The Whole Armor of God, Exegesis · Treatise 1 · Part 3

The Whole Armor of God · Exegesis · Treatise 1 · Part 3

p. 44THE THIRD PART.

The reaſon why we muſt be well armed.

Epheſ. 6. 12.

For wee wreſtle not againſt fleſh and blood, but againſt Principalities, againſt Powers, againſt worldly Gouernours, Princes of the darkneſſe of this world, againſt ſpirituall wickedneſſe in heauenly things.

§. 1. The coherence.

IN this verſe is laid downe the motiue which the Apoſtle vſeth, to vrge the fore-named direction. It may hauehave a double reference Firſt, generall to the former exhortation, Be ſtrong, &c. yea, and put on the whole armour, &c. becauſe we hauehave ſuch enemies as are heere deſcribed. Secondly, particular to the laſt clauſe of the former verſe, where he ſhewed that we were to ſtand againſt the Diuell, ſo it ſerues as an amplification of them: for if the queſtion be asked, what p. 45is the Diuell, that we ſhould be ſo prepared againſt him? theſe words ſet him forth; not fleſh and blood, but principalities, &c. The firſt particleaa…n. for, being a cauſall particle, which intimateth a reaſon, implieth the firſt reference: the immediat connexion of this verſe vponupon the laſt clauſe of the former verſe, implieth the ſecond. Both may well ſtand together: for both import one and the ſame thing: namely, that becauſe wee hauehave ſo dreadfull and deadly enemies, wee ought to bee well prepared againſt them.

§. 2. Danger maketh watchfull.

FRom the inference then of this verſe, and from the force of the Apoſtles argument, I collect, that The greater danger we are ſubiect vntounto, Doct. 1.the more watchfull and carefull we muſt be for our ſafety. The more danger we are in, the more watchfull we muſt be.When Chriſt obſerued what a ſore agony he was to enter into, he did not only watch and pray himſelfe, but called vponupon his Diſciples toaaMat. 26. 38, 40, 41.Matt 26:38Matt 26:40Matt 26:41 watch and pray: and becauſe they did not, he rebuked them for their ſluggiſhneſſe. Saintbb1 Pet. 5. 8.1 Pet 5:8 Peter vrgeth this dutie of watchfulneſſe vponupon a like reaſon; namely, becauſe we hauehave ſo feareful an enemy▪ ccIoſ. 9. 12, &c. & 10. 1, 2, &c.Josh 9:12Outward temporal dangers make naturall men watchfull and carefull for their temporal eſtates and liues, as the hiſtories of all times and ages ſhew. Seeing then that ſpirituall dangers are much more fearfull, ought we not to be much more carefull?

If we be,Reaſon we doe not only ſhew that we hauehave regard of our ſoules, and ſeeke the good of them, but alſo we ſhall procure much good vntounto them, and preuent and keepe away much miſchiefe from them.

Vſe What falſe conſequences doe moſt make of that ſpirituall danger, whereunto they vnderſtand that they are ſubiect by reaſon of their ſpirituall enemies? Euen p. 46cleane contrary to this inference of the Apoſtle, and the wiſdome thereby taught vsus; and that in two extreames: one of preſumption, the other of deſpaire: for ſome, when they heare of ſuch enemies as are heere deſcribed, they doe too vainely, careleſly, and proudly contemne them, likeaaIudges 9. 28.Judg 9:28 Gaal: other too meanely, baſely, and ſlauiſhly dread them, likebbIſa. 7. 2.Isa 7:2 Ahaz.

§. 3. Againſt preſumption.

THe former extreame,Preſumption ariſeth from which is preſumption, ariſeth partly from too great a conceit of our ſelues, and of our owne ſtrength; and partly from too light credence and beleefe of that which is recorded of the Diuell.

That ſelfe-conceit maketh vsus fondly imagine that wee are well able to reſiſt all temptations of the Diuell,1. Selfe conceit. or any of his inſtruments: whereupon many are ready to lay (when they are exhorted to take heed of the Diuell, and of his ſtrong temptations) I defie the Diuell and all his wicked crue, he can doe no hurt to me: I can (I thanke God) eaſily auoid his temptations the gates of hell cannot preuaile againſt mee; and yet proud ſilly fooles, they are ouertaken and ouercome with eueryevery ſlight temptation.ccLuke 22. 33. 56. 57.Luke 22:33Luke 22:56Luke 22:57 Peter (though otherwiſe a man of good gifts) was ſomewhat too conceited of himſelfe, and too much inclined to this extreame, and yet when he was to ſtand to it, a ſilly wench daunted him.

Light credence maketh vsus thinke the Diuell cannot be ſo terrible,2. Incredulity as he is ſet forth to be; but that the things which are written and ſaid of him and his wiles, are but as ſcarcrowes and bugbeares to make men afraid, like to olde tales of the walking of ſpirits, of fairies, hobgoblins, &c. This incredulitie much hindereth the power of ſuch exhortations, directions, admonitions and rebukes, which are giuen p. 47vsus for our good. Both Peter and the other Diſciples were ſomewhat tainted here with: for whenddMat. 26. 31. &c.Matt 26:31 Chriſt told them all,Ioh. 13. 36, &c.John 13:36 that all of them ſhould be offended by him, and that Peter in particular ſhould deny him, none of them would beleeue it: Peter ſaith, Though all ſhould, yet he would neuer: and againe, though he ſhould die, yet would he not deny Chriſt: and ſo ſaid all the Diſciples.

§. 4. Against Deſpaire.

THe latter extreame which is Deſpaire, Whence ariſe…h deſpaire.ariſeth partly from too deepe an apprehenſion of the power of the Diuell (as if his power were infinite, and he were able to do whatſoeuer his malice led him vntounto, and ſo could doe what hee would: or vnlimited, God letting the raines looſe vntounto him, and holding him in no further then he liſt himſelfe, and ſo he might doe what he could, like an vntamed horſe that is not curbed and bridled in) and partly from too light an eſteeme of that power which is to be had in God, and of the great helpe and benefite which the whole armour of God affordeth, as if God were not able to make vsus ſtrong enough, nor that whole armour ſufficient to make vsus ſafe.

Theſe two cauſes of deſpaire made the Iſraelites often times vtter moſt deſperat ſpeeches againſt God: for when aaNum. 13. 29. 33 34.Num 13:29Num 13:33they heard that in Canaan (the Land which was giuen them for inheritance) the people were ſtrong that there were men of great ſtature, & 14. 3 4. &ceuen Grants therein, that the Cities were walled, and exceeding great, they deſperately expoſtulated with the Lord, why he brought them into that Land to fall by the ſword, and in deſpaire of euer poſſeſſing Canaan, whou…d n…eds returne againe into Egypt: and another time they plainly made doubt of Gods power, ſaying, Pſal. 78. 19, 20.Ps 78:19Ps 78:20Can God prepare a table in the wilderneſſe? Can he giuegive p. 48bread? As theſe Iſraelites murmured againſt God, and made queſtion of his power and truth in performing his promiſes, in regard of their temporall enemies, whom they iudged to bee too ſtrong for them: ſo doe many in regard of their ſpirituall enemies. Thus wee ſee how prone wee are to peruert thoſe things to our deſtruction, which the Lord hath ſet forth for our inſtruction. Heere the Apoſtle layeth downe both the meanes for our defence; and alſo the danger to which wee are ſubiect, that we ſhould be the more carefull in arming our ſelues: we either preſumptuouſly defie our enemies, and care not to vſe any meanes of ſafegard; or elſe are too timerouſly daunted with our enemies, and thinke the Lords defence can doe vsus no good.

Wherefore that in hearing the great danger wherein we are by reaſon of our enemies heere deſcribed, we take not occaſion thereby to fall into any of theſe extreames, but rather the more carefully auoide them, and keepe in the middle way, which is, ſo much the more earneſtly to flye vntounto the power of Gods might, and ſo much the more carefully to keep faſt on the whole armour of God; I thought good before-hand to deliuer this inſtruction, which naturally ariſeth from the force of the Apoſtles reaſons.

Now come wee more distinctly to handle the words themſelues.

§. 5. Expoſition of the words.

IN this verſe is a Deſcription of a Chriſtian combate.Verſe 12. Summe.

The parts are two. In the firſt is noted the kinde of combate, wrestle.

In the ſecond are ſet forth the Combatants, or the Perſons, which on either ſide maintaine the combate. Theſe p. 49are on the one ſide Defendants; on the other ſide Aſſaulters, which are largely deſcribed; & that both negatiuely, not fleſh and blood, and affirmatiuely, but principalities, &c.

The firſt point in order to be handled, is the kinde of combate, implied vnderunder this word wreſtle. In the originall it is thus ſet downe word for word,aaforeign. There is a wrestling. Wee may not thinke that hereby is meant a matter of ſport, as our Engliſh word, wrestling, may ſeeme to imply: for though thebbforeign. Greek word, as well as the Engliſh, be ſometimes attributed to a ſtrife of ſport, yet is it alſo vſed for a ſerious and fierce fight and combate. The Greek word according to the properccforeign dicitur quia corpus foreign i, quatitur. notation of it, ſignifieth ſuch a ſtrife as maketh the body of him that ſtriueth to ſhake againe.

It implieth then that the combate heere ſpoken of, is not a light skirmiſh, with enemies aloofe off, but a grapling with them hand to hand; & in that reſpect the more fierce and dangerous. If they were far off from vsus, and aloofe ſhould ſhoote or throw their weapons againſt vsus, we might thinke to eſpie their darts before they fall on vsus, or that they might miſſe of their ayme: But the combate being, as it were, a grapling hand to hand, all ſuch hopes are taken away: for they are neere vsus to eſpie where to annoy vsus, and ſo may aſſault vsus the more fiercely.

§. 6. The danger of a Chriſtians combate.

OVr ſpirituall war is a ſore, fierce and dangerous war. Doct. 2.It is a kinde of combate which will trie our proweſſe and courage,The Chriſtians werre a fierce warre. wherby proofe will ſoone be made whether our armor be armor of proofe or not, or whether we hauehave put on this whole armour.ddMat. 4. 4. &c.Matt 4:4 The truth of this was manifeſted in Chriſt our head, whom the diuel hurried from wildernes to pinacle, from pinacle to mountain: what the diuell p. 50did to Chriſt outwardly, and viſibly, he vſeth to doe to others inwardly and ſecretly. The eſtate and condition of Chriſt while hee liued on earth, is a liuely repreſentation of the eſtate and condition of his Church in this world. aaLuke 22. 31.Luke 22:31Peter felt ſuch a wreſtling, ſo didbb2 Cor. 12. 7.2 Cor 12:7 Paul, ſo doe all that ſlauiſhly yeeld not themſelues to the power of the Diuel.

Thus God ordereth our eſtate,Reaſons. 1. The more to manifeſt and magnifie the power of his might, and the ſufficiencie of his armour. For the ſorer the fight is, and the more dangerous,cc2 Cor. 12. 9.2 Cor 12:9 the greater doth that ſtrength appeare to be, and the more excellent the meanes whereby we are ſupported.

2. To make vsus with greater and ſtronger confidence to depend and relye vponupon him, asdd1 Sam. 30. 6.1 Sam 30:6 Dauid, and ee2 Chr. 20. 12.2 Chr 20:12Iehoſaphat.

3. To vſe the meanes appointed more carefully, as theffNeh. 4. 16. 17Neh 4:16Neh 4:17 Iewes who while they were working, were prepared againſt their enemies.

Vſe 1 This may ſerue as a meanes to make triall of our eſtate: if all be quiet within vsus,Triall. that there bee no wreſtling, no fighting; or if any, now and then a light skirmiſh, it is to be feared that our enemies hauehave gotten poſſeſſion of vsus, and we ſlauiſhly hauehave yeelded to them, and ſo madeggIſa. 28. 15.Isa 28:15 a couenant with them. Fierce combates doe giuegive vsus more aſſurance that the Lord is ſtill our God, and we his ſouldiers, then light or no aſſaults: for if the Diuell bee our Lord, he can let vsus be quiet; but if our enemie, aſſuredly we ſhall feele his hand.

Vſe 2 This ſheweth the reaſon why ſo many faint, and are foiled:The cauſe of fainting. for it were no great matter to endure light and eaſie combates: but when wee come to bee ſhaken indeed, then to ſtand faſt is a token of extraordinary courage: this was it which proued the**Iob 2. 3.Job 2:3 patience and courage of Iob.

Vſe 3 p. 51Thinke not that we hauehave done enough, when we hauehave paſſed ouer ſome light trials,Prepare for great conflicts but prepare for greater; we muſt come to a wreſtling. Marke what the Apoſtle ſaith of them which hadaaHeb. 10. 32, 36.Heb 10:32Heb 10:36 endured a great fight, Yee hauehave neede of patience; and againe,bb& 12. 4. Ye hauehave not yet reſiſted vntounto blood.

Vſe 4 For our comfort, note, that though wreſtling imply a ſore combate, yet it implieth not a conqueſt ouer vsus: of this there is no feare: for Chriſt our head hath ouercome our enemie, andccHeb. 2. 14. 15Heb 2:14Heb 2:15 deſtroyed him that had the power of death, that he might deliuer all them, which for feare of death were all their life time ſubiect to bondage: hee ddEpheſ 4. 8.Eph 4:8hath led captiuitie captiue, and ccCol. 1. 13.Col 1:13deliuered vsus from the power of darkneſſe, that we might be free from being ouercome, though not from wreſtling.

§. 7. None exempted from fight.

THe Defendants who maintain this wreſtling are compriſed vnderunder this particle we, foreign.which includes himſelfe and all like to himſelfe, together with them to whom hee wrote, and all like vntounto them: ſo that

All of all ſorts are to wreſtle and fight this ſpirituall combate. Doct. 3.Neither Miniſters,All muſt fight nor people, poore nor rich, male nor female, newly planted, nor old grown, none of whatſoeuer rancke, condition, eſtate, age, qualitie, &c. exempted. ggGen. 3. 15.Gen 3:15Whoſoeuer is of the ſeed of the woman, muſt looke to hauehave his heele bruiſed. There is enmitie betwixt the two ſeeds; thehhGen. 3. 1.Gen 3:1 Diuell ſpared not the woman which was the weaker veſſell, andiiMatth. 4. 3.Matt 4:3 hee feared not the head, Chriſt himſelfe, who was the ſtrongeſt of all. Who may thinke to be ſpared? who can imagine that Satan will feare to wreſtle with him?

God will hauehave all of all ſorts to be tried:Reaſons. and the Diuell beareth a like hatred againſt all:aa1 Pet. 5. 8.1 Pet 5:8 hee ſeeketh whom to p. 52deuoure: ſo he may deuour them, he careth not who they be: as a Wolfe ſpareth none of the flocke, ramme, ſheepe or lambe that he can come by.

Vſe 1 Let all, Miniſters and people, ſtrong and weake, all of al ſorts apply all the exhortations & directions here deliuered vntounto themſelues.All muſt apply the directions of the word. Let not the weaker ſort put them off vponupon conceit that fierce combats belong to ſtrong Chriſtians; Satan hauing greateſt hope to preuaile againſt the weakeſt, will not faile to ſet on them: nor yet let the ſtronger put them off, vponupon conceit that the diuell dareth not meddle with them: for though there may be ſome difference betwixt them and the weaker Chriſtians, yet the ſtrength of the ſtrongeſt is nothing in compariſon of the diuels might, if they come in confidence of it, and not of the Lords ſtrength, Beſides, Satan, knowing that their fall will proue a diſcouragement to others, will make the greateſt aſſaults againſt them.

Vſe 2 Let Miniſters know that the precepts they giuegive others, belong to themſelues,Miniſters preach to themſelues. which the Apoſtle heere implieth: for though his direction were in the ſecond perſon (be yee ſtrong, put yee on) yet hee layeth downe the motiue in the firſt perſon (we) to ſhew that he was in as great danger as they, that he ſtood in as great need of helpe as they; and that therefore the forenamed directions belonged to him as well as to them.bbActs 14. 15.Acts 14:15 Miniſters are men as well as others, ſubiect to like paſsions as others. If they preach not to themſelues, what means of edification, of direction and incouragemēt belongeth vntounto them? Wherfore as people may not imagine that theſe matters of ſpiritual warfare belong only to Miniſters, as if they onelyonly were the Lords ſouldiers, ſo neither may Miniſters put them off from themſelues to the people, as if they were only to look on, & the people to fight; but eueryevery one apply them to themſelues.

p. 53§. 8. Expoſition of words.

VVE hauehave heard of the Defendants: Who are the challengers and aſſaulters? they are ſet downe negatiuely, not fleſh and blood. For this particle not, hath reference to this latter clauſe, as if there were a comma betwixt wreſtle and not, thus, we wreſtle, not with fleſh, &c.

By fleſh and blood, Who are fleſh and blood.are here meant ſuch creatures as hauehave a bodily ſubſtance which conſiſteth of fleſh and blood: in which reſpect man is termedaaGen. 6. 3.Gen 6:3 fleſh, and Chriſt is ſaid to be madebbIohn 1. 14.John 1:14 fleſh, becauſe he had a corporall ſubſtance: herein accLuke 24. 39.Luke 24:39 difference is made betwixt a Spirit, and a bodie.

HaueHave we not then any enemies that hauehave bodily ſubſtances in this ſpirituall combate?Queſt. 1. are ſpirits onelyonly our enemies?

ddRom. 7. 23, 24.Rom 7:23Rom 7:24Our owne fleſh is an enemie vntounto vsus.Anſwere. Other men alſo are enemies: there are many aduerſaries, as infidels, idolaters, heretiques,1 Cor. 16. 9. & 15. 32.1 Cor 16:91 Cor 15:32 worldlings, all ſorts of perſecutors, yea and falſe brethren.

Why then is fleſh and blood heere excluded?Queſt. 2.

They are not excluded,Anſwer. for this negatiue clauſe is not to be taken ſimply,foreign. but

1 Comparatiuely,foreign. not ſo much with fleſh and blood as with principalities. With theſe eſpecially wee wreſtle. Thus the Apoſtle forbiddeth ſeruants toffVerſ. 7. ſerue men. Or not onelyonly with fleſh and blood, but alſo with ſpirits: ſo ſaith Chriſt,**Luke 14. 12.Luke 14:12 call not thy friends to dinner, that is, not them alone, but the poore alſo. Or not with fleſh and blood alone, as it is in it ſelfe, weake and fraile, but ſet on worke, aſſiſted and guided by ſpirits. As if ſome Engliſh ſouldiers were in pay vnderunder the Turke or Spaniard, againſt whom wee p. 54maintaine warre, though they be in battaile againſt vsus, yet it might be ſaid, we fight not with Engliſh men.

2. By way of expoſition, not with ſuch as are weake, fraile, fooliſh, viſible and mortal, as fleſh and blood, Thus the horſes of the Egyptians are calledbbIſai. 31. 3.Isa 31:3 fleſh, that is, weak, oppoſed to Spirit: ſo as this phraſe not fleſh and bloud, implieth more, or other then fleſh and blood.

§. 9. How our ſpirituall enemies exceed fleſh and bloud.

OVr moſt mortall enemies are more then fleſh and blood, Doct. 4.more in number,Our enemies more then fleſh and blood. greater in power, craftier in their wiles, of longer continuance, more enuious, malicious, furious, cruell, not ſo open and viſible, but inuiſible, cloſe and ſecret, and in many other reſpects more fearefull and dangerous.

1. Among fleſh and bloud, none ſo mightie but may be confronted: asccDan. 7. 3. &c.Dan 7:3 Daniels viſions of the beaſts ſheweth. The great Monarchs of the world hauehave bin deſtroyed one of another, but no fleſh & blood can confront the Diuell.

2. Among fleſh and blood none ſo politike, but they meete with ſome that at length match, yea and out-reach them. Achitophel dd2 Sam. 16. 232 Sam 16:23whoſe counſell was counted as an oracle, ee& 17. 14.was ouer-matched by Huſhai: But all the wit of all the world cannot match the ſubtiltie of the Diuell.

3. Suppoſe that among fleſh and blood ſome bee ſo mightie, as none mightier then they, ſo ſubtill as none can goe beyond them, yet are they flexible, and may by faire means be perſwaded and intreated to allay their furie, asaa1 Sam. 25. 331 Sam 25:33 Dauid by wiſe Abigail; yea, & wickedbb& 24. 17. Saul by Dauids humbling of himſelfe, & pleading his innocency: but there is no ſuch flexibility in the Diuel, his malice wil not ſuffer him to be moued, vnleſſe for greater aduantage.

4. Grant that ſome among men were implacable, yet p. 55their fury might bee auoided by flying from them, as cc1 Sam. 21. 101 Sam 21:10Dauid auoided Sauls furie,dd1 Kings 19. 31 Kgs 19:3 Eliah Iezabels, eeMatth. 2. 14.Matt 2:14Ioſeph and Mary, Herods: From the Diuels we cannot flye, they are eueryevery where, they can ſoone ouertake vsus.

5. But what if no meanes of eſcape could bee gotten, but that needs we muſt be ſubiect to the rage of fleſh and blood, yet in their greateſt pride, power and rage, they may be cleane taken away by death, asffExod. 14. 28. &c.Exod 14:28 Pharaoh and his hoſt were drowned:ggMat. 2. 20.Matt 2:20 Herod the great died, andhhActs 12. 23.Acts 12:23 the other Herod who perſecuted the Apoſtles: but our ſpirituall enemies are not ſubiect to death. I might in many other reſpects make compariſon betwixt fleſh and blood on the one ſide, and Spirits on the other, and ſhew how there is no compariſon betwixt them, that theſe are not fleſh and blood, but much more fearefull.

Vſe 1 This doth much aggrauate the terror of our ſpirituall enemies: for ifiiProu. 19. 12.Prov 19:12 the wrath of a King (a King that is but fleſh and blood) be like the roaring of a Lion: Spirituall enemies are terrible.if a man mightie in his owne ſtrength, askk1 Sam. 17. 11.1 Sam 17:11 Goltah, be fearefull: if a ſubtill man, asll2 Sam. 15 31.2 Sam 15:31 Achitophel, cauſe doubt and dread: if a malicious man, asmm1 Sam. 22. 9.1 Sam 22:9 Doeg, bee miſchieuous: if an hoſt of nn2 Kings 6. 152 Kgs 6:15fleſh and blood bee terrible; how much more theſe enemies which are not fleſh and blood?

Vſe 2 It is no eaſie matter to preuaile againſt them, or to auoid their aſſaults:No outward proweſſe can daunt them. it is not outward proweſſe and courage, not ſtrength of body, dint of ſword, troopes of armed men, it is not ſtate-policie, or war-like ſubtiltie that can annoy them, or keepe vsus ſafe from them. To oppoſe wit or power of fleſh and blood againſt ſuch as are not fleſh and blood, is to ſet drye ſtraw againſt flaming fire. aa2 Cor. 10. 4.2 Cor 10:4The weapons of our warfare muſt not be carnall, but ſpirituall, and ſo mightie towards God, to keepe vsus ſafe from theſe enemies. For ſeeing our enemies are not fleſh and blood, p. 56in vaine is ſuch armour as can protect vsus onelyonly from fleſh and blood.

§. 10. The Diuell hath his hand in eueryevery temptation.

IN combates euen with fleſh and blood wee hauehave eſpecially to doe with Satan: Doct. 5. Satan the principall in all conflicts.Fleſh and blood is but Satans inſtrument, he is the Generall, he the Captaine, he ſetteth fleſh and blood on worke, he aſſiſteth fleſh and blood, ſo as he is the author and finiſher of the euil which they doe: they being but his vaſſals, though they ſeeke to annoy vsus; yet wee wreſtle not with them, but with an higher power. bbGen. 3. 1.Gen 3:1When the Serpent tempted Euah, ſhee had to doe with the Diuell; and therefore theccJohn 8. 44.John 8:44 Diuell is ſaid to be a murtherer from the beginning. The Sabeans and Chaldeans robbed Iob, yetddJob. 1. 12.Job 1:12 is the deed attributed to Satan. Though a mayde and a man brought Peter to deny his Maſter, yet thereineeLuke 22. 31.Luke 22:31 Satan winowed him.ffMat. 16. 23.Matt 16:23 Chriſt ſaith to Peter who tempted him, Goe behind me Satan. The perſecuting Iewes hindred Paul from comming to the Theſſalonians, yet he ſaithgg1. Theſ. 2. 18.1 Thess 2:18 Satan hindred him. hhReu. 2. 10.Rev 2:10Satan is ſaid to caſt ſome of the Smyrnians into priſon, yet men-perſecutors did it. In this reſpect he is calledii2 Cor. 4. 4.2 Cor 4:4 the god of this world, kkIohn. 8. 44.John 8:44the father of murtherers, llEpheſ. 2. 2.Eph 2:2aſpirit that worketh in the children of diſobedience: and falſe Apoſtles are calledmm2. Cor. 11. 152 Cor 11:15 miniſters of Satan, That which is ſaid of fleſh and blood, in regard of others ſoliciting vsus to ſinne, or hindering vsus from good, may be applied to our ſelues in regard of our corruption and euill luſts, which prouoke vsus to euill: Satan hath an hand in them; yea hee is the author and finiſher of the miſchief which they do, ſo as in thoſe temptations which ariſe from our fleſh, we hauehave to doe with Satan. Therefore the Apoſtle dehorting vsus from anger ſaith,aaEpheſ. 4. 27.Eph 4:27 GiueGive no place to the Diuell. When couetouſneſſe moued Ananias p. 57to lye againſt his conſcience, Saint Peter ſaid,bbActs 5. 3.Acts 5:3 Why hath Satan filled thine heart? When pride mooued Dauid to number the people, it is ſaidcc1 Chr. 21. 1.1 Chr 21:1 Satan prouoked him: for as the ſpirit of God ſtirreth vsus vp to eueryevery good thing, ſo the ſpirit of the Diuell ſuggeſteth vntounto vsus eueryevery euill thing.

Vſe Learne wiſdome of the men of Aram. In all combates whether againſt our owne corruptions,Fight principally againſt the Diuell. or againſt euill men, as perſecutors, ſeducers, and the like, ſtriue to driue the Diuell away, and that by ſpirituall armour;1 Kings 22. 31.1 Kgs 22:31 yea, pray to God to rebuke him. Aſſuredly fleſh and blood cannot much annoy vsus, if Satan be reſiſted and withſtood. Obſerue in all hiſtories of all ages, the records of battels, and yee ſhall finde that if the Generals and Captaines hauehave beene conquered, the common ſouldiers hauehave ſoone yeelded, or beene put to flight.

It is the Diuell which bloweth vp in vsus the fire of luſt, pride, couetouſneſſe, and all other vices: he layeth before vsus euill baits, agreeable to our nature, and ſo ſeduceth vsus: he inrageth perſecutors, hee blindeth idolaters, he ſeduceth heretikes, &c. If this were well weighed it would make vsus pitie fleſh and blood when it fighteth againſt vsus, rather then enuie it: it would keepe vsus from ſnarling like a dogge at the ſtone which is flong.

Vſe 2 I might heere lay forth the wretched eſtate of all that fight againſt Chriſtians, and ſhew how they fight vnderunder Satans colours, and ſhall receiue their wages of him, aaRom. 6. 23.Rom 6:23which is death: but hereof I ſhall hauehave fit occaſion to ſpeake hereafter on this word, worldly-gouernours.

§. 11. Who cannot ſtand againſt fleſh and blood, can much leſſe ſtand againſt principalities and powers.

THe affirmatiue part of the deſcription of our aſſaulters followeth, which is ioyned to the other part with p. 58an aduerſatiue particle but: foreign.not with fleſh and blood, but with principalities: whereby is further confirmed that which we hauehavebbDoct 4. before proued, and ſhall yet more euidently be demonſtrated in handling the particular branches of this deſcription,Doct. 6. that our enemies, with whom wee are to wreſtle, are much more terrible then fleſh and blood. I will not ſtand to prooue the Doctrine againe in this place, onelyonly heere obſerue one vſe.

Vſe 1 They who are qualed with that which fleſh and blood can doe, can neuer be able to ſtand againſt theſe ſpirituall enemies.Who are qualed by fleſh and blood cannot ſtand againſt principallities. He that is terrified with the barking of a little whelpe, will be much more with the roaring of a Lion: he that in faith cannot ſay,ddPſal. 118. 6.Ps 118:6 I will not feare what man can doe, can neuer ſay, I will not feare what Principalities can doe. Let this be noted of thoſe who are turned out of the wayes of righteouſneſſe, and made to flie by mans threatnings, reprochings, and euill intreatings, let them neuer looke to ouercome and reigne with Chriſt. The Sabeans, Chaldeans, and all that fleſh and blood could do, preuailed not againſt Iob. Wherefore when fleſh and blood maketh any aſſault, let vsus thus reaſon with ourſelues, There are ſorer enemies then theſe, with whom we muſt wreſtle: if we ſhrinke from theſe, how ſhall we ſtand againſt them? Let the conſideration hereof make vsus the more bold and confident againſt all that fleſh and blood can doe.

§. 12. Expoſition of words.

NOw conſider we the particular branches of this deſcription of our enemies. There are foure diſtinct branches diſtinguiſhed by this particle against. foreign.Much ambiguitie and obſcuritie is in this deſcription. I will therefore as plainely as I can cleare the meaning of the words.

p. 59From theſe ſeuerall branches many collect diuers and diſtinct orders of Diuells, one ſubordinate to another: as among men there be diuers orders, ſome Kings, ſome Dukes, Earles, Barons, &c. Thus they make the Diuell, mentionedbbVerſ. 11. before, the head and Monarch of all the reſt: Principallities vnderunder him: powers vnderunder them, and ſo in the reſt. For my part, I thinke theſe diſtinctions in this place ouer-curious: I deny not an order to be amongſt Diuels, euen as amongſt theeues, pirats, connycatchers, &c. There is an head andccMat. 9. 34.Matt 9:34 Prince of them. For mention is made of theddMat. 25. 41.Matt 25:41 Diuell and his angels. There may bee alſo diſtinct and ſeuerall offices among them (as among the forenamed pirats) as ſome to tempt, ſome to accuſe, ſome to execute vengeance, &c. For if all ſhould doe the ſame thing, how ſhould the other things bee done? but that certaine bee alwayes tyed to one place, perſon and function, is both vncertaine and vnlikely. Further, that heere in this place there ſhould be ſo many orders and ranckes of Diuels, as are diſtinct branches, is alſo vncertaine; neither can any ſuch thing by any iuſt conſequence be collected.

I rather take theſe titles to bee vſed by the Apoſtle, to ſet forth their conditions and effects.

The firſt title is Principallities, or gouernments: ſo termed, becauſe they hauehave great rule, power, and dominion, not ſo much ouer other Diuells, as ouer wicked men.

The ſecond is powers, to ſhew that their principallitie is not a meere titular matter, but is armeed with power, ſo as with their powerfull gouernment, they are able to doe great matters.

Theſe two titles, principallities and powers, areaaIn abſtracto. thus ſet downe, rather thenbbIn concreto. powerfull gouernours, to amplifie both the one, and the other.

p. 60The third is worldly Gouernors. This I take to be added as an expoſition of the firſt, or rather as a limitation thereof, ſhewing ouer whom the Diuels are gouernours: not ouer the choſen and called of God; but ouer the world (ForccJohn 17. 9. foreign.John 17:9 Chriſt maketh a direct oppoſition betwixt theſe:) therefore the Apoſtle vſeth a compound word, which expreſſeth not onelyonly their gouernement, but alſo their ſubiects.

But theddIohn 3. 16.John 3:16 elect alſo are counted to be of the world while heere they liue,Obiect. becauſe in the world they were bred, brought forth, brought vp, and ended their dayes.

They are in the world,Anſwer. but not of the world,ccIoh. 17. 6, 16. foreign.John 17:6John 17:16 after that they are effectually called: therefore for more perſpi…uitie ſake, the Apoſtle addeth this clauſe, of the darkeneſſe of this world, whereby particularly he ſheweth whom the Diuels gouerne in this world; namely; ſuch as are darkneſſe: here againe for emphaſis ſake, he rather vſeth this wordffIn abſtracto. darkneſſe thenggIn concreto. darke: and hee vnderſtandeth the darkneſſe of ignorance and wickedneſſe: ſo that in plaine termes they are the ignorant and wicked men of the world, ouer whom the Diuels reigne.

The fourth is ſpirituall wickedneſſe. This declareth their nature, that they are ſpirits, and their condition, that they are euill, and malicious. The phraſe which the Apoſtle vſeth is ſomewhat ſtrange, word for word it is this,aaforeign. Spirituals of wickedneſſe, or ſpirits of wickedneſſe, that is, moſt monſtrous wicked ſpirits.

Laſtly, is added a phraſe ſomewhat ambiguous, becauſe that whereunto it hath reference, is not expreſſed: it is this, word for word,bbforeign. in heauenlies. Heere ſome to make vp the ſence adde places, whereby is implied that theſe euill ſpirits are ouer vsus in the ayre: for there are three places in Scripture termed Heauen.Mat. 6. 26.Matt 6:26 Firſt the ayre where p. 61fowles are.Gen. 22. 17.Gen 22:17 Secondly, the firmament where the …tarres are. Thirdly, that place of glory, which is called Gods Throne,Matth. 6. 9.Matt 6:9 where Chriſt in his body, and the ſoules of the iuſt and perfect men departed are. This is called the third Heauen,2. Cor. 12. 2.2 Cor 12:2 the higheſt Heauen.

Now if the place of ſpirits be heere meant, by heauenly places muſt needs be meant the ayre, which is the loweſt heauen: forccReu. 12. 8, 9, 10, & 21. 27.Rev 12:8Rev 12:9Rev 12:10Rev 21:27 out of the higheſt heauen they are excluded. Other adde things, whereby is implied the cauſe of this combate, which is not any light, fading earthly traſh, but heauenly and ſpirituall treaſure. Of the difference of theſe expoſitions, I ſhall ſpeake more fully, when I come more diſtinctly to handle this clauſe.

Of theſe foure fore-named branches; two, namely the firſt and the third doe in the generall ſcope ſet foorth one and the ſame point; namely the dominion of the Diuels▪ the fourth containeth three diſtinct points. Firſt, the nature of Diuels. Secondly, their qualitie. Thirdly, the place, or cauſe of the combate.

Our enemies then are in this affirmatiue part deſcribed by fiue arguments; 1. Their gouernment: 2 Their power: 3. Their nature: 4. Their qualitie: 5. Their place of abode, or cauſe of fight.

§. 13. Of Satans dominion.

FOr the firſt, this word principallit…es, being meant of Diuels, ſheweth that

Our ſpirituall enemies hauehave a dominion, Doct. 7.a rule, a gouernment:The Diuels hauehave a dominion. For this titleaaTitus 3. 1.Titus 3:1 principallities, is giuen to men that are in authoritie, and in this very reſpect, becauſe they hauehave rule and gouernment. As for the Diuels, they are expreſly called gouernours in this verſe, and in other places, the Diuell is calledbbChap 2. v. 2. a prince, cc2. Co…. 4. 4.a god.

p. 62Quest. How came the Diuels to hauehave a regiment? is their gouernment from God? ordained of him?

Anſw. I may to this queſtion in ſome ſort apply the anſwere which Chriſt gaue to Pilat, ddJohn 19. 11.John 19:11they could hauehave no power at all,Reaſon 1. except it were giuen them from aboue. So that their dominion is by Gods permiſſion,Gods permiſſion. who in iuſt iudgement forcc2 Theſ. 2. 11.2 Thess 2:11 puniſhment of the wicked, hath giuen libertie to the Diuel to exerciſe iuriſdiction ouer them. For asffDeut. 28 48.Deut 28:48 God gaue the rebellious Iſraelites into the power of cruell tyrants and vſurpers,Judges 3. 8.Judg 3:8 ſo hee giueth the world into the power of the Diuell.

Yet hauehave they no true right and title to their gouernment, as if it were properly deputed vntounto them of God, as the gouernment of lawfull Kings and Magiſtrates on earth is. For as the Kings of forraine Nations which inuaded Iſrael, and for a while ruled ouer them, were but oppreſſors and vſurpers, (thoughggEſay 10. 5.Isa 10:5 God in iuſtice made them a rod to puniſh the people) and thereforeaaIudges 3. 9.Judg 3:9 when Iſrael repented, the Lord deliuered them, and caſt the rodde into the fire: ſo the Diuels. Other reaſons therefore there bee of the Diuels dominion, and that partly in regard of themſelues, and partly in regard of their vaſſals.

For themſelues they hauehave vſurped dominion,Reaſon 2. Satans vſurpation. they hauehave by tyrannie taken principallitie vntounto themſelues, euen as one of their chiefeſt inſtruments on earth hauehave done (I meane that man of ſinne,bb2 Theſ. 2. 4.2 Thess 2:4 Who exalteth himſelfe aboue all that is called god, or worſhipped, ſhewing himſelfe that he is God, euen that Whore of Babylon, whoccReu. 18. 7.Rev 18:7 glorified her ſelfe.) Thus hauehave theſe Principallities heere ſpoken of, exalted and glorified themſelues. In regard of this ambitious tyrannicall vſurpation; the Diuell hauing ſhewed Chriſt all the Kingdomes of the world, and the p. 63glory of them, ſaidddLuke 4. 6.Luke 4:6 This is deliuered to me, and to whomſoeuer I will, I giuegive it.

For the Diuels vaſſals (which are all the wicked of the world) they ſlauiſhly and willingly yeeld themſelues to his gouernment and tyrannie,Reaſon 2. making themſelues ſubiect to theſe principallities, Mans ſubiection.whereby the rather theſe Diuels hauehave taken dominion ouer them:ccIudges 9. 6.Judg 9:6 as the men of Shechem ſubiecting themſelues to Abimelech, hee became their King:ff2 Sam. 15. 132 Sam 15:13 as the hearts of Iſrael turned after Abſolom, and he became their King: andgg1 King. 12. 20.1 Kgs 12:20 after that to Ieroboam, and hee became their King; and to many others who became their Kings: in which reſpect God ſaid,hhHoſ. 8. 4.Hos 8:4 They hauehave ſet vp a King, but not by me; they hauehave made Princes, and I knew it not. That the wicked doe willingly and ſlauiſhly ſubiect themſelues to the Diuell is without queſtion: for it is writteniiReu. 13. 4.Rev 13:4 The whole world worſhipped the Dragon which is the Diuell.

Vſe 1 Take heedekkEpheſ. 4. 27.Eph 4:27 how we giuegive any place to the Diuell, or yeeld vntounto him any whit at all. Where hee getteth any entrance,GiueGive no place to the Diuell. there will he ſet his throne, asaaIer. 43. 10.Jer 43:10 Nebuchadnezzar did; he is exceeding ambitious, and tyrannicall: hee will be a King, or no body: if he get an inch, hee will take an ell: if any make themſelues in any thing ſubiect vntounto him, he will ſoone take a principallitie ouer them. Now cōſider in how woful an eſtate they liue, who hauehave earthly I yrants to rule ouer them, & withall conſider how far the Diuell exceedeth all the Tyrants of this world in malice and miſchiefe, and from thence gather in what miſery they lie, who are vnderunder the principallity of Satan.

Vſe 2 How beſotted are they, who thinke that the Diuell is their ſeruant,His ſeruice is to rule. at their command, which is the conceit of Witches, Coniurers, Sorcerers and the like, yea alſo of many prophane and wicked worldlings. Indeed he may, p. 64and doth often pretend and make ſhew of ſeruice, but it is like the ſeruice of him who ſtileth himſelfe,bbDominus Papa▪ ſervus ſeruorum. A ſeruant of ſeruants: onelyonly a meanes the more to inſinuate himſelfe into them, and to get the more ſoueraigne principallitie and rule ouer them. They know not the Diuell nor themſelues, who thinke to rule ouer him.

Vſe 3 Learne we to ſubiect our ſelues to the Lord Chriſt, as to our King, that he may maintain our cauſe againſt theſe principallities.Subiect thy ſelfe to Chriſt One King cannot brooke that another ſhould hauehave principallitie ouer his ſubiects. If Chriſt be our Lord and King, he will not ſuffer other Lords, eſpecially ſuch as are his enemies, to rule and reigne ouer vsus. But otherwiſe, if we be like thoſe who ſaid,ccLuke 19. 14.Luke 19:14 Wee will not hauehave this man to reigne ouer vsus: aaPſal. 2. 3.Ps 2:3Let vsus breake his bands, and cast his cords from vsus; then in iuſt iudgement will Chriſt giuegive vsus ouer to the tyrannie of Satan For there is no middle monarchie or regiment betwixt theſe: whoſoeuer are not Chriſts ſubiects, are Satans vaſſals.bbReuel. 13. 8.Rev 13:8 All that dwell on the earth ſhall worſhip the Diuell, whoſe names are not written in the booke of life. Note what was threatened againſt Iſrael, ccDeut. 28. 47. 48, &c.Deut 28:47Deut 28:48Becauſe thou ſeruedst not the Lord thy God, &c. Therefore thou ſhalt ſerue thine enemies, &c. This will bee iuſt with the Lord to giuegive them ouer to Satans power, who rebell againſt him; that ſo by their hard bondage vnderunder him, they might the better ſee their folly, and if they hauehave ſo much grace, bewaile it, and become wiſer.

§. 14. Of Satans power.

THe ſecond argument whereby the Diuels are deſcribed, is their power: this ſheweth, that

As our ſpirituall enemies hauehave a dominion, Doct. 8.ſo they hauehave p. 65power to exerciſe the ſame: Diuels able to exercile their dominō. foreign.a power whereby they are able to keepe their vaſſals and captiues vnderunder them in ſubiection. In this reſpect Satan is calledccChap 2 v. 2. a Prince of power. Many titles in Scripture giuen vntounto him doe argue as much, asddLuk. 11. 21.Luke 11:21 ſtrong man armed, ee1 Pet. 5. 8.1 Pet 5:8roaring Lyon, ffReu. 12. 3.Rev 12:3great red Dragon, gg2 Cor. 4. 4.2 Cor 4:4god of this world. Conſider how hee dealt with Iob, and it will appeare that hee is indeed a Prince of power.

The Lord ſuffereth him to bee a Prince of ſuch power,Reaſons.

1 That his owne diuine power might bee the more manifeſted, in ſubduing ſuch a powerfull Prince.

2 That there might be made a greater triall of the courage of his Saints and children. Thus was Iobs courage and ſtrength manifeſted.

3 That hee might execute the ſorer vengeance vponupon the wicked.

This generall point, that the Diuell is a powerfull and mighty Prince, being thus cleared, for the better vnderſtanding of Satans power; I will as plainely as I can reſolue their particular queſtions.

1 Whether the Diuels bee able to doe what they will?

2 If not what they will, then whether they be able to doe any thing aboue the courſe of nature?

3 If not aboue nature, wherein conſiſteth their extraordinary power?

4 Whether their power bee any whit leſſened ſince their fall?

5 Whether they hauehave alwaies liberty to doe what they are able?

p. 66§. 15. Of the reſtraint of Satans power.

1 FOr the firſt,The Diuell cannot doe what he will. The Diuell is not able to do whatſoeuer he will; for this is proper onelyonly to God, whoſe power is infinite. Were hee able to doe what hee would, God ſhould hauehave no command of him, no power ouer him: but hee himſelfe is a creature, his power is a created power: and therefore limited within the bounds of a creature.

2 For the ſecond,Nor doe any thing againſt nature. He is not able to doe any thing ſimply aboue, or directly againſt that courſe which the Lord hath ordained vntounto his creatures, which is commonly called, the courſe of nature. For God hath tied all his creatures thereunto; and hath reſerued onelyonly vntounto himſelfe, who is the ſole Lord of nature, power to alter it as pleaſeth him. Which being ſo, by neceſſary conſequence, it followeth that the Diuell, 1. Cannot worke miracles, 2. Nor force the will of man, 3. Nor know the ſecrets of mans heart, 4. Nor foretell things to come: for all theſe are eyther aboue, or againſt the courſe of nature.

§. 16. Of Satans power in miracles.

1 COncerning miracles, Nor worke miracles.the Diuell cannot worke any. For Chriſt by the miracles which hee wrought, manifeſted himſelfe to be the Son of God, indued with diuine power. The Prophets and Apoſtles were declared to bee the ſeruants God, and aſſiſted with diuine power; yea God was manifeſted to worke in and by them, by the miracles which they wrought. If the Diuell had power to worke miracles, miracles had not been ſo euident a demonſtration of the power of God. The p. 67very Sorcerers could ſay of the miracles which were wrought by the miniſtery of Moſes, aaExod. 8. 19.Exod 8:19This is the finger of God.

Obiect. Thoſe Sorcer…rs wrought ſome of the miracles which Moſes did.

Anſ. The workes done by the Sorcerers in Egypt were counterfeit.Though there were ſome outward likeneſſe and reſemblance betwixt ſome of thoſe things which Moſes and the Sorcerers did, as turning rods into Serpents, water into blood, and bringing abundance of frogs; yet in truth there was a very great and maine difference betwixt them. There is no doubt but the things which Moſes did, were truly and properly miracles: as for the things which the Sorcerers did, either they might be done by naturall meanes, as the Diuell might ſecretly conueigh Serpents, and blood, and frogs from other places to Egypt: or elſe the things which they did might be meere illuſions, onelyonly appearances of things which were not ſo: and ſo the Egyptians made to thinke they ſaw Serpents, blood, and frogs, when in truth there were no ſuch things: this latter is the more likely, as may be gathered by the circumſtances noted in thoſe hiſtories. Firſt for the Serpents, it is ſaid thataaExod. 7. 12.Exod 7:12 Aarons rod deuoured their rods: Euident therefore it is, that Aarons rod was turned into a true liuing Serpent, and likely that the Sorcerers roddes were not ſo, becauſe they made no reſiſtance, but were deuoured.

2 For the waters, it is noted, thatbbExod. 7. 20. 24. 25.Exod 7:20Exod 7:24Exod 7:25 all the water that was in their riuer was turned into blood, and ſo continued ſeuen dayes, and that they could not drinke of that water. But no ſuch thing written of the waters which the Sorcerers ſeemed to turne into blood; neither is it likely theſe waters were ſo: for the waters which they ſeemed to turne muſt needs be in Goſhen, (which was free from all the plagues) in Egypt all was blood.

p. 683 For the frogges, thoſe which Moſes broughtccExod. 8. 14.Exod 8:14 were gathered on heapes, and made the Land ſtinke. But what became of thoſe which the Sorcerers brought?

Obiection. Why then went they no further? could they not as eaſily hauehave made ſhew of lice?

Anſwer. God would not ſuffer them any longer to delude the Aegyptians.

Fitly may I apply thatdd2 Theſ. 2. 9.2 Thess 2:9 title which the holy Ghoſt attributeth to the pretended miracles of Antichriſt, vntounto all the pretended miracles of Satan, and call them lying wonders.

§. 17. Of Satans power ouer Mans will.

2. COncerning Mans will, Nor force mans will▪ Diabolus ad malum cogere non poteſt. Cryſ. in Mat 4. hō. 5Matt 4the Diuell cannot ſimply and directly force it to yeeld to any thing: for this is againſt that nature which God hath giuen to the will. Take away freedome from the will, and ye cleane deſtroy the will it ſelfe. Therefore God in conuerting a ſinner forceth not his will, but worketh in him toccPhil. 2. 13. foreign.Phil 2:13 will.

Obiect. Satan bringeth the will of naturall Men to his bent.

Anſw. This he doth partly by faire allurements, and partly by fearefull terrors; by ſome externall meanes or other, hee moueth the will to yeeld vntounto him. All at all times yeeld not vntounto him. If hee could force the will, hee would draw all to his bent.

§. 18. Of Satans power ouer Mans heart.

3. COncerning Mans heart, Nor ſearch mans heart.it is as a bottomeleſſe pit, of an vnſearchable depth,aaIer. 17. 9.Jer 17:9 deceitfull aboue all things: to ſearch it, and ſimply to know the ſecret p. 69is aboue the reach of nature:bbIer. 17. 10.Jer 17:10 it is one of Gods incommunicable properties to bee a ſearcher of the heart. Acts 1. 24.Acts 1:24HerebyddJohn 1 47, 48, 49.John 1:47John 1:48John 1:49 N…thanael gathered that Chriſt was the Sonne of God.

Obiect. Moſt of the Diuels temptations be framed according to the inward diſpoſition and ſecret intents of mens hearts.

Anſw. Though certainly he know them not,Diabolus non rimatur cordis occulta, ſed ex corporis habitu & geſtibus aestimat quid verſemus intrinſecus. Hieron. in Mat. 15.Matt 15 yet very ſhrewdly can be geſſe at them, and that not only by their outward ſpeech, behauiour and carriage, (which he eſpieth more narrowly then all the men in the world can) but alſo by the inward humors, temperature and diſpoſition of the body, which (being a ſpirit) he diſcemeth as eaſily as the outward behauiour.

§. 19. Of Satans power in foretelling things to come.

4. COncerning things to come, Nor foretell things to come.a ſimple foretelling of them, without any helpe at all from naturall cauſes, ſignes, effects, and the like, is alſo aboue nature: GodeeIſai. …1. 23. & 48. 5.Isa 1:23Isa 48:5 prooueth himſelfe to bee the true Iehouah hereby.ffIer. 28. 9.Jer 28:9 Hereby he gaue teſtimony to his Prophets to be ſent of him, and guided by his Spirit. Satan cannot do this.

Obiect. Satan and his inſtruments hauehave foretold many things to come,aa1 Sam. 28. 191 Sam 28:19 as when hee appeared to Saul; andbbActs 16. 16.Acts 16:16 the diuining Mayde; yeaccDeut. 13. 1, 2Deut 13:1Deut 13:2 God implieth that they may.

Anſw. Such things they may foretell, as by naturall cauſes or ſignes may bee collected, or coniectured: or which by God hauehave any way beene reuealed. The Diuell is admirably and extraordinarily skilfull, and experienced p. 70in all the cauſes of nature, and can draw one conſequence vponupon another:Simil. As if one linck of a long chaine being in a deepe well, appeare but a little aboue water, by it he can draw vp linck after linck, and ſo at length the bucket it ſelfe out of the water, which otherwiſe could not hauehave bin ſeene. Alſo he diligently marketh all the ſecrets which God reuealeth, euen ſo ſoone as they are reuealed, and ſo may ſeeme to foretell of himſelfe inch things as God foretold. There was very great probabilitie of that which the Diuell told to Saul: the things which the diuining Maide & ſuch other foretold, might be ſuch as were gathered by ſome vnknowne natural cauſes. That which God implieth of falſe Prophets, may be meant of meere coniectures, or of ſome ſuch inſtances as are heere named.

§. 20. Of the extent of Satans power.

3 FOr the third,Wherein Satans extraordinary power conſiſteth. the extraordinary power of the Diuel conſiſteth in this, that he can do any thing whatſoeuer is in the compaſſe of nature, and may be effected by naturall meanes. For example,ddIob 1. 16. 19.Job 1:16Job 1:19 he can violently moue the ayre, and cauſe tempeſts and ſtormes:eeIbid. he can inflame the ayre, and cauſe thunder and lightning; yea, and extraordinary fire to fall downe: he can exceedingly trouble the Seas, and cauſe ſuch waues and billowes to ariſe, as ſhall ſwallow vp ſhips and men: he can cauſe waters to ſwell ouer the bancks, and ſo make great breaches. On earth he can cauſe earth-quakes, he can throw downe the ſtrongeſt buildings, and roote vp the beſt ſetled trees, and mooue all things: hee can carry and hurry vp and downe euen in the ayreaaMat 4. 5. 8.Matt 4:5Matt 4:8 the bodies of men and beaſtes: yea,bbMat. 8. 32.Matt 8:32 hee can enter into them, and make them with violence ruſh and runne headlong hither and thither:ccMat. 17. 15.Matt 17:15 hee p. 71can caſt them into the fire and water,ddMat. 15. 22Matt 15:22 grieuouſly vexe and torment them, andeeIob 2. 7.Job 2:7 inflict ſore diſeaſes vponupon them; he canffMarke 9. 17, &c.Mark 9:17 poſſeſſe them, make them lunatick, dumb, deafe, blinde; make them foame and roare out, and all to rent them; he can ſtirre vpggEpheſ. 4. 27.Eph 4:27 wrath, pride, couetouſneſſe, luſt, and the like paſſions in men; he can know the diſpoſition of men, and accordingly lay baites for them, or bring them vntounto baits; hee canhh2. Cor. 4. 4.2 Cor 4:4 darken mens vnderſtanding, andiiMat. 27. 3, &c.Matt 27:3 cauſe much trouble and anguiſh in their ſoule and conſcience; yea, ſo much as they cannot endure it, but are brought to make away themſelues; hee can incenſe man againſt man, Kingdome againſt Kingdome, Subiects againſt Princes, Princes againſt ſubiects, and ſo cauſe quarrels, warres, treaſons rebellions, oppreſſions, murthers, &c. Many more ſtrange miſchiefes can he worke, which for kinde are extraordinarily wonderfull, and for number innumerable.

§. 21. Of the power of euill Angels compared to good.

4 FOr the fourth,Whether Satans powe… be diminiſhed by his fall. if compariſon be made betwixt the Diuels and the good Angels, (to whom at their firſt creation they were equal in power) it is euident that their power is ſomewhat leſſened by their fall. For kkReu. …2. 7.Rev 2:7whenſoeuer there was any oppoſition betwixt good and euill Angels, the euill were alwayes foiled, they could not ſtand againſt the good. But in compariſon to other creatures, they ſtill retaine ſo much power ouer them, as their power cannot appeare to bee any whit diminiſhed by their fall: but that ſtill they remaine to be as powerfull to doe miſchiefe, as they were before to doe good: for all other creatures (except the good Angels) are not able to withſtand their might and fury.

p. 72§. 22. Of the reſtraint of Satans power.

5. FOr the fift,Satan cannot as he lift doe what he is able. though the word heere attributed to the Diuels doe properly ſignifieaaforeign. a libertie to doe as one liſt, yet it may not, nor cannot be denied, that that power which is giuen them is ſo limited and reſtrained by an higher and ſuperiour power, euen the power of God, that they cannot as they liſt themſelues exerciſe the vttermoſt of their power, and doe what they are able to doe, if they were not held in. Fitly may I apply that to the Diuell, which is ſaid of the Sea,bbJob. 38. 10, 11.Job 38:10Job 38:11 that God hath ſet barres and doores before him, and ſaid, Hither to ſhall hee come, and no further. In this reſpect they are ſaidcc2. Pet. 2. 4.2 Pet 2:4 to bee deliuered into chains, and ddIude verſ. 6.reſerued in euerlaſting chaines: By which phraſes is implied that the Lord dealeth with Diuels,Simil. as men vſe to doe with curſt madde ban-dogges, which will flye at the throate of eueryevery one with whom they meete, they tye and chaine them vp for feare of doing hurt. For proofe hereof, note what God ſaid to the Diuell vnderunder the Serpent, ^e Thou ſhalt bruiſe his heele: by which phraſe is implied a reſtraint, namely, that he ſhould not come ſo high as the Saints head to cruſh it, he ſhould onelyonly ſnarle at his heele, and bite it; that is, he ſhould not bee able vtterly to deſtroy their ſoules, but onelyonly annoy them with ſmaller temptations.

But more cleerely is this laid downe by many particular inſtances.ffExod. 8. 18.Exod 8:18 Satans power in the Sorcerers of Egypt was reſtrained; theaa1. Sam. 16. 141 Sam 16:14 euill ſpirit could not enter into Saul, till God permitted him: for it is ſaid, God ſent him.bb1 Kings▪ 22. 22.1 Kgs 22:22 The like is noted of the lying ſpirit that ſeduced Ahab. ccZach. 3. 1, 2.Zech 3:1Zech 3:2Satan ſtood at Iehoſhuahs right hand to reſiſt him, but the Lord reproued him.ddLuke 22. 31, 32.Luke 22:31Luke 22:32 He deſired to wi…ow Peter, and the other p. 73Apoſtles, (ſo as without leaue he could not doe it) and yet he preuailed not as he deſired. Many other particular inſtances might be alledged; but the moſt famous of all is that which is noted in the hiſtory of Iob, eeJob 1. 11, 12 & 2. 5, 6.Job 1:11Job 1:12Job 2:5Job 2:6where hee could doe nothing againſt Iob till hee had leaue, and when he had leaue, he could doe no more then was permitted. Laſtly, as an argument from the leſſe to the greater, and ſo a more forceable argument, noteffMat. 8. 31.Matt 8:31 how hee could not enter into ſwine without permiſſion; much leſſe can be doe any thing againſt man without leaue.ggMat. 6. 26.Matt 6:26 Are not men much better then ſwine?

Obiect. But nowhhReu. 20. 7.Rev 20:7 Satan is looſed, and hath libertie to doe what he can.

Anſw. That is ſpoken comparatiuely, in regard of former reſtraint:Simil. as when a dogge hath ſometime beene tied very cloſe, and afterwards his chaine is let out further, he may be ſaid to be looſed.

The Lord thus limiteth his power,Reaſons. Why God reſtraineth Satans power. both in regard of himſelfe, and alſo in regard of man, who is made after Gods Image.

For himſelfe: 1. That hee might manifeſt a difference betwixt his owne power, which is infinite, without limits and bounds; and the power of his enemies who oppoſe themſelues againſt him. Therefore is his power callediiVerſe 10. a power of might, as if no other power were mightie but his. 2. That hee might ſhew himſelfe to bee an abſolute Lord and Commander ouer all creatures, not only thoſe who voluntarily ſubiect themſelues to him, but alſo thoſeaaMarke 1. 27Mark 1:27 who obſtinately oppoſe againſt him.

For man, left the Diuell ſhould ſoone deuour all mankinde, for that heebb1. Pet. 5. 8.1 Pet 5:8 ſeeketh. If hee were not reſtrained, no creature could reſiſt him, and ſtand before him. As p. 74the Sea,Simil. if it had not bounds, would ſoone ouerwhelme the whole world, ſo would the Diuell ſoone turne all topſie turuie, quickely deſtroy all liuing creatures, and bring all to the very depth of hell, where himſelfe is. Therefore though the Lord for iuſt reaſons hath giuen him a very great and mightie power, yet in wiſdome and goodneſſe hath hee alſo reſtrained his power, and ſet bounds vntounto it:

Thus wee hauehave heard of the extent, and of the reſtraint of the Diuels power, both which are well to bee noted.

The one,Vſes. that we ſhould not make too light account of him.Make not a tuſh at Satan. The other, that wee ſhould not dread him too much.

Is the Diuell a Prince of ſuch power? Bee neither arrogant nor ſecure; but know that all the meanes which wee can vſe, are little enough to keepe vsus ſafe from him. Yea,cc… Chi. 20. 12. let vsus ſeeke for greater power and ſtrength then is in our ſelues,Poſtquam dixit fortem, poſtea eſtendit ligat… vt ſi te audita fortitudo terruerit, ligari… eius nunciata conſortet. Chryſ, in Mat. remembring the exhortation in the tenth verſe, and the direction in the eluenth.

Yet becauſe hee is neyther able to doe what hee will, nor hath libertie alwayes to doe what hee is able, but hath his power reſtained and limitted by God, bee not fainthearted, nor deſpaire. Though hee may ſ…rely aſſaile vsus, yet aſſuredly ſhall he neuer preuaile againſt vsus: remember Iobs conflict,12. Hom. 29. andaaIam. 5. 11.Jas 5:11 the end thereof. As we caſt one eye on the extent of the Diuels power, to keepe vsus from ſecuritie: ſo caſt another on the reſtraint thereof, to keepe vsus from deſpaire.

p. 75§. 23. Of the place where Satan ruleth.

THe next point ſheweth yet a further reſtraint of the Diuells power. For it declareth the parties ouer whom eſpecially he exerciſeth his power: who are firſt implied vnderunder this compound wordbbforeign. worldly gouernours, and then more expreſſely handled in the next enſuing words.

From the generall I collect that,Doct. 9. Satans rule onelyonly in this world. The gouernment of Diuels is onelyonly in this world, and ouer the men thereof. It can no further extend then to the compaſſe of this inferiour world vnderunder heauen; neither can it longer laſt then the time of this world. Thus theccChap. 2. v. 2. diuels dominion is reſtrained to the ayre, and expreſly is he termed thedd2. Cor. 4. 4.2 Cor 4:4 god of this world. ee1. Cor. 15. 24.1 Cor 15:24At the end of this world ſhall Chriſt put downe his authoritie and power.

It hath pleaſed the Lord to appoint this world,Reaſon▪ and the continuance thereof, the place and time of probation, wherein he will make triall who are fit for his Kingdom, who vnworthy of it… and for the more thorough triall of good and bad, to giuegive Satan dominion and power in this world.

Vſe This is a good ground of incouragement vntounto vsus, to mooue vsus patiently and conſtantly to endure all thoſe brunts, whereunto thorough the malice and power of the Diuell, wee ſhall be brought in this world: without the circuit of this world they cannot reach: when wee paſſe from it, then paſſe wee out of their iuriſdiction, to the place where with Chriſt our head wee ſhall triumph ouer theſe principallities: For in Heauen where Chriſt in his bodie is contained, where are the ſpirits of iuſt and perfect men, and the glorious company of good Angels, p. 76the diuels hauehave nothing to doe:aaReu 12. 8. &c.Rev 12:8 they are thence caſt out. As Chriſt (who in this world was ſorely aſſaulted by Satan)bbEpheſ. 4. 8.Eph 4:8 when hee aſcended vp on high, led captiuitiecaptiue, and triumphed ouer them: ſocc2 Tom. 2. 11. If we ſuffer, we ſhall alſo reigne with him. Death, whereby a paſſage is made from this war-faring world, to that world of triumph, is the laſt enemie; the pangs thereof the laſt aſſaults; ſo as this being well thought of, cannot but moue vsus with patience toddHeb. 12. 4.Heb 12:4 reſiſt vntounto blood and death.

§. 24. Of the parties ouer whom Satan ruleth.

YEt more diſtinctly are the parties ouer whom Satan ruleth, expreſſed in theſe words, Darkeneſſe of this world, whereby are meant ſuch ignorant and wicked men as hauehave no light of ſpirituall vnderſtanding, no life of grace in them, and therefore deſeruedly called darkeneſſe.

The Di…els rule and dominion is properly, Doct.and principally ouer ignorant and euill men: 10. Ignorant and euill men Satans vaſſals.euen ſuch as are deſcribed, Chap. 4. verſ. 18. 19. and before that calledeeChap. 2. v. 2. children of diſobedience, or of vnbeleefe, for theffforeign originall word will beare both. For ignorant men, the Diuell is ſaid to be thegg2 Cor. 4. 4.2 Cor 4:4 god of them that are blinded. For wicked,hh1. Ioh 3. 8.1 John 3:8 they which commit ſinne, are ſaid to be of the Diuell.

Theſe reſiſt him not,Reaſon 1. but yeeld vntounto him: for ignorant perſons know not his power,Theſe reſiſt not. malice, ſubtiltie, ſedulitie, miſchieuous enterpriſes, with the like: no maruell therefore that they ſuffer themſelues to be guided and gouerned by Satan.ii2. Kings 6. 19. &c.2 Kgs 6:19 When the men of Ara… were ſtrucken with blindneſſe, they were eaſily without any reſiſtance, led into the middeſt of the chiefeſt and ſtrongeſt Citie of their enemies,Simil. for they ſaw not whither they went. So ignorant p. 77men not ſeeing in whoſe power they are, ſuffer themſelues there to be.

Wicked perſons beleeue not that the Diuell is ſo cruell a tyrant as he is reported to be: They thinke him to bee the beſt Lord, becauſe he ſuffereth them to doe as they liſt, and his temptations are agreeable to their corrupt humours and carnall deſires: they take moſt delight in doing the worke of the Diuell; yea, as ChriſtaaIohn 8. 44.John 8:44 ſaith, they will doe the luſts of their father the Diuell. Virtus Diaboli eſt quod homnes mali ſunt. Chryſ. in Mat. 22. hom. 42.Matt 22Is it then any maruell that the Diuell is their gouernour?

Neither ignorant nor wicked perſons will ſubiect themſelues to the Lords gouernement:Reaſon 2. They are not ſubiect to Chriſt. not ignorant, becauſe they know not the benefit of it: not wicked, becauſe they thinke it too ſtrait, too much croſſing their licentious humor. Therefore in iuſtice God giueth them ouer to the rule of the Diuell.

Hereby may triall be made whether wee be vnderunder the rule and power of the Diuell or no.Vſe 1. Trial if vnderunder Satans power or no. bbJohn 3. 19.John 3:19If we louelove darkneſſe more then light, if weccChap. 5 v. 11. hauehave fellowſhip with the vnfruitfull workes of darkeneſſe, wee are in the power of the Prince of darkeneſſe. Hearken to this O ignorant perſons, ye that are neglecters and deſpiſers of the light of Gods Word, that cry out againſt ſo much preaching: if at leaſt your eares be better then your eyes, and you can beleeue that which by others is declared vntounto you. Hearken to this alſo, O ye wicked perſons, who purſue ſo eagerly the euill deſires of your hearts, and the fooliſh cuſtomes of the vaine World▪ if at leaſt your euill hearts will let you yeeld to any thing that may turne to your good. Oh, if it were poſſible, for theſe two ſorts of perſons, to ſee in what a miſerable plight they are by thoſe gouernours vnderunder whom they liue, then would the ignorant learne knowledge, and ſinners enter into a new p. 78courſe. Fondly they think they liue in great libertie, wheras in truth, they liue in moſt ſlauiſh bondage. I may iuſtly in this caſe take vp the complaint of Wiſdome, and ſay,aaProu 1. 22.Prov 1:22 O yee fooliſh, how long will yee louelove fooliſhneſſe, &c.

Vſe 2 Hereby alſo men may learne how to come out of Satans power; namely,bbActs 26. 18.Acts 26:18 by comming out of darkneſſe into light.How a man may come out of Satans power. So long as we liue and lye in darkneſſe, there is no hope, no poſſibilitie of freeing our ſelues from the tyrannie of Satan.ccCol. 1. 13.Col 1:13 God firſt deliuereth vsus from the power of darkneſſe, and then tranſlateth vsus into the Kingdome of his Sonne.

This vſe affoordeth a good direction to Magiſtrates, to Miniſters, to all that hauehave charge of others, and to priuate perſons.

To Magiſtrates, that they take order to eſtabliſh the Miniſterie of the Word in ſuch places as are vnderunder their rule.

To Miniſters, that they be diligent and faithfull in preaching it.

To all that hauehave charge, that they bring ſuch as are vnderunder them to the Word.

To priuate perſons, that they be willing to heare, and carefull to practiſe what they heare.

Note what Chriſt ſaith of the iſſue and power of the Word preached by his Diſciples,ddLuke 10. 18.Luke 10:18 Hee ſaw Satan fall downe like lightning: for by it mens minds are inlightned, and their hearts conuerted, ſo as Satan cannot beare ſuch ſway ouer them, as hee doth ouer ignorant and wicked perſons▪

That which is in generall ſaid of freeing men from the tyrannie of Satan, may particularly bee applied to thoſe who are in bondage vnderunder his great Vice-roy on earth,How Papiſts may be abandoned. euen Antichriſt, which deceiueth the greateſt part p. 79of the world. His kingdome is a kingdome of darkneſſe: where the light of the Goſpell ſhineth forth, the clouds and miſtes of that darkeneſſe vaniſh away. Experience ſheweth, that where the preaching of the Word is rare, there is greateſt number of Antichriſts vaſſals. God grant this may be duely conſidered by them, who for the ſafety of the Kingdome, and the furtherance of Religion, doe treate of meanes whereby the number of Papiſts may be diminiſhed.

For our ſelues, let vsus firſt labour for the light of knowledge to inlighten vsus, and then for the light of grace to renew vsus; ſo ſhall we be freed from the kingdome of darkeneſſe. For the attaining hereunto, we muſt diligently attend to the light of Gods word, and alſo pray for the aaChap. 1. v. 17.ſpirit of reuelation and ſanctification.

They who hauehave ſure euidence that they arebbChap. 5. v. 8. light in the Lord,Vſe 3. Comfort to ſuch as are light. may from hence reape comfort, in that therby they may be aſſured, that though they liue in the world, yet they are not vnderunder the rule of the god of this world: he is Prince only of the darknes of this world. Liue therefore as children of light, as the Lords freemen: hauehave no fellowſhip with vnfruitful works of darkneſſe. Forcc2. Cor. 6. 14.2 Cor 6:14 what communion hath light with darkeneſſe?

§. 25. Of the nature of Diuels.

THe third argument whereby the Diuels are deſcribed, is their nature: they are heere termedddforeign. ſpirituall things, ſo that

The enemies of our ſoules are of a ſpirituall ſubſtance. Doct. 11. Our enemies are ſpirits.Oft in Scripture are they expreſly called ſpirits, and that both in the old and new Teſtament.

They were created ſpirits, and ſpirits they ſtill remaine p. 80to be. Their fall hath not altered their ſubſtance: for then could not that nature and ſubſtance which tranſgreſſed be puniſhed.

Vſe 1 Groſly doe they erre in the nature of Diuels, who thinke,Diuels are not qualities. and teach that they be nothing but bad qualities and euill affections, which ariſe from our fleſh. The Apoſtle expreſly denieth them to be fleſh, and implieth that they are much more then fleſh: how then ſhould they be thought to bee affections ariſing from the fleſh? If becauſe they are ſpirituall things they ſhould be no ſubſtances, but onelyonly qualities, then neither ſhould theaaEccleſ. 12. 7.Eccl 12:7 ſoules of men,bbHeb. 5. 14.Heb 5:14 nor good Angels, norccIohn 4. 14.John 4:14 God himſelfe be a ſubſtance: for all theſe in Scripture are termed Spirits. But ſpirituall things may be as truly and properly ſubſtances as bodily things, if not more: it is not any outward property of a body that ſimply maketh a ſubſtance: Things may be ſenſible, and yet be no ſubſtances, as colours, ſounds, ſmels, &c. But for the Diuels, the actions which they performe, the places where they abide, and from whence they goe vp and downe, the power wherewith they are indued, the torments and paines which they endure, with many other like arguments, which out of the Scripture may be collected concerning them, euidently ſhew that they are truly and properly ſubſtances. The contrary opinion, as it is erronious, ſo it is very dangerous, in that it doth much extenuate thoſe fearefull things which hauehave beene deliuered concerning Diuels, yea, it maketh them to be but fables. Therefore this error is ſo much the rather to be taken heede of.

p. 81§. 26 Of the aduantage which Satan hath.

THe ſpirituall nature of Diuels doth many waies aggrauate their terror.Vſe 2. Spirits very terrible. For they being ſpirits,Spirits very terrible. it followeth that they are

1 Inuiſible: though they ſee vsus in eueryevery place, and on eueryevery ſide within and without, yet they cannot be ſeene of vsus. And as their nature is, ſo are their aſſaults, ſuch as by the eyes of fleſh and blood cannot be ſeene. Conſider what aduantage one that ſeeth hath againſt a blind man. aaGen. 19. 9. 11Gen 19:9Gen 19:11The Sodomites who ſo fiercely aſſaulted Lots houſe, being ſtrucken with blindneſſe could doe no hurt.bb2 Kin. 6. 19.2 Kgs 6:19 Eliſha himſelfe alone led an Army of his enemies (being made blinde) whither he liſt. We to ſpirits are as blinde men: we can neither ſee them, nor their aſſaults. I ſpeake of men as they are fleſh and blood, naturall men. God giueth to them that are borne of the Spirit, ſpirituall eyes to diſcerne them and auoide them.

2 Priuy to whatſoeuer we doe or ſpeake, whether wee bee in company or alone, in light or in darkeneſſe: ſcarce a thought can paſſe from vsus, but they can ſhrewdly geſſe at it: ſoone can they eſpie out all our deuices againſt them. cc2 Kin. 6. 11.2 Kgs 6:11The King of Aram found it to be a great diſaduantage, that his enemy had one who could diſcloſe the words that he ſpake in his priuy chamber; and his heart was troubled for this thing. What great aduantage hauehave theſe ſpirituall enemies againſt vsus, who are fleſh and blood?

3 Not hindered by any bodily impediments: no ſenſible ſubſtance can any whit ſtay their courſe, or ſlacken their enterpriſe; they can either paſſe thorough, or paſſe ouer all ſuch things as would ſtop and hinder vsus; as armies of men, ſtone walles, iron gates, woods, waters, yea, Seas, p. 82and Oceans, with the like. They need not ſuch ſpace of time to paſſe from place to place, as wee doe; but can on the ſudden be in diuers places, which are many millions of miles aſunder. For they hauehave no corporall grauity to hinder them, neither can they be let by any bodily obſtacle. The Sunne is not ſwifter then they: the ſight of a mans eye, the lightning from Heauen is not more quicke or ſpeedy.aaDeut. 28. 49Deut 28:49 This alſo is a very great aduantage.

4 Not ſubiect to any fainting, Diabolus quā tum ad ſ nuquam ceſſaret tentans, nec … habet alium actū, non manducat, no bibit, no dormit, &c. propterea infatigabilis e…t in malo. Chryſ. in Mat. 4. hom 5.Matt 4to weariſomneſſe, to failing or decaying, and the like, as bodies are: for they are ſimple ſubſtances, not framed of any externall matter, or contrary qualities, which cauſe fainting, decaying, &c. Hence it is, that after they hauehave done many thouſand great exploits, they are as freſh and ready to doe many more, as they were at firſt. They need no reſting time, but continually night and day are aſſaulting men without intermiſſion, and without ceaſing: ſome comfort it is to them who are ſorely aſſaulted by bodily enemies, that the night commeth on,bb2 Sam. 2. 14. &c.2 Sam 2:14 which vſually cauſeth ſome ſtay. But in the combate with ſpirituall enemies, there is no hope of any ſuch matter. No, they are not ſubiect to death:ccGen. 3. 15.Gen 3:15 from the beginning of the World they hauehave aſſaulted man; and to the end of the World ſhall they continue: whereby they muſt needs gather much experience, which is a great diſaduantage.

I might further proceed in ſetting downe other particular points of aduantage which they hauehave againſt vsus, in this reſpect that they are ſpirituall things. But theſe may ſuffice, and ſurely theſe may bee enough to diſcourage many, and make them ſay;

p. 83§. 27. Of the helpe we hauehave againſt Satans aduantages.

IF our enemies hauehave ſuch aduantages, to what purpoſe doe we reſiſt and maintaine fight againſt them?Obiect.

Anſw. Though they be ſpirits, yet God (in the power of whoſe might we are ſtrong) is a Spirit of ſpirits, the higheſt ſpirit, eueryevery way infinite. God is inuiſible euen to them, and they as blind as beetles to God: they cannot know the counſell of God, yet God knoweth all their deuices; God is eueryevery where preſent, much leſſe ſubiect to decay then they. Yea, God giueth to his ſouldiers his Spirit to open their eyes, that they may ſee the Diuels temptations: hee diſcouereth all the purpoſes of the wicked one, andaaLuk. 11. 22.Luke 11:22 truſteth him out of his hold: he keepeth vsus from fainting: and for our further incouragementbbPſal. 91. 11.Ps 91:11 giueth his hoſts of good Angels a charge to guard vsus, and keepe vsus in all our waies.

Vſe 3 This point concerning the ſpirituall nature of our enemies, is a ſtrong motiue to vrge thoſe exhortations which we hauehave heard before of flying to God, and relying vponupon his power, and likewiſe of vſing ſpirituall armour.

§. 28. Of Satans euill quality.

THe fourth argument whereby the Diuels are deſcribed is their quality, which is wickedneſſe.

Some reſtraine this to their malice in particular. Their maliceccVerſe 11. hath beene in part laide forth by diſcouering their manifold wiles, and ſhall further be declared on the laſt clauſe of this verſe. Here I will ſpeake of their wickedneſſe in generall, for ſo I take the extent of this word in this place.

p. 84The Diuels are extreamely euill: they are wholly and onelyonly ſet vponupon miſchiefe and wickedneſſe:Doct. 12. Diuels extreamely euil. Therefore as by a kind of exaggeration they are here called ſpirits of wickedneſſe, ſo elſewhere Satan is termed by a kind of proprietie aaMat. 13. 19.Matt 13:19that wicked one. Many attributes in Scripture are giuen to them, to ſet forth their wickedneſſe, asbbMar. 1. 23.Mark 1:23 vncleane, ccLuk. 8. 2.Luke 8:2euill, foule ſpirits, with the like.

In many reſpects may the Diuell be accounted moſt monſtrouſly wicked.Reaſons.

1 Becauſe he was the firſt author of wickedneſſe:ddIoh. 8. 44.John 8:44 that which Chriſt ſaith of one particular branch of wickedneſſe, may be applied to the generall, he is the father of wickedneſſe, and in that reſpect is ſaid to be a murtherer from the beginning.

2 Becauſe by nature hee is moſt impure: no iot, no dramme of goodneſſe in him. If that be true of a naturall man,eeGen. 6. 5.Gen 6:5 That all the imaginations of the thoughts of his heart are onelyonly euill continually, much more is it true of the Diuel.

3 Becauſe hee is moſt willing and forward vntounto euill, taking delight therein. Not vnfitly may I apply the words of the Pſalmiſt to him,ffPſal. 52. 3.Ps 52:3 He loueth euill more then good, and lies more then to ſpeake truth. He is of himſelfe ſo ſet on miſchiefe, that hee needeth none to egge him forward: neither doth it euer repent him of any euill that he doth.

4 Becauſe euill is his continuall practice: what good hee can hee hindreth, and draweth as many as he can to euill: all his temptations are to wickedneſſe. Firſt hee tempted man to ſinne, and euer ſince ceaſeth hee not more and more to ſtirre him vp thereunto, and that not onelyonly by himſelfe, but alſo by his inſtruments the fleſh, the world, perſecutors, idolaters, heretikes, profane men, &c.

Vſe 1 p. 85Heereby may wee take notice of the Diuels medling with vsus, when he preuaileth againſt vsus:How to know when the Diuell hath to doe with vsus. Whenſoeuer we are ſolicited to any wickedneſſe, then is the Diuell at our elbow; when we commit any wickedneſſe, then hath the Diuell beguiled vsus, and preuailed againſt vsus. As by our diſpoſition to righteouſneſſe, and the fruits of holineſſe, we may know the powerful worke of the Spirit on vsus, ſo we may know the rule of Satan in vsus by the workes of wickedneſſe.aaIoh. 8. 44.John 8:44 Chriſt proueth that the Iewes were of their father the Diuell, becauſe they did the luſts of their father the Diuell. Forbb1 Ioh. 3. 8.1 John 3:8 he that committeth ſinne is of the Diuell, ccChap. 2. v. 2.who worketh in the children of diſobedience.

This alſo may ſerue as a ſtrong motiue to diſſwade vsus from all wickedneſſe,Vſe 2. Wickedneſſe a diabolicall quality. becauſe it is a diabolicall quality: therein wee are like not onelyonly to filthy ſwine, but euen to the infernall ſpirits. By committing wickednes we make our ſelues the Diuels inſtruments, yea, his imps and lims, and we beare his Image. If it be a good motiue (as needs it muſt be a good motiue, for oft it is vrged by the holy Ghoſt) to ſtirre vsus vp to holineſſe and righteouſneſſe, ddLeu. 19. 2.Lev 19:2becauſe the Lord God is holy,eeCha. 4 v. 24. becauſe that is his Image, ff1 Pet. 1. 14.1 Pet 1:14that beſeemeth his children; then by the conſequence of contraries, it is alſo a g…od motiue to keepe vsus from wickedneſſe, becauſe the Diuell is a moſt wicked ſpirit.

Note this all profane men, all impious deſpiſers of God and of his holy Ordinances, all curſed ſwearers and blaſphemers, all cruell, malicious, rebellious, riotous, laſciuious, beaſtly perſons: in a word all wicked perſons note this; as here you carry the Diuels image, ſo aſſuredly ſhall ye in hel partake of his puniſhment and torment, if ye repent not.

p. 86They who will hauehave nothing to doe with theſe ſpirits of wickedneſſe, muſt hauehave nothing to doe with wickedneſſe it ſelfe. Whoſoeuer let wickedneſſe reigne in them, let the Diuell reigne ouer them. Satan entereth not into vsus but by wickedneſſe.

§. 29 Of the number of Diuels.

AS a generall amplification of all the forenamed arguments, in this deſcription of our ſpirituall enemies, note how eueryevery branch is ſet down in the plural number, Principallities, Powers, Worldly Gouernours, Spirits, whereby is implied, that

The Diuels are many. Doct. 13. Many Diuels.If the queſtion be asked how many they be, I anſwere that it is a needleſſe, a curious, and doubtfull queſtion: there is no ground in Scripture for reſolution of it. If the holy Scripture decide not this queſtion, what Booke can decide it? yea, what neede is there that it ſhould be decided? too curious and too bold they hane been, who hauehave gone about to diuide them into nine orders, oppoſite to their conceited nine orders of good Angels, and in eueryevery order to place certaine millions.

But to let paſſe theſe vncertainties, certaine it is that there are a very great number of helliſh ſpirits: foraaReu. 12, 7.Rev 12:7 they made an Hoſt to fight againſt Michael and his Angels: yea, we reade that there were not onelyonly ſeauenbbLuk. 8. 2. 30.Luke 8:2Luke 8:30 Diuels, but an whole legion in one Man: now a legion is computed to containe aboutccHeſychi…s. 6666. If at once in one Man there were ſo many, how many were there in all the World beſides: for wee may ſuppoſe that no man is free at any time, but hath Diuels attending on him to ſolicit him to euill; ſo that it is euident, that though their iuſt number p. 87cannot be reckoned vp, yet that there is a very great number, yea (as the Apoſtle ſaith of good Angels)aaHeb. 12. 22.Heb 12:22 An innumerable company.

Queſt. Seeing there be ſo many Diuels, how is it that oftentimes there is mention made but ofbbVerſ. 11. one whom we are to reſiſt,1 Pet 5. 8.1 Pet 5:8 and ſtand againſt?Iam. 4. 7.Jas 4:7

Anſwere. This ſheweth that they hauehave an head amongſt them;Omnes damones de Satanae veneno malitiae virtutem accipiunt, & ſunt vnum in eo. Chryſ. in Mat. 12. hom. 29.Matt 12 and that he and they concurre in the ſame minde, and all aime at the ſame end: their forces are ſo vnited and combined together, as if they were all but one Diuell. Beſides, this word Diuell is a collectiue word, which compriſeth many vnderunder it: as Turke, Spaniard, &c. Thus we ſay, all Chriſtendome together raiſed an army againſt the Turke: or England ſent forth an army againſt the Spaniard. Whether therefore we vſe theſe words Satan, Diuell, &c. in the ſingular number, or Principallities, Powers, &c. in the plurall number, all is one. VnderUnder one many are compriſed, and by many an vnited power is meant.

Vſe This their number aggrauateth all the former points: If it be a fearefull and terrible thing to be vnderunder the bondage of one earthly Tyrant,The number of Diuels maketh them the more terrible what is it to be ſlaues to an innumerable company of Principallities, who hauehave ſuch power, are ſo malicious and miſchieuous, and are all ſpirits, and Diuels? One Diuell is able to foile many armies of fleſh and blood: what then is one poore man conſiſting of fleſh, to legions of Diuels? who hauehave no other hope but in fleſh and blood, hauehave no hope of ſafety at all, but are in a moſt miſerable plight. This helliſh Hoſt (if it were ſeen) could not but be much more terrible to ſuch, then the Hoſt of the Syrians was to him that cried out;aa2 Kin. 6. 15.2 Kgs 6:15 Alaſſe maſter, aaComfort againſt the multitude of Diuels.how ſhall we doe? But to vsus that fight vnderunder Chriſts banner, there are two ſtrong props. One, thatbbIbid. v. 16. they which p. 88are with vsus, are more then they which are with them. The other, thatcc1. Sam. 14. 6.1 Sam 14:6 there is no reſtraint to the Lord to ſaue by many or by few. 2. Chro. 14. 11. 1. More good Angels then euill.2 Chr 14:112 Chr 14:1That there are more with vsus then againſt vsus, is apparent: for all the good Angels are with vsus, watch ouer vsus, and fight for vsus. Now it is out of doubt that there are more good Angels then euill: for the Scripture ſpeaketh much more of the number of thoſe, then of theſe. As the Diuell had an hoſt of euill Angels with him, ſo hadddReu. 72. 7. Michael an hoſt of good Angels with him. Mention is made of one legion of Diuels in one man, butccMat. 26. 53.Matt 26:53 Chriſt could hauehave had more then 12. legions of good Angels to guard him (which amount to about 80000.)ffDan. 7. 10.Dan 7:10 Daniel mentioneth a farre greater number, as thouſand thouſands, yea, ten thouſand thouſands: yea, yet further, to ſhew that all the ſet numbers which wee can ſet, come ſhort of their number, the Apoſtle termeth them,ggHeb. 12. 22.Heb 12:22 A company of innumerable Angels: ſurely then there are more with vsus then againſt vsus: for the good AngelshhHeb. 1. 14.Heb 1:14 are all miniſtring ſpirits, ſent forth to miniſter for their ſakes, which ſhall bee heires of ſaluation.

The conſideration of this is ſufficient to vphold vsus,2. God able to ſaue againſt many. notwithſtanding the multitude of Diuels. But the other prop for our faith is much ſtronger and ſurer; which is Gods infinite power, whereby he is able to ſaue as well againſt many as few. For when we conſider that thouſand thouſands are as one to him, what neede the number of millions aſtoniſh vsus, more then one? So that although the Diuels bee many wayes fearefull to them that are out of the guard of good Angels, and protection of God, yet not to be feared of ſuch as belong to Chriſt.

p. 89§. 30 Of Satans abode in the Aire.

THe fift and laſt argument whereby our enemies are deſcribed is in the laſt clauſe of this verſe, which of all the reſt is moſt doubtfull. Moſt Interpreters ſo expound it, as if the place of the Diuels were here ſet down,The aduantage of di…els in regard of their place. namely, the Aire, which is oft called Heauen; which being ſo, hereby is implied, that they hauehave very great aduantage againſt vsus, by reaſon of the place where they are. For the Diuels being in the Aire,

1 They are aboue vsus,1. They are aboue vsus. ouer our heads, eueryevery where round about vsus, and ſo ſtill ready to annoy vsus: this among men is counted a very great aduantage: a few men on a hill, or on high walles and Towers are able to doe much miſchiefe to a great Army in a low valley beneath them.

2 They can eſpy all things that we doe:2. They ouerlooke vsus. ſo that in this reſpect wee are to bee the more circumſpect ouer our ſelues, and vigilant againſt them. They which hauehave enuious, malicious enemies, which ouerlooke them, and ſo can ſee whatſoeuer they doe, will be carefull that they doe nothing whereby thoſe eſpiers may take aduantage to accuſe them, or to worke any miſchiefe againſt them.

3 They are in their owne Kingdome:3. They fight in their owne Kingdome. for the Diuell isaaChap. 2. v. 2. a Prince that ruleth in the Aire: Now amongſt men, they which are in their owne Dominion, where they hauehave all at command, where they may hauehave ſtill new ſupply, hauehave a great aduantage. And they which warre in their enemies Dominions, had need bee backed with a farre greater power then their enemies hauehave: but wee of our ſelues are far weaker, and leſſe in power then our ſpirituall enemies, and we fight with them in the aire, which p. 90is their Kingdome, where they hauehave all at command: hauehave they not then in this reſpect a great aduantage? hauehave not we need to be backed with a far greater power?

Theſe and ſuch like obſeruations may be drawne from this circumſtance of the place: which I hauehave the rather noted becauſe moſt doe ſo interpret this clauſe.

§. 31 Of the cauſe of Satans quarrell.

BVt yet freely and ingenuouſly to make known my owne iudgement (with ſubmiſſion to better iudgements) I rather thinke that the Apoſtle here meaneth the cauſe or prize of this combate, for which it is maintained, as if it were thus tranſlated, In heauenly things. My reaſons are theſe.

1 In the originall, places are not expreſt, but indefinitely the Apoſtle ſaith,bbforeign. In heauenlies. Now when an adiectiue is ſo ſet alone, moſt vſually the ſubſtantiue vnderſtood, is thing or things.

2 In other places being thus indefinitely ſet downe, it is taken for heauenly things, and ſo tranſlated, as Heb. 8. 5.foreign. They ſerue vntounto the example and ſhadow of heauenly things.

3 This word, being oft vſed in the new Teſtament, at leaſt twenty ſeuerall times, is neuer vſed in any mans opinion (this place onelyonly excepted) of any aeriall place, or thing, but of thoſe things which are truely heauenly and ſpirituall:foreign. the word it ſelfe according to the proper notation thereof, ſignifieth the vpper heauenlies: ſo as moſt improperly it is taken for the loweſt Heauens, the aire.

4 It is not a matter of ſo great weight and moment for ſpirits to bee in high places ouer vsus, for they can as much annoy vsus being beſide vsus, within vsus, beneath vsus, as aboue vsus: high places may be an helpe to men who are clogged with fleſh and blood, to ſpirits they can be ſmall aduantages.

p. 915 The words being expounded of heauenly things, this laſt clauſe addeth as great weight to the diſcription of our enemies as any of the former, as wee ſhall ſee when we handle the Doctrine.

6 Both ancient and later Diuines,Chryſoſt, Muſcul. Perkins on Gal. 2. 11.Gal 2:11 and thoſe of good learning and iudgement, hauehave thus expounded this clauſe; ſo as it is no new or priuate conceite of mine.

Obiection. This very word is oft indefinitely vſed, as here; and yet it ſignifieth Places, as Chap. 1. Verſ. 3. 20. & 2. 6. &c.

Anſwere. Though it ſignifie heauenly places, yet not ſuch as are in the loweſt heauen the aire, but the higheſt, which is not the place of Diuels; thither becauſe the Diuell cannot come, I expound it Heauenly things.

Obiect. 2. The phraſe will not beare this expoſition: for the prepoſition in, is neuer put for the cauſe.

Anſw. bbIllud in coeleſtib. eſt pro eo quod eſt pro coeleſtib. Cryſ.One of the Greeke Fathers, who was very skilfull in the propriety of that tongue, ſo expoundeth it. Beſides, this particle is ſo vſed in other places of the new Teſtament: twice in one verſe, namely Mat. 10. 32. Whoſoeuer ſhall confeſſe me, I will confeſſe him, &c: word for word, in me, in him. ^c foreign.Here the prepoſition in ſignifieth the cauſe, as if he had ſaid; he that ſhall make confeſſion before men for my ſake, I will make confeſſion before my Father for his ſake. So againe, Mat. 11. 6. Bleſſed is he whoſoeuer ſhall not be offendedaaforeign. in me, that is, for my ſake: and Mat. 26. 31. All ye ſhall be offendedbbforeign. in me. The Kings Tranſlators turne it, becauſe of me. So in this my Text, this laſt clauſe hauing reference to the principall verbe, may be thus tranſlated; Wee wreſtle becauſe of heauenly things.

The Doctrine then which hence I gather is this:

The maine things for which the Diuels fight againſt vsus are p. 92Doct. 14.heauenly matters. Diuels fight to ſtrip vsus of heauenlie matters.Before I proceede further to proue, or apply this point, I will a little more fully explaine it.

1 By heauenly matters, I meane ſuch as principally reſpect Gods glory (for God being himſelfe Heauenly, whatſoeuer tendeth to his Honour, is in that reſpect Heauenly,) and then ſuch as reſpect our ſoules ſaluation: for as the things which concerne the temporall good of our body are earthly, ſo the things which concerne the eternall good of our ſoules are Heauenly: for to Heauen they aſpire, and in Heauen ſhall they enioy their happineſſe.

2 Where (I ſay) the Diuels fight for heauenly matters,Non vt ipſi victoriam adepti aliquod conſequantur, ſed vt nos priuent. Chryſoſt. matters, my meaning is, not that they deſire to get them, but that they endeauour to ſpoile vsus of them: ſo that in this combate the prize propounded to vsus is heauenly; namely, whether we will ſerue our Heauenly Father, or the helliſh feene: whether we will let goe, or faſt hold that heauenly treaſure which Chriſt hath purchaſed for vsus, all thoſe heauenly things whereby God is honoured, and our ſoules are ſaued.

For proofe that they be heauenly things which Satan eſpecially aimes at, obſerue thoſe ſeuerall temptations recorded in the Scripture: I will giuegive a taſte of ſome. aaGen. 3. 1: &c.Gen 3:1What aimed he at in tempting Adam and Eue? was it not to deface Gods Image in them, and to ſtrip them of that happineſſe wherein God had created them? The iſſue ſheweth as much. What ſought hee in tempting Chriſt?aaMat. 4. 3. 9.Matt 4:3Matt 4:9 was it not to make him doubt whether he were the Sonne of God or no? yea, and vtterly renounce God, and worſhip the Diuell?bbLuk. 22. 31. 32.Luke 22:31Luke 22:32 Was it not Peters faith that he ſought to winow? Doth he not blind mens eyes,cc2 Cor. 4. 4.2 Cor 4:4 that the light of the glorious Goſpell of Chriſt, which is the Image of God, ſhould not ſhine vntounto them? As for earthly things he maketh not much account of them, hee can be well content p. 93to let men enioy them, he caſts them to men as baits: wee reade howddMat. 4. 8, 9.Matt 4:8Matt 4:9 hee offered to Chriſt all the kingdomes of the world, and the glory of them, if Chriſt would hauehave worſhipped him.

Obiect. ccIob 1.Job 1He depriued Iob of his temporall eſtate.

Anſw. It was an higher matter which Satan aimed at, namely, to bring him to denie God, and blaſpheme him to his face;ffIob 1. 11.Job 1:11 as may bee gathered by Satans anſwere to God.

He would make all like to himſelfe. Thorow his pride hee is fallen from Heauen, and vtterly ſpoiled and depriued of all heauenly goodneſſe and happineſſe; wherefore he ſeekes alſo to depriue man of the like.

Behold here the malice of the Diuell:Vſe. The Diuels malice. it is no good that hee ſeeketh for himſelfe by this fierce and long conflict which he maintaineth, but our woe and miſery.gg1 Pet. 5. 8.1 Pet 5:8 Hee ſeeketh whom to deuoure. Malice firſt moued him to aſſault man, and malice ſtill whets him on to continue his fight againſt mankinde. Durſt he euer hauehave ventred on Chriſt Ieſus the Sonne of God, but that malice wholly poſſeſſed him? Not vnfitly therefore are many titles giuen vntounto him in Scripture to ſet forth his malice, asiiZac. 3. 1. Satan, which ſignifieth an aduerſary;kkforeign. Reu. 12. 9. 10.Rev 12:9Rev 12:10 Diuell, an accuſer,llMat. 4. 3. &Matt 4:3 Tempter, mm13. 19.Euill one, nn25.Enemie, ooIoh. 8. 44.John 8:44Murtherer, and Father of lies. If the reaſons of all theſe names (which are not hard to gather) be duly weighed,Vſe 2. Wee fight for no ſmall matter. they will ſhew that hee is euen made of malice.

Among other motiues to ſtirre vsus vp to arme our ſelues well,Vide quomodo vires inimici nos excitant eo quod ſcimus de rebus magnis eſſe periculum. Chryſoſt. and conſtantly to ſtand and fight againſt the Diuell, this is none of the leaſt. It is no ſmall matter that we fight for, but a matter of the greateſt weight and conſequence that can be. Satan could ſay (Iob 2. 4.) All that a man hath will he giuegive for his life: yet is life but a temporall p. 94and earthly matter. If all for his life, what for his ſoule, and the ſaluation thereof, which is an heauenly matter? ſo as there is no compariſon betwixt them.ppMat. 16. 26.Matt 16:26 What then ſhall it profit a man, though hee ſhould win the whole World, if he loſe his owne ſoule? or what ſhall a man giuegive for recompence of his ſoule? Simil.When wiſe Captaines ſee that a ſore and fierce battaile is to bee fought, which with the very rumor thereof may diſhearten their ſouldiers, they vſe to hearten and encourage them by bringing to their mind, and ſetting before them the prize, or cauſe of their fight: ſome will ſay, Loe, ye fight for whole Townes, and Cities, and Kingdomes: others, Yee fight not to get that which is other mens, but to keepe that which is your owne; yee fight for your Countrey, your lands and inheritances, your wiues and children: others, It is not honour and conqueſt, they are not goods and lands that ye fight for, but liberty and life: ſtand to it therefore, if the day be loſt, ye are either dead men, or ſlaues.

Note how the Philiſtims encouraged one another,**1 Sam. 4. 9.1 Sam 4:9 Be ſtrong and play the men, O Philiſtims, that ye be not ſeruants to the Hebrews. Now all theſe are but earthly matters; but I may ſay to the Lords ſouldiers, It is the Lord of Heauen whoſe battels ye fight, his honour is ingaged therein; it is your ſoules ſaluation, and heauenly happineſſe, which is in hazard: your enemies ſeeke to ſpoile you of the precious graces of Gods ſanctifying Spirit, and to depriue you of that rich & glorious inheritance, which Chriſt by no leſſe price then his owne blood hath purchaſed for you: if ye yeeld to your enemies, all theſe yee loſe, and become vaſſals vntounto your mortall and malicious enemie the Diuell, ye are euen fire-brands of Hell. Be ſtrong therefore, and of a valiant courage: feare not, but fight and ſtand it out to the vttermoſt; ſo ſhall ye be more then conquerers.

p. 95The things which eſpecially we ought to looke vntounto,Vſe 3. Looke eſpecially to th…ſe things which Satan moſt ſeeketh to ſpoile thee of. to be watchfull ouer, and to labour to keepe ſafe, are the forenamed heauenly things: and that not onelyonly in regard of the excellency and worth of them, but alſo in regard of Satans maine oppoſition againſt them. What hee in malice doth moſt aſſault, wee in wiſdome muſt moſt defend, and ſet foote to foote againſt him: if an enemy bring all his forces againſt the chiefeſt Tower of a City, wiſe Citizens will thither bring their beſt munition, and ſtrongeſt defence: if thus wee deale with Satan, wee ſhall oppoſe godly wiſedome to his wicked ſubtilty, and ſo keepe our ſelues ſafe from all his aſſaults. This is the wiſdome which the Apoſtle here teacheth vsus by thoſe ſeuerall peeces of Armour, which follow to be handled: for they are all concerning heauenly things, and tend to the ſaluation of the ſoule.