Works, Part 3 · Sermon
THE ELEVENTH SERMON, PREACHED BY MAISTER RICHARD GREENHAM, as followeth.
EPHES. 6. vers. 10. 11. 12.
10
Finally, my b…th…, be strong in the Lord, and in the power of his might.
11
Put on the whole armour of God, that yee may bee able to stand against the assaults of the diuell.
22
For we wrestle not against fleshe and blood, but against principalities, against powers, and against the worldly gouernours, the princes of the darkenes of this world, against spirituall wickednesses, which are in the hie places.
AFfter the Apostle had vsed generall doctrine, and in forced thereupon particular exhortations, hee returneth from his specials to generall exhortation… againe, as wee may see in these verses, wherein …ee exhorteth them to stand strongly, and therefore putteth them in m…e of armour, without the which they must needes lye o…n to their aduersaries. The perill whereof is so much the greater, by how much their aduersaries were the sorer, and for that cause the Apostle falles into the description of them, with whom they must encounter. Afterward the seuerall peeces and parts of our defence are set downe, &c. More plainly these things are worthie to bee noted▪ The exhortation it selfe in these wordes, Bee strong in the Lord. Secondly, the way how to stand, by putting on the armour of God. Thirdly, the reason, which is, For wee wrestle not with flesh and blood alone, &c. Lastly, a description of the weapons and armour it selfe. Finally, that is to conclude, or what remaineth, or, take this the conclusion and corollarie of al, that you must not thinke it a small thing to professe Christ his Gospell, as some doe; neither yet on the other side must …e be discouraged at the difficulties of the professio, but as on the one side you must still thinke of a battel, and not dreame of peace; so you must know, that the Lord will harnesse you euen with his owne coate armour thereunto. Thus he noteth with two extremities incident to Christians, that is, that either they forget that they are in a warfare by securitie and presumption, and thinke it to be lesse than it is, or else they are too much dismaid at the first view of it, and so desperatly yeeld ere they fight. But doe any here marueile, that Paul should speake thus to Gods children and well approued Christians? To them I answer, that besides other miserable experiēce of latter times & present time which doth declare it too openly, Dauid a deare child of God, & Peter a professed & an approued Christian, will sufficiently teach them in this point. One would little thinke Dauid had had an adulterous heart or bloodie hand: if one should hauehave told Peter, that he would hauehave …orsworne his soueraigne Sauiour, it had been a matter of quarrell. But seeing Dauid in the conflict shrunke, and Peter in the triall failed, let vsus beware we be not daring Dauids, nor prowd Peters, speaking further then we try our hearts. No doubt of it Peter spake simply and as he thought, yet he saw not what he thought, he knew not his owne heart. It is another thing, as Gods children can well tell vsus, to hauehave a general knowledge of our strength, and another thing to hauehave a particular feeling of it: let vsus thereupon still remember that heauenly apophthegme, Who so will followe Christ, must for sake himselfe. Now if Satan finde vsus wisely and warily catechized in this point, then he turnes another leafe, and works ou… desperation. Then he shewes the difficulties of godlines, our weakenes, and the number of our hinderances, to bring vsus to be discouraged; but this is the more rare euill. Thus Satan finding another corruption, vseth another course with vsus, if he cannot make vsus easie Christians, he will make vsus heauie Christiās. To raise vp such faint hearts the Apostle cries, Be strong; and least any man should replie of his owne want of strength, Paul shewes what and whose strength he meanes, namely Gods strength, and in the power of his strength this strength is required, when wee see it is not good fighting with Satan in his owne armour, he is a sophister, dispute not with him in his owne logique; he is an oratour, beware of his eloquence; he is a Prince, take heede of his power. As Satan in his owne cause must vse his owne strength, so wee in the Lords cause are to trust to the Lords strength. This doctrine requires rather meditation than declaration, conscience than knowledge to be made of it.
Now to shew how we must be strong, it is added, Put on the whole armour of God, &c. It is a pleasant and profitable comparison here vsed, to shewe the estate of Christians. As silly souldiers going into the camp cannot hope for any good issue if they bee naked and vnarmed; so we, if in our daily conflicts we remaine vnfenced, cannot thinke of any better end than to be ouercōmed. But three things here offer thēselues First, it must be God his armour. Secondly, it must be a whole armour. Thirdly it must be put on. There are some in the pride of their wit, and opinion of their learning and policie, that maruell that silly soules lye so weakely vnderunder Satans hand. But alas if one temptation shake them, if one wound of conscience bruise them, they see no learning but learning from heauen, no wisedome, but the wisedome of the spirit can helpe them; Satan will ouercome them in his owne armour, and Gods cause is defended with his owne strength. Now that we must put on all it is plaine; for as he were worthy to be counted a foole, that with one peece, or with a few would venture into the battel, seeing the enemie strikes rather at one part not fenced than at all the other couered; so what were it to hauehave one grace of God, what to leaue one sinne, what to see one want, what to hate one corruption, and yet to lye open in a great many? Lastly, wee must put on our harnesse. Admit a man had his armorie neuer so well stored, and his weapons neuer so tried, if either he cannot put on his armour, or being armed, wants skill to vse it, what doth it profite when the enemie knocks at his gate…so if I hauehave neuer so good things, if either in temptation I knowe not how to vse them, or to deale in them, how shall I stand at Satans assaults? This courage must be neither meane nor in our selues, but in God, and in the power of God, and in the might of his power. And to adde to the former examples moe, consider how Noah presuming proued weake; how Ezekiah after many distresses not suspecting himselfe did fal, for the Lord leauing him he was vaineglorious euen before Gods enemies. So far hauehave euen Gods seruāts bene deceiued in an opiniō of their strength, not that they were grosse hypocrites, but that they saw not the corruption of their owne hearts, and therefore when they came to handy strokes, they were foyled. No doubt Peter, as we said, & the other Apostles were not purposed to deceiue mens eyes, yet they fell. Who then are we hauing no such strength, if the Lord let vsus see our weakenes by withdrawing his spirit from vsus? why should we thinke well of our selues? Late & lamentable memorie shewes, that many old Gospel…ers are now cold professors, some being heretikes, some Epicures, some worldlings. No little charge, nor slender burthen is Christianitie then, for many seeke the straight way, and cannot get in, many either in practise or otherwise being plainely Atheists. And surely hereof it must teach vsus, that Gods Saints in tentation and acculation are so faire to seeke for wisedome & strength, as we are to learne wisedome by other inēs harmes, least in trouble we be such as falter in affliction. Heere our Sauiour Christ his admonition commeth in speede, that if we will come to him, we must goe out of our selues, and thinke no wi…, wisedome, reason, or strēgth to stand on temptation if the Lord keepe vsus not. We are as in building, so in battell. for the building we must prouide stuffe enough; for the battell we must prouide sufficient furniture, we are to cast our costs before, wee must recken our reuenewes, and take accompt of our armory, and consult of our ability, because of Christianitie bee building and warring together, we must prouide both trowell and sword together, least finding hard tempests we retire and reco…le with shame. And what makes vsus so secure, but that we thinke that Christian profession is but a sleight? And to goe further, why comes it to pas…e, that oft disputing Preachers in conflicts are confounded, and most couragious ch…me subtill▪ o… t…e vile…t dastards, but from hence, that they trust in themselues? But ô mali… of the …n, ô corruption of natur… if thou, Satan, canst not make vsus …o presume, thou wilt …xtremit… to despaire; ô vile nature, thy preiuming is the way to despairing. And to soeake of this latter extremitie, which is the lesse curable euill, if Satan meete with vsus as hauing a …ight of our weakenes, sure he will bring vsus to despaire. It is a sure temptation to hindere… …h…e… (which …eli…f… …n perfection is as hard as to fulfill the lawe) and it is Satans practise, …he once see vsus downe, he will keepe vsus downe, & answer all our wants. If we say we hauehave no wisedome, he will confirme it, …y he will make vsus to despaire not only of our wisedome, but of Gods wisedome in vsus. But remember that that which is not in vsus, is in Christ. Remember Gods strength must be seene in our weakenes N…cessarie then was this reduplication of Paul concerning the strength and might of God. In tentation we say, we are strongly tempted; Paul saith, the Lord will strong… help vsus. But here note a difference betweene the exhortations legall and euangelicall. The exhortations of the law kill, the exhortations of the Gospell quicken. For he that thinks he should doe good as he should doe it, and leaue sinne as he ought to doe, shall finde corruption in eueryevery thing. Hereof it comes to passe, that many say, I see nothing in prayer and in all g…od things but hypocrisie. It is well, thou thoughtest thy selfe liuing, but thou art dead. But to … to the difference spoken of, the exhortations of the l…w do bind vsus on paine of death, the exhortatios of the Gospell commands that which Christ is readie to giuegive vsus, and it chargeth vsus not so much to do it, but to beleeue that Christ by his blessed spirit will worke eueryevery good thing in vsus. For the Gospell being the Ministerie of …fe giueth life, and strength from aboue, when we are dead & weake. The not discerning of this difference makes many good precepts fall to the ground. The lawe indeede reueales sinne, but the Gospell cures sinne, the law woundeth, and so must it do; but the Gospell healeth vsus, which the law can neuer doe.
Hitherto wee hauehave heard thus much, first wee must prouide that wee fight in Gods harnesse, not with Satans weapons, whether they be wit, reason, policie, education or such like. We fight against a Prince and principalitie, who wants not wit, knowledge, ciuill gifts, or any such things, which things hauehave beene geuen euen vntounto the heathen, for they were wise and learned men, yet many of them lay in great sinnes, in idolatry, some fearefully ended their liues. Let not Christians then say, hauehave I not wit, reason, and education beseeming a man? Well, so did the Philosophers and Poets, and yet behold their fruits, behold their ends: but let vsus deny reason, and withstand wit, for it will surely fa…le in the houre of death, and in the houre of temptation. No gift of nature, no gift of bringing vp can withstand Satan or sinne, vnlesse from heauen God change vsus Neither is this the sinne only of the vnregenerate, but in the regenerate, who still sliding to reason or ouerweying of God his power are foiled; and therefore we see many ouercome, who purpose to withstand, yet striuing in their owne wisedome they are spoyled, be their purpose neuer so great. Many will say, why this is a monstrous temptation, I will neuer yeelde to this, yet they fall. This we shall see both in temptations and accusations, when …en striue and dispute with reason with so subtill a sophister: so the more they striue, the more they are intangled, for they want strength to fight with the strong man, who will not be subdued vnlesse we put on the armour of the stronger man, which is Christ Iesus; which armour is afterward set downe. Neither is it enough to hauehave a peece of harnesse, but we must hauehave all the whole armour, for what is it to couer the head if the breast be bare? what if the armes be armed when the back is vnharnesse…? we cannot auoid the darts which come against eueryevery place. So we must not hauehave one grace and want another; for then Satan comes in the open place, who obserues whether we want a head-peece, … gauntlet, a brest plate, or whatsoeuer: wherefore we must thinke that Satan as a politique souldier lookes not so much to the armed part, as to the naked part. If he seeth vsus afraid of him, the… will he tempt vsus to dispaire; if we will not be pearced with vncleannes, then he will shake…s with couetousnes. If he sees vsus pettish and vnarmed with louelove, then Satan wil tempt v…o anger. Alas it is our weake nature to reserue one sinne or other, & it giues Satan aduantage; we …e Heroa…an courtiers and Christians, we are halfe perswaded with Agrippa to be Christiās, but we must throughly be harnessed, least as a dead flye corrupteth much good oyn…h one sinne we defile many graces. EueryEvery one hath his familiar sinne, which…ur to espie as an aduersarie, and to fight against as an enemie, whether it bee pl…r, couetousnes, or such like. Whereas then thou seest some graces, yet be hu…hose, which especially are wanting to thee; and wherein thou art most vnarmed, then pray, & labour for more helpe by grace in Christ Iesus. But what if we hauehave good armour and all armour? yet without vse of it we may be strangled in our armour. What if wee…good graces, and all graces? yet without experience and vse of them our soules may…urthered in the midst of them. Many may come to the assemblies and heare, ye…ey either faile in knowledge, or in practise of it. And sure such is a man as he is in temptation. What is it to hauehave many precepts against anger, & yet be ouercome of anger▪ What is it to hauehave rules against couetousnes, & to see the issue of it, & yet to be a couetous man? Let vsus know, that it is one thing to learne to fight against Satan, and another to fight against men. In materiall cōflicts there is some time of truce, but with Satan there is no truce with vsus but for his aduantage; for him we must be armed as well in the night as in the day: in outward battels winters make warre to cease, we hauehave no quietnes neither in summer nor in winter.
That yee may bee able to withstand. The Apostle describes our enemies. If wee had to deale but with our selues, or with men like to our selues, or with the world, wee had neede of God his power; but seeing beside all these wee are to deale with all the hellish armie, much more we neede this: we are not only to fight against the flesh and the world, but against the diuels: neither must we thinke that Paul denieth in this place that wee should fight with our owne corruption, but he sheweth we fight not only with ourselues and with the world, but with Satan too, and so that we neede more armour. By two things hee describes our enemies, by their might, and subtiltie. For their might he cals them principalities and powers. This title is giuen to the diuels, Rom. 8. Colloss. 1. Indeede these names are giuē to the good Angels, as Ephes. 1. Hebr. 1. so that looke what titles are giuē to the good Angels, are giuen to the wicked spirits, which, except sanctification, are equall in gifts to the good Angels; for though these spirits hauehave lost their goodnes, yet hauehave they not lost their strength and wisedome. They be worldly gouernours. God be blessed their gouernment reacheth not to heauen, but to the world, yea of the darknes of the world. Thus he distinguisheth of the world as it is by creation, and so God is the prince of it, and as it is now by corruption, and so the Diuell is the god of the world. This teacheth vsus, whē Satan shall preuaile, euen ouer men liuing in ignorance and vngodlines. The world was made good by creation, but degenerated to euill by corruption. Well we see the diuell is called the prince of the world, and he saith of himselfe that all is his. It is not so by creation, but be the righteous iudgement of God all is in his hands to punish our sins, or try our faith.
It followes to speake of his subtiltie in these words, Against ambushments, &c. Euen as ambushments are vsed priuily to vndermine the enemy, so by wiles Satan goeth about to trap vsus. But this is larger said, against spirituall wickednesses. If one could see the enemie, he might be preuented, but wee cannot see the operations of the diuell, because hee is spirituall, and therefore we neither can by sense nor by reason discerne him; so that hee is not only a layer of ambushments, but of spirituall ambushment. Yet note, though they be spirituall, yet not in goodnes but in wickednes. In heauenly things. Though Satan be the prince of the aire, yet here it is meant that he fighteth against men in heauēly knowledge. By creation they had much good knowledge, their goodnes they hauehave lost, their knowledge is retained. Againe Paul saith, there is a mysterie of iniquitie, shewing, that as there is a mysterie of godlines, so there is a mistery of wickednes; and therefore Satan is said to change himselfe into an Angell of light; which is, because he will come in good things, in knowledge, in spirituall exercises, and falsely and wickedly glose on them by that great practise and experience, which from their first fall they hauehave learned. Thus Satan comes euen in good things. Worldly wise men distinguishing, whether the enemie by strength or by subtiltie doth most …rt, conclude, that the subtill enemie is most dangerous. Alas, we are in euill case then, h…ing to doe with enemies not only strong, but subtill: it were enough to deale with an enemie hauing but one of these qualities, but we fight with thē that hauehave both, that is, both strength & subtilty; so that we know not whether they are more strong, or more subtill. …wo vses there are of this doctrine. One is, we must not make it a slight matter of the e…ie. The other is, that we be not too much afraid. Both these are dangerous extremitie… ▪ Some vile heretikes deny there is a God, or a diuell, or that the diuell is so strong and sub…l as he is. Indeed men will not speake thus, but they shew it by their peace in themselues in their liues, which sheweth, that men do not belieue there is a battell. For we see wee are now at peace, and why? because there are no enemies. But were it so that the enemies were in the field, would wee not feare? Did we belieue that Satan could sit in our consciences, deluding iudgement and vnderstanding, and casting a myst on reason, would wee …t be more jealous of reason? would we not be more fearefull of our selues? yes surely. Let vsus then consider, that besides our selues which were enough, Satan addes both corruption to iudgement and affection. And herein specially Satan shewes himselfe a subtill Apostata, in that hee cares not whether we be sound in iudgement and corrupt in life, or carefull in life, and corrupted in Religion, so we may be one. Hereof it comes, that heretiques are precise in life, and good Christians are so carelesse in conuersation: so either he gathers false conclusions on good principles, or else glorious sequeles of rottē premisses. To go back to the plaine sense of these men, the meaning is not, that we fight not with flesh and bloud at all, but wee chiefely or onelyonly fight not with flesh and bloud. The like speech is in the word, as, Thy name shall not be Iacob, but Israel, that is, Iacob only. Againe, in the Epistle it is saide, The word is not in word, but in power, that is, the Gospell is not chiefely in word, or only in the word. Againe, Rom. 7. & Galat. 5. it is plaine, we fight with flesh and bloud. And Iohn 15. wee fight against the world. Wherefore seeing we fight not against our selues onelyonly, but against such aduersaries as whet vp our selues against our selues; and therefore we stand in neede of all the armour that may be, which wee shall see to be more requisite, if wee consider that it were enough to fight with an aduersarie either strong or wise; but seeing we conflict with them, who for strength and subtiltie too are equall with the good Angels. For their power these aduersaries are called Powers, as Coloss. 2. Rom 8. So are the good Angels Powers, as Ephes. 2. Heb. 1. Herein the euill spirits differ from the heauenly spirits, in that these are from heauen, & for the good of the Church: those are gouernours of the world, that is, of the corrupt estate of the world; so that their whole power is against the children of the world. Satan may strike the children of the best, but slay them hee can not. CHRIST calleth Satan the Prince of the world, and Paul calleth him the god of the world; Christ calleth him a strong armed souldier or giant: yet God be blessed all his strength is in the world. Well then, be he more fearfull to vsus then Goliah to the army of Israel; be it that he be as a roaring Lyon, at whose voyce all the silly beasts stand trembling; be it that hee so astonish & terrifie our conscience, that we know not what to thinke or to speake: yet all is to the terrour of the wicked. But behold, besides his strength, Satan is spirituall, inuisible, not to be discerned, and therefore more dangerous, in that wee can not preuent him nor his temptations, being aboue nature and aboue reason, cannot be descried, vnlesse aboue nature and reason we be either very well taught of the Diuell, or of God. To this vnsearchable nature hee is occupied in heauenly things, but as a spirituall wickednes, not goodnes. To shew how hee is spirituall, we see in this, in that he is an Angell of light, he tempted Christ with scripture, he set the Pharises in diuelish wisedome against Christ, he subornes false heretikes; yea, his subtilties shalbe such, by Christ his owne testimonie, that euen the elect, if it were possible, should be deceiued. And Paul speaking but of the childe of Satan the Antichrist, reports, that hee shall be mightie in power, in miracles, &c. Only this is our comfort, that this wisedome is but wickednes, which is the only thing wherein they be distinguished from the good Angels, with whome in wisedome and strength Satan is equall. Here ought wee to blush, in that wee desire rather learning, wisedome, and power, wherein Satan and wicked men hauehave not only bene equall to vsus, but aboue vsus, and we lesse desire goodnes, wherein we are like to God, to good Angels, and the children of God. For this may be a speciall marke that wee belong to God, when wee rather desire goodnes than those other qualities wherein we are equall but to the Deuill. Be we neuer so learned, he is more learned, be we neuer so strong, he is stronger. For is not he mightie in power that can so trouble the aire, as he did to Iob, and as oft as he doth in that boysterous manner, that no naturall Philosopher can giuegive a reason of it? In Exodus wee know that the Lord vsed euill Angels to trouble the Seas. Psal. 78. the Lord is said to send euill Angels to trouble thē. And as godlines is a mysterie, so there is a mystery of iniquity, and the Lord sending an effectuall illusion, (2. Thess. 1.) on thē that receiued not the word in louelove, is said to do it by the operation of Satan; so that though the Lord be the supreme worker, yet Satan is the instrument. What shall we say of the rage of sinne in these dayes? what shall we say how Satan daily bewitcheth vsus in Paganisme, Atheisme, Macheuillisme, Anabaptisme, &c? Is not all this sufficient to proue, that Satan taking vp the wisest men of the world to his seruice is a spirituall wickednes? Whereof comes it that sodainely a poore man becomes a cunning Artist? or that an ignorant man presently should speake with diuers tongues? or that silly soules should be subtill disputers? What is it that sinne is now adayes so subtilly, so closely, so wittily dispatched? Why doe men to maintaine Papisme forgoe all their goods, suffer their bodies to be whipped? Doe not all these proue, that Satan is a spirituall wickednes? Againe, if we looke to the height and shamelesnes of sinne, to see how men prostitute thēselues to sinne, we must say Satan hath bene mighty, powerfull in deluding mens minds, in hardening mens hearts, so that no word can pierce them: therefore it is, that Paul saith men are blinded in their minds; therfore Paul would hauehave vsus to tolerate and suffer such as Satan doth hold in chaines, 2. Tim. 2. Here let vsus see a difference of the sinnes of the godly and vngodly. The wicked rage and deuise platformes; the godly for a time may be vnderunder Satan. 2. Timoth 2. but they sinne of infirmitie, not of wilfull selling themselues to sinne. So great a cause of thankfulnes we hauehave, that we are not raging in hellish sinnes, in that we are simple, & bunger like sinners. Besides, the godly are sillie, the wicked subtill in sinne. So great a cause of thankefulnes we hauehave, that Christ the stronger man hath ouercommed. The Diuell hath power, but by derination, he hath a strength, but by limitation, he hath force, but in darkenes. So great a cause of thankfulnes we hauehave, seeing Christ hath wisdome enough in God to ouercome the wisdome of Satan in euill. Thogh then Satan be strong, yet none is greater then the Father, none mightier then Christ, who hath captiuated Satan vnderunder his feet. So great a cause hauehave we to be thankfull, that Christ will not only in his presence himselfe, but in vsus by his power also he ouercommeth. A further vse of this is to trie when our tēptations come of the natural corruption, or of Satans malice. To this we answere, that as our enemies are described by power & policie; so when temptations come so strongly and s…ily, that it is aboue reason, then the aduersarie abuseth our weaknes, our owne tēptations come more remissely & easily: but whē these temptations hale vsus more violētly, then we fight not with flesh alone, but with spiritual aduersaries. In the book of Exod. mētion is made of a spirit of jealozie, which is more then natural jealozie. In the booke of Iudges, an euill spirit was betweene Abimelech, & the Sechemites, which was more then frailtie of the flesh. In the Gospell mention is made of an vnclean spirit returning with 7. spirits more; so that the pulling of our affection is of Satan, as Christ said of Satans operation to Peter, that Satan sought to sift him and to deale with him: and indeede Satan did so daunt and circumuent him, that he spake he knew not what; so that this fell not onelyonly on the wicked, but on the godly: as Satan so bewitched Dauid in vnderstanding, that hee made him to number his people. Hereof it is that we pray not to be led into temptation, because though I am well purposed, yet so many vaine reasons rage in vsus, and forcibly drawe vsus another way, that wee may see somewhat more than nature. Likewise when we shall without any obiect bee carried away with some affection so strongly, that though our life lay on it, we cannot containe our selues. When Paul, Ephes 5 biddeth vsus be angrie without sinne, hee sheweth, that there is a naturall affection without sinne: but because our affections are without rule and mixed with sinne, hee saith, i… so doing wee giuegive place to the diuell. So that there is a great difference betweene a naturall anger, and a carnall sinfull anger, which besides the instinct of nature is wrought by Satan. And therfore as it is good to stop the first breaches in bankes for feare of further danger; so it is good to murther the first motions of sinne by the word, prayer, fasting, and admoni…ion, least giuing the sway to our affections they ouerrunne and ouerflow vsus throughly, and so we are carried to strange and furious sinnes. Wherefore first we are to be thankfull, that we may know how to preuent sinne (for wee may soone let in a guest which wee cannot well let out againe) and we must labour to represse such raging euils.
Yet another vse of this doctrine is, that wee must thinke, how oft wee deale with more than with men, when wee deale with heretikes, or with angrie bloodie men, who often are stirred vp by Satan, so that they spoyle themselues and others. The ignorance of this doctrine breedes ielousies, repinings, and malice, that when we thinke to reuenge others wee reuenge our selues This is now without cause: now if we hauehave a iust cause, yet for want of louelove, wisedome and humilitie, we spoile our good cause, harden our aduersaries, and hurt our selues. Wee must not resist policie with policie, nor requite euill with euill, but in wisedome be long suffering, pardoning man, as we would bee pardoned of God. For this cause fight. He bids vsus not to make truce with our enemie, though our enemie bee strong and subtill, yet fighting vnderunder Christ wee are to stand fast; Christ hath subdued for vsus, and he will subdue for vsus Still wee must remember to resist with Gods harnesse, which as surely exceede Satans harnesse, as heauen excels earth or hell. For want of this armour wee see wise and ciuill honest men fall into horrible sinnes. For want of this armour come such disputes with Satan, which simple soules vse, not being able to discerne which is the true armour. For want of this armour greene Christians, and troubled consciences looking for their owne armour rather than the armour of God, inwrap themselues in most dangerous labyrinths. Now our armour must bee complete: some hauehave a good heart but not a good life; some hauehave a good life but not …uch; some faith in part: this comes of want of knowledge, if they know the word, they pray not; some pray, but not with continuance.
To come to the armour, marke, it was said, Put on; now it is said, Take the armour. Wee see that here is no truce with vsus and Satan, as in ciuill warres, but we must continually say as Iehu to I…sabel, What peace my soule with Satan? We must not be secure Laish, or carelesse Babylonians, least that wee be preuented of the enemie. It is good to see sinne rather by experience particular in our selues, than for general knowledge in others. Aske our iudgement for a sinne in another man, and wee can point out eueryevery part of it; lay this sinne to our selues, and we can say nothing. So that we see it is easie to know sinne, but it is hard to feele the practise against it. Let vsus not then let the harnesse hang on the wal, but let vsus put it on. Here marke one thing, that it is a policie of the diuell to perswade vsus there is no diuell, as it is the policie of wizards to perswade vsus that there are no witches. And so as hee comes at the first as a sillie Serpent, whilest he would creepe in, but after hee prooues a roring Lion, when he is once entred: yet let vsus beware wee feare not too much, for that emboldeneth the enemie. For as man feareth man keeping courage, and is pursued without courage, nay as bruite beasts are bolder by seeing one which feareth them; so the diuell is the bolder, if hee seeth vsus afraide of them. And besides that feare drieth vp the blood and weakeneth nature, it doth also depriue vsus of faith in God his prouidence, which doth assure vsus that Satans power is all by de…iuation and limitation; it cannot touch the bodie without permission, much lesse the soule: which is manifest, for that witches though they preuaile in pettie and little things, yet when they come to great points, they can doe nothing. So singular a presaruatiue to the godly is the prouidence of God, as the Vn…cornes horne to the inferiour beasts. But we wil herein strengthē our faith, that the crosse of Christ hath triumphed against Satan for the godly, Coloss▪ 2. and therefore if hee now a…sault vsus, he doth cure rather than slay vsus. For as an enemy oft by Gods goodnesse thrusts his sword into an vlcer, rather to purge that which would hauehave bred death, than to kill: so oft God purposeth to cure vsus of the impostumation of pride euen by the malice of Satan, so wonderfully can hee drawe good out of euill. The diuell brings vnrighteousnesse, wee alleage righteousnesse; he brings terrour of conscience, we meete him with peace; he offers vanitie, we refuse it with truth; he comes roring, we auoide it by praying. Wherefore that proclamation must bee made here, that was in the Israelities armie, that is, that those that are feareful, returne home, and beware how they come into this conflict. And let vsus oppose to the strength of Satan the strength of Christ, who being our head shepheard wil not suffer vsus to miscarrie, though wee seeme to be in the wolues mouth, and that in the deepe valley of death. But what of all this harnesse? It must be put on We shall see oft none so weake in affection, as they that hauehave much knowledge. Who will better declaime against anger generally than the angrie man? Who is more seuere against wantonnes in education than a most shamelesse harlot? Why doe men thinke others blessed being troubled in minde, and count themselues cursed being in it? All this is because wee hauehave harnesse, but vse it not.
In the euill day. The day of temptation is called an euill day, because the temptation is euill. Iames calleth it a good day, and that wee must reioyce in it; and it is so in respect of God his wisedome turning it to good. So that this may bee a good day and euill day in diuers respects.
Hauing finished all. Luk. 4. After Christ was tempted, the diuell went away for a season, though that temptation ceased, yet he pursued him with afflictions. And though as children of the mariage the dint and edge of temptation be blunted to vsus, yet the enemie still enuieth vsus. And therefore we had aboue all neede of perseuerance, no daunger like to that which is in the ende. When thou hast ouercome the popish diuell, the worldly diuell comes. Hast thou ouercome the swearing diuell, then the lying diuell comes? Hast thou ouercome the filthie diuell, the worldly diuel comes? Hast thou ouercome all these diuels, the proud diuels come?
That thou maist stand. This is a promise, and we shall not faile of this armour of proofe, nor of the profit of it. And so as wee are exhorted to put on the armour, so wee shall hauehave the fruite of it by standing, so we still pray, Da Domine, quod iubes, & iube, quod vis. Thus Christians by faith and standing fast in the euil day, must change the other euill nature of affliction into a good qualitie, still being mindfull to comfort themselues in this, that the Euangelicall exhortations giuegive by promise through the holy Spirit a certaine strength to doe the thing commanded, the Law leauing vsus in our weakenes. Againe to the armour.
Stand. We must alwaies be in a readines, and at the first call, what time of yeere, monethmonth, day, or night soeuer the aduersarie prouokes vsus. He begins with the girdle, because in former ages as there were diuers manners of eating, sitting, or warring, so Paul here speaks of such things as were vsed thē. The girdle is not now, which was thē vsed, as we hauehave some armour familiar to vsus, vnknowne to them, as gunnes, &c. The vse of the girlde was to gird fast the nether parts, this is Truth, which is not takē for the whole word, as Ioh. 17. but for a sincere and vpright heart, or for faithfulnes. And as we take faith either for our faithfulnes to God, or Gods faithfulnes to vsus; so truth meaneth sometime vpright dealing either from God …o vsus, or from vsus to God. Truth is counted then for a true performance, as Roman. 2. The iudgements of God are with truth, that is faithfulnes. Al the waies of the Lord are merciemercy and truth, that is, a performāce of his merciemercy. Well, here it is not spoken of that truth, which is the word, but of vprightnes of heart and sinceritie. Againe, the truth of the word is after spoken of, and here can be no vaine repetition. Well, as the girdle knits all together on the bodie; so the vprightnes of heart is the band of all vertues, and hypocrisie is as a wide or loose sacke, wherein nothing can tarrie. This vprightnes of minde is in diuers places, as Psalm. 32. Blessed is the man, who with comfort in his remission of sinnes without guile laboureth for a godly life. The same commendation is Psal. 15. and 24 and 119. This is a thing accompanied with blessednesse by Christ his owne words, Matth. 5. The Author of the Hebrues willeth him that comes to God, to come with a pure heart, the want of which integritie is reprehended in the Iewes, Iam. 4. But what of all these porches to such an house? Surely because a true heart …urseth all graces to the end, and the false heart dissipateth all gifts, and disgraceth such hypocrites. Psal. 125. vprightnes of heart is such a thing, that the Prophet specially prayes for such as hauehave it, and leaues them in God his iudgement that want it. Psal. 119. Then shall I not be confounded, when my heart is vpright, Portion 10. vers. 80. We see true hearts shall be iustified in the end, and hypocrisie shall blush in the issue. Thus we see the reward of a good heart, the reuenge of an euill heart, when we know not how to do our duties simply. The honest heart still is strugling out of sin, & commeth; the hollow heart makes a shew of mortification, &c. but God takes away his vizard in time. For some mens sinnes goe before to iudgement, and some follow after: some mens good deeds are cleered in this life, to shew, that all weldoing shall be glorified. Iniquitie may be coloured, but not euer couered; truth may be blamed, but not shamed. For exemplifying the Lord himselfe giues testimonie to his vprightnes. Dauid was an vpright hearted man, Saul an hypocrite; Nathaniel had a good heart, Iudas was an hypocrite; Iosiah, Ezekiah prepared their hearts to the worship of God, 2. Chron. 25. Amaziah did good, but not with a right heart. The people (2. Chron. 20.) are said not to prepare their hearts to seeke the Lord their God: 2. Chron. 30. Ezekiah craueth merciemercy for them that came with an vpright heart, and God heard him: so acceptable is an vpright heart. But how shall we discerne our hearts to be vpright? It is not by nature, Gen. 6. Iob saith, a cleanething cannot proceed from an vncleane sinne. Dauid confesseth originall hypocrisie, which is shewed Prouerb. 12. and 20. We then (Act. 13.) must see that our hearts are made cleane by faith. Of it selfe, aboue all, the heart of man is vnsearchable, Ierem. 17. But how comes this? because there is a labyrinth of hypocrisie in it, there is a gulfe, and depth, and priuie discourse in it, that no man can gage but the Lord, who is said, Prouerb. 16. to be the searcher of the raines, howsoeuer our heart is hollow. This secret searching is by the Spirit of God, 2. Cor. 2. and by the word wrought vponupon by the Spirit, 1. Cor. 14. Heb. 4. 12. The Spirit rebukes vsus of sinne, Ioh. 13. but by the word searching the very hidden intents of the heart. Therefore as it is to no end to hide any thing from the Lord, so it bootes vsus not to looke for an hiding of thoughts. For be they in louelove of good, good; or for hate of sin, or sinfull things, then God is pleased for it. If we doe good for reward, or auoide euill for shame, &c. all is wofull in the fight of the Lord, seeme mens goodnesse neuer to be so good in a mans eye.
FINIS.