The Christian Warfare Part 1, Book 1 · Chapter 4
CHAP. IIII. Of the malice of our ſpirituall enemie Sathan.
§. Sect. 1 ANd ſo much concerning the reaſons which may encourage vsus to vndertake this combat; now we are to ſpeake of the ſpirituall warfare it ſelf, wherein (as in all other warres) we are to conſider of our preparation to the conflict, and the conflict it ſelfe. In our preparation we are firſt to conſider of the ſtate, qualitie, and condition of our enemies, and of our meanes how we may withſtand and ouercome them.
Concerning the firſt, in an enemie who proclaimeth warre againſt vsus we are to conſider two things: firſt of his will, and ſecondly of his power. For if he hauehave will to hurt vsus and no power, he is not to be greatly regarded; if power and no malitious and vnreconcilable will, he is not ſo much to be feared, but if his power be great and puiſſant, and his will malitious, then is it time to looke about vsus, and to muſter all our forces, that we may be readie to endure the incounter.
Firſt therefore concerning the will of our grand and arch enemie Sathan, if wee conſider thereof aright, wee ſhall finde that it is moſt malitiouſly bent againſt vsus,Sathans will moſt malicious. ſo that there is no hope of truce or reconciliation with him, though wee could finde in our cowardly hearts to labour and ſue for a diſhonorable peace with Gods and our enemie. For his malice is not newly conceiued but inueterate, euen as ancient within a few daies as the world it ſelfe, and much more durable; for the world ſhall hauehave an end, but Sathans malice to mankinde is endleſſe, becauſe the cauſe thereof, namely the louelove and fauour of God toward the faithfull (whoſe eſtate he doth enuie and maligne, himſelfe being eternally reprobated) ſhall be endleſſe and eternall. And this appeareth in the example of our firſt parents, who were no ſooner placed in the garden of pleaſure, and poſſeſſed of Paradiſe, but Sathan being almoſt burſt with enuie to ſee their happie eſtate, neuer reſted till he had diſgorged his malice, and diſpoſſeſſed them of that happineſſe which they enioyed. Neither doth he leſſe maligne and hate thoſe who being fallen in Adam are raiſed vp in Chriſt, and hauehave the fee ſimple of euerlaſting glorie, purchaſed by Chriſts merit, aſſured vntounto them by the ſpirit of God and a liuely faith. And hence it is that the Lord knowing Sathans malice towards his children, and that whether he fawneth or frowneth, he alwaies ſeeketh their deſtruction, hath proclaimed open warres betweene vsus,Gen. 3.15. Gen. 3.15. that we may alwaies ſtand vponupon our guard, and not be ſurpriſed at vnawares; that alſo wee may not entertaine a thought of peace, though Sathan offer it on whatſoeuer conditions: for what peace can there be betweene the children of God and the children of Belial, betweene the ſeede of the woman and the ſeede of the ſerpent, ſeeing God himſelfe from the beginning hath put enmitie betweene them?
§. Sect. 2 But as the malice of Sathan is inueterate, Sathans malice ioyned with violence.ſo alſo it is mortall and deadly, not to be ſatisfied by offering a ſmall iniurie, by taking away our goods and good name, or afflicting vsus with ſickneſſe, no not by taking away our liues; for nothing will ſatisfie him but our finall deſtruction of body and ſoule. And this his malice is liuely deciphered vntounto vsus by diuers names which are giuen him in the Scriptures. For he is called Sathan, that is an aduerſarie, ſtill readie to croſſe vsus in all our ſuites which we make vntounto God,Zach. 3.1. Matth. 13.39. as he did Iehoſhua the high Prieſt, Zach. 3.1. He is called an enemie, Matth. 13.39. and that a malitious one; for where Chriſt the good husbandman ſoweth wheate, there hee ſoweth tares, that is, hypocrites amongſt true profeſſors; to the diſhonour of God, the diſcredit of the Goſpell, and the reproch of the true profeſſours thereof.
And leaſt we ſhould thinke that he is ſome milde natured enemie who will be ſatisfied with ſome ſmall reuenge, he is called a murtherer and a manſlayer, as though this were his profeſſion and occupation. And leaſt we ſhould imagine him to be one lately fallen to this trade, our Sauiour telleth vsus that he hath been ſo from the beginning,Ioh. 8.44. ſo that like an old hangman he is fleſht in bloud and crueltie; and therefore ſeeing wee can hope for no merciemercy at his hands, let vsus ſo much the more couragiouſly oppoſe our ſelues againſt him.
But for as much as the moſt ſauage man hath ſome reliques of humanitie left in him, therefore the holie Ghoſt compareth him to beaſts, that wee may expect nothing from him but brutiſh crueltie; as firſt to a lion, yea a lion roring after his pray, who is ſo hungrie and rauenous, that he deſireth nothing more then to ſeaze vponupon that which he purſueth, 1. Pet. 5.8.1. Pet. 5.8. Now who would not be moſt carefull to keepe himſelfe out of the pawes of ſuch a rauenous beaſt? or if hee were incountred by him, who would not reſiſt him if hee had any hope of victorie?
But in truth Sathan is farre more cruell then the roring lion, who (if wee may giuegive credit to hiſtories) ſpareth thoſe that fall downe flat before him; whereas if he ſhould get vsus at ſuch aduantage, he would proudly trample vsus vnderunder foot, and make vsus ſure for euer riſing; and therefore leaſt we ſhould looke for any merciemercy at his hands by ſubmiſſion, the holie Ghoſt calleth him the great red dragon, Apoc. 12.3.Apoc. 12.3. which beaſt beareth ſuch naturall malice to mankinde, that he deuoureth them not onelyonly for hunger; but alſo for ſport or hatred, in ſatisfying whereof hee taketh great delight; ſuch a beaſt is our enemie, who is ſo fleſht in bloud and crueltie, and ſo ouerca…ed with malice and hatred, that he eſteemeth it his chiefe ſport and paſtime to deſtroy vsus. Yea he is far more daungerous, for the other rageth but againſt the bodie, this againſt both body and ſoule; that beaſt we may eaſily auoid, but it is impoſſible to flee from this winged Dragon, and therefore there is no other meanes to eſcape his furie, but by arming our ſelues ſtrongly, and fighting valiantly til we hauehave put him to flight.
§. Sect. 3 And thus you ſee Sathans malice ioyned with crueltie and raging violence, Sathans malice ioyned with treacherous falſehood.which he vſeth when hee hath any hope of ſurpriſing vsus by aſſault; but if hee finde vsus ſtrongly fortified with Gods graces, and at all points armed with the compleate armour of a Chriſtian, if he perceiue that we are hedged in and fenced on all ſides (as he ſpeaketh of Iob chap. 1.10) that is,Iob. 1.10. guarded and protected by Gods almightie and alruling prouidence, ſo that he hath no hope of ouercomming vsus by aſſault and force, then he ſheweth no leſſe malice and more ſubtiltie in ſeeking our deſtruction, by fauning vponupon vsus, and alluring vsus to ſinne, by offering the baites of honour, pleaſure and commoditie, that ſo he may make entrance as it were by a poſterne gate, and ſubdue vsus while we are abandoned of the Lords aſſiſtance, and diſarmed of our ſpirituall weapons, whereby we ſhould make reſiſtance. And thus hee dealt with our firſt parents, who being inticed to ſinne, and alſo yeelding to the inticement, and ſo being depriued of Gods protection and the breaſt-plate of righteouſnes, were laid open to thoſe deadly wounds which he inflicted on them. For aſſoone as they had taſted of the forbidden fruite, they perceiued their nakednes, and therefore couered themſelues with figge leaues, too weake an armour to repell the firie darts of Sathan. Thus he diſarmed the Iſraelites, by tempting them to worſhip the golden Calfe, ſo that Moſes ſaw that they were naked, that is, diſarmed of Gods fauour and protection, Exod. 32.25.Exod. 32.25. And this his policie hee taught his ſeruant Balaam, who when he could not curſe them whom God had bleſſed, gaue this curſed counſaile to Balaak, that the Moabitiſh women ſhould intice the Iſraelites to commit with them firſt carnall and then ſpirituall whoredome, knowing that to be the onelyonly meanes to bring Gods curſe vponupon them.Numb. 25.1.2. and 31.16. Apoc. 2.14. As wee may ſee if we compare Numb. 25.1, 2. with the 31. chapter and 16. verſe, and Apoc. 2.14. And thus alſo this wilde boare would hauehave broken downe the hedge which defended Iob, by tempting him to blaſpheme God. And thus our fubtill enemie Sinon-like inticeth vsus with deceiuing allurements, euen with our owne hands to breake downe the wall of our defence, and to make an open paſſage for whole troupes of ſinnes to enter and furprize vsus, whileſt we (ouercome with a falſe ioy) glut and make our ſelues drunke with the cup of voluptuous pleaſures, and lie ſnorting in the dead ſleepe of carnall ſecuritie, not ſo much as once dreaming of our approching ruine and deſtruction.
§. Sect. 4 And hereof he hath the name of tempter giuen him, yea he is not onelyonly called a tempter,, foreign the tempter, Matth. 4.2. 1. Theſſ. 3.5.becauſe he is a tempter of tempters, and as it were a tempter by profeſſion, Matth. 4.2. 1. Theſſ. 3.5.
The conſideration whereof ſhould make vsus moſt carefull to withſtand all his temptations, whereby he allureth vsus vntounto ſinne. For if we yeeld vntounto them, he will ſurely diſarme vsus of Gods fauour and protection, and ſo deadly wound our ſoules when he hath made them naked. There is no wiſe man will put off his armour and caſt away his weapons in the preſence of his cruell enemie, though hee perſwade him thereto with many flattring ſpeeches and faire promiſes; and ſhall we let Sathan diſarme vsus, becauſe he allureth vsus thereto, by promiſing ſome vnlawfull profit or vaine pleaſure, eſpecially ſeeing we know him to be an enemie no leſſe treacherous then malitious?
But as he is a tempter to intice vsus vntounto ſinne, ſo alſo he is our accuſer after that we hauehave ſinned, requiring of God that he will execute his iuſtice vponupon the offenders who hauehave deſerued puniſhment. Of this there nee de no further proofe then his owne teſtimonie,Iob. 1.7. Iob. 1.7. where hee profeſſeth that he had been compaſſing the earth about; like a promoter to ſpie out faults, that he might informe againſt the offenders. But becauſe wee will not reſt in his teſtimonie, who is the father of lies, wee will adde thereunto another of vndoubted authoritie:Apoc. 12.10. for Apoc. 12.10. it is ſaid, that the Saints reioyce, becauſe Sathan, who was the accuſer of their brethren, was caſt downe, which accuſed them before God day and night. So that Sathan can ſpare no time, from accuſing vsus for ſinne, but that which hee imployeth in tempting vsus thereunto, or in inflicting thoſe puniſhments which God permitteth him to lay vponupon vsus. Whereby we may perceiue the malice and treachery of our enemie, who though he be the chiefe cauſe which moueth vsus to ſinne, yet himſelfe is the firſt that accuſeth vsus for it, and that vnceſſantly. Which may ſerue as a ſtrong argument to make vsus warie of our waies, leaſt falling into ſinne, we giuegive Sathan occaſion to inſult ouer vsus, and to preferre bils of inditement before our heauenly Iudge, whoſe exact iuſtice will not let ſinne goe vnpuniſhed. If there were a promoter continually prying into all our actions, who were moſt malitiouſly diſpoſed againſt vsus, and readie to infourme of all our miſdemeanour vntounto the Magiſtrate, how fearefull would wee be to doe any thing which would bring vsus within the compaſſe of the law? But ſuch an informer continually obſerueth all our behauiour, euen in our ſecret chambers; who will not faile to accuſe vsus euen of thoſe ſinnes which he himſelfe hath tempted vsus vntounto: and therefore ſeeing this malitious blab ſtill prieth into our actions, this ſhould be of more force to withhold vsus from all ſinne, then if all the world did look vponupon vsus.
But he is not onelyonly an accuſer, but a ſlaunderer alſo, and thereof he hath his name foreign. If therefore he can ſpie but an apparance of euill in vsus, he will not ſticke to ſay, that wee hauehave or will commit that euill which he ſuſpecteth vsus of, for he will wreſt and miſconſter all we do to the worſt ſenſe, and make of eueryevery molehill an huge mountaine. Thus wrongfully did he ſlaunder Iob, that hee ſerued God for that end for which Demetrius ſeru'd his Goddeſſe, namely for aduantage, becauſe he preſerued him and bleſſed all he had; affirming that if he would take away his goods, and a little afflict his bodie, he would blaſpheme him to his face, Iob. 1.10. And this alſo teacheth vsus to look warily to our actions,Iob. 1.10. abſtaining not onelyonly from euill, but alſo from all apparance thereof, as the Apoſtle exhorteth,1. Theſſ. 5.22. that ſo wee giuegive not to our malitious enemie the leaſt aduantage.
Neither is Sathan onelyonly an accuſer and ſlaunderer, but alſo an executioner or hangman, readie with all alacritie and ſauage crueltie to inflict that puniſhment the which the Lord adiudgeth vsus vntounto, as wee may ſee in the hiſtorie of Iob; and this alſo ſheweth vntounto vsus the extreame malice of our enemy, which maketh him to forget that glorious ſtate wherein hee was created, & with al willingnes to execute ſo baſe an office.
§. Sect. 5 By all which appeareth that our enemie Sathan is moſt malitious, Eph. 6.12.yea malitiouſneſſe it ſelfe, as he is called Eph. 6.12. that is, the father and author of all malice and enuie, who laboureth might and maine to diſhonour God and worke our deſtruction. The conſideration whereof ſhould rouze vsus out of our carnall ſecuritie (whereby men behaue themſelues, as though either they had no enemie at all, or els ſuch a gentle natured one, that they may hauehave peace with him at their own pleaſure) ſeeing there is no hope of peace and truce, vnleſſe we can be content to liue in his thraldome to our vtter deſtruction: for whomſoeuer he keepeth as his priſoners in this life, he will at the houre of death and iudgment bring out to execution.
Let vsus therefore oppoſe againſt Sathans malice, Chriſtian reſolution; ſtedfaſtly purpoſing and endeuouring to continue our fight in reſiſting Sathan to our liues end, how troubleſome ſoeuer it ſeemeth to fleſh and bloud. For ſeeing there is no truce to be hoped for, nor to be deſired if it were offered, by reaſon of the enmitie which is betweene vsus and our enemie; ſeeing his malice is ſo inueterate and mortall, that there is no merciemercy to be expected, but all barbarous and raging crueltie; ſeeing alſo wee fight the Lords battailes, who hath aſſured vsus of victorie in the end: This ſhould make vsus ſo reſolute, that though we be foyled, wounded, and as it were beaten downe on our knees, yet wee ſhould neuer yeeld, but make reſiſtance euen to the laſt gaſpe. For what more honorable death then to dye in fighting the Lords battailes? What death more profitable, ſeeing by dying we ſhall ouercome and obtaine a finall victoric ouer all our enemies, and receiue the crowne of glory, euerlaſting happineſſe, promiſed to all thoſe who fight valiantly in this combat vntounto the end?