing in vaine. whole armour muſt be put on. If a carefull and wiſe Captaine ſhould prouide ſufficient armour for all his ſouldiers, and ſome of them bee careleſſe in putting on eueryevery peece thereof, might hee not bee offended with them, and that iuſtly? Much more ſhould we prouoke God, by neglecting any thing which he in his good prouidence hath prouided for vsus.
2. Wee ſtand in great need of eueryevery peece of this armour: for vnleſſe we put on eueryevery peece,EueryEvery grace needfull. we lye open to our enemies, euen as if we had put on neuer a peece: for they are very ſubtil, they narrowly view vsus on eueryevery ſide, and ſoone can eſpie if any part be naked. What if a ſouldier hauehave an helmet and want a breſt-plate, if a dart light vponupon his breſt, and pierce to his heart, what good getteth he by his head-peece? Or if hee hauehave a breſt-plate, and want a girdle to knit it cloſe, or taſſets and cuſhes to couer his belly? Thus if faith, or hope, or righteouſneſſe, or veritie, or any other part of the Chriſtian armour bee wanting, the Diuell can thereby take his aduantage to deſtroy the ſoule: ſo as not onelyonly duetie to God, but ſafety of our ſelues may moue vsus to put on the whole armour.
3. True triall of the truth of thoſe graces, which wee ſeeme to hauehave,Who hauehave not eueryevery grace, hauehave neuer a grace. is made by the concurrence & meeting of al together. Single graces, that is, graces which stād alone, are counterfeit graces. Faith without righteouſnes is preſumption: righteouſnes without truth is hypocriſie, & ſo in the reſt. Al come from the ſame fountaine: he that hath not all, hath none at all.
How needful is it that we follow the counſel ofa2 Pet. 1. 5, 6, &c. Saint Peter, Vſe 1 which is, to giuegive all diligence to ioyne one grace vntounto another,Adde grace to grace. to knowledge faith, to faith hope, to hope righteouſneſſe, to righteouſneſſe truth, to truth patience, and ſo in the reſt? Thus will it not repent the Lord to hauehave prouided whole armor for vsus, when we ſhall vſe all. Thus ſhall we giuegive no aduantage to our ſpirituall enemies; thus ſhall we hauehave euident proofe of the Spirits abode in vsus, and be aſſured that indeed we are borne anew.
§. 8. Mans endeauour to be added to Gods aſſiſtance.
THe two generall parts of the Apoſtles direction hauehave hitherto beene diſtinctly handled: now let vsus conſider them ioyntly together. The firſt part is that wee bee ſtrong in the Lord. The ſecond, that wee vſe thoſe meanes which God hath appointed for our ſafetie. Whence obſerue, that
Gods aſsiſtance and mans endeauour concurre together: Doct. 7. they may not be ſeuered.Gods aſſiſtance and mans endeauour are ioyned together. Without Gods mighty power man can doe nothing: vnleſſe man put on the whole armour of God, God will doe nothing. This the Church knew right well,aCant. 1. 3. and therefore both prayeth vntounto God to bee enabled by him (draw me) and alſo promiſeth to doe her vttermoſt endeauour, and follow his direction (wee will runne after thee.) The like we reade ofbPſal. 119. 31. Dauid: but moſt clearely is this point laid downe bycIoh. 6. 44, 45. Chriſt, who hauing ſaid, No man can come to mee, except the Father draw him, (wherby he ſheweth that God muſt enable man to come to him) addeth, EueryEvery man that hath learned of the Father commeth to mee, (whereby he ſheweth, that man enabled of God, addeth his owne endeauour.)
Why Gods powerfull worke is neceſſary,Reaſons. hath beene ſhewed before on verſ. 10. namely, becauſe of our owne vtter inabilitie to doe any thing of our ſelues.dEpheſ. 2. 5. Before God quickeneth vsus, we are dead in ſinnes, no more able to doe any ſpirituall function, then a dead corpſe to doe any naturall function: yea, after we are quickned, we are e1. Cor. 15. 10.ſtill ſupported by Gods grace, which worketh in vsus: yet being quickned wee muſt do our endeauour, becauſe of that order which the Lord hath in wiſdome appointed to bring vsus to glory.
For this end doth God worke in vsus both to will, and to doe, that we ſhould worke out our owne ſaluation, Phil. 2. 12. 13. *Non ſicut in lapidibus inſe… ſatis, &c. Deus ſalutem noſtram operatur. Aug. cont. Pel de pec. rem. lib. 2. cap. 5.God worketh not vponupon vsus, as vponupon ſtockes or ſtones, but giueth to vsus life and abilitie, as when hee raiſed the Widdowes ſonne, the Rulers daughter, and Lazarus, he put life into them, and inabled them to mooue, riſe vp, walke, eate, and doe other functions of the liuing.
Vſe 1 By this is diſcouered the error of proud preſumptuous Papiſts on the one ſide, and of ſecure careleſſe Libertines on the other.Papiſts attribute too much to mans will. The Papiſts to eſtabliſh their owne power and ſtrength, hold and teach, that after the firſt motion and ſtirting of the heart, which they acknowledge to bee of God only,aBell, de grat. l. 5. c. 29. poteſt homo abſolute per liberum arbitrium benefacere ſivelit. a man abſolutely by his free will may doe well if hee will. But Chriſt ſaith of the branches which were in the vine, whoſe hearts were ſtirred vp,bIohn 15. 5. Without me yee can doe nothing.
The care which the Apoſtle hath to direct them vntounto the fountaine of ſtrength, the Lord, euen then when eſpecially hee vrgeth them to arme themſelues, argueth that without continuall ſtrength ſupplied vntounto them from the Lord, they are not able to ſtand of themſelues againſt the aſſaults of their enemies.
Libertines fall into another extreame,Libertines too careleſſe in doing what they ought. they, to pamper their fleſh, and purſue their carnall delights, ſo referre all to the worke and power of God, that they are altogether careleſſe in vſing any meanes themſelues, vponupon conceit that God is able of himſelfe to ſaue them, and that when God pleaſeth he wil ſaue them, do they in the meane time what they liſt. But fondly they argue from Gods power, who neglect the meanes which God hath appointed and reuealed, wherein and wherby he wil manifeſt his power. aDeut. 29. 29.His reuealed will is the ground of our faith and obedience: if we follow the direction of it, then may we ſafely truſt vntounto the power of God; otherwiſe in attributing all to the grace of God, we abuſe it, andbJude verſ. 4. turne it into want onneſſe. Were it not neceſſary for vsus to doe what God enableth vsus to do, as wel as truſt to the power of Gods might, the Apoſtle needed not hauehave been thus careful in ſtirring vsus vp to arme our ſelues.
Vſe 2 As wee preſume not in truſting to our owne ſtrength, left we prouoke God to reſiſt vsus, ſo neither tempt we God in neglect of the meanes which he hath appointed, leſt we cauſe God to forſake vsus: but as wee looke for helpe and ſtrength from God, ſo muſt we be carefull in well vſing all thoſe meanes which God hath ordained for our helpe and ſafety. To this purpoſe tend all the exhortations in the Scripture, whereby any duety is required at our hands. Note the complaint of our Lord againſt Ieruſalem; cMat. 23. 37. Totum ex Deo, non tamen quaſi dormientes, non quaſi vt non conemur, &c. ſine voluntate tua non erit in te iuſtitia Dei, &c. qui fecit te fine te, non te iuſtificat ſine te, &c. Aug. de verb. Apo. ſerm. 15.How often would I hauehave gathered thy children together, and yee would not? Be we not like to them, lest wee be reiected as they were: Know we this for certaine, that God wil not with cart-ropes by force and violence, againſt our wills draw vsus to Heauen.
To this end doth God take out of vsus that ſtonie and inflexible heart which is in vsus by nature, and giueth vsus an heart of fleſh which is flexible, that it being made pliable by Gods Spirit, ſhould apply it ſelfe to Gods worke, as Dauid did, Pſal. 119. 112. The truth is, that many Chriſtians are wonderfully wounded and foiled by the Enemie, becauſe of their owne idleneſſe and ſecuritie, in that they are backward in putting forth themſelues, and negligent in endeuouring to do what God inableth them to doe.
Loe here is compleate armour of God prouided for our defence and ſafetie; be we careful in putting it on and well vſing it.
Thus much for the meanes to be vſed.
§. 8. The end and benefit of Chriſtian armour.
THe end why this meanes is to bee vſed, followeth in theſe words; That yee may be able to ſtand, &c. In ſetting downe this end, hee declareth the benefit of the fore named armour,foreign. which is an abilitie to ſtand, amplified by the enemie againſt whom we ſtand, the Diuell, and his ſubtiltie, in this word, wyles.
The Apoſtle ſtill followeth and continueth his Metaphor taken from Souldiers, who being eueryevery way well fenced and prepared againſt their enemies, ſtand ſtoutly againſt them, neither fall downe, flye away, nor giuegive ground.foreign. Wherefore this word ſtand, is a word of ſafetie and freedome from danger; yea, of victory and conqueſt, implying, that they which are well prepared with the armour of God, ſo long as they well vſe it, can neither bee ſlaine, nor taken captiues, nor beaten downe, nor made to flye, nor yet foiled or put backe, and forced to giuegive ground, but ſtand faſt and ſafe vponupon their ground, yea ſtand faſt in the field when their enemies are driuen away, and ſo remaine Conquerors, as we ſhalaVerſe 13. after heare. And this is all the conqueſt which in this world wee can looke for, to keepe our ſelues ſafe, that we be not conquered or foiled, and that we giuegive no aduantage to our enemies. As for the vtter ſubduing of the Diuel and his hoſt, that belongeth to Chriſt our Captaine and Champion.
This ſafe ſtanding being laid downe as the end why this armour of God is giuen, and declaring the benefite which followeth vponupon the well vſing of the armour, theſe two Doctrines naturally flow from thence,
1. There is no hope,Doct. 8. no poſsibilitie of remaining ſafe without ſpirituall armour.
2. They who well put on the armour of God, Doct. 9. and vſe it as they ought, are ſafe and ſure, and ſo may be ſecure.
§. 9. Who are without armour, can hauehave no hope to ſtand.
FOr the firſt,No ſafetie without armour. that which the Prophet ſaith of one peece of this armour, the ſhield of faith, I may well apply to the whole armour, if yee hauehave it not on you,aIſa. 7. 9. Surely yee ſhall not be eſtabliſhed, yee cannot ſtand.
Without this armour wee are naked,Reaſon 1. and lye open to eueryevery dart and ſhot of our ſpirituall enemies: and are no more able to free our ſelues from the power of the Diuel, then a poore ſilly Lambe or Kid from a roaring Lion or rauenous Beare. If being vnfenced, we ſtand ſafe, it muſt be either by reaſon of the goodneſſe of the Diuell, that he pittieth vsus, and cannot finde in his heart to take any aduantage againſt vsus; or of his careleſneſſe and blindneſſe, that he prieth not about vsus, or obſerueth when, & where we are fenced or naked; or of his weakneſſe, that he is not able to pierce and wound vsus, though wee be naked: but ſuch is his malice, his ſubtiltie, and ſedulitie; ſuch alſo his power (as wee ſhall after heare) that none can imagine there ſhould be any ſuch goodneſſe, careleſneſſe, blindneſſe, or weakneſſe in him.
Beſides,Reaſon 2. by neglecting to vſe this armour prouided of God, wee prouoke God to caſt vsus into the power of our enemies, and to giuegive them power ouer vsus,a1 King. 22. 20, 21, &c. as he dealt with Ahab.
Vſe 1 How egregiouſly doe they deceiue themſelues, who conceiue that though they hauehave no part or peece of this armour of God,Many ouerbold. they can be as ſafe and ſure, and may be as ſecure as they who hauehave the whole armour on them; much like to the ſeuen ſonnes of Sceua, who ouerboldly ventured to adiure an euill ſpirit (Acts 19. 14, 15, 16.) but what was the iſſue? being vnarmed they could not ſtand, they were ouercome and forced to flye.
Many thinke there needeth no ſuch care about faith, righteouſneſſe, ſinceritie, &c. as ſome doe take:
For ought they ſee,Obiect. they are moſt aſſaulted and moſt foiled, who are moſt buſie and diligent in putting on this armour, and fitting it to them.
To grant that they which put on this whole armour of God are moſt aſſaulted,Anſwer. becauſe the Diuell without any great aſſaulting, preuailes againſt ſuch as hauehave it not on; I vtterly deny that they are moſt foyled: for they who are without it are cleane vanquiſhed, and in the power of the Diuell, which the other neuer ſhall be.
Yea but ſay they,Obiect. 2. we find and feele no ſuch matter, we are very quiet, no way moleſted.
I eaſily beleeue it:Anſwere. but what is the reaſon? becauſe the Diuell hath them in his power, hee needeth not eagerly purſue them.
Miſerable is that reſt and quiet which they hauehave:Simil. euen like to that which the poore Kid hath, when it is brought into the Lions den, or the Mouſe when it is in the Cats mouth, the Cat can play with the Mouſe when ſhee hath once caught it: and the Lion can let the Kid lye quiet in his den, while he rangeth and roreth after that prey which is out of his clutches. But what ſecurity of life hauehave theſe that are ſo taken? their ſecuritie is, that they are ſure to be gnawed to peeces and deuoured. This is the caſe of thoſe who being deſtitute of the armour of God, yet thinke themſelues quiet and well. They are faſt bound with the chaines of ſinne, and wholy in the Diuels power, where he ceaſeth to moleſt them for a while, but rather dallieth with them, while he eagerly purſues ſuch as hauehave on this armour, and are out of his power, and ſtand manfully againſt him. Againſt theſe he caſteth all the darts hee can, but all in vaine, as the next Doctrine ſheweth.
§. 10. Who well vſe their armour are ſure to ſtand.
THey who well put on the armour of God, Doct. 9.and vſe it as they ought, They are ſafe who well vſe the armour of God.are ſafe and ſure, and may bee ſecure. Saint Peter exhorting Chriſtians to ſeeke after ſuch graces as may be compriſed vnderunder this armour, expreſly ſaith,a2 Pet. 1. 10. If yee doe theſe things, yee ſhall neuer fall. Saint Iohn ſaith of one peece of this armour, namely faith, thatb1 Iohn 5. 4. it is the victory which ouercommeth the world. What then may bee ſaid of this whole armour, of eueryevery peece of it together? Saint Paul goeth yet further, and ſaith of himſelfe, and of other Chriſtians like himſelfe, who hauehave put on this armour, cRom. 8. 37.We are more then Conquerers.
The points which hauehave bin before deliuered,Reaſons. that this is compleate armour, the compleate and whole armour of God, doe ſufficiently confirme this point.
Vſe A ſtrong motiue this is to perſwade vsus to put on the whole armour of God. This is the maine end which the Apoſtle aimeth at in laying downe this end,Be perſwaded to vſe this armour. to ſhew that as this is armour of proofe in it ſelfe, ſo it will ſufficiently defend vsus, and keepe vsus harmeleſſe. If at any time wee be foiled, the fault is our owne, wee can blame none but our ſelues, becauſe the Lord giueth ſuch meanes whereby wee may be able to ſtand. Is it a benefit to ſtand faſt and ſafe? Is it a matter to bee deſired to bee kept free from ſpirituall wounds and hurts, yea from eternall bondage and ſlauerie vnderunder ſinne, Satan, and other mortall enemies of our ſoules? and from euerlaſting torment and torture that followeth thereupon? (how blinde are they which ſee it not! how fooliſh are they which regard it not!) If this (I ſay) bee a benefit, then take notice of the meanes whereby wee may bee inabled to ſtand faſt in that libertie which Chriſt hath purchaſed for vsus, and made free from the forenamed ſlauerie: and withall make conſcience, and giuegive all diligence to vſe the means aright. It is a point of notorious folly to be deſirous of a thing, and careleſſe in doing that whereby our deſire may bee accompliſhed. Yea, it is a cunning wile of the Diuell in good things to make men ſeparate the meanes from the end, but in euill the end from the meane; as to make men deſire and looke for the good and happie end of righteouſneſſe, and yet bee backward in walking in that way that leadeth thereto: and contrariwiſe, eagerly and ſwiftly to runne in the way of ſinne, and yet not feare the wages of ſinne, and the Iſſue of that courſe. In the firſt kinde Balaam was deceiued.Numb. 23. 10. In the ſecond Euah was deluded. Balaam deſired to dye the death of the righteous; but careleſſe hee was in leading ſuch a life as brought foorth ſuch a death.aGen. 3. 4. Euah was perſwaded ſhee ſhould not dye, and yet feared not to eate of that fruite,bGen. 2. 17. againſt which death was denounced. Let the fearefull end of both theſe make vsus wiſe againſt theſe wiles. Worldly men are wiſe enough herein, if they obſerue a good benefit to bee had, they will ſeeke how it may be obtained, and do with all diligence that whereby it may be obtained. This maketh them to paſſe ouer Sea and Land to get ſuch commodities as their owne Land affordeth not: this maketh them when they feare enemies, to hauehave all warlike prouiſion readie; oft to muſter their men, to keep continuall watch and ward at their chiefe port-townes, with the like.*To ſtand. Now this end heere laid downe, being a matter of ſo great conſequence (for if we ſtand not faſt, but ſuffer our ſelues to be foiled and ouercome, no leſſe damage and danger followeth thereof, then loſſe of eternall happineſſe on the one ſide, and vtter deſtruction on the other.) Why ſhould we be more fooliſh in ſpirituall matters, then worldlings are in temporall? They indeede are more ſenſible of temporall things, whether good, or euill. Let vsus therefore in ſpirituall matters giuegive the better heed to the direction of Gods word: that faith may make vsus as wiſe, as ſence maketh them.
§. 11. Satan our aduerſarie.
THe neceſſitie and benefit of this armour will be better manifeſted, if we ſhall duely weigh who is our enemy, andc1 pt. 5. 8. what his aſſaults be?
The enemie, Doct. 10. The Diuell ou… enemie.againſt whom we are made able by the whole armour of God to ſtand, is the Diuell. Thus is he called our c1 Pet. 5. 8.Aduerſarie, dMat. 13. 39.Enemie, eMatth. 4. 3.Tempter, fIohn 8. 44.Murtherer &c. Much might be ſpoken of the creation, nature, fall, and many other points of the Diuell: but I will content my ſelfe with ſuch points as may moſt ſerue for our preſent purpoſe, which is to ſhew how fearefull and terrible an enemie he is.
§. 12. Satan a terrible enemie.
FOr the better vnderſtanding whereof,What Diuels were by creation. know, that the Diuels by creation were good Angels, as powerfull, wiſe, quicke, ſpeedie, inuiſible, immortall, &c. as any other Angels: equall in eueryevery reſpect, but inferiour in no reſpect to the very beſt Angels.
When they fell they loſt not their naturall ſubſtance,What they loſt by their fall. and eſſentiall properties thereof, no more then man loſt his when he fell: for as man remained to be not only fleſh and bloud, but alſo a liuing, yea and a reaſonable creature after his fall, ſo the Diuell remaineth to bee a ſpirit, inuiſible, immortall, quicke, ſpeedie, &c. as before: onelyonly the qualitie of his nature and properties is altered from good to euill: as powerfull as he was before to good, ſo powerfull is he now to euill; inuiſible and quicke hee is, wonderfull cloſe and ſpeedie in working miſchiefe, hee was not more deſirous of good before his fall, then ſince he is miſchieuous, and euen ſet vponupon euill.
There are foure eſpeciall things which make the Diuell very fearefull;What makes them terrible
Firſt, his power. Secondly, his malice. Thirdly, his ſubtiltie. Fourthly, his ſedulitie and ſpeede.
Who feareth not a powerfull enemie? This made a1 Sam. 17. 11.Goliah ſeeme ſo terrible. If an enemie bee malicious, euen for his malice hee is feared asb1 Sam. 22. 22 Doeg: or if hee bee craftie and ſubtill, for whichc2 Sam. 15. 31 Achitophel was feared: yea alſo the enemies of Iſrael were accounted fearefull in regard of their ſwiftneſſe,dIſa. 5. 26. That they came hastily with ſpeede. How terrible will all theſe make an enemie, when they all meete together? It may bee thought that if an enemie bee malicious, and wanteth power, hee may conſume himſelfe with malice, and doe little hurt to others: or if hee bee powerfull and malicious, but want witte, crafte, and ſubtiltie, hee may like an vnbridled Horſe runne on head-long in his powerfull malice to his owne ruine and deſtruction: or though to his power and malice, ſubtiltie bee alſo added, yet if hee bee ſlow and careleſſe, hee is the leſſe feared, in hope that hee may be preuented in all his enterpriſes. But where malice is ſtrengthned by might, might whetted on by malice; both malice and power guided by craft, craft and all ſtirred vp by diligence, ſedulitie, and ſpeed, who can ſtand againſt ſuch an enemie?
Now all theſe do in a very high degree concurre in the Diuell, asa1 Pet. 5. 8. Expounded. Saint Peter doth notably ſet them downe in this deſcription of the Diuell; Your aduerſarie the Diuell like a roaring Lion walketh about, ſeeking whom to deuour. His name*foreign Diuell, and that which he ſeeketh for, to deuoure, ſheweth his malice. The beaſt whereunto he is reſembled, Lyon, ſheweth his power and craft, and the attribute, roaring, addeth terror thereunto: laſtly, his walking vp and downe, ſheweth his ſedulitie. Of his power, malice and ſedulitie, I ſhal hauehave occaſion more diſtinctly to ſpeak on the 12. verſe.
§. 13. The Diuels wiles.
SAtans ſubtiltie is heere particularly expreſſed vnderunder this word,Satans ſubtiltie. wyles. The Greeke word ſignifieth artificiall, crafty,foreign &c. Chryſoſt. cunning conueyances of matters, windings vp and downe, and turning eueryevery way to get the greateſt aduantage. Fitly is this word vſed by the Apoſtle, for his temptations and aſſaults are very cunning, full of much deceit, of many windings, which make him ſo mightily preuaile againſt the greateſt ſort of the world, euen againſt all that are not ſtrong in the Lord, and wiſe in well vſing the whole armour of God.
The titles which in Scripture are giuen to the Diuell, doe euidently imply his great craft. He is termed a Dragon, and a Serpent, which of al other beaſts are counted the craftieſt, andaGen. 3. 1. Mat. 10. 16. wiſeſt: yea to ſhew that he hath had long time of experience to make him the more ſubtill and crafty: he is called anbReu. 12. 3, 9. foreign quaſi foreign guarus, peritus. Plat. in Crat. old Serpent, a great red Dragon. There are names in Greek which we ordinarily tranſlate Diuell, that yet further ſignifie his great ſubtilty, for they note out his great knowledge and vnexperienced skill.
As his names are, ſo is his practiſe, full of many windings, full of much craft. It is an infinite taske, a matter of impoſſibility to diſcouer all his cunning ſtraragems and ſubtill deuices. He hath old trickes, which long hee hath vſed, becauſe by long continued experience, he hath found that ſilly men are ſoone deceiued with them, and that the harme of ſome cannot warne others: and yet doth he daily inuent new vponupon new, euer ſhifting from one to another: if one will not ſerue, he hath another preſently in a readineſſe. For diuers perſons, diuers conditions, and diſpoſitions, he hath diuers temptations. Sometimes hee playeth the part of a roaring rauenous Lion: ſomtimes of a craftie fawning Fox: ſometimes appearing in his owne ſhape, ſometimes changing himſelfe into an Angell of light, doing any thing for his aduantage. Becauſe the Apoſtle holdeth himſelf cloſe to the metaphor taken from warre, I will alſo follow it, and vnderunder it diſcouer ſome few particular ſtratagems, leauing it to the particular meditation of others to finde out other.
1. He can well tell how to marſhall and ſet his armie in array;Satans ſhifts. he well knoweth how to order his temptations: For firſt he vſeth to make the on-ſet with light skirmiſhes and to begin with ſmall temptation; and then by degrees to follow with greater and mightier forces. Thus came he toaGen 3. 1. Eue; firſt onelyonly he made a queſtion whether God had forbidden them any of the trees: and then by degrees he camebGen. 3. 4. directly to contradict the expreſſe word of God. So when he tempted Chriſt,cMat. 4. 3. 9. he began with a doubt whether Chriſt were the Sonne of God or no, and laſtly tempted him to monſtrous idolatry.
Thus he maketh men careleſſe at the firſt, and his temptation lightly to be regarded, till he hauehave gotten ſome aduantage; which when he hath gotten, he will follow with all the might and maine that poſſibly he can.
2 If thus he preuaile not, but at firſt he be put backe, he can change his ranckes and weapons: he can alter his temptations, and beginne with fierce and violent aſſaults. Thus he ſet ondJob 1. 13. &c. & 2. 7. Iob. If hee cannot ſeduce men by mouing them to make light account of ſin, he will perſwade them that eueryevery ſinne is moſt hainous, that their ſins are vnpardonable. If hee cannot make them ſuperſtitious, he will ſtriue to make them prophane: and thus help one temptation with another.
3. If he obſerue the forces of the Lords Souldiers to be ſtrong and well ordered and fortified, then his endeauour will be pollitikely to allure ſome out of their rancks, and ſo make a breach; it ſeemeth that thus he preuailed much, and got great aduantage in the Church of Corinth. For thus hee breda1 Cor. 1 11. Schiſmes and contentions among them. Whereupon the Apoſtle exhortethbIbid. 7. 20. eueryevery man to abide in the ſame vocation wherein he was called. Thus in theſe our dayes hath hee cauſed muſt trouble in Gods Churches by the inordinate walking of many perſons; who leauing their owne places, hauehave cauſed diuiſions, ſects, and ſeparations from the Church.
4. If hee obſerue ſome prouident Captaine, watchfull ouer the Lords armies, and carefull to keepe his ſouldiers in good order, animating and incouraging them, then will the Diuell vſe thec1 King. 22. 31 King of Arams ſtratagem: all his forces ſhall be bent againſt that Captaine. Thus hee fiercely ſet vponupon our chiefe CaptainedMatth. …. in the wilderneſſe, and throughout the whole courſe of his life; but eſpecially eMat. 26. 37.in the Garden, andf& 27. 46. on the Croſſe. Thus did he deſire togLuke 22. 31. winow the Apoſtles: Thus doth he ſorely tempt Magiſtrates, Miniſters, & ſuch as hauehave charge ouer others.
5. If he preuaile not againſt them, rather then faile, he will ſet vponupon the weakeſt. Thus dealt he by the miniſtery of Heretikes, whoh2 Tim. 3. 6. led captiue ſimple weomen. And thus in our dayes dealeth he by the miniſtery of Papiſts, Anabaptiſts, Separatiſts, and all other Sectaries.
6. If by none of theſe meanes hee can accompliſh his plots, as hee deſireth, face to face, or force againſt force, then will he lay ſome ſecret ambuſhments or other, to ſet on the Lords ſouldiers vnawares behinde their back, like to that ſtratagem ofaJoſ 8. 4. Ioſhuah, and ofbIudg. 20. 29. the Iſraelites: as when he ſuffers Chriſtians to goe on in doing the worke of the Lord, and performing ſuch dueties as belong vntounto them, but will come behinde, and caſt into their hearts ſome conceits of merit and pride. Thus he gauee2 Cor. 12. 7. Paul a backe-blow. Thus he ouercommeth the Papiſts, and many ignorant perſons among vsus. Sometimes alſo hee will caſt luſtfull and worldly thoughts and cares into them, and ſodMat. 13. 22. choake all.
7. If the Lords ſouldiers be ſo circumſpect, as neither by force nor fraud hee can preuaile, hee will not ſticke to change his flag: and ſeeme to fight vnderunder the Lords banner, aseEz 4. 4. Neh. 6. 2. Tobiah, Sanballat, and other deadly enemies of the Iewes endeauoured to doe. In this reſpect the Apoſtle ſaith, that'sf2 Cor. 11. 13, 14, 15. Satan transformeth himſelfe into an Angell of light, and his Miniſters into the Apostles of Christ. Thus oftentimes hee preuaileth with ſuch as are of tender conſciences to make many needleſſe ſcruples, by accounting ſuch things to bee ſinne, which Gods word neuer made ſinne, and by thinking many things to be neceſſary dueties, which belong not at all vntounto them.
Thus hauehave we a taſte of ſome of his wiles, I will not further range foorth into this ſpacious field, leſt I bee too tedious.
Vſe Hauing ſuch an enemie as the Diuell is, had wee not need to bee ſtrong in the Lord,See Doct. 3. of verſ. 10. and in the power of his might? this enemy hauing ſo many wyles, had wee not need be alwaies prepared with the whole arm or of God? aſſuredly if we be not ſtrong in the power of Gods might, there is no ſtanding againſt the Diuell. If at any time we be without the whole armour of God, doubtleſſe we ſhal ſoone be ouertaken with ſome of his wiles.
Vſe 2 How doth this which hath beene ſaid of the Diuell and his wyles, commend vntounto vsus the prouident care of God ouer vsus, who keepeth vsus ſafe from ſuch an enemy, and from ſuch wiles? and how doth it ſet foorth the excellencie of the fore-named whole armour of God? Very excellent muſt needs that armour be, which is able to keepe vsus ſafe from ſo potent and malicious an enemie, who hath ſo many wiles to deceiue vsus. This ſheweth it to be very compleate and eueryevery way ſufficient, for while we hauehave it on, well fitted to vsus, all the craft of the Diuell cannot finde a naked place where to wound vsus, his ſtrength is not able to pierce it; no though his craft and ſtrength be both whetted on with malice. Is there not now great reaſon we ſhould put it on and alwaies keepe it on? that we neither wake, nor ſleepe, be alone, or in company without it?
Vſe 3 Labour to hauehave our eyes enlightned (that we may diſctie thoſe wiles of the Diuel) and to be filled with ſpiritual prudence and wiſdome, that we eſcape theſe ſnares. Let vsus preſerue in vsus an holy iealouſy ouer our ſelues, & ſuſpition of the Diuel and his wiles, fearing left he ſhould find vsus ſomewhere vnarmed, and ſometime vnprepared (for otherwiſe we are ſafe.) Gods word is able to afford vntounto vsus wiſdome enough to auoid his wiles. ForaPſal. 119. 98 Dauid thereby was made wiſer then his enemies. Let vsus therein exerciſe our ſelues, and withall pray witha2 Sam. 15. 31 Dauid, that God would turne the wiles and counſels of the Diuell into fooliſhneſſe: Forb1 Cor. 3. 19. God catcheth the wiſe in their owne craftineſſe.