The Spiritual Armor, Text (1 of 3)

The Spiritual Armor · Text (1 of 3)

p. 1THE SPIRITVALL Armour.

EPHES. 6.10.

Finally, my brethren, be ſtrong in the Lord, and in the power of his might.

NOw followes the concluſiō of the Epiſtle: in which are three things; firſt, an exhortation, to the 21. verſe. Secōdly, a narration of diſpatching Tychicus, verſ. 21.22. p. 2Thirdly, a farewel, verſe 23.24.

The ſumme of the Exhortation is, that wee would fortifie our ſelues, to the end wee may goe through with theſe things which oppoſe vsus in our Chriſtian warfare.

Now the manner is two-folde: Firſt, by looking at the ſtrength we hauehave out of our ſelues in God, Secōdly, by harneſſing our ſelues with a ſpirituall ſtrength inherent in vsus. For theſe do not one explane the other, becauſe 1. Pet. 1.5, Gods ſtrength and faith are diſtinguiſhed, as the matter apprehended, and the hand apprehending; and it is more ſutable to this Allegory: For the ſtrength of p. 3the common ſouldiers is as much, yea farre more in the wiſedome & power of their Leader, then in their owne valour and furniture. But one may ſay, Queſt. Why doth hee ſay in the power of his might, and not in the Lord onelyonly. Anſwer: Anſw. The firſt is a more generall obiect of our faith [in the Lord] in his wiſdom, mercy, faithfulneſſe, (for all theſe doe ſtrengthen vsus). The other is that immediat thing in which is all our helpe, as keeping vsus to ſaluation. Now that the Apoſtle hauing exhorted to beleefe, and godly life, doth ſtrike vp a Drum, and ſound an alarm; it doth giuegive vsus to vnderſtand, Doct. that the practice of good duties hath no ſmall enmity p. 4against them. The Diuel wil ſoon (if we ſet our ſelues this waies) cry for clubs, & reach vsus ſome knocks. Wee ſhall know that theſe things ſhall coſt vsus the ſetting on. Thus in Chriſt when he ſet vponupon the worke of our redemption, Satan did tempt him, as Matth. 4. and Rom. 7.21. when he would doe good, euill would ſtirre in him: and when Paul 1. Theſ. 2.18. did purpoſe to come & viſit thē for the ſtrengthning of their faith, Satan did hinder him: and Mat. 12.46. when Chriſt was fruitfully teaching, there we ſee his acquaintance at the doore to ſpeake with him, calling him from the worke in hand, Matth. 16.22.23. p. 5when hee tolde them of his ſuffering, Satan by Peter ſought to turn him from it (Saue thy ſelf). O ſuch is the force of Satans oppoſition, that a man when once hee ſetteth him ſelfe to this or that good thing earneſtly, he is beaten from it farther then before: euen as the people were who are types to vsus; when they turned themſelues to forſake Egypt, their ſeruitude was redoubled. Exod. 5. Vſe 1 They therefore muſt teach vsus not to count it ſtrange when we find ſuch difficulties in the wayes which are good: for when a man doth looke to righteouſneſſe, he doth then leaue the kingdome of darkneſſe, and the tyrant cannot endure p. 6this with patience. As at other tryals ſo at this we muſt not wonder. 1. Pet. 4.12. Dearly beloued thinke it not ſtrange concerning the fiery triall, Why ſhould we think that ſo ſtrange which is ſo frequent, as our meat is not more vſual? When we wold buckle to ſome more ſpirituall duties, then ſuch an ill diſpoſition commeth vponupon vsus: euill is preſent, the Diuell doth make vsus to be annoyed with ſwarms of idle thoughts: then what neede wee vſe ſuch ſtrictneſſe? bee good to your ſelfe, then this friend wold ſpeak with vsus, this buſineſſe is vndone, this matter lieth in deſpaire, thy mother is at the doore, then we are moyled & deeper p. 7often in the ſin wee fled from, then before. While I was muſing, the fire brake forth, then ſpake I with my tongue, Pſalm. 39.3. Wee muſt not think this ſtrange; but though we be beaten on our knees, yet goe ſtill from Egypt the kingdom of darkneſſe to the glorious inheritance of the Saints in light.

Vſe 2 2. This doth ſhew ſuch whoſe courſe is cleare and euen, goe ſmoothly away with all their enterpriſes, that they are taken of the Diuell to doe his will: for it they did not pleaſe him, then hee would hauehave a ſaying to them. Now particularly in this verſ. two things muſt be opened. 1. That Chriſtians muſt hauehave a reſolution in their courſes. Secondly, p. 8who it is or vponupon what ſtrength it is wee must be courageous. For the firſt, the Apoſtle teacheth ſo much, 1. Cor. 16.13. Watch yee, ſtand faſt, quite your ſelues like men: hee doth call vponupon vsus to bee valorous, like as Ioab exhorted his ſouldiers fighting for their countrey, 2. Sam. 10.12. And of the Chriſtians, it is ſaide, they did with full purpoſe of heart cleaue vntounto the Lord: and the ſelfe ſame ſpirituall fortitude is neceſſary in the things wee vndertake or ſuffer, if wee meane to goe through with them.1. Chron. 28.10.1 Chr 28:10 Take heed therefore: for the Lord hath choſen thee to build the houſe of his Sanctuary, be ſtrong therefore & do it. Luk 9.51. p. 9It is ſayde of our Sauiour Chriſt when his time was come to ſuffer, hee ſet him ſelfe fully to goe to Ieruſalem. Now this ſpirituall courage doth ſhew it ſelfe in three things.

1Firſt, it doth expell the fears of cowardiſe, when we ſee great enemies againſt vsus. Deut. 20.23. Let not your hearts feare nor be afraide of them: for though a man ſee a hideous maſſe of corruption, yet ſhall it not affright him. 22. It makes vsus not to be diſmaide at the difficulties that meete with vsus: though a man come by knocks, yet hee maketh not dainties of them. For Paul though hee was driuen vponupon that he would not, yet he was not diſmaid, but gaue p. 10God thankes that the beſt part of him did looke another way, & that Chriſt was his righteouſnes. 33. It doth ſhew it ſelfe in this, that after we are foyled, it maketh vsus renew our battell, and valiantly charge our enemies with freſh aſſaults. Iud. 20.22. The men of Iſrael plucked vp their hearts (there is courage) and renewed the battell; ſo Paul, though the Diuell did buffet him againe and againe, yet being courageous, hee did renew his ſtrength againſt it by often prayer. Vſe. This then doth rebuke the timorouſneſſe in vsus, that when wee ſee the manifolde enemies, which we hauehave, our hearts melt, & if we be foyled, are ready to p. 11caſt away our weapons; which cowardiſe doth encourage the aduerſary, as courage doth daunt him. The Diuell is like a ſerpentine Crocodile: the property of which is, if one followeth, it flieth away; if one fly, it purſueth him: reſiſt him, he ſhall fly; be afraid, he wil follow. Men are, as Ieremy complaineth, courageous to doe euill, but they hauehave no courage to doe good. If a Bear or Lion be in the way, they will encounter the greateſt difficulties: if one courſe proue not, they will turne eueryevery ſtone; which ſhould make vsus much more double our courage in that which is good.

2. Wee ſee hence, how p. 12that Gods almighty ſtrēgth is it, on which our courage muſt be builded. Eſay 30.15 Thus ſaith the Lord God, in quietneſs and reſt ſhall ye be ſaued, in quietneſſe and confidence ſhall bee your ſtrength, Phil. 4.14. I can do al things through Chriſt that ſtrengtheneth mee. 1. Pet. 1.5. We are kept by the power of God vntounto ſaluation: for no ſtrength but his can preuaile againſt the ſtrong one in the world: he bruſeth the Serpents head, he diſſolueth the workes of Satan, Geneſ. 3. Ioſ. 3.8. The Iſraelites could not hauehave come out of Egypt, nor entred the Land of Canaean, if the Lord had not ſubdued their enemies, neither p. 13might they bee confident in ſword or bowe, but in the name of the Lord only, in their ſtrong God: much more muſt our courage be builded on God, ſeeing their enemies are fleſh, ours are ſpirits of great power. Look as it is in ſouldiers, their chiefeſt ſtrength lieth in their Captain: ſo is it true heer, that al our ſtrēgth lieth in Chriſt, the Captaine that leadeth vsus to ſaluation, his power doth all our workes for vsus: & that which is to be in vsus, doth but fit vsus to ſtand ſtil and look to this almighty power of God, which ſubdueth all things for vsus. Vſe 1 It muſt teach vsus therfore to diſclaime our owne ſtrength: he rhat will be wiſe p. 14muſt become a fool; he that wil be ſtrong, muſt learn to ſee himſelf to be weaknes it ſelfe. Wee our ſelues before our conuerſion are of no ſtrength. Rom. 5.6. After, of no ſtrength: Not that we are ſufficient to thinke a good thought. 2. Cor. 3.5. None can name the Lord Ieſus, but by the holy Ghoſt. 1 Cor. 12.3. Hee is happy that is grown vp to be emptie of himſelfe: we are as full of ſelfe-confidence as of ſelf-louelove, though we cannot diſcerne it. This is the reaſon wee are ſo often foyled, that wee might ſee wee are of no ſtrength, that all our victories muſt com from G d. Iud. 20. The Lord let the Iſralites fal in a moſt iuſt quarrell p. 15againſt their brethren, that hee might ſtrip them of that ſelf confident preſumption they had in themſelues. And Paul, ſo holy an Apoſtle, was brought to the gates of death that he might learne this leſſon. 2. Cor. 1.9. What maketh vsus after diuers fals, to bee no more afraid of the enemies that buffet vsus? what maketh vsus that we can no more feelingly run vnderunder the wings of Chriſt? whence is it that we hauehave no more pouerty of ſpirit in the evperience of our frailties, but that ſecret ſelfe-confidēce is mighty in vsus? Seeing that all our courage muſt be in this, that God is with vsus; let vsus bee nothing in our ſelues. The bleſſed ſoules can p. 16ſay with Paul, Phil. 3.3. We are thoſe whoſe harts being circumciſed, reioyce in the Lord Ieſus, and hauehave no cō fidence in the fleſh.

Vſe 2 Secondly, let vsus learne to build our ſelues on this Rock, on our ſtrong God Chriſt Ieſus. As thoſe vncircumciſed Philiſtims did place all their hopes of the battell in their Goliah: ſo muſt wee place all our hope in Chriſt Ieſus: this is our ſtrength, Exod. 14.13. Sta…d ſtill, fear not, behold the ſaluation of the Lord which he will ſhew to you this day. This is a moſt bleſſed estate, to leane on the Lord, and on the power of his might: many are the benefits of it. It will feare no oppoſition. For what cānot Gods p. 17almighty power ſubdue? Pſalm. 27.1. 22. It will not be diſmaid when all meanes in ordinary conſideration faile vsus: hee ſaueth by few, yea without any, as well as many. Rom. 4. Abraham cared not for the deadneſſe of his body. 33. Hee that hath no truſt in himſelfe, but leaneth on the power of God, will, though he fall often, ſtil hauehave hope: for hee that knowes he hath no ſtrēgth, cānot wonder if when God leaueth him hee doe fall: and hee that maketh Gods ſtrength his ſtay, though he be neuer ſo far from a thing, yet will not caſt away hope in time to obtaine. 4Finally, hee will deſire to grieue ſilently for his weakneſſe, h… p. 18will ſo learne to ſee there is no ability in him, that hee will further leane his faith on the power of God. Pſal. 60.11. GiueGive vsus help againſt trouble, for vaine is the help of man. Pſal. 69.29. When I am poor and in heauineſs, thy helpe O Lord. ſhall ſtill exalt me. What vſe the Pſalmiſt maketh of this, that the Iſraelites had fought vnſuccesfully as left of God? Laſtly, 5this is all our ſecurity, that it is not the ſtrength in vsus, but the power of Gods might that muſt helpe vsus to ſaluation. If wee had the ſtrength of our firſt parents, and were left to our ſelues, wee ſhould come ſhort of happineſſe: but this being it that doth keepe vsus (Gods p. 19ſtrength being truſted to by faith) the ſelfe ſame ſtrong God being the author and finiſher of our faith. Heb. 13. this puts all out of doubt. 3. We muſt glorifie the power of God in all things; it is he that ſtrengtheneth vsus. Eſay 25.10. He worketh all our works for vsus. Pſal. 108.13. Throgh him we ſhal do valiantly, hee is our ſhield, tower, rock, ſtrength, and glory.

Now followeth the ſecond part of fortifying, concerning the furniture we are to hauehave; laid downe in generall to the 14. verſe, in particular to the 21. Firſt, he layeth downe the dutie. Secondly, he doth, as a faithfull Herald, againe repeate p. 20his proclamation, becauſe we cannot heare on this ſide eaſily, but would ſaue our ſelues peaceably, without looking after warfare. In laying downe the dutie, he deliuereth in the beginning of this verſe, the thing to bee done: Put on the whole armour of God. 2. The end, that you may be able to reſiſt. 3. The reaſon, which hath reference to the dutie, and end; in the 12. verſe. Now in the thing to bee done, three things are to be marked. 1. That Chriſtians muſt hauehave armour that is compleate armour, to couer them from top to toe. 2. That they muſt not hauehave it lying by them, but muſt put it on. 3. That the Chriſtian p. 21armour is for matter and making, of God, that is, divine and ſpirituall. For the firſt, there is great reaſon to proue that a Christian muſt hauehave armour. For he hath enemies that would wound him deadly otherwiſe: Anſ. 1 It is with vsus as with the Iſraelites in Exodus: ſo ſoone as hee tooke them out of Egypt, hee led them thence armed; becauſe that Pharaoh hee knew would followe them, and puiſſant Kings encounter them as they marched to their inheritāce. 2Againe, a Chriſtian is borne with his armor on his back, ſo that he can as wel ceaſe to be a Chriſtian as ceaſe to be armed. That which is fabulouſly ſpoken of the race of p. 22Gyants, is truely ſpoken of vsus; we are no ſooner born then wee hauehave our ſwords girded to vsus, our ſhields on our arms, &c. Anſ. For the word doth beget vsus, Faith is the firſt thing formed in vsus. Now that wee muſt hauehave compleate armour, it is hence manifeſt: becauſe it were in vaine to hauehave ſome parts couered, and to lie open to mortall wounds in other ſome. The Diuell is like thoſe Champions, who if they cannot wound the head nor the heart, they will prick any part rather then faile. Vſe 1 Chriſtians then muſt hauehave their compleat harneſſe couering them from top to toe, which doth ſhew vsus how vnchriſtiā many are, who know not if p. 23they ſhould ſpeak truth that that there is any ſuch armour. Like Iſrael when there was not a Smith, nor a weapon in it: ſo is the face of our Iſraelites, they look not (though they hauehave bound themſelues by the Sacrament to be warriours) after armour. 2If thou haſt not this armour, knowe the Diuell hath ſurpriſed thee, and holdeth thee as a ſlaue to him. Againe, many forget that they muſt hauehave compleate armour, ſuch as muſt couer them all ouer: and therefore though in ſome things they ſeeme couered, yet in others they are without defence.

Secondly, we muſt mark that he doth not ſay, we muſt p. 24have armour, or prepare it, but we muſt put it on: obſerve thence, Doct. that It is not enough to knowe there is ſuch armour, but we muſt hauehave it buckled alwaies vponupon vsus, in readineſs by vsus: we muſt not doe as many, who hauehave wardrobes of apparell, but they weare them not; as good hauehave none, as vſe it not. Queſt. But you will ask me, How may we put it on? Anſw. Anſ. If we do vncaſe vsus of that which will not let it bee drawne vponupon vsus: for as he which vvould put on a nevv ſuit, muſt firſt put off his olde; ſo vve. Secondly, vve muſt in conſcience of our infirmity pray to God to fit this furniture about vsus: 2for, looke as little children, although they have p. 25apparell, they cannot put it on further then the nurſe or mother doth make them ready: ſo it is vvith vsus. Thirdly, 3vvee muſt put on theſe things by exciting and augmenting them: as for example; Wouldeſt thou put on the ſhield of faith? doo it thus; I am a poore captive: vvell, Chriſt hath bid mee hold him, and he vvill make me free. I am troubled vvith lavves of evill: vvell, Chriſt is a ſanctifier: every time vve renevv faith, vve put on this ſhield. 4Fourthly, the vſe of this armour doth put it on: for beſides as in apparell by ſtretching our ſelves vvee make it fall to our bodies, theſe graces have this; being exerciſed, they increaſe the p. 26more.

Ʋſe. 1 This doth rebuke many, yea many that have armour. Look, as evidences, till ſom flavv be found, are not peruſed: ſo our vveapons, till God muſter vsus vvith ſome calamities, are not vſed. When I ſee theſe ruſty halberds, calivers, muskets, hā ging vp in the time of peace, I may ſee hovv it is vvith our ſoules. The graces of God are not kept ſhining, vvee do not gird them daily to vsus as vve ought: therefore vvhen vve ſhould vſe them vvee ſhall finde them out of kilture at the leaſt. Againe, many ſlothfull ſouldiers for eaſe put-on ſome, and leave off otherſom: though they look to the maine, yet p. 27they care not for the lighter vvounds; their eies, tongues, eares are ſhot through, as David in Vriahs matter had not his eies fenced.

Ʋſe. 2 Againe, it lets vsus ſee hovv vvel a multitude of the faithfull, a virgin betrothed to Chriſt, may be compared to an army (for terrour) vvith banners. Is it not a fearefull thing for an enemy to ſee an army all clad vvith gliſtring armour from the crovvn of the head to the feet? ſo is it for theſe ſpirits to ſee their ſoul…s ſo armed. The laſt thing to bee marked in the duty, is the kinde of armour [of God] which word noteth both the maker and metall of it; teaching vsus, that the vveapons vvherevvith vvee reſiſt p. 28the divell muſt be ſpirituall. Our vveapons (ſaith the Apoſtle) are not carnall, but ſpirituall, 2. Cor. 10.5. There is no armour of proofe able to reſiſt him, which God himſelf doth not forge, and is not ſpiritual: for the ſtrength of braſſe and ſtone is nothing to him; that of the Leviathan may be applied to him, Iob. 41.

Secondly, ſuch muſt the armour be to reſiſt, as the aſſault is vvhichwhich is made againſt a thing: novv the divell doth not come againſt vsus vvith ſvvords, but vvith ſpirituall ſuggeſtions to vvithdravv vsus; labouring to withdraw vsus from righteouſnes and fellovvſhip vvith God, to vnrighteouſnes and the creature, leaving the creator. p. 29Wherefore vvee muſt not fence our ſelues againſt the aſſaults of Satan by any human means, by any thing vvhichwhich the vviſdome of man can ſuggeſt: but as David, encountring vvith Goliah, laid aſide Saul's vveapons & furniture, and vvent againſt him in the Name of the Lord: ſo vvee muſt ſay, Not armed vvith our ovvn vviſdom, ſtrength, or helps of the creature, do vve ſeek to put to flight the povver of darknes, but in Gods armor vve make reſiſtance. Secondly, 2it doth convince many of notable folly, vvho vvill march againſt the divel with armour fleſhly and diveliſh; as the Papiſts, vvho in proceſſion hauehave banners vponupon p. 30poles, vvho on Palme-Sunday cary palm-boughs, vvho put truſt on croſſes, crucifixes, holy vvater, &c: for, not knovving the power of godlineſs, they think vvith fleſhly ceremonies to chaſe away the ſpiritual powers of darknes. Againe, many troubled vvith tentations of blaſphemy, or ſelf-murder, they vvil to phyſick; as if by letting of blood or vomit, they could purge out the divell: others, vvhen the evill ſpirit doth annoy them, they make reſiſtance but as Saul, call for muſick, this or that company, and employ themſelues more buſily, that one naile may driue out another; in a vvord, ſo reſiſting that evill one, troubling themſelves, p. 31that they make themſelues twofolde more the children of the Diuell. 4. There are ſome who when they are ſo troubled, will not ſticke to goe to wiſards: when the Diuell doth wound them, they will ſeeke to him for a plaiſter: that cure will bee well done, when the murdering ſpirit muſt play the Surgeon. Now followeth the end, that yee may bee able to ſtand. Two things muſt bee vnfolded. 1. What this meanes (to ſtand)? Anſ. A ſouldier ſtanding orderly to his fight, doth neither run forth to his perill, nor retyre through cowardiſe; neither is beaten downe through violence. So that ſtanding, is holding their courſe without hurt receiued.

p. 32Aſſaults of the Diuell are of two ſorts: forcible or politike. Now this Text ſpeaks of thoſe ſubtle ſtratagems, the worde ſignifying one principall kinde (to witte) ambuſhmēt, that put for the other: the ſenſe then of the words is, that you may bee preſerued harmeleſſe, notwithſtanding the Diuell do practice all his ſtratagems againſt you. Thus you ſee what is the benefite of our Chriſtian furniture: it doth put vsus out of danger; this is tryed proofe, we neede not feare any ſhot if it bee well buckled vntounto vsus: thus Chriſt being with this harneſſed, the Diuell could not faſten any thing on him: for euen ſome peeces, are of no p. 33leſſe force, much more the whole. 2. Pet. 1. He thay ioyneth faith, vertue, knowledge (which all is but the breſtplate of righteouſnes) ſhall not fall: Iohn ſaith, faith (which is but our ſhield) is our victory. Now if one peece bee of ſuch vſe, how beneficiall is the whole? Againe, in the falls of the Saints it may be ſeene how they caught their wipes, for lacke of their armor. Vſe 1 Which muſt teach vsus firſt, to priſe and get vsus this furniture. We ſee how going to warres we eſteeme more then life ſuch an armour as can ſecure vsus, that wee need not take care for gunſhot: how much more ſhould wee count of this, which keepeth the life p. 34of God from being wounded in the ſoule. Which if we were fully clad with, vve might fight at the Cannons mouth ſecure from danger. 22. It doth let vsus ſee what we muſt blame when wee are wounded; our want to our ſelues in not putting on this armour: for hence it was cauſed.

2. Wee ſee that the Diuell doth vſe policie in aſſaying vsus, Thus from the beginning he ſhewed more of the Serpent then of the Liō. 2. Cor. 11.3. He did through deceit beguile Euah. 2. Theſ. 2.8. His working is not in all power onelyonly, but in all deceluablenes of vnrighteouſneſſe: he is the father of common Machiaueliſme: hee p. 35knoweth the Lions skin wil not come where the Foxes may enter; and if hee were ſtrength without ſubtilty, he were the leſſe to be feared. For vvhat is the Poets Poliphemus vvhen his eyes are vvanting? what is ſtrength if wiſedome and policie bee vvanting or abſent. But for our further inſtruction, wee muſt ſearch out vvhat theſe ſubtill ſtrat…gems are, whervvith hee doth circumuent vsus: not that vvee can finde them all out, but that wee may point at the fountaines of further meditation.

Theſe may be conſidered generally, or more particularly. Generally, his policy in fight is, that he obſerueth all circumſtances for his aduantage: p. 36as perſon, place, time; and as hee ſet vponupon Chriſt in the Deſart when hee was now hungry: the condition of the party, whether in proſperity or in aduerſity, religious, or otherw…ſe: his weapon in chooſing and vſing of which hee ha…h great s…ill: and two things are here remarkable and moſt eminent. Firſt, that hee will then redouble his forces, when after God is ready to remooue him: as men that beſiege a Citie, if they hauehave intelligēe of any power comming to remoue their ſiege, they will put forth all their courage: trying if they may make breach or ſcale the walls and enter. Reuel. 12.12. Hee can ſo p. 37watch opportunity, that he can be ready to hurt vsus with our owne weapons. As 2. Cor. 27. hee would hauehave ſwallowed vp the Corinthian in his repentant ſorrowe.

The more particular conflicts and aſſaults, ſome are leſſe ſeene, ſome are more openly hoſtile. The leſſe manifeſt aſſayling of vsus is, when hee diſſembleth his perſon, or his ſtrength: For Satan often commeth in the perſon of a friend, ſometimes in an Angels of light, ſometimes in the perſons of Saints departed; and hee is like that policy of the Gibeonites, Ioſ. 9 9. Like the King of Iſrael who fought with Aram in other apparell:1 King. 22.30.1 Kgs 22:30 or like as if p. 38a Man of warre meeting an enemy ſhould hang out the ſame colours with them, and ſet men ſpeaking the ſelfe ſame language, and of the ſelfe ſame habite with their enemies, and ſo ſhould board them and ſinke them at vnawares; theſe therfore muſt a little bee opened. Firſt, hee commeth and cloſeth as a friend, inſinuating, as if hee bare vsus more good will then God. Geneſ. 3. God knoweth if your eies ſhould be opened, &c. ſo to Chriſt, Maſter ſpare thy ſelfe: but mark what Chriſt replyeth, Goe behinde me Satan. So hee commeth to another▪ What? he hath abuſed thee; doe not let him doe thee that wrong, others will bee p. 39heartened to doe thee the like. So when he perſwades couetouſnes, You muſt hauehave ſome thing more then this: You hauehave, and may hauehave a great charge: ſo to him that would double his diligence, What neede you ſo diſeaſe your ſelfe? God forbid none but ſuch great paines takers ſhould com to heauen. Thus hee would with a friendly parlie, with a Ioabs kiſſe vtterly betray vsus. Secondly, he hath ſometimes taken on him the perſon of an Angel of light, in wordes which hee can ſpeake good. Marke 1.24. and 5.7, Thou art the Son of God. The maid with the ſpirit of diuination ſaith, You are the ſeruants of the moſt high God:Acts 16.16.Acts 16:16 but he profaneth p. 40the words, and vſeth them vntounto euill ends, to win himſelfe credit in his lying, or weaken the truth of them by his confeſſing: ſo in nomine domini beginneth much wickedneſſe. Secondly, hee will ſet vsus vnſeaſonably and buſie vsus about good works, and thus hee did Martha, Luke 10.40. making her ſo buſie in the entertainement, that ſhee had no leaſure for the better worke, that which Mary choſe. This is his wickedneſſe, and he alwaies doth it either to iuſtle out a better work, or to draw-in with that good ſom greater euill. So in the Church, many reade often and are thinking of good things, but the Diuell doth draw them to p. 41this, that they might not attend the worke in hand. Thirdly, hee will perſwade to euill vnderunder the ſhew of good: thus hee will make vsus vnderunder the pretence of diſcretion and moderation, be like thoſe who were neither hotte nor colde, fit for nothing but to be ſpued out of Gods mouth: He will with a ſhew of zeale fetch vsus off to murther. Luk. 9.54. Hee did the diſciples, and thus hee beguileth ſuch who will reform without authority, and the Browniſts who beguiled with a falſe ſpirit of zeale, make ſeparation: ſo by perſwading prouidence, hee doth fill the heart with couetouſneſſe: ſo by perſwading perfection, hee p. 42foileth in will-worſhip: ſo theſe doctrins of Diuels forbidding meates, mariage, religiouſly, are broached vnderunder pretence of chaſtity, abſtinence; invocation of Angels and doubting, vnderunder pretence of humility. Col. 2. and vnwritten truths with curious queſtions, vnderunder pretence of profound learning: ſuch like doctrine. Reuel. 2.24 ſo ſtiled, is called therefore the depth of Satan. 4. By diſſwading that which is truely good, as if it were a vice: thus repenting, and leading new liues, and taking vp the orders of God, this is new-fanglenes, and leuity: thus doing any dutie that is not ſo generally receiued, it is diſſwaded as p. 43ſingularity and pride; thus zeale is madneſſe, as in Chriſts practice cenſured. Mar. 3.21. And Paul vvas thought to be mad through much learning: thus the lawfull remedy is calumniated as vncleanneſſe; depending on Gods providence is counted tempting him: as in that example of Ahaz, Eſay 7.12. Particular faith is pride, &c. And thus he doth ſette fine colours on foule cloathes, and like an Angel of light doth beguile vsus. 3. Hee taketh on him the perſon of Saints departed: as apparitions for the confirmation of erronious doctrines, do fully aſſure vsus.

The ſecond leſſe apparant action is, his d…ſſembling of his p. 44ſtrength; ſomtime eleuating, leſſening his power: as whē our Lord hath foyled him in vsus, hee will make vsus if he vvere eaſily withſtood that vvee might after a ſort command him, that then wee might wex ſecure, and bee betrayed, 2. By diſſembled flight, like the ſtratagem vſed, Ioſ. 7. Iud. 20. Hee will ſeeme as fled, but then hee playeth the Parthian, hee fighteth moſt dangerouſly: Thus many that hauehave beene prodigall, giuen to women, are grown better husbands, and become new men; the Diuell ſeemeth to bee fled: but if they be not new creatures indeede, having new hearts, hungring after righteouſneſſe, and the knowledge p. 45of God, in Chriſt, the Diuell hath them farre ſurer then before.

So in Saul, when the evil ſpirit came vponupon him; when Dauid played, the Diuell ſeemed to be gone, but alas nothing leſſe. So ſome hauehave bin troubled in conſcience, and they hauehave skinned all ouer in their manner, all is quiet now: but let them beware, for if they hauehave not met with the right cure, the Diuell by lying ſtill, and diſſembling flight, will make them ſecure to their deſtruction.

Now, vvee cannot finde them out better, then by conſidering of warlike ſtratagems, to one whereof the holy Ghoſt here hath reference. p. 46Novv theſe are diuided into three bands: for they are either in prying out, or in concealement, or in matter of attempt. For the firſt, the diuell doth pry into vsus, and knovveth vsus but too vvell, hee is named from knovvledge, yea he hath his intelligences frō every look, geſture, affection, that vve may ſay as Aram did, We can doo nothing in our bed-chamber, but he vnderſtandeth it, 2. Kings 2.11.12.

Secondly, for concealement, he is as ſubtill to finde vsus out as to hide himſelfe; and therefore carrieth his matters ſo, that the moſt are murderd by him before they vviſt who hurt them; being like the Fox, vvho entereth p. 47fetching leaps into her hole, that one may not bee able to trace her to her den ſhe lieth in: which will appear more in his more apparent practices. His more apparent practices are theſe; Firſt, his ambuſhment: and this word doth note a ſtratagem vſed by the Iſraelites againſt Ai: this is the noted courſe of the divell, that hee ſhall bite at the heele, and come vponupon vsus behinde our backe as it were. Thus ſomtime he tempteth vsus to groſſe neglect of our duty or the contrary, but he commeth vponupon vsus ſtealing, with indevotion, or eying man in the performāce of duty, ſeeking to corrupt the manner or intention: but theſe things not p. 48taking place, hee hath lying in ambuſh, pride and ſecurity; with which, after performing any good duty, we are ready to be overtaken.

2A ſecond ſtratagem, to reſtraine courſe of victuall from the beſieged, or to take away weapons from the enemy; the one practiced againſt Samaria, the other by the Pſtiliſtims againſt Iſrael, 1. Sam. 13.19. Now this is the attempt of Satan againſt vsus, to famiſh vsus if it were poſſible: for now at a ſermon, the milk, bread, and meat of our ſoules, is dealt forth by Gods Steward; but hovv many doth the divell keep from taſting one mouth ful? ſom vaniſh in wādring thoughts: ſome ſit like pillars: ſome if p. 49they bee held too long, or hauehave it not trimly diſhed forth, fall out vvith their meat, and vvill none: ſo many vvorthy communicants hee maketh afraid to touch the ſacrament; vncomfortable performance, indiſpoſitions ſo trouble them. So he doth labour nothing more, then to vvring our vveapons out of our hands; as praier, vvhat a deal of diſcomfort doe vvee knovve in it? ſuch ſvvarms of thoughts impertinent, ſuch miſts, ſuch loſſe of all comfortable ſenſe? But the divell knovveth, that a praier preferred in the obedience of faith, though out of the deeps of death and ſpirituall thraldome, is tvvice acceptable: p. 50but his drift is to make vsus lay aſide praier. So faith: vvhat is the matter that renevving our faith vvee hauehave ſome trial preſently that ſhaketh vsus more then euer? The matter the divell aimeth at is, to make vsus by ſuch continuall foiles, after renuing our faith▪ bee vveary of this, and ſo caſt our ſhield from vsus.

A third ſtratagem in enemies is, to get the contrary forces out of their hould, or to diſorder their march and battell array, Ioſ. 7. Iud. 20.

Novv this is the diuels politicke practice: for our wal & mount is firſt our belief in the word of promiſe, and threatning of God if vve ſin; 2. Our conſtant courſe in p. 51good exerciſes. Novv the divel vvil dravv vsus from theſe, as thoſe in Mal. 3.14. vvho vvere brought to ſay, It is in vain to ſerue the Lord: as Evah, the divell brought her to make a peraduenture of death that vvas ſo peremtorily threatned, & then ſtabbed her deadly. So Dauid vvas vvont to pray thrice a day, and take times for ſuch devotions: but the diuel (as it is probable in 2. Sam. 11.2.) had cauſed him to com from his trench, and then did preſently vvound him.

The fourth ſtratagem is, Spreading of falſe terrors. Iud. 7. Gedcon vvith a frightfull ſhovve did ſo aſtoniſh the enemy, that they turned one againſt the other: thus p. 52the diuell doth often marſhal many cauſeleſſe terrors, as he makes others preſume vvhen they ſhould tremble. Hence it commeth, that hee maketh Gods dear chriſtian children be ſometime troubled with fear vvhether they are in the fauour of GOD, vvhether they euer had true grace vvhether they hauehave not ſinned againſt the holy Ghoſt. So in particular actions if one will make a conſcience of vnlawfull gain, he will feare them with poverty, They ſhall not be able to liue: ſo, if they bee liberall, he wil caſt in this fear, They may want themſelues: ſo, if they defend an innocent helpleſſe perſon, he will bid them looke what they doo, p. 53they may draw an old houſe on their heads: and he doth fill the eyes of the ſpirit with ſuch diſguiſed bug-beares.

5The fift ſtratagem is, to ſend-in ſom ſmall forces, or ſuborn ſom treacherous inſtruments which may betray all: thus the divell will often faſten ſmall ſinnes on vsus, to bring vsus on to greater; ſuborne falſe brethren.

Now what is the vſe of all this, Vſe. but to ſtirre vsus vp to looke about vsus? ſeeing wee hauehave ſo ſecret and ſo ſubtill an adverſary inſtructed with a thouſand arts to circumvent vsus, what need hauehave we to be innocent as Doues, but wiſe as Serpents? Now, Queſt. if you will ask, Hovv wee may bee k…pt ſafe.? Anſ. Learn to feare p. 54and ſuſpect the euill one: this is the Sentinell of the ſoule, vvhichwhich maketh diſcouery of the aduerſary. Bee watchfull, &c. Credulity is full of perill, but vviſe ſuſpicion ſecureth from danger. 2Secondly, let vsus keep vvithin our houlds; keepe the threatning vvord vvithin thy hart, & the daily courſe of chriſtian duty, and they ſhall not bee able to hurt: but aboue all things, 3hould Chriſt and his vviſdome by faith: for (Pro. 8.12.) hee dvvelleth with prudence, he findeth out counſels, the ſpirit of vviſdome is in him. If vve had to deale vvith ſome crafty B…oaker, vvee vvould ioine the vviſeſt head vvee could meet vvith againſt p. 55him: but get Chriſt the wiſdome of the father, and no vviſedome ſhall bee able to hurt thee.

4Fourthly, pray with Dauid. Achitophels ſtratagems, in the time of peace, vvere like the Oracles of God; but what ſaid Dauid, Lord confound the wiſedome of Achitophel. 2. Vſe. This ſhould teach vsus thākfulnes to God, who in his word doth make diſcouerie of ſuch like ſtratagems. If one diſcouer to vsus any vvily device of an enemy, we are glad, nothing doth come to vsus more welcome: ſo nothing ſhould more reioyce vsus, who are in our vvarfnre, then to know what plots our enemies hauehave contriued againſt vsus. p. 56Forewarned, forearmed.

The reaſon followeth. For we wreſtle not against fleſh and blood, &c.

In which, three things are to be conſidered. 1. Who are the vvreſtlers. 2. The wreſtling it ſelfe. 3. The Antagoniſts that vvreſtle with vsus. But the vvordes are difficult: therefore it may bee asked, Queſt. 1 What it this wreſtling? Anſ. Anſ. 1. A ſpeech borrowed from an earthly exerciſe, to ſhadowe a ſpirituall courſe. For vvreſtling againſt one, is the putting of a bodily force forth, that I may caſt down from his ſtanding, and lay along him againſt whom I vvreſtle: ſo the life of a Chriſtian, is the receiuing of a ſpirituall impreſſion p. 57from the powers of darkeneſſe, vvhichwhich they make to this end, that they may caſt vsus downe from the ſtate of faith, righteouſneſſe, & bleſſedneſſe; to an vnbeleeuing, vnrighteous, & curſed condition.

Secondly, it may be asked, Queſt. 2 how it is ſaid vvee fight not againſt fleſh and blood, ſeeing the Apoſtle ſaith, Hee fought vvith beaſts at Epheſus, &c. that is, ſauage men, of beaſtly quality; ſeeing againe that men make vsus no ſmall exerciſe? Anſw. Anſ. The meaning is not ſimply to exclude them; but after a ſort: in this manner, vvee hauehave not onelyonly, or principally fleſh and blood. The like ſpeech is to bee found elſewhere. p. 58God ſaith by Samuel, they hauehave not caſt thee off, but me: that is, not thee only or principally. 1. Samuel, 8.7.

Queſt. 3 Thirdly, it may be asked, how the Apoſtle can ſay, that theſe do thus moleſt vsus, the powers of darkneſſe; when Coloſ. 1.13. wee are ſaid to bee deliuered from them. Iohn 16.11. The Prince of this world is ſayd to bee caſt forth, and iudged?

Anſ. Anſ. We are deliuered from the raging power of them, not power of tempting for exerciſe ſake. 2. Wee hauehave deliuerance, and Satan is ſubdued in part: for the Scripture ſpeaketh of things begun, and in dooing; as p. 59done: in ſome meaſure wee hauehave deliuerance, but not perfect. Wee ſee not all things ſubiect to Chriſt. Heb. 2.8. and Rom. 16.20. Satan is not, but ſhortly ſhall be troden down vnderunder our feet; This ſerues in generall. But the laſt part of the verſe is difficult, & therfore requireth more particular examination. For the ſumme therefore of it, here is a deſcription of the Diuell & his Angels, which are the aſſaylants of vsus in the way of ſaluation. Now they are deſcribed three waies. 1. From the reſpect of power they hauehave in regard of this world, and that particularly called principalities, and powers; generally, call'd worldly gouernours; p. 60which is expounded by way of correction, gouernours of the darkneſſe of this world. 2. They are deſcribed from their nature. 1. Their eſſence, ſpirits. 2. Their quality, wicked. 3. From the place of them, in high places, or heauenly places;

The aire called by the name of heauen, as the fowles of the ayre are called the fowles of heauen. Now for the meaning, wee muſt open the words. Queſt. 1. What is the differēce betwixt theſe three words. Anſ. Anſw. They do lay downe a difference of degrees in evill Angels, which is plainely taught in Scripture. 2. The exact difference, is not comprehended p. 61by vsus, though the Lord hath reuealed it. We ſay it is taught in the Scriptures, that if any thing bee found out pertinent and ſound, it may be knowne to hauehave been reuealed by God. 2. We ſay, that theſe things, though in Scripture not fully conceiued, we may teach modeſty, and conſcience of our infirmity, when we come to the Scripture; that ſo wee may ſeeke to hauehave our vnderſtanding vnlocked. 2. That we may baniſh the pride of being wiſe aboue that which is written, when we cannot conceiue all things vvritten. 3. That we may teach, that the perſpicuous knowledge of this doctrine of Angels, is kept till we ſhall be foreign p. 62foreign. But yet with reuerence ſo farre as the word of God doth holde forth light, wee may impart that wee conceiue.

Firſt, therefore you muſt knowe that there are two ſpirituall kingdomes in the world. The one of light, God, Chriſt. The other of Satan, called alſo the power of darkneſſe. Col. 1.13. Who hath deliuered vsus from the power of darkneſſe. Act. 26. Now as the kingdome of God is not in word, but in power, in righteouſneſſe, peace, and ioy: So the kingdom of Satan is in power; which eſpecially ſtands in foure things. In ſinne, which as a ſpiritual iudgement he doth execute: In the curſe. Heb. 2.14 That p. 63hee might deſtroy through death, him that had the power of death: in inflicting euils apparantly, euill in bodie, ſoule, goods: and in giuing things good in thē ſelues; yet beſtowed in Gods fierce wrath. And thus hee beſtoweth through Gods iuſt iudgement, the glory and riches of this world. For when God wil let a man thriue in ſinne, the Diuell vvill ſerue him in proſperous ſucceſſe, aboue that his heart can deſire. This is his proper power in regarde of the wicked. Now in reſpect of the godly, he hath a power to exerciſe them with ſundry tentations.

Secondly, you muſt ſette downe, that in this kingdome p. 64of euill Angels, there are ſome in order before others; that is granted of all. More particularly, there is one vniuerſall commander of the reſt, and Prince as it were of the whole world: therefore the Scripture ſpeaketh ſingularly of him, calling him the Diuell, with an eminency aboue his Angels: Satan, the Prince of this world, as our Sauiour doth often call him, in Iohn 2. There are Princes, or principall ſpirits in Nations and Countries vnderunder him. Thus the Scripture teacheth, Dan. 10.13. The Prince of Perſia, where he ſpeaketh of an Angel hauing power in that countrey; hauing power to worke ſo in the ſonnes of p. 65diſobedience, that the matter of the Church was hindered. And theſe are principally vnderunder the Prince of the whole world.

Thirdly, it may bee probably conceiued, that in Countries there are of inferiour authority vnderunder them, and they are powers. For in earthly kingdomes (when theſe two words are ioyned) the one doth ſignifie principall gouernours, the other ſecond ones, or ſubdelegate vnderunder them: So that, the firſt word may note the Prince of the whole world, and ſuch as are principall ouer nations vnderunder him. The ſecond, ſuch as are in authority vnderunder them, to execute Gods ſpiritual iudgement of ſinne and curſe, p. 66and hauehave power of tempting the Saints. Now the third word doth comprehend both the former, as the generall doth the kindes vnderunder it: For both the Princes of this world, Princes nationall, and powers inferior to them, all are worldly gouernours.

Now hee openeth the foundation of this their power; leſt they ſhould bee thought gouernours, ſuch as are the ſons of the moſt high, and hauehave receiued magiſtracie for the good of men; hee ſaith, they be rulers in the world, by reaſon of the darkneſſe in it: or by the world, I mean the darkneſſe of ſinne, all kinde of curſes, and ſpirituall temptations. The ſecond thing p. 67they are deſcribed from, is their nature. Firſt, they are ſpirituall: that is, intelligences that cannot be ſeene with eye; ſubtle and powerfull. 2. For their qualitie, wicked; ſuch as hauehave at leaſt eminently in them al wickednes. The third thing is the place; the doctrine of which, you may remember in theſe three concluſions.

Firſt, they are caſt out of heauen; which was their firſt habitation, Iude 6. Secondly, the place appointed to them all (and where ſom are reſerued to the laſt day) is hell, or the deep. 2. Pet. 2.4. For if God ſpared not the Angels, &c. Luke 8.31. And they beſought him that hee would not commaund p. 68them to goe out into the deepe, that is into hell. For theſe guilty perſons are impriſoned before execution.

Thirdly, that Gods iuſt diſpoſition is ſuch, that for executing his ſpiritual iudgments & curſes on the wicked, & trying with temptations his owne children, ſome of them are in the earth. Apoca. 12.12. For the Diuell is come downe in great rage. Iob 1. The Diuel compaſſeth the earth. Some are in the ayre, as in this place to hinder the ſauing hearing of Gods word; and in the ſtory of Iob, they ſtirred vp tempeſts,

Now then the ſumme of theſe wordes, may more largely in this maner be vnfolded. p. 69You hauehave good reaſon to put on the armour of God: for all of vsus who hauehave receiued to beleeue, & hauehave through faith our hearts purified to obedience; what is our life, but a continuall conflict (wreſtle) and who are thoſe that encounter vsus? Not fleſh & blood, for then wee needed not armour of ſuch high proofe, forged by God himſelfe. But thoſe that ſtriue with vsus, are ſuch, as if you looke at their authority, they hauehave a kingdome amongſt men, the Prince of the whole world; vnderunder him national Princes; theſe hauehave principalities, and ſecondarie powers vnderunder them. Theſe principalities and powers, theſe all p. 70of them are great gouernours in the world, doe all of them reſiſt vsus, yet I wold not hauehave you take them ſuch as hauehave a magiſtracy ouer the outward man, for the good of them, as worldly Princes; vvho are therefore called gods. But the regency they hauehave amongſt men, is by reaſon of darkeneſſe. Gods ſpirituall iudgements, curſes which God vvill hauehave executed, and temptations wherwith God will hauehave his children exerciſed; gouernours of the darkenes of this world. Againe, for their nature, they are not weake fleſh, but ſpirit: and therefore ſubtle, & mighty to ſpread their wickedneſſe, wherewith they p. 71are repleniſhed.

Finally, they are ſuch to whom (caſt out of heauen) though the deepe hell belongeth; yet the Lord by his iuſt diſpenſation (that his iudgements may bee executed on the wicked, and his children tryed) doth let them bee in the earth, and houer ouer our heads in the ayre, in great abundance, prying into vsus, and ſo hauing the vantage of the place againſt vsus.

Firſt, then wee ſee heere, that no man, whatſoeuer his worthineſſe is, or graces, but is encountred by Satan. Our parents were ſet-on in ſtate of innocency: Chriſt; He deſired to winnow the Apoſtles: for of all other he is the p. 72moſt oppoſite to ſuch, as vvho vvill ſtill be buſieſt vvhere he hath leaſt to doo. And no marvell: for, the Saints hauehave received Gods preſſe-mony, and bound themſelves by ſacrament to fight againſt him. 2Againe, the Saints are paſſed (by the povver of God) out of his kingdome, and therefore hee doth ſpite them, as not of his family: as dogs vſe to bark, and bite not thoſe of the houſe they are in, but ſtrangers: 3and the Saints finally hauehave the goulden graces of God, vvhichwhich are the treaſure hee vvould robbe from them. Theeues break not into poore cottages, but houſes vvhichwhich are fulleſt of treaſure: ſo Satan vvil offer to break into thoſe p. 73hearts vvhichwhich God hath ſilld vvith his ſpirituall treaſure; there is booty for his malice to prey vponupon.

This therefore muſt bee laid down, that All the faithfull finde ſpirituall enmity agai…ſt them: for though ſomtime hee goe away for a ſeaſon, Luke 4.13; though there be olde men aſwell as yong: yet this hindreth not, but that it may bee affirmed of all, that they hauehave their enemies ſtill begirting them, and aſſailing them, vvhen they hope for advantage by it. Vſe. 1 Which doth refute the vaine iudgement of the world, which ſavoureth not the things of God: for wheras this is the eſtate of all Saints, they count them either p. 74fooliſh, or humorous, troubled with they knowe not what, or think that they are ſome notorious ſinners, if they bee in their mindes moleſted. 2Secondly, it muſt teach all of vsus who are weak in grace, of ſmall growth, not to wonder if we be troubled: for if the green wood eſcape not, what ſhall vvee, dry in compariſon, bee exempted?

3Thirdly, we muſt bee admoniſhed (though of never ſuch proceeding) not to lay aſide our armour, ſeeing that wee are ſtill ſubiect to be aſſaulted: Nunquam bella bonis, nunquam, certamina deſunt.

Secondly, wee muſt ſee what is the courſe of a chriſtian p. 75life: it is a conflicting courſe, or wraſtling continually; power of darkneſſe ſeeking to throwe him from faith, holineſſe, bleſſednes, to ſinne and a curſed eſtate: our life is a warfare. The life of all men generally is full of commotion, Iob. 14.1; much more of them, who for oppoſition in this world, are of all men the moſt miſerable.

Paul ſaith, his life & courſe was a warfare; I hauehave fought a good fight, &c. 2. Tim. 4 7. Iacob, Gen. 32.28, beeing a patterne of all true-hearted Iſraelites, whoſe lives are a wraſtling by teares and praiers, againſt all ſpirituall wickednes. Sometimes it is not manifeſt to the eye of the world, that the matter is ſo p. 76with them as it is, they are thought to hauehave faire lives; but many a man, merry in company, hath a ſhrewe at home: ſo the Saints, though they may ſeeme to bee pleaſant, hauehave that in ſecret which doth fill their hearts with ſighes, and their eyes with teares, ſomething outward, or inward, or both, wherwith they alwaies wraſtle. It must bee thus: for the fire of grace is like the heat of the body in this, if the heat of the ſtomach had nothing to wraſtle with, it would bring all the body, & ſo it ſelfe, into an vtter conſumption: if Gods grace had not ſomething without or within, exerciſing of it, with which it might wraſtle, it p. 77could not, in this eſtate vve are in, be preſerved.

2Againe, theſe wraſtlings in temptation doo bring vsus to knowe the povver, vviſdome, and faithfulneſſe of God, to knovve our ſelues and others.

3Thirdly, vvithout ſtriving, vvee muſt not be crovvned, 2. Tim. 2.5. and if any man ſtriue for a maſtery, &c: for though this is not the cauſe, tis the vvay to our glory.

Vſe 1 The vvhichwhich doth, firſt, let ſuch knovve vvho lead pleaſant lives, and are at eaſe in Sion, vvho are not poured from veſſell to veſſell, but vvalke on, as if their league and covenant were ſtricken vvith hell, that their courſe is not the life of Chriſtians p. 78(this is a vvraſtling and conflicting eſtate) and it is a ſigne that the ſtrong man poſſeſſeth the houſe, that all is ſo quiet.

Ʋſe. Secondly, this muſt make vsus, though vvee finde much ſtrife in the vvay, that vvee muſt not faint, nay vve muſt take heart: for this, that vve finde ſuch a conflict, is a token that vvee are the Lords, and that he hath caſt out the ſtrong one of the vvorld. But you vvill ſay: Queſt. Ob. May every one that findeth a ſtrife be ſure of this? Naturall men hauehave a fight often in themſelues, condemning that they doo, approuing the contrary; Video meliora, proboque. Anſ. Anſ. There is a fight betvveene the naturall light p. 79of conſcience, and the ſenſuall courſes. But by theſe three rules we may diſcerne the fight of the ſpirit and fleſh from it: Firſt, our ſtrife is cauſed not from enormous ſwarving, but from the corrupt quality which infecteth vsus throughout, our birth, ſin, the lavv of evill vvhichwhich dvvelleth in the members. Novv this is a thing vvhichwhich the light of nature doth not deſcry.

2Secondly, the light of nature cauſeth a ſtrife, vvhen vve doo ſome groſſe things, or in groſſe neglect: but the ſtrife of the ſpirit is in good things, againſt the not perfect performance of them: thus Pauls fight vvas, that he could not foreign, accompliſh the things hee p. 80vvould, in the manner hee deſired. 3Third…y, this naturall accuſing vvas in vsus alvvaies: but this ſtrife of the ſpirit vvee finde by experience, vve never knew vvhat it meant, till, giving our names to Chriſt, vve did endevour in all things to ſerue him. Hence it is, that they vvho novv moſt complaine, vvill ſay, they once thought themſelues vvell enough, & eueryevery little thing too much forvvardnes, before GOD touched them more neerly.

Novv follovveth the third thing, vvho it is that doth in all things ſtriue againſt vsus? The Diuell and his Angels. This the Scripture hath of olde taught, God putting enmity between the ſerpent p. 81and the ſeed of the woman, and therefore the Diuell by eminency is cald the Tempter. 1. Theſ. 3.5. And his hatred is ſo great, that there is nothing from which he will not take occaſion to be dealing with vsus. For as God doth worke the perfecting of his by the buffeting of the Diuell: ſo Satan doth turne the beſt graces of God to matter of tēptation. But for the clearing of this, wee muſt knowe that the Diuell doth ſometimes tempt vsus immediately: as Ananias, Acts 5.3. Iudas, Luke 22.2. Secondly, thus: in temptation of blaſphemy, ſelfe murther, in the iudgement which hee bringeth, and in this maner Chriſt was tempted, p. 82in two temptations; & Iobs body and goods were touched by him.

Now bee is plainely wreſtling in this kinde, but in thoſe things wherein hee is not the next moouer, yet is the firſt and more remote agent; and therefore they may be ſaide in ſome things to wreſtle againſt vsus: As when the things of this world arme themſelues, or the perſons in the world doe make vsus matter; Satan is a principall worker in them all. The laſt branch is to bee ſhewed in the next doctrine: the things of the world, as glory, riches, pleaſure, muſt not be conſidered as naked things, but as inſtruments by his vſe lifted p. 83vp, the force they hauehave of bewitching and inueigling our hearts from God. Thus hee vſed the glory of the world to Chriſt as a bait to take him with. Thus, 1. Timothie 6.9. riches are his ſnare; thus the apple delighting the eie and taſte, was an argument hee preferred to our firſt parents: and that life in theſe things, which ſo worketh on the naturall man, commeth partly from Satan, which is alſo crucified by the ſame croſſe of Chriſt, by which he was ſubdued. 2. Saint Iames Iam 1.14.Jas 1:14ſaith, that our concupiſcence withdrawing vsus, wee are tempted of it: but though it be ſo fruitfull a parent that it can without mid-wifery p. 84bring forth alone: yet wee muſt conceiue it ſo, that for the moſt part, our luſt is moued and excited by theſe euil ſpirits, they blowe the coals vp, and are the fires of the ſinne whereof our concupiſcence is the mother: be not angry, giuegive not place to the Diuell, the Diuell therefore ſtirreth vp anger, Ephe. 4.26.27. Dauids heart did ſwell, but the Diuell perſwaded & mooued it, 1. Chron. 21.1. The widowes following luſt, goe after the Diuell, 1. Tim. 5.15. And as it is alwaies true that when wee doe any good thing, wee doe it from the principles of grace in vsus, yet the ſpirit giueth vsus the will and the deede: ſo when wee doe euill withdrawn p. 85by our concupiſcēce, the Diuell for the moſt part doth kindle, and excite the ſin which dwels in vsus, that we may ſay it is true, The Diuel is, by himſelfe, and by the things of this world, & by concupiſcence, the principall tempter.

Doct. Now more particularly, that he ſaith we wreſtle not againſt fleſh and blood, it doth teach vsus, that in thoſe things men doe or ſpeake offenſiuely to vsus, our principall enemie is not man. Paul had much oppoſition by men, yet hee ſaith we wreſtle not againſt men: he ſaw worſe enemies in them then themſelues: men did perſecute the Saints, but Reuel. 2.10. the holy Ghoſt ſaith, the Diuell p. 86doth caſt them into priſon: the falſe teachers did ſeduce the Corinthians, but 2. Cor. 4.11. the holy Ghoſt ſaith, Satan did beguile them: the Damoſell and men that chaſed Peter to the denyall of his Maſter, were not his chiefe enemies, but the Diuell that deſired to winnow him, Luke 22.21. So the Caldeans and Sabeans, that ſpoyled Iobs goods, were not the chiefe againſt him, but Satan by them. The Diuell doth like fowlers who go with their ſtalking horſe twixt them and the fowle, that they may ſhoote more ſecurely: ſo hee doth put men, ſometime our friends, ſomtime good men, of whō we are nothing afraid, between p. 87vsus and him, that hee may work his miſchiefe vndiſcerned. Ʋſe 1 Wherfore ſeeing it is thus, when any perſon doth offend vsus, or prouoke our ſpirit, let vsus not ſo much looke at them, as at the enmitie the Diuell doth ſhew in them, who doth labour to winow vsus, weaken our faith, break our patience by thoſe things; and this wold make vsus not take to heart, ſo much perſons that offend vsus, but bend our forces moſt againſt thoſe principal enemies, whoſe trunks & inſtrumēts the other are. Saul left hunting Dauid whē he heard the Philiſtims were vponupon him. Ʋſe 2 2. Seeing the Diuel doth euen make men inſtruments of his wickednes, p. 88let vsus by the way take good heed, that hee doe not circumuent vsus: the rather, becauſe hee will winde in him ſelfe, when wee hauehave no ill purpoſe in it; as Peter praying Chriſt to ſpare himſelfe. The Corinthians being ſeuere to the inceſtuous perſon, the Diuell would hauehave vſed this their courſe to the ouerwhelming of him with ſorrowe.

Secondly, the Diuell, with his Angels are called powers and principalities. Wee ſee the euill Angels hauehave a great ſtroke in the frame of this preſent euill world, in ordering (or rather diſordering) of ſtates and kingdomes: theſe are not emptie titles,, but giuen them from a powerfull action they hauehave in p. 89the hearts of men, by Gods permiſſion: And the ſame muſt be gathered when hee is called the Prince of this world, yea, 2. Cor. 4.4. the god of this world; his vſurpation, and the ſpirits of euill men yeelding him no leſſe. Great is their power in keeping out good, keeping in euill, procuring iudgement: and hee doth ſcoure thorough Court and Countrey, for this purpoſe. Thus he prouoked Dauid by ſinne to lay the people naked to Gods iudgemēt, 1. Chro. 21.1. And Satan ſtood vp againſt Iſraell. Thus hee laboured to cutte off the hopes of the Church, by ſtirring vp euill Princes, to entrap Daniel in the matter of his religion. p. 90Dan. 6.5. Thus hee ſtood at the right hand of Iehoſuah to reſiſt him. Zach. 3.2. Prince, Prieſt, and People, hee worketh in them all to holde vp his owne kingdome, and ſtabliſheth all things that ſerue for it; as on the contrary to keepe out light & truth, and all means which ſhold befriend theſe. Hence it was, that the beſt Kings of Iudah neuer made a thorough reformation: hence, that in ſome Countries receiuing the Goſpell, as in Germany, there hauehave beene ſuch bones of diſſenſion, as ſubſcription to their bookes of concord, the apple of diſcord. For Mat. 13.24.25. the Diuell ſoweth tares, when good ſeede is p. 91ſowen by the Lord.

Vſe 1 Wherefore ſeeing that theſe ſpirits hauehave ſuch a power in this world, we muſt not wonder at ſuch ſpeeches, Which of the great ones beleeue on him? Ioh. 7.48. You ſee your calling, not many wiſe men after the fleſh, not many mighty, not many noble are called, 1. Cor. 1.26. For then the Diuell could not hauehave ſo great a ſway in the kingdome of this world, if he ſhould not holde great perſonages (for the moſt part) ſure to him. Vſe 2 Againe, it letteth vsus ſee, that the ſuccesfull proceeding of the Church and Commonwealth, will not come off eaſily; for theſe powers doe oppoſe againſt it. And ſuch p. 92as are light of beleefe in this point, it proceedeth from ignorance: They doe not knowe the power, and latitude of the Diuels kingdom. Vſe 3 But the third and principall vſe is, to ſtirre vsus vp to pray that God would make theſe powers fall down like lightning from heauen: that God would binde vp theſe powers of darkneſſe, and ſend forth his good Angels to watch for the good of Church and Countrey. If the Diuell be ſo buſie to hinder the perſonall progreſſe of a private man, what will he do to withſtand the happy eſtate of a whole nation, if God ſhould not rebuke him?

The third thing to bee p. 93marked hence, is, that hee ſaith they be gouernours of the darkneſſe of this world: Doct. Obſerue hence, that whoſoeuer doe liue in the ſtate of darkneſſe, they are vnderunder the Diuels power. Theſe are ioyned, the one as the foundation of the other: and before wee hauehave deliuerance from the one, we cannot be freed from the other. Act. 26.18, To open their eyes, that they may turn from darknes to light, and from the power of Satan to God, &c. And therefore the Scripture affirmeth of one, who heareth the word, and commeth not to the affectiue knowledge of it (ſo to learne Chriſt, as the truth is in Chriſt) that hee is in the hands of the p. 94God of this world. 2. Cor. 4.4. In whom the God of this world hath blinded their mindes, that is, of the Infidels: that the light of the glorious Goſpell of Chriſt, which is the image of God, ſhould not ſhine vntounto them; for ignorance is the very foundation of the Diuels kingdome. Againe, whoſo liueth in the darkneſſe of ſinne, is of the Diuell. Ioh. 3.8, He that commiteth ſinne is of the Diuell: and whoſo is ſubiect to Gods curſe (as eueryevery one not truely beleeuing is) is as yet vnderunder the power of Satan: for hee is Gods executioner; euen as we may ſay, if a man bee led pinioned vp the ladder, and hauehave a handkerchiefe knit p. 95before his eyes, that hee is in the hands of the hangman. If one be in the dungeon at the Caſtle, with boults on him, we may ſay he is vnderunder the power of the Iayler: ſo if this vaile be knit before the eyes of the mind and ſo the face couered: If one do liue in vnrighteouſnes & vnholineſſe, bound with the bands of many treſpaſſes (whoſe ſins you ſhall looſe) If one lie in the little eaſe of an euill conſcience, whether he be in a drunken ſleep and feele nothing, or if hee be waking: ſuch a party is in the power of Satan; for the Diuell is but the Iayler and hangman to the Iuſtice of God.

Ʋſe 1 Wherfore let vsus examine p. 96our ſelues, and conſider how it is with vsus: for wee would bleſſe our ſelues, wee would be loth to hauehave one neer vsus, come into ſuch condition for the outward man, ſo ſhamefull, ſo miſerable: but let vsus look our ſoules be not in worſe hands. It is ſo with vsus, that the eye ſees not, the heart dreads not, yea vvee count our chaines and impriſonment the onelyonly liberty; and to knowe nothing, nor to care for any thing in matters of religion, the pleaſant life. Men louelove darknes better then light; & becauſe they hauehave euer beene in this hell, they thinke there is no other heauen: but if you be thus impriſoned in darknes of vnderſtanding, in vnrighteouſnes p. 97vnderunder Gods diſpleaſure; knowe this, there will come a day of execution too ſoon vponupon you.

Ʋſe 2 Secondly, wee muſt ſtirre vp our ſelues to thankfulnes, who are now made light in the Lord: for if the divell's territories reach no further then darknes, we are delivered from his kingdom, who hauehave received the light of vnderſtanding and holineſs in any meaſure. This made the Apoſtle, Col. 1.12, break out into thankſgiving. Is it not a merry time when the gaole-delivery comes, when their fees are payed, when their Irons are took off, and themſelues diſcharged, that they now may walk at liberty? it is merry with them, p. 98though they hault a little after: ſo with vsus, though wee limp by reaſon of the chains wee carried ſo long, vvee ſhould tell this treaſure often.

Doct. The fourth thing to bee marked from hence is, that the divels are called ſpiritual wickednes, or ſpirits of wickednes, that As wee will hauehave nothing to doe with the diu…ll, ſo must we flee from his wickednes: if we l…t-in his wickedneſſe, we cannot but giuegive him entertainment: for, the diuell cometh vntounto vsus in ſuggeſtions of vnrighteouſnes; if vvee conſent to them, vvee entertaine the divell. Ananias and Iudas, when they conſented to the wicked motions the divell inſpired into them; p. 99the divell is ſaid to fill the heart of the one, and to enter into the other, Luke 22.3. Acts 5.3. and not onelyonly of theſe enormous ſinners, but of all that walke in euill: and for the diuell he hath a dwelling in them; The ſtrong man armed keepeth the houſe, Mat. 12. yea, the godly if they liſten to wickednes, they giuegive place to the diuell, Eph. 4: for looke, as when God knocketh at our harts by a holy motion, if wee open in obeying, the Lord doth come, and further dwell in vsus, Apo. 3.21. So when theſe wicked ſpirits doo reach out their wickednes vntounto vsus, if vvee conſent to it, they come to poſſeſſe vsus after a ſort, and hauehave a p. 100dvvelling in vsus. But, you will ſay then, Queſt. Who hath not the divell dvvelling vvith him? for, vvho doth not often yeeld to evil? Anſ. Anſw. None but doo ſomtime giuegive place to him, yet he dvvelleth not alike in all. Thoſe that with full conſent of heart receiue his ſuggeſtions, he hath full hould in them: but the godly vvhen they giuegive place to him, they let him come into the ſuburbs and out-parts: but becauſe Chriſt dwelleth in their hearts by faith; the tovver being kept, hee is, by the renevving of their faith and repentance, forced to retire. This therefore is to bee marked, that ſeeing the diuell is nothing but a ſpirit of vvickednes, that by p. 101conſenting to vvickednes, vvee let-in the divell vntounto vsus. Novv then take heed: Vſe. men vvill ſpet at his name, and bleſſe themſelves from having to doe vvith him: but if you giuegive place to vvrath, ſtomachfulnes, contention, pride, good fellowſhip, and the ſuggeſtions of this kinde, you receiue him into your boſome, and are notably fooliſh; like as men ſhould be afraid at the name of fire, but care not to bee burned vvith the heat of it. You muſt not conceiue of the diuell as of ſom hideous ſhape, as if hee ſhould come like as you dreſſe him in May-games and Pageants, vvith hornes, in an ox-hide, and cloven feet, ſquirting p. 102fire; no ſaith hee, I vvill goe to ſuch a one, I vvill bee a ſpirit of vntruth, I vvill be a ſpirit of error, 1. Reg. vlt. 22. a ſpirit of couetouſnes, of pride, of malice; I vvill ſuggeſt theſe things: Conſent to theſe vvickedneſſes, and you receiue the ſpirit which prompteth you vvith them, to your vnderſtanding. And the Lord teach vsus to hate vvickednes, even as the divell that is a ſpirit of it, full of it, and labouring to fill vsus vvith it.

Laſtly, that they are in high places, are aboue vsus, Hence learne circumſpection: for, ſeeing vve ly naked to the vievv of them, vvee muſt bee carefull, that they ſpy nothing in vsus to their p. 103advantage: againe, vvhat are they? not only lion-like enemies, but malitious Promoters.

Novv if a Promoter, that ſhould bear vsus no good vvil, ſhould ſtand ouer our heads, vvould vve not be watchful; knovving, that every fault vvould be informed againſt vsus? ſo the divell is no other then a malitious accuſer of vsus; and theſe ſpirituall vvickedneſſes hang hovering over our heads: 2vvherefore we had need be circumſpect. [ver. 13. and for this cauſe.] Now followeth the ſounding of the alarum a ſecond time by the Apoſtle to vsus, the vſe of all this great deſcription of the povver of darknes: which though for p. 104ſubſtance it is all one vvith verſe 11, yet the conſiderations in it are divers: for the holy Ghoſt doth in repetitions inforce circumſtances different; both for our further delight and inſtruction, as the ſame meat maketh divers diſhes if diverſly cooked. The words are plaine, the parts are the exhortation to our duty (grounded on the vvords before) and the ends of our duty: he exhorteth to the one, leading to the other. Firſt, reſiſtance amplified from the circumſtance of time, in the evill day; that is, in the houres of temptation, of afflictions, of the power of darknes.

Secondly, perſeuerance, ſet down by the antecedent, p. 105That hauing finiſhed all things (that is, hauing outwreſtled all the euills which meete you in theſe hard times) you may bee able to holde your owne; yea to go on more and more ſtrenghened and fuller of reſolution then before. Wee ſee then what is the end of all that is reuealed of euill Angels, their ſubtiltie and power; That we pull vp good hearts to reſiſt them. It is not to feed curioſity, but to make vsus more vigilant. 1. Pet. 5.8. Be ſober & watch, for your aduerſary the Diuel goes about as a roaring Liō, &c. Much leſſe is it the purpoſe of Paul to disharten vsus, as thoſe naughty Spies, Nū. 13. who tolde of the Gyants p. 106of Canaan, ſo as to quaile the courage of the Iſraelites: but this faithfull ſeruant doth ſo tell them, that hee may whet vp our ſpirits to the reſiſtance of them. 1. Pet. 5.9. Whom reſiſt ſtedfaſt in the faith. This then muſt be our care, when we know how powerfull, ſubtill aduerſaries wee hauehave, To buckle our ſelues to battell, and gird vp our loynes to martial reſiſtance. Now, that we may bee encouraged to wage this warre, who are ſo weake, Firſt, we muſt conſider the ſpirit in vsus, is ſtronger then the ſpirite in the world. 1. Iohn 4.4. The ſpirit which doth beare at one end of the ſtaffe in eueryevery godly fight, is ſtronger then p. 107all the Diuels in hell. Secondly, all the Diuels power is limited, and that ſhort, that he is not able to wound vsus mortally. Gen. 3 15. Hee ſhall bruſe thy heele: he cannot wound vsus in the head, or hurt vsus, as Chriſt doth him (yea and maketh vsus likewiſ…) when he doth tread him vnderunder our feete. Rom. 16 20. The God of peace ſhall ſhortly tread down Satan, &c. All his power is deriued and lymited: hee can not touch a cattell that belongeth to vsus, nor a hogge, if Chriſt doe not make him his warrant.