The Christian Warfare Part 1, Book 1 · Chapter 5
CHAP. V. Of the ſtrength of our ſpirituall enemie Sathan.
§. Sect. 1 ANd thus hauehave I ſhewed the malitious will of our enemie; let vsus now conſider of his power. For though he be moſt malitious, yet if hee wanted power to execute his malice, wee might well contemne him, and reſt ſecure, making no great preparation to reſiſt his weake aſſault.
But with our enemie it is farre otherwiſe: for as his will is moſt malitiouſly bent to hurt, ſo is he ſtrong and mightie to effect his will. And this his power and abilitie to execute his will, conſiſteth partly in his ſtrength, and partly in his skill and warlike policie, whereby he imployeth all his ſtrength to his beſt aduantage. His ſtrength may be conſidered both in himſelfe and in his aides.
In reſpect of his owne ſtrength he is very mightie,Of Sathans ſtrength conſidered in himſelfe. ſo that if the Lord permitteth him he is able to raiſe the winds, ſtirre vp tempeſts, bring downe fire from heauen, and vtterly deſtroy vsus in a moment. And this his ſtrength the holie Ghoſt expreſſeth, by comparing him to things moſt ſtrong, either in the ſea or on the land, that ſo we may be more carefull to arme our ſelues againſt him. He is compared to the great Leuiathan or Whale, Eſa. 27.1.Eſa 27.1. Iob. 41. whoſe inuincible force is deſcribed by the Lord himſelfe, Iob. 41.
He is compared to a lion, yea to a roring lion. 1. Pet. 5.8.1. Pet. 5.8. which rauenouſly hunting after his pray hath his force redoubled with his hunger. And alſo to a great red Dragon, hauing ſeuen heads and tenne hornes, whoſe ſtrength is ſo great, that with his very taile hee drew the third part of the ſtarres of heauen, and caſt them to the earth, Apoc. 12.4.Apoc. 12.4. that is, he vanquiſheth and ſubdueth many in the viſible Church which make ſome profeſſion of religion, but in their liues denie the power thereof. And this his ſtrength is ſo much the more dangerous, by reaſon of his mortall malice and deadly poyſon which he caſteth out of his mouth in great abundāce.
§. Sect. 2 And leaſt we ſhould contemne this brutiſh might, which a weake man may with policie defeate, therefore he is compared to a ſtrong armed man, Luk. 11.21.Luk. 11.21. who keepeth in peace all that he poſſeſſeth. And leaſt wee ſhould deſpiſe him becauſe hee is but one, the holie Ghoſt telleth vsus that hee is a mightie prince, not of one land or countrie, but of the whole world,Ioh. 12.31. Ioh. 12.31. who therefore hath infinite multitudes at his commaundement, neither is there one of theſe princes alone, but huge multitudes of them; and therefore the holie Ghoſt ſpeaking of them vſeth the plurall number, ſaying, that we fight againſt principalities, Eph. 6.12.againſt powers, and againſt the worldly gouernours, &c. Whereas therefore the holie Ghoſt doth call him the ſtrong man, Sathan, and the diuel in the ſingular number; he would not hauehave vsus to conceiue that there is onelyonly one, but it is partly to note the chiefe of the kingdome of darknes,Matth. 25.41. according to that Matth. 25.41. Depart from me ye accurſed into euerlaſting fire, which is prepared for the diuell and his angels. And in this ſenſe he is called Beelzebub the prince of diuels,Matth. 12.24. Matth. 12.24. And partly to intimate vntounto vsus their great conſent and agreement in ſeeking the deſtruction of mankinde; for though they be an huge multitude, yet they combine themſelues together, as if they were but one, in ſeeking our deſtruction.
Otherwiſe the Scriptures euidently ſhew vsus, that there is not one alone,Matth. 12.45. but many to aſſault vsus. Matth. 12.45. One ſpirit taketh vntounto him ſeuen more, and they al enter into one man. Mark. 16.9.Mark. 16.9. Luk. 8.30. It is ſaid that Chriſt had caſt out of Mary dalen ſeuen, that is, many diuels. So Luk. 8.30. there is mention made of a man poſſeſſed with an whole legion, that is, with an huge multitude. So that as our enemies are powerfull in ſtrength, ſo are they in numbers numberleſſe, enow to beſet vsus all, on all ſides and in all places, and therefore our fight muſt needes be daungerous: which daunger the Apoſtle aggrauateth, by telling vsus that they are the princes of darknes, and therefore as well able to aſſault vsus in the night as in the day,Eph. 6.12. which ſight of all other is moſt terrible, when we cannot ſee our enemies, and therefore cannot tell on which ſide to defend our ſelues.
Secondly, he telleth vsus that wee wraſtle not with enemies of fleſh and bloud like vntounto our ſelues, but with ſpirituall wickedneſſes, which are moſt daungerous; becauſe being ſpirits they can with incredible ſwiftnes paſſe from place to place which are farre diſtant, and therfore the more fitly take all aduantages, either in aſſaulting vsus at their pleaſure, or withdrawing themſelues when they finde reſiſtance; being ſpirits they can lie ſecretly in ambuſhment, euen in our bedchambers, and ſo ſurprize vsus when they finde vsus moſt retchleſſe and ſecure, for we cannot diſcouer them before we feele their aſſaults.
Thirdly, he telleth vsus that they are in high places, to note vntounto vsus that they hauehave gotten the aduantage of the vpper ground; and therefore the fight muſt be daungerous, when our enemie fighteth againſt vsus from an high place or fort, we ſtanding ſo low that we are ſcarce able to reach him. But becauſe earthly things cannot ſufficiently ſhew the power of our enemie Sathan, therefore he is called the god of this world, 2. Cor. 4.4.2. Cor. 4.4. to note vntounto vsus, that in reſpect of worldly ſtrength and humane reſiſtance, hee is after a ſort omnipotent, that is, able to doe what he liſt, if he were not reſtrained by Gods diuine power, who alone is omnipotent, and ouerruled by no ſuperiour.
§. Sect. 3 And thus you ſee the puiſſant power of this our ſpirituall enemie; but though he were ſtrong, Of the courage and audaciouſnes of Sathan.yet if withall he were a daſtard and voide of courage, he were the leſſe to be feared; but as he is very ſtrong, ſo alſo he is exceeding deſperate and audacious, for there was neuer man that liued, whō he durſt not encounter, yea and that after (by Gods aſſiſtance) he had taken many ouerthrowes. Though Dauid were a moſt holie man and according to Gods owne hart, yet he aſſaulted him, and gaue him diuers foyles, by tempting him to adulterie, murther, and in pride of heart to number the people. Though Iob was by Gods owne teſtimonie the iuſteſt man on earth, and therefore the beſt armed with the breaſt-plate of righteouſnes, yet Sathan durſt encounter him as long as God would ſuffer him. He reſiſted Iehoſhua the good high Prieſt, Zach. 3.1. He buffeted Paul the choſen veſſell of the Lord,Zach. 3.1. 2. Cor. 12.7.2. Cor. 12.7. Yea ſo ventrous hee is, that he aſſaulted our firſt parents in the ſtate of innocencie, when they were armed with free will, and might if they would hauehave reſiſted his temptations. Nay, ſo deſperately audacious is this our enemie, that he durſt encounter our grand Captaine Chriſt Ieſus, who was God and man able to deſtroy him with a word of his mouth; and that not once but many times, after he was ſhamefully foyled and ouerthrowne: yea ſo inſolent and foole-hardie he is, that he did not onelyonly aſſault him here on earth when he was in the ſhape of a ſeruant, and whereas in reſpect of his outward ſtate he might hauehave ſome hope of preuailing; but alſo he wageth warre againſt him in heauen, ſitting at the right hand of his father in all glorie, power and maicſtie, when as he hath no appearance of hope to preuaile, but is moſt ſure that he ſhall hauehave the ouerthrow. And this appeareth Apoc. 12.7.Apoc. 12.7. And there was a battaile in heauen: Michael and his angels fought againſt the dragon; and the dragon fought and his angels, but they preuailed not, &c. Where by Michael we are to vnderſtand Chriſt himſelfe, for he onelyonly is the prince of Angels; and this name ſignifying ſuch an one as is equall with God almightie, can agree to no other but vntounto Chriſt alone. And by the Dragon wee are to vnderſtand Sathan, as appeareth verſ. 9. who fought againſt our Sauiour, though he preuailed not.
If therefore hee durſt encounter the moſt valiant ſouldiers that euer fought the Lords battailes, yea if hee durſt ſet vponupon our Sauiour Chriſt himſelfe; then ſurely there is no doubt but that he hath courage enough to ſet vponupon vsus who are weake and feeble, altogether vnable in our ſelues to make reſiſtance.
Seeing therefore our enemies are ſo puiſſant in ſtrength, ſo innumerable in multitude, ſo dangerous and ſo audacious, let vsus ſhake off all ſecuritie, and continually ſtand in readines to endure the encounter: for what follie is it for vsus with ſecure worldlings to contemne, and make no reckoning of ſuch enemies? Seeing eueryevery one of vsus muſt reſiſt a huge multitude; ſeeing wee which are weake and feeble are to withſtand thoſe which are ſtrong and mightie; ſeeing wee which are fleſh and bloud muſt enter combat with thoſe which are ſpirituall wickedneſſes, principalities, powers, and princes of darknes; ſeeing wee who are cowardly and fearefull muſt ſuſtaine the encounter of thoſe who are deſperate and audacious; laſtly, ſeeing wee hauehave in our ſelues no aduantages againſt them, and they want no aduantages againſt vsus: let vsus not therefore fooliſhly contemne ſuch puiſſant enemies, but with all care and diligence let vsus arme our ſelues againſt them, and worke out our ſaluation with feare and trembling, Phil. 2.12.as the Apoſtle exhorteth, Phil. 2.12.
§. Sect. 4 But as we are not ſecurely to contemne theſe enemies: ſo we are not faintly to yeeld vntounto them, nor cowardly to deſpaire of victorie. For as all thoſe which ſecurely contemning them neuer ſtand vponupon their guard, are moſt ſure to be ſurpriſed and ouerthrowne; ſo whoſoeuer arme themſelues againſt them, and enter into the ſpirituall combat with a deſire to ouercome, ſhall moſt certainly obtaine victorie: for though their power be great, yet it is not infinite, and that which they hauehave, it is not from themſelues but from the Lord, who ſo curbeth them with his all-ruling prouidence, that they are not able to goe one iot further then he looſeth out the raines; as it plainly appeareth both by examples and teſtimonies of Scripture. Though Sathan were moſt malitiouſly diſpoſed againſt Iob, ſo that he did with all extremitie execute that which God ſuffered him to doe, yet he could not goe one iot further then his commiſſion, he could not touch his ſubſtance till the Lord had ſaid, All that he hath is in thy hand, Iob. 1.12. And therefore not preuailing againſt him by depriuing him of his goods and ſubſtance, he commeth againe to the Lord to hauehave his commiſſion inlarged, Iob. 2.1. and then hauing gotten authoritie to afflict his bodie, yet could he not touch his life, becauſe the Lord had not giuen him ſo much liberty. Though Saul were a wicked man, yet Sathan could not hurt or vexe him, till the Lord ſent him, 1. Sam. 16.14. And hence it is that he is called the ſpirit of God, verſ. 15. and chap. 18.10. becauſe he is Gods ſlaue and wholie at his appointment. So hee could not deceiue the falſe prophets of Ahab, till he had gotten licence of the Lord, 1. King. 22.22. Nay, ſo farre is Sathan from hauing abſolute authoritie and power ouer the faithfull, that it is limited and reſtrained in reſpect of the meaneſt creatures; for a whole legion of diuels could not ſo much as enter into one heard of ſwine, till by earneſt intreatie they had obtained leaue of our Sauiour Chriſt, Luk. 8.31, 32. And therefore much leſſe can they preuaile againſt any of Gods children, ſeeing the very haires of their head are numbred, Matth. 10.29. Well may Sathan maligne vsus and earneſtly deſire our deſtruction; well may he ſecke to ſift vsus like wheate, as hee did Peter; but our Sauiour Chriſt maketh interceſſion for vsus, ſo that our faith ſhall neuer faile, Luk. 22.31.
This alſo is manifeſt by plaine teſtimonies. Iude 6. it is ſaid, that the Lord hath reſerued the wicked angels in euerlaſting chaines vnderunder darknes, vntounto the iudgement of the great day. 2. Pet. 2.4. God ſpared not the Angels that had ſinned, but cast them downe into hell, and deliuered them into chaines of darknes to be kept vntounto damnation. So Apoc. 20.2. Sathan is ſaid to hauehave been bound by the Angell of the Lord for a thouſand yeres, ſo that hee could not ſtirre till the Lord ſuffered him to be looſed. By all which the holie Ghoſt noteth vntounto vsus, that Sathan is no more able to doe vsus hurt, then a malefactor who being bound hand and foote is caſt into a deepe dungeon, or then a band-dog which is faſt tied vp in ſtrong chaines, till the Lord looſeth him and giueth him leaue.
But here ſome man may obiect, that Sathan is ſaid in the Scriptures, to reſiſt God and to oppoſe himſelfe againſt him, and euen to fight a battaile againſt our Sauiour Chriſt himſelfe and his bleſſed Angels, Apoc. 12.7. I anſwere, that this reſiſtance and fight dependeth on Gods permiſſiue prouidence, neither could hee ſo much as ſtirre againſt God, if hee did not ſuffer him. He is indeede moſt malitiouſly diſpoſed againſt the Lord, and by this his malice is ſtirred vp to doe thoſe things which hee thinketh moſt diſpleaſant in Gods eyes: but becauſe the Lord chaineth and curbeth him in with his omnipotent power, he is onelyonly able to doe thoſe things that God permitteth him, and, will he nill he, he is conſtrained to obey his Creator and to be at his commandement.
Seeing therefore Sathans power is reſtrained by the omnipotent power of God, this may ſerue as a ſtrong reaſon to ſtrengthen our faith in the aſſurance of victorie; eſpecially conſidering that the Lord is not only omnipotent in power, but alſo in reſpect of his will moſt readie to aide and ſupport vsus in all our conflicts. For he hath promiſed vsus, that wee ſhall not be tempted aboue our power, 1. Cor. 10.13.for he will giuegive a good iſſue to the temptation, though the beginning and middle are dangerous and troubleſome, 1. Cor. 10.13. He hath promiſed, that if wee will but reſiſt the diuell, wee ſhall put him to flight,Iam. 4.7. Iam. 4.7. Though therefore in our ſelues wee are very weake, yet God will aſſiſt vsus in this combat, which as well concerneth his owne glorie as our good, and being armed with his power, the gates of hell cannot preuaile againſt vsus. Well may the Lord ſuffer vsus to take a foyle, that thereby learning to know our owne weakenes, wee may the more carefully reſt on his power, and more earneſtly craue his aſſiſtance, but then hee will raiſe vsus vp though wee be neuer ſo feeble; for the more apparant our infirmities are, the more cleerely will the omnipotent power of the Lord ſhine vntounto all the world, when by his helpe we hauehave obtained victorie.
§. Sect. 5 If we will ouercome we muſt wholy relie on the Lord. Col. 1.11.Would we therefore reſiſt Sathans force and ſtrength? then let vsus not goe armed in our owne power, for we are ſo weakned with ſinne and corruption, that wee are not able to withſtand his leaſt aſſault; but deſpairing in our owne abilitie, let vsus relie our ſelues wholie on the Lord: for we are ſtrengthened with all might through his glorious power, as it is Col. 1.11. and though in our ſelues wee are able to doe nothing, yet wee are able to doe all things, through the helpe of Chriſt which ſtrengtheneth vsus, as it is Phil. 4.13.Phil. 4.13. Of our ſelues we are not able to endure the leaſt incounter of our ſpirituall enemies, but yet if wee truſt in the Lord,1. Cor. 15.57. he will giuegive vsus victorie through Ieſus Chriſt, 1. Cor. 15.57. And hence it is that the Apoſtle preparing vsus for this ſpirituall combat, doth exhort vsus to be ſtrong in the Lord, and in the power of his might; Rom. 8.37.and to put on the whole armour of God, Eph. 6.10.11.that we may be able to ſtand againſt the aſſaults of the diuell, Epheſ. 6.10, 11. If therefore wee would be ſafely protected from the furie of Sathans power, let vsus not oppoſe againſt it our owne ſtrength, for then ſurely we ſhall be ouercome, … but let vsus relie our ſelues on the almightie power of God, profeſſing with the Prophet Dauid, Pſal. 18.2. that the Lord is our rocke and fortreſſe, Pſal. 18.2.and he that deliuereth vsus, our God and our ſtrength, in him will we truſt, our ſhield, the horne of our ſaluation and our refuge. Let vsus with him call vponupon God which is worthie to be praiſed, and ſo ſhal we be ſafe from al our enemies, ver. 3.
In like manner, when wee conſider of the infinite number of our enemies, which daily aſſault eueryevery one of vsus, let vsus thereby be awakened out of the ſlumber of careleſſe retchleſnes, and be ſtirred vp to ſtand vponupon our guard more carefully: but yet let not this diſcourage vsus from the fight, becauſe there are many to one, for the Lord is with vsus whileſt we fight his battailes, and therefore what mattreth it who oppoſe themſelues againſt vsus? Rom. 8 31. Exod. 14.14.Rom. 8.31. The Lord will fight for vsus, therefore let vsus hold our peace, Exod. 14.14. The battell is not ours but Gods, and therefore let vsus not be afraid of this great multitude, 2. Chro. 20.15.as it is 2. Chro. 20.15. for the greater the number is which fighteth againſt vsus, the more will the Lord glorifie himſelfe in our victorie, the greatnes of his power ſhining ſo much the more cleerely in the weakenes of the meanes, and our infirmities ſeruing as a foile, to make the riches of his omnipotencie and glorie appeare more glorious. So that the Lord ſtanding on our ſide, it is not materiall how many wicked ſpirits aſſaults vsus; if he take vponupon him our preſeruation, we neede not care though the whole power of hell ſeeke our deſtruction. But if ſuch be the frailtie of our faith, that wee would oppoſe number againſt number, let vsus conſider that if we will fight the Lords battailes, he wil ſend as many bleſſed Angels to our aid & reſcue, as there are wicked ſpirits which aſſault vsus; for the Angels of the Lord pitch their tents round about them that feare him, Pſal. 34.7.and deliuer them, as it is Pſal. 34.7. So that if the Lord open our eyes, as hee did the eyes of Eliſhaes ſeruant, we ſhall plainly perceiue that there are more with vsus then againſt vsus,2 King. 6.16. 2. King. 6.16, 17.
§. Sect;. 6 So when we conſider that we wreſtle not againſt fleſh and bloud, but againſt ſpirituall wickedneſſes, this ſhould make vsus labour that our care and diligence may counteruaile the diſaduantage which we hauehave in the fight. But wee are not to be diſcouraged hereby from entring the combat: for though we be but fleſh and bloud, yet the ſpirit of God dwelling in vsus, can eaſily diſcerne and defeate all Sathans ambuſhments; for light and darknes are to him alike. And whereas Sathan can with great agilitie giuegive the aſſault and retire back for his beſt aduantage, Gods ſpirit farre excelleth him, for he is preſent in all places at all times; ſo that Sathan can no ſooner offer to ſtrike, but Gods ſpirit is readie to defend; no ſooner can the diuell tempt, then the Lord enableth vsus to endure the temptation. And though Sathan fighteth from high places, and ſo taketh the aduantage of the vpper ground, yet let not this diſmay vsus in our fight, for there is one higher then hee who laugheth him to ſcorne, and maketh fruſtrate all his enterpriſes.
Laſtly, when we conſider that our enemie is deſperate and audacious, wee are not to caſt away our ſpirituall weapons and forſake the field, but let it rather ſerue as a ſtrong motiue to make vsus arme our ſelues with Chriſtian reſolution: for ſeeing ſathan is ſo audacious and venterous in the aſſault, ſurely we ſhould be as valiant and bold in giuing him the repulſe; if he be deſperate in ſeeking our deſtruction, it behooueth vsus to be reſolute in ſeeking our preſeruation, ſeeing this much more concerneth vsus then the other him; eſpeciallie conſidering that though wee take many foyles, and be often beaten downe with the violent blowes of his temptations, yet in the end we ſhall hauehave aſſured victorie. And why therefore ſhould Sathan ſhew more reſolution when he is ſure to be vanquiſhed, then we who are ſure of the victorie, if we doe not cowardly yeeld?