English Puritan & Reformed

The Christian Warfare Part 1

John Downame (d 1652) · 272,312 words · 1210 min

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Project Note

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The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

THE CHRISTIAN WARFARE.

WHEREIN IS FIRST GENERALLY SHEWED THE MALICE, POWER AND politic stratagems of the spiritual enemies of our salvation, Satan and his assistants the world and the flesh; with the means also whereby the Christian may withstand and defeat them.

AND AFTERWARDS MORE SPECIALLIE THEIR PARTICVLAR TEMPTATIons, against the several causes and means of our salvation, whereby on the one side they allure us to security and presumption, and on the other side, draw us to doubting and desperation, are expressed and answered.

WRITTEN ESPECIALLY FOR THEIR SAKES who are exercised in the spiritual conflict of temptations, and are afflicted in conscience in the sight and sense of their sins.

By I. DOWNAME Preacher of God's word.

Put on the whole armor of God, that ye may be able to stand against the assaults of the Devil.

Ephes. 6.11.

AT LONDON printed by FELIX KYNGSTON, for Cuthbert Burby, and are to be sold at his shop in Paul's Church-yard at the sign of the Swan. 1604.

TO THE GODLY, ZEALOVS, AND SINCERE PROFESSORS OF GOD'S TRVE RELIGION, SIR JOHN SCOT, Sir THOMAS SMITH, and their Ladies; Master ROBERT CHAMBERLAINE Esquire, and Mistress ANNE CHAMBERLAINE his wife, his well-beloved and most respected friends: I. D. wisheth the fruition of all the true comforts of this life, and eternal happiness in the life to come.

M Anifold (right Worshipful) and most dangerous are the temptations and assaults of our spiritual enemies, whereby they labor to hinder the salvation of God's elect, and to increase the greatness of their hellish dominions, by withdrawing (if it were possible) God's servants from their subjection and allegiance, and making them their slaves and perpetual vassals. To this end they take indefatigable pains, going continually about seeking whom they may devour; sometimes like roaring Lions, compelling by violent force, and sometimes like old Serpents, alluring and deceiving with treacherous policies. Neither do they rest in the time of our rest, but waking and sleeping they set upon us, one while enticing us to swallow the poison of sin, with the sugared baits of worldly vanities, and another while driving us into their snares of perdition, with the sharp pricking goads of misery and affliction. Before us they set carnal pleasures, deceiving riches, and vain honors, to allure us to come into the broad way that leadeth to destruction: and behind us they hold the three-stringed whip of loss, shame, and punishment, to keep us from going back, and to hasten us with winged speed to run forward in this hellish journey. Neither do they greatly care what path we choose in this common way of perdition; whether the spacious way of security and presumption, or the strait path of horror and desperation, whether the toiling way of insatiable covetousness, or the soft fair way of bewitching pleasures, whether the open way of worldliness and atheism, or through the hidden thickets of hypocrisy and dissimulation: in a word they regard not in what way we walk, so we go forward in the ways of sin, for though they seem diverse and contrary one to another, yet they have all the same end, meeting together in hell and destruction. And howsoever they cannot with all their malice, power and policies attain unto their desires, by bringing God's elect and faithful ones to perdition and endless misery; because God their heavenly father who hath taken upon him their protection, frustrateth all their subtle policies with his all-seeing wifedome, and withstandeth all their might with his almighty power, yet do they exceedingly with their assaults and temptations, foil, vex and trouble them; by working in some, forgetfulness of God and of themselves, security, and careless retchlesnesse; and turmoyling others with horrible fears, desperate doubting, and bitter agonies. Whereby it cometh to pass, that the one sort securely go on in sin, forgetting the end of their creation, redemption, and holy vocation, unto which God hath called them, until with Solomon they have found in the end of their worldly delights, nothing but vanity and vexation of spirit: and the other are so affrighted, astonished, and continually tormented with doubtings, fears, and the continual assaults of their spiritual enemies, that they go mourning all the day long, pining away in grief and anguish of mind, till at last they grow weary of their lives, thinking their souls an intolerable burden to their bodies, and their bodies to the earth. The consideration of which lamentable and too too miserable effects, as it shall move all Christians to stand upon their guard, and to arm themselves with the spiritual armor, that they may not be overcome of their temptations, and fall into these great mischiefs: so should it move God's faithful ministers (whose duty it is, not only themselves to walk in the ways of righteousness, but also as spiritual guides to lead others with them) in discharge of their conscience before God, and in Christian commiseration and compassion towards their brethren, to use all good means both by speaking and writing, whereby they may be preserved and freed from these snares which their spiritual enemies do lay to entrap them; by beating down with the cannon-shot of God's threatenings, the high forts of their proud presumption, and rousing them out of the deep slumber of reckless security; as also by raising up and comforting those that mourn in Zion, stooping, yea lying groveling under the heavy burden of their sins. The which howsoever it is performed by many, in respect of their several charges committed to them; and some also have briefly touched some points in writing, which concerned the comforting and raising up of their private friends: yet not any (that I know of) have in our language largely and generally handled these controversies, and spiritual conflicts between the Christian and the enemies of his salvation, for the common good of the whole Church. And therefore having with Elihu long waited to see if those who were more ancient, better experienced, and more richly furnished with God's gifts and graces than myself, would undertake this work, which is to God most acceptable, and to his saints and children so profitable and necessary: at length after others long silence, I resolved to speak, and no longer to conceal such true comforts as God hath revealed unto me; to the end that hereby I might relieve and comfort those who are poor in spirit, and humbled in the sight of sin; or at least by offering willingly to this use my small mite, I might give an occasion unto others better able, to unlock and open their rich treasuries, that they may bestow upon their poor brethren their great talents and gifts of better value. The which my labors as I did not rashly undertake them, so I have not suddenly finished them; for almost three years since I purposed to take this work in hand, which I have now by God's assistance finished; but at the first (I confess) I intended not that it should come in to public view; but only (as others before me) propounded as the end of my labors, the comforting and raising up of a most faithful servant of God, and my most dear friend, who hath bound me with many benefits to the performance of all Christian duties. But afterwards finding it to grow to such a volume that it was too great to pass in a written copy, and hoping that that which was profitable for one might be beneficial unto many, at length I resolved to make my labors public by committing them to the press. The principal things that I propounded to myself in this treatise are these; first and especially I endeavor to comfort those who are afflicted in conscience, in the sight and sense of their sins, by offering unto them certain assurance, that their sins are remitted, and that themselves are elected to eternal life, in the state of grace, reconciled unto God in Christ and received in his love and favor. Secondly, I labor to lead the Christian in an even course, unto the haven of eternal happiness; that he may not run aside, neither on the right hand, and so falling upon the rocks of presumption make shipwreck of his soul, nor yet on the left hand, and so plunge himself into the gulf of desperation. Wherein I have purposely and advisedly avoided their practice, who scatter their consolations they know not where, to be applied they care not by whom; whereof it cometh to pass that those that are most secure and presumptuous arrogate them, to whom they do not appertain; and those that are afflicted and humbled dare not appropriate them to themselves, because they are delivered indefinitely to all, without all caution or any condition, whereby they might be restrai • ed rather to them than any other in whom sin yet liveth and reigneth. Wherein they resemble negligent physitions, who having made a good medicine for a sick man, do not give it unto him, but cast it carelessly into some corner, whether the sick patient in respect of his faintness and weakness is likely never to come: which being found and greedily drunken up by those who have no need of it, instead of doing them good doth turn to their baine and utter destruction. Lastly, I have desired to give solid and substantial consolations, which are firmly grounded upon God's undoubted truth, and such infallible reasons as cannot be gainsaid; and have withal delivered the conditions, upon which they are to be received, and the undoubted signs and marks of those, to whom of right they appertain; to the end that those who find these things in themselves, may not doubt to apply them to their wounded consciences, whereby they may be soundly cured and thoroughly comforted; and that those who find no such condition observed by them, nor any such sign or mark in them, may be debarred from participating of these consolations, which would nourish in them security and presumption: and contrariwise examining themselves according to these rules, and finding no correspondency between themselves and them, may hereby be awakened out of their lethargy of security, and attaining unto a sight and sense of their miserable estate may never be at rest, till by using all good means for this purpose, they may find these marks and signs of their election, vocation, justification, and sanctification in them, that so they may boldly and fitly apply unto themselves these comforts and consolations as rightly and truly appertaining unto them. All which my labors I thought good to dedicate unto your worships, partly because I desired to give this testimony of my true thankfulness, for those manifold benefits which from some of you I have received, and of mine unfeigned love which I bear to you all, for your virtues and approved godliness; and partly because I thought none fitter to whom I might commend this discourse of the Christian Warfare, than yourselves who are old experienced soldiers in fighting these spiritual battles, and therefore have judicial feeling and sensible apprehension, of those things which I have written and commended to your patronage. Now the Lord our God who is the fountain of all goodness, and the sole giver of all true consolation, increase in you more and more the gifts and graces of his sanctifying spirit, and so fill your hearts with all sound spiritual comfort, and the joy in the holy Ghost, that you may through the course of your whole lives, cheerfully go forward in the profession and sincere practice of his religion and true godliness, and after this life may receive that crown of righteounsnesse, which is prepared and laid up for you in his kingdom of eternal glory. Amen.

Your Worships in the Lord most assured. JOHN DOWNAME.

THE CONTENTS OF THIS BOOKE.

THE CHIEFE POINTS HANDLED in the first Book.

CHAP. I.

THat all God's servants are assaulted with the spiritual enemies of their salvation. pag. 1
That the strong faith whereof worldlings boast, is nothing else but security and vain presumption. pag. 3.4
That God's servants may rather be comforted than dismayed by the assaults of their spiritual enemies. pag. 6

CHAP. II.

Why God suffereth his servants to be exercised in the spiritual conflict of temptations, namely for his own glory, and their everlasting good. pag. 7

CHAP. III.

Arguments to encourage the weak Christian to enter into this spiritual conflict. pag. 10

CHAP. IIII.

Of the malice of our spiritual enemy Satan, joined with violence and falsehood, and how we may withstand it. pag. 16

CHAP. V.

Of his strength, courage, and audaciousness, and how we may withstand them. pag. 23

CHAP. VI.

Of Satan's aides; and first of the world. pag. 31
How the world tempteth by prosperity, and how we may resist these temptations. pag. 32
How it tempteth by adversity, and of the means whereby we may resist these temptations. 34

CHAP. VII.

Of the flesh what it is, and how we may subdue it. 39

CHAP. VIII.

Of Satan's policy, and how we may defeat it. 40

CHAP. IX.

Of the spiritual armor described Eph. 6.44

CHAP. X.

Of the particular parts of the Christian armor; and first of the girdle of verity. 48

CHAP. XI.

Of the breastplate of righteousness. 51

CHAP. XII.

Of the preparation of the Gospel of peace. 54

CHAP. XIII.

Of the shield of faith, and what is meant by quenching Satan's darts. 55

CHAP. XIIII.

Of the helmet of salvation. 57

CHAP. XV.

Of the sword of the spirit, and how we must use it in the conflict of temptations. 59

CHAP. XVI.

Of prayer, and the necessity thereof in the spiritual conflict. 64
Of the properties required in prayer. 65
Of watchfulness in prayer. 67
Of perseverance in prayer. Where is also shown why the Lord delaieth to grant the petitions of his children. 69

CHAP. XVII.

Of Satan's stratagems. First how he fitteth his temptations according to our affections and natural inclinations, and how we may defeat this policy. 72

CHAP. XVIII.

How Satan fitteth his temptations according to our state and condition. And how we may withstand these temptations. 78
How Satan tempteth professors of religion whose profession is only in show. 82
How he tempteth the sincere professor who is weak in grace. 84
How Satan tempteth the strong Christian. 86

CHAP. XIX.

How Satan allureth us into heinous sins by degrees, and how we may withstand his temptations. 87
How he laboreth to draw men out of one extreme into another. 88

CHAP. XX.

How Satan moveth us to propound bad ends to good actions. 90
How he moveth us to use evil means for the effecting of good ends. 91
How he tempteth us to be proud of our virtues. 92

CHAP. XXI.

Of the manner of Satan's fight. And how he taketh all advantages against us. 93.
How he tempteth us most dangerously when we are most secure. 94
That he is never weary in assaulting us. 94
How he often changeth his temptations for his better advantage; and that this is a probable sign he doth not prevail. 95
How Satan assaulteth us immediately himself. 97
How he transformeth himself into an angel of light. ibid.
That he is most to be feared when he most flattereth. 98
How Satan useth the world as his instrument to entice us to sin. 100
How he useth our own flesh as his instrument, and of the manifold advantages that he taketh hereby. 101
How we may avoid danger, though we cannot discern Satan's temptations from our own lusts. 103
How Satan's suggestions may be discerned from our own lusts. 104

CHAP. XXII.

Of the common affections of this spiritual conflict: namely, the Christians standing in temptation and manfull resistance; and his falling in the time of trial. 106
Of the general means whereby the Christian may be enabled to withstand the temptations of his spiritual enemies. 106
- 1. To meditate on God's commandment encouraging him to this fight. 106
- 2. Assured hope of victory. 106
- 3. To be always in readiness. 107
- 4. To take occasion of Satan's temptations unto sin, of doing the contrary virtue. 107
- 5. To resist the temptation when it is first suggested. 108
- 6. To prepare himself for another temptation when one is past: where also such reasons are set down as may persuade him to persevere in this fight. 109
- 7. Not to believe Satan's suggestions. 112
- 8. Neither to despise Satan's temptations, nor too deeply to apprehend them. 113
- 9. To object Christ against all temptations. 114
- 10. To leave disputing with Satan, and to send him to our advocate Jesus Christ. 115
- 11. To busy our selves continually in holy & honest exercises. 116
- 12. Not to reuolue Satan's temptations, but to meditate on the contrary preservatives. 117

CHAP. XXIII.

Of the Christians falling in temptation, and of the means whereby being foiled he may be raised again: namely, faith and repentance. 118
Consolations for those that bewail their want of faith and repentance. First they are to know that the desire of God's graces is accepted for the graces which they desire. 120
2. That Satan prevaileth against us, not by his absolute power but by God's permission, who would not suffer this but only for his own glory and our spiritual good. 131
That horror, fear and despair following our falls, argue our diffidence in God and self-confidence. 135
3. The last consolation taken from experience which we have had of the Lord's assistance. 135

THE CHIEFE POINTS HANDLED in the second Book.

CHAP. I.

Answers to those temptatiens of Satan, whereby he persuadeth carnal men of God's love. 138
Temporal benefits no infallible signs of God's love. 140
Satan's temptations whereby he persuadeth weak Christians that they are not beloved of God, answered. 141
That carnal men have no assurance of God's love though they boast thereof. 143
That every particular Christiā may be assured of God's love. 144
That doubting of God's love is injurious unto him, and pernicious to our selves. 145
The evils that accompany doubting of God's love, and the benefits which follow our persuasion thereof. 147

CHAP. II.

That our sins and unworthiness should not make us doubt of God's love. 148
That we are neither beloved of God, elected, redeemed, called, justified, sanctified nor saved for any respect of our own worthiness. 149
That being unworthy in our selves, we are loved, elected, and saved in Christ. 156

CHAP. III.

That temporal afflictions are rather signs of God's love, than of his hatred. 157
That spiritual afflictions are no signs of God's hatred. 160
Examples of God's dearest servants who have been exercised with spiritual afflictions. 162
A dangerous temptation grounded upon our not profiting by afflictions, answered. 166
That it is no fit time to judge of our spiritual graces in the conflict of temptations. 167
That God's dearest children in the time of temptation have shown impatiency, and uttered inconsiderate speeches. 168
The objection out of Eccles. 9.1. answered, and the place expounded. 171

CHAP. IIII.

Of God's election, the causes, subject, object, and properties thereof. 175

CHAP. V.

Satan's temptations where with he assaulteth worldlings, answered: and first that whereby he persuadeth worldlings that all in the end shall be saved. 178
Satan's temptation grounded upon the unchangeableness of God's predestination, whereby he persuadeth them desperately to go on in sin, proved to be foolish false and impious. 180

CHAP. VI.

Satan's temptations whereby he moveth the weak Christian to doubt of his election, answered. 185
The causes which move Satan and his instruments to persuade the weak Christian to doubt of his election. 185
The state of this question between Satan & the Christian. 187
That we may be certainly assured of our election, proved by testimonies of scriptures. 189
An objection grounded upon the indefinitenesse of God's promises, answered. 192
That we may be assured that we are the faithful unto whom the promises of the Gospel are made. 193
A temptation grounded upon our want of assurance that we have faith, answered. 195

CHAP. VII.

That we may be assured of our election, proved by many strong arguments. 197
That our assurance should not be mixed with doubting: and that doubting is not a commendable property of faith, but a fruit of unbelief. 199
That faith is a certain and particular persuasion, and not a doubtful opinion or general notion. 201

CHAP. VIII.

That we may be assured of our election by the testimony of God's spirit. 211
How we may know that God's spirit dwelleth in us. 215
How we may discern the testimony of God's spirit from our own presumption. 217

CHAP. IX.

Of the means whereby we may be assured of our election. 221
The first means, the testimony of the holy Ghost. 221
Divers differences between the testimony of the spirit and presumptuous security. 221
The second means, the hearing of the word. 224
Thirdly, by the use of the Sacraments. 225
Fourthly, by the effects of our election, vocation, justification, sanctification. 225 &c.
That our sanctification is the touchstone of all the rest. 229
That those who will be assured of their election must begin at their sanctification. 231
Of diverse kinds of counterfeit holiness which give no assurance of election. 232
Of the fruits and properties of true sanctification. 233

CHAP. X.

Of ten signs and infallible notes whereby we may be assured of our election. 235

CHAP. XI.

The objections alleged against the assurance of our election, answered: and first those which are grounded upon testimonies of scriptwre. 248
That fear and distrust in our own weakness, and assurance of our election may well stand together. 253

CHAP. XII.

The reasons alleged against the assurance of our election, answered. 261
That not assurance but doubting of our election proceedeth from pride and presumption. 261
Our unworthiness no cause why we should doubt of our electiō. 263
That weakness of faith and certainty of assurance may well stand together. 264
That a weak faith doth as truly assure us of our election as a stronger. 265
How our faith though assaulted with doubting may be certain. 266
That the sight of our imperfections is no cause why we should doubt of our election. 272
That this doctrine openeth no way to security & presumptiō. 272

CHAP. XIII.

Of our redemption, what it is, by whom, from what, with what price, and to what end we are redeemed. 274

CHAP. XIIII.

Satan's temptations concerning our redemption, whereby he moveth the worlding to presumption answered. 278
Satan's temptation grounded upon the doctrine of universal redemption, answered. 279
That Christ's redemption is not universal, but only of God's elect, proved by testimonies of Scripture. 279
The same point proved by diverse reasons. 281
Objections alleged against the former doctrine answered. 283
In what sense Christ is said to have died for all men. 283

CHAP. XV.

That all who are redeemed by Christ are also by him sanctified. 287
Satan's temptation persuading worldlings to live licenciously because they are redeemed and shall therefore be saved, answered. 288
Of the three degrees of our redemption wrought by Christ, and how the follow one another. 292

CHAP. XVI.

Of those temptations which Satan useth against the faithful concerning their redemption, and how they may answer them. 295
That it is not repugnant to God's justice to punish Christ for us. 296
That Christ hath offered an all-sufficient price for our redemption. 297
Satan's temptations against the particular applicatiō of Christ's merits answered. 299
Our falling into sin, no reason to prove that we are not redeemed. 299
That God is not angry with the faithful though he seemeth so. 301
Satan's assaulting us, no reason to prove that we are not redeemed from his power. 302
That though we die, yet we are redeemed from death. 304
That those who are once redeemed cannot again be brought into bondage. 307

CHAP. XVII.

Of our vocation what it is, and the kinds thereof. 308
Of the parts of our effectual calling, and first of our separation from the world. 310
Of the second part of our effectual calling, namely the reciprocal donation of Christ to us, and us to Christ. 312
Of the third part, namely our union with Christ. 312

CHAP. XVIII.

Satan's temptations whereby he seeketh to make our calling ineffectual answered. 314
Of the necessity of our effectual calling. 314
Satan's temptations, whereby he moveth us to neglect the means of our effectual calling. 316
Motiues to persuade us to the diligent hearing of God's word. 316

CHAP. XIX.

Satan's temptation, whereby he persuadeth men that the Scriptures are not God's word, answered. 323
Seven reasons to prove that the Scriptures were indicted by God's spirit. 324

CHAP. XX.

Four other reasons to prove that the Scriptures are the word of God's. Where also diverse objections are answered. 330

CHAP. XXI.

The last argument to prove the former point, taken from the testimony of God's spirit. 342

CHAP. XXII.

Satan's temptations suggested against the translations of the the holy Scriptures, answered. 346

CHAP. XXIII.

Satan's temptations taken from the evil lives of the ministers of the word, answered. 348
That the wicked lives of the Ministers should not make us neglect their ministry. 353

CHAP. XXIIII.

Satan's temptations taken from sundry opinions, sects, and religions, answered. 354
How the unlearned may discern the true religion from that which is false. 356

CHAP. XXV.

Satan's temptations taken from our unworthiness and unfitness to bear God's word, answered. 360

CHAP. XXVI.

How we must arm our selves against Satan's temptations, whereby he laboreth to make the word of God fruitless. 363
How we must prepare our selves before we hear God's word. 363
Of the duties which we must perform in hearing. 371
Of the duties which we must perform after we have heard the word. 373

CHAP. XXVII.

Satan's temptations whereby he persuadeth men to delay their repentance, answered. 375
Of three motives whereby we may be persuaded to hasten our repentance. 376

CHAP. XXVIII.

Of the fourth motive taken from the difficulty of repenting, caused by delays. 383
That the time of sickness, and the hour of death is most unfit for repentance. 390

CHAP. XXIX.

Of five other motives to enforce the former point. 393

CHAP. XXX.

Two lets which cause worldlings to defer their repentance removed. 402
The first taken from an abuse of God's mercy. 403
The other grounded on the example of the converted thief. 405

CHAP. XXXI.

Satan's temptations moving men to rest in a counterfeit repentance, answered. 408
Of diverse things required unto true repentance. 409
1. Knowledge and sight of sin. 410
Of the means whereby we may attain to a true sight of sin. 414
2. That our sins be irksome and grievous unto us. 416
3. An earnest desire to be freed from sin. 417
4. That we come to Christ for this purpose. 418

CHAP. XXXII.

Satan's temptations which he useth against those which are called to bring them to despair, answered. 421
Reasons to persuade the weak Christian of the forgiveness of his sins. The first whereof are grounded on God's own nature. 424
The first argument grounded upon God's infinite mercy. ibid.

CHAP XXXIII.

Of the second reason to persuade the weak Christian of the forgiveness of his sins grounded upon God's justice. 434

CHAP. XXXIIII.

Of the third reason grounded upon God's truth. 437

CHAP. XXXV.

Of other reasons to prove the forgiveness of sin, taken from the first Person in Trinity. 445
Of other reasons to prove the former point, taken from the second Person in Trinity. 446
Reasons takē frō the office of Christ to prove forgiveness of sin. 451
Reasons taken from the third Person in Trinity, to prove the same point. 459

CHAP. XXXVI.

Divers other reasons produced to the same purpose. 460
- 1. Because it is an article of our Creed. 460
- 2. Taken from the testimony of God's faithful Ministers 461
- 3. From the contrary testimony of Satan. 462
- 4, From the experience of God's mercy in pardoning others. 464

CHAP. XXXVII.

Satan's temptation whereby he suggesteth that the Christian is not effectually called, answered. 470
How we may know whether we be effectually called; and of the means of effectual calling. 471
Satan's temptation answered, whereby he persuadeth the Christian that he loveth the world, and the world him. 475

CHAP. XXXVIII.

Satan's temptations objecting to the weak Christian vnrepentancie and hardness of heart, answered. 482
Of the diverse sorts of hardness of heart, and first of that which is insensible. 483

CHAP. XXXIX.

Of that hardness of heart which is joined with sense and feeling thereof. 487
Consolations for such as bewail their imperfections in hearing the word. 491

CHAP. XL.

Consolations for such as bewail their wants in prayer. 495

CHAP. XLI.

Of the infallible signs of true repentance. 504
That the assurance of the remission of sins dependeth not on the dignity of repentance. 511

CHAP. XLII.

How we may prove against Satan's temptations that we have true faith. 513
Of the diverse degrees of faith. 515

CHAP. XLIII.

Satan's temptations grounded upon our want of sense and feeling of faith answered. 525

CHAP. XLIIII.

How the weak Christian is to comfort himself when he is deprived of the sense of faith and other graces, and sensibly feeleth the contrary corruptions. 529

CHAP. XLV.

Of the means whereby our faith may be strengthened and increased. 537
Of the means whereby we may be preserved from doubting and desperation. 541

CHAP. XLVI.

Satan's temptations concerning smallness and weakness of faith, answered. 549
That a weak and small faith may be a true and lively faith. 550
That all the power of hell cannot prevail against the smallest measure of faith. 551

CHAP. XLVII.

Satan's temptation concerning the certainty and constancy of faith, answered. 554
Satan's temptation grounded on the strong faith of other of God's children, answered. 555
That God both can and will uphold the weakest believer. 559

CHAP. XLVIII.

Of our justification what it is, and the causes & parts thereof. 563

CHAP. XLIX.

That we are not justified by our works and merits, proved first by the scriptures. 570
Secondly, by diverse arguments. 576

CHAP. L.

That faith alone iustifietth; & how this is to be understood. 577
That faith alone justifieth, proved both by testimonies and reasons. 579
That not our own but Christ's righteousness is the matter of our justification. 581

CHAP. LI.

Satan's temptations moving the weak Christian to doubt of his justification, answered. 586

THE CONTENTS OF THE third Book.

CHAP. I.

Of sanctification what it is, and the causes thereof. 592

CHAP. II.

Of the effects, subject, object, and time of our sanctification. 598

CHAP. III.

Of the parts of sanctification, mortification and vivification, and how they are wrought in us. 602

CHAP. IIII.

Satan's temptations whereby he enticeth us to commit sin, answered. 608
Many reasons serving as preservatives to keep us from the contagion of sin. 610

CHAP V.

Of the two sorts of preservatives to keep us from falling into sin. 616

CHAP. VI.

Of some special means whereby we may be preserved from committing sin. 621

CHAP. VII.

Satan's temptations whereby he discourageth the Christian in the work of sanctification, answered. 624
That in the most sanctified remain some relics of sin, and the causes thereof. 624
That our wants and corruptions should not discourage us, but redouble our care and diligence. 627
Consolations to keep us from being discouraged when we see and feel our wants and corruptions. 628
The causes wherefore God doth not perfectly sanctify us in this life. 631

CHAP. VIII.

Satan's temptations drawn from our slow going forward in sanctification, answered. 636

CHAP. IX.

Satan's temptations whereby he aggravateth our sins in general, answered. 640
What it is to walk after the flesh and after the spirit. 642
The differences between the sins of the regenerate and the unregenerate. 643

CHAP. X.

That sins committed after repentance are pardonable. 645
That all sins of knowledge are not presumptuous. 647
That sins committed against knowledge are pardonable. 648
Of sins often committed. 651

CHAP. XI.

Satan's temptations whereby he persuadeth the Christian that he hath sinned against the holy Ghost, answered. 653
What the sin against the holy Ghost is, and how it may be distinguished from other sins. 654

CHAP. XII.

Satan's temptations whereby he impugneth the certainty of our perseverance, answered. 656
Divers arguments to prove the certainty of our perseverance. 659

FINIS.

THE FIRST BOOKE INTREATING OF THE POWER and policies of our spiritual enemies, and of the means how we may withstand the one and defeat the other.

CHAP. I. That all the godly are assaulted with the spiritual enemies of their salvation.

[§. Sect. 1] T HE Apostle having shown the mystery of our salvation and the causes thereof for the confirmation of our faith in the three first chapters of his Epistle to the Ephesians, and afterwards in the other chapters having set down diverse duties both generally belonging to all Christians, and also particularly appertaining to men of sundry conditions, that he might move them to repentance and amendment of life; in the next place like the Lord's Sentinel doth discover and give us warning of the approach of mighty enemies, willing us to arm our selves at all points in our own defense, and courageously to stand under the standard of Christ Jesus, that we may be continually in readiness to endure the encounter, chap. 6.10, 11, &c. Whereby he giveth us to understand, that as soon as we seek for assurance of salvation in Christ, and endeavor to serve the Lord in a holy and a Christian life, we are to prepare our selves for a combat, unless we would suddenly be surprised; for the spiritual enemies of our salvation bandie themselves against us as soon as we have given our names unto God, and taken upon us the profession and practice of Christianity, which are the livery and cognizance of our heavenly Lord and Master. And this is manifest by the example of God's children from time to tim • 〈…〉 though they lived in peace and security before th •• 〈…〉 tained into God's family, yet no sooner were 〈◊〉 • itted to be of God's household servants, but Satan and the world have raged against them, laboring both by inward temptations and outward fury, either to withdraw them from God's service by flattring enticements, or utterly to destroy and overthrow them by open violence. No sooner had Abel offered a sacrifice of sweet smelling savor unto God, but Satan stirreth up Cain to become his butcher: whilst Moses was contented to be reputed the son of Pharaohs daughter he enjoyed all prosperity, but as soon as he joined himself to God's people and Church, Pharaoh seeketh his life: as long as the Israelites worshipped the Egyptian Idols, they sat by their flesh-pots in peace, and quietly enjoyed the fruits of the land; but as soon as they made but a motion of serving the Lord, the King stirred up by the devil, doth rage against them with more then barbarous cruelty: whilst Paul persecuted the Church of God, Satan did not so much trouble him either outwardly in body or inwardly in mind; but no sooner was he truly converted to the faith and preached the Gospel, but presently he setteth his wicked imps on work to take away his life, which the Lord not permitting, he moveth them to persecute him by imprisoning, whipping, and stoning him; and not content with these outward afflictions, he sendeth his messenger to buffet him, that he might be no less vexed inwardly in mind then outwardly in body. Yea he spared not our Savior Christ himself, but as soon as he began to show himself to be the son of God and redeemer of mankind, in performing the duties of his calling, then especially he bendeth all his force against him, he tempteth and assaulteth him forty days together, and taking the foil himself, he stirreth up his wicked instruments to persecute him, and at length to take away his life.

Whosoever therefore resolve to be God's servants, must make account to be his soldiers also; and whilst with Nehemiah's followers, with one hand they perform the works of their callings and Christianity, they must ••• th the other hand hold their weapons to repel th •• 〈…〉 ll enemies, who continually labor to hinder the L •• 〈…〉 ings: for no sooner do we become friends to God, 〈…〉 ently Satan assaulteth us as his enemies; no sooner do we receive the Lord's press money and set foot into his campe, but Satan advanceth against us his flagges of defiance, laboring both by secret treachery, and outward force, to supplant and overcome us.

[§. Sect. 2] Here therefore is instruction for secure worldlings, and consolation and encouragement for God's children. Worldly men in steed of fighting the Lord's battles, spend their time in chambering and wantonness, in lusts and uncleanness, in Music and daliance, in surfeiting and all voluptuousness, in covetousness and idleness, as though there were no enemy to assault them, and as if Satan were some meek lamb and not a roaring lion ready to devour them; so that good Moses coming near them cannot hear the noise of them that have the victory, nor the noise of them that are overcome, but the noise of singing and merriment, for they are not fighting the battles of the Lord of hosts, but solemnising a Sabbath to the golden Calf, sitting down to eat and drink and rising up to play. The spiritual Canaanites are quite forgotten, and they remember not the blessed land of promise, whereunto like pilgrims they should be travailing, but make this world, this wilderness of sin, the place of their joy and delight. In a word, they flourish in their outward states, and never in their minds feel any vexation of Satan's temptations. And what is the cause of all this? If you ask them they will say, that they have such a strong faith and peace of conscience, that Satan's temptations have no power over them; neither were they ever troubled with any of his encounters. And not content with these brags of their own happy estate, they censure and condemn God's children, accounting their state most desperate who are molested with Satan's temptations, and go mourning under the burden of sin all the day long; supposing either that they are in Satan's power, and have more grievously sinned then other men, or that they are mad and frantic so to vex themselves with such needless sorrow. But let such men know that of all others their state is most dangerous, for they are grievously sick, and have no sense of their disease, their wounds are so mortal that they deprive them of all feeling; they are assaulted, yea taken prisoners whilst they sleep soundly in security, and discern not the approach of the enemy. Non ergo repugnant quia se impugnari ignorant: They make no resistance because they are ignorant of the assault. And what can be more dangerous then to have the enemy approach and lay hands on us before we be aware? But this is the state of those men: for as one saith, Tum maxim impugnantur cum se impugnari nesciant: They are most assaulted when they feel no assault. Let them know, that they are not the Lord's soldiers but the devils reuellers, and therefore he fighteth not against them because they are his friends. For there was never any of Christ's soldiers in the Militant Church which have not been exercised in this warfare; there was never any so strong in faith but Satan durst encounter him, even the Apostles, yea Adam in the state of innocence, yea our Savior Christ himself; there were never any so constant in the course of Christianity, but the world hath sought to draw them out of the right way by her baits of prosperity, or to force them to sin by threatening adversity; there were never any that have had in them one spark of God's spirit (Christ excepted) who have not felt it assaulted and often foiled by the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh, and they are contrary the one to the other, as it is Galath. 5.17. Yea the Apostle Paul himself when he was most sanctified, saw another law in his members rebelling against the law of his mind, leading him captive to the law of sin, as appeareth Rom. 7.23.

[§. Sect. 3] It is not therefore their strength of faith, but their carnal security which so lulleth them asleep in the cradle of worldly vanities that they cannot discern this fight; it is not their peace with God nor the peace of conscience which makes them thus quiet, for there is no (such) peace, saith my God, to the wicked, Esa. 57.21. but it is a peace which they have made with Satan, a covenant with death and an agreement with hell, as the Prophet speaketh, Esa. 28.15. When the strong armed man Satan (quietly) keeps the house, the things that he possesseth are in peace; but when a stronger then he cometh to dispossess him, he will never lose his possession without a fight; and we cannot choose but feel the blows in so sharp an encounter. Luk. 11.21. If a man never enter the field to fight against Satan, or if at the first encounter he yield himself prisoner, and be content to be tied in the pleasing fetters of sin, it is no marvel that he doth not rage in his conscience, when as already he is in his captivity ready to perform all those works of darkness wherein he employeth him; but if when Christ the redeemer is preached unto them by his Ambassadors, they would show any desire of coming out of his thralldom, surely this spiritual Pharaoh would never lose their service but by force and compulsion, neither can so strong a man be forced but we must needs feel the conflict. While the prisoner lieth in the dungeon, loaded with bolts and tied in chains, the keeper sleepeth securely, because he knoweth he is safe; but if his bolts being filed off and his chains loosed, he have escaped out of prison, then the Jailor beginneth to bustle and pursueth him speedily with Huean cry: so whilst Satan holdeth us imprisoned in the dark dungeon of ignorance, loaded and tied with the heavy bolts and chains of sin, he is reckless and secure; but if our Savior by his Ambassadors in the preaching of the word, loose and vnburthen us of these chains and bolts, and by the light of his spirit so illuminate the eyes of our understanding, that we see the way out of Satan's dungeon of ignorance, and so escape out of his captivity, then he rageth against and pursueth us as Pharaoh did the Israelites, that either he may bring us back again into his bondage, or else destroy us, if we make resistance. Lastly they feel not any fight between the flesh and the spirit, because the flesh wholly ruleth them, and like a flood which hath a clear current carrieth them wholly into a sea of sin without any stop or resistance, and therefore no marvel they feel not this fight, when the spirit which is one of the combatants hath no force nor residence in them.

[§. Sect. 4] Secondly, God's children who continually feel the assaults of their spiritual enemies, and see the breaches which are made in their souls with the continual battery of their temptations, may receive no small consolation hereby, when as they consider that all who profess themselves God's servants, and resolve to serve the Lord in holiness and righteousness are thus tempted and tried. For the Dragon is wroth with the woman (that is God's Church) and her seed which keep the commandments of God, and have the testimony of Jesus Christ, as is Revel. 12.17. and like a roaring lion seeketh their destruction, because they have renounced him, and fight under the standard of the Lord of hosts whom he maligneth: and hence it is that whilst we live without sense of sin, we eat and drink and take our ease without disturbance, but after we make any conscience of our ways and endeavor to serve the Lord, then Satan casteth against us the fiery darts of his temptations, and we feel many conflicts between the flesh and the spirit, with which the worldly man is never troubled. So that when we are thus tempted and assaulted by Satan, the world, and our corrupt flesh, it is a strong argument to persuade us that we are entertained for God's soldiers, and have received the press money of his spirit; for Satan's kingdom is not divided, neither doth he fight against those who are his friends and servants, but against those who wage war against him and fight under the Lord's standard. True it is, that when his servants have committed such abominable and grievous sins, as have made deep wounds in their seared consciences, whereby they are awakened out of their sleepy lethargy of security, then Satan filleth them with horror and despair, that he may keep them from true repentance, when he can hide from them their sins no longer; and the Lord in his just judgment, and for the example of others, doth suffer Satan to begin in them the torments of hell in this life; but if he can by any means hide their sins and keep them quietly in his kingdom, he will never vex them. And hence it is that whereas one perisheth through despair, many thousands perish through presumption and security. Let all those therefore who feel the burden of their sins, and are vexed with the continual assaults of their spiritual enemies comfort themselves; for hereby they have assurance that they are members of the Church militant, into which none but soldiers are entertained, and that now they begin to be God's friends and servants when as Satan opposeth himself against them.

CHAP. II. Why God suffereth his servants to be exercised in the spiritual conflict of temptations.

B Vt here it may be demanded, why the Lord will suffer his servants to be thus tempted and assaulted, whereas the wicked are free from such conflicts. I answer, first for his own glory, for whereas our enemies are strong and mighty and we weak and feeble, hereby is the Lord's omnipotent power manifested to all the world, by whose assistance such impotent wretches conquer and subdue such furious and puissant enemies.

Secondly, God suffereth his children to be tempted, that so those spiritual graces which he hath bestowed upon them may the more clearly shine to his glory. For who can know whether they be God's golden vessels before they be brought to the touchstone of temptation? Who could know the faith, patience and valor of God's soldiers, if they always lay quietly in garrison and never came to the skirmish? Who could feel the odoriferous smell of these aromatical spices, if they were not punned and bruised in the mortar of afflictions? For example, who would have discerned Abraham's faith, David's piety, Job's patience, Paul's courage and constancy, if they had been never tempted, which now to the glory of God shine to all the world?

And as the Lord suffereth Satan and his imps to try his children for his own glory, so also for their spiritual and everlasting good: for first hereby he chastizeth them for their sins past, and recalleth them to their remembrance, that so they may truly repent of them. And this cause Job speaketh of: Job. 13.26. Thou writest (saith he) bitter things against me, and makest me to possess the iniquities of my youth.

Secondly, hereby he manifesteth unto us our secret and hidden sins, which the blind eyes of our judgment would not discern, if their sight were not quickened with this sharp water of temptation. For so long as we live in peace, our secure consciences never summon us to the bar of God's judgment; but when we are roused up by temptation, we enter into a more straight examination of our selves, and search what secret sins lie lurking in the hidden corners of our hearts, that so we may repent of them and make our peace with God, without whose assistance we can have no hope to stand in any temptation.

Thirdly, the Lord hereby preventeth our sins to come: for when we have experience, that the most sharp weapons, which Satan useth to inflict deep wounds in our consciences, are our sins; this will make us most careful to abstain from them, least thereby we strengthen him for our own overthrow. And as these temptations of Satan are in this regard so many bridles to restrain us from sin; so also they are so many pricks to let out the wind of vain glory, wherewith like bladders we be puffed up, as we may see in the example of Paul, who lest he should be exalted out of measure through the abundance of revelations, received a prick in the flesh, the messenger of Satan to buffet him. 2. Cor. 12.7.

Fourthly, the Lord suffereth Satan to assault us, that we may hereby come to the fight of our own weakness and infirmities, when we have received many foils; and learn to rely upon his help and assistance in all our dangers; for so proud we are by nature, that before we come to the fight we think that we can repel the strongest assaults, and overcome all enemies which oppose themselves against us by our own power; but when we see our selves vanquished and foiled with every small temptation, we learn to have a more humble conceit of our own ability, and to depend wholly upon the Lord. And this end is set down, Deut. 8.2. and 13.3.

Fifthly, the Lord permitteth Satan continually to assail us with his temptations, to the end we may continually buckle unto us the whole armor of God, that we may be ready for the battle. For as those who have no enemies to encounter them, cast their armor aside and let it rust, because they are secure from danger; but when the enemies are at hand and sound the alarm, they both wake and sleep in their armor ready for the assault: so, if we should not continually skirmish with our spiritual enemies, we would lay aside the spiritual armor; but when we have continual use of it, both day and night we keep it fast buckled unto us, that being armed at all points, we may be able to make resistance that we be not surprised at unawares.

Lastly, by this conflict the Lord strengtheneth and increaseth all his graces in us: for as by exercise the strength of the body is preserved and augmented, and in short time decayeth through idleness and sloth; so the gifts of God's spirit, faith, affiance, hope, patience and the rest languish in us, if they be not exercised with temptations. For tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed, as it is Rom. 5.3, 4, 5. For when once we have been tempted and tried, and the Lord hath mercifullie delivered us from the temptation, afterwards being so assaulted we patiently endure it, hoping for the Lord's assistance, believing and assuring our selves that the Lord who hath delivered us will again deliver us, as it is Psal. 27.9. Moreover, when we see the great need of the graces of God's spirit, this will be a strong motive to entice us to a careful use of all good means whereby we may attain unto them, whereas if we were free from this spiritual conflict, we should not so clearly see nor apprehend the use and necessity of them.

CHAP. III. Arguments whereby we may be encouraged to enter into this spiritual conflict.

[§. Sect. 1] A Nd thus have I shown that all that will be God's servants must fight his battles against his and our spiritual enemies, and the causes why the Lord presseth us to this service; now that we may go courageously into the field, let us consider of some reasons and motives which may make us resolute and valiant. The first is the justness of our cause. For though soldiers be never so strong and well furnished, yet if their consciences tell them that they fight in a bad quarrel, it will much abate their courage, and make them cowardly and timorous. But our cause is most just, and our war most lawful, for God who is justice it self hath proclaimed it by his Heralds the Apostles. So Ephe. 6.10. Finally my brethren be strong in the Lord, and in the power of his might. 11. Put on the whole armor of God, that ye may be able to stand against the assaults of the devil, &c. And I am. 4.7. Resist the devil and he will fly from you. And 1. Pet. 5.8. Be sober and watch, for your adversary the devil as a roaring lion walketh about seeking whom he may devour: 9. Whom resist steadfast in the faith.

Secondly, the cause of our war is of great weight, as namely for the glory of God and our own salvation; for in all Satan's skirmishes, he seeketh to impeach God's glory with false imputations, and to bring us to utter destruction. And this may appear by his first conflict with our mother Eve, Gen. 3.4.5. where he accuseth God of a lie, who is truth it self; and of impotency and envious disdain, saying, that the cause why he did forbid them to cate of the fruit of the tree of the knowledge of good and evil, was not (as he had said) because they should die, but because he knew that when they should eat thereof, their eyes should be opened, and they should be as God's knowing good and evil. Where first he seeketh to dim the beams of God's glory by accusing him of a lie, and to persuade them that he was not omnipotent, seeing that he was not able to hinder them from being God's, if they tasted of this fruit: lastly, that he therefore forbad them to eat thereof, because he envied them so glorious an estate. And secondly he laboreth to destroy our first parents both body and soul, by tempting them to disobedience and the transgression of God's commandment: and therefore our Savior Christ John. 8.44. doth very fitly join these two together, saying, that he was a liar and a manslaier from the beginning. A liar, in that he falsely accused God of lying; a manslaier, because he did it to this end, that he might murder our first parents and all their posterity both body and soul. So that you see that the end of Satan's fight is to dishonor God and destroy us, and therefore if we have any regard of God's glory (which should be more dear unto us then our own souls) or any respect of our own salvation, if we would not treacherously betray them both by our slothfulness or cowardice into the hands of God's and our enemy; let us valiantly enter the field, and never cease our courageous fight till we have obtained a full victory.

[§. Sect. 2] The second reason to move us to undertake this fight is the profit which will accrue unto us thereby: for if the getting of some bootie and prize, or the receiving of some trifling pay will move the soldiers of earthly Princes to undergo all dangers, and with wonderful peril of life to fight even at the Cannons mouth; how much more should the stipend of our heavenly king move us to fight this combat how terrible soever it seemeth to flesh and blood? For first that is truly here verified, Pax belli filia, Peace is the daughter of war, neither can we sooner enter the field to fight against these enemies, but presently we shall have peace with God, and soon after the fruit thereof the peace of conscience. Whereas if we betray God's cause to Satan and our souls to sin, well may we be lulled asleep in carnal security, but we shall never enjoy this peace with God and peace of conscience: for there is no peace, saith my God, to the wicked. Esa. 57. And whosoever have taken this treacherous truce with Satan, shall find that he will break it for his best advantage, if not in the whole course of their lives, yet at the hour of death when as they shall be able to make no resistance.

Secondly, if we fight against these enemies and valiantly overcome, the Lord hath promised to give us to eat of the tree of life which is in Paradise, and the Manna that is hid, and that he will write our names in the book of life, Apoc. 2 and 3. that is, he will in this life bestow on us all his spiritual graces, and in the life to come replenish us with such joys as neither eye hath seen, nor ear heard, nor heart of man conceived, 1. Cor. 2.9. Let us therefore strive that we may overcome, Nam breuis est labor, premium vero aeternum: Our labor is but short, but our reward shall be eternal. On the other side, if we consider Satan's pay which he giveth unto his soldiers, we shall find that it is nothing but the pleasures of sin for a season, and in the end everlasting death and destruction of body and soul: For the wages of sin is death, as it is Rom. 6.23. Who therefore is so slothful and cowardly that would not be encouraged, to fight the Lord's battles against our spiritual enemies, with such promises made by him who is truth it self and cannot deceive us? Who is so desperate and fool-hardie as to fight under Satan's banner, seeing the pay which he giveth is everlasting death, and utter confusion?

[§. Sect. 3] The third reason to move us to this fight, is the honor which will accompany this victory: for if earthly soldiers will purchase honor with the loss of life, which is nothing else but the commendation of the Prince, or applause of the vain people; what hazard should we not undergo in fighting the spiritual combat, seeing our grand Captain the Lord of hosts, & infinite multitudes of blessed Angels look upon us and behold our combat, whose praise and approbation is our chief felicity? What peril should we fear, to obtain a crown of glory which is promised to all that overcome, and to become heirs apparent of God's kingdom? On the other side, the shame and confusion of face which shall overtake them who cowardly forsake the Lord's standard and yield unto Satan, when as they shall not dare to look the Lord in the face whose cause they have betrayed, should serve as a strong motive to encourage us to the fight.

[§. Sect. 4] The fourth reason to persuade us, is the necessity of undertaking this combat. There is no man so cowardly that will not fight when there is no hope in flight, no mercy to be expected in the enemy, no outrage and cruelty which will not be committed. But such is our enemy that we cannot possibly flee from him, his malice is irreconcilable, his cruelty outrageous, for he fighteth not against us to the end that he may obtain sovereignty alone, abridge us of our liberty, spoil us of our goods; but he aimeth at our death and destruction of body and soul: if therefore we so carefully arm our selves against carthly enemies, who when they have done their uttermost rage can but shorten a miserable life, how much more carefully should we resist this enemy, who seeketh to deprive us of everlasting life, and to plunge us into an euerdying death?

Secondly, this fight is necessary, because in our Baptism we have taken a military sacrament, and promised faithfully unto the Lord, that we will continue his faithful soldiers unto the end, fighting his battles against the flesh, the world and the devil. There we have given our names unto Christ, to whom we owe our selves and lives by a double right, both because he hath given them unto us, and also restored them the second time when we had lost them. There we are put in mind of his bloodshed for our redemption, which should encourage us to fight courageously, that we may be preserved from falling again into the cruel slavery of sin and Satan.

Thirdly, unless we fight this spiritual combat, and in fighting overcome, we shall never be crowned with the crown of glory: for it is not given unto any to triumph, who have not fought valiantly and subdued their enemies. The everlasting peace of God's kingdom is not promised to such cowards as never entered the field, or being entered have presently yielded themselves to be the captives of Satan: but unto those that fight courageously and gloriously overcome. If any man (saith the Apostle) strive for a maisterie, he is not crowned except he strive as he ought to do, 2. Tim. 2.5. So the Apostle James chap. 1. verse. 12. pronounceth the man blessed that endureth temptation; for when he is tried (or rather as the words are, when by trial he shall be found approved) he shall receive a crown of life, which the Lord hath promised to them that love him. Whereby it appeareth, that none are crowned unless they strive as they ought, and therefore much less they which strive not at all; that none are blessed but those who are tempted, and being tempted endure the temptation; that first we must be tried, and by trial approved, before were we can receive the crown of life.

[§. Sect. 5] Lastly, we may be encouraged to this fight by certain hope of victory, for we fight under the standard oof Christ Jesus, who alone is mightier then all our enemies that assault us. If we did indeed regard our enemies strength and our own weakness only, we might well be discouraged from undertaking this combat, but if we look upon our grand Captain Christ, whose love towards us is no less then his power, and both infinite, there is no cause of doubting, for he that exhorteth us to the fight, will so help us that we may overcome; Deficientes subleuat & vincentes coronat: When we faint he sustaineth us, and crowneth us when we overcome. He hath already overcome our enemies to our hand, and hath cooled their courage and abated their force. He hath bruised the serpents head, so that he shall not be able to overcome the least of his followers, well may he hiss against them, but he cannot hurt them, for his sting is taken away. Satan was the strong man who possessed all in peace, but our Savior Christ who was a stronger then he, coming upon him hath overcome him, and taken from him all his armor wherein he trusted and divided his spoils, Luk. 11.21, 22. We fought against mighty enemies and great potentates, Eph. 66.12. but our Savior hath spoiled principalities and powers, and hath made a show of them openly, and hath triumphed over them upon the cross, Col. 2.15. and so through death hath destroyed him that had the power of death, that is the devil, that he might deliver all them which for fear of death were all their life subject to bondage, as it is Heb. 2.14, 15. He was indeed a mighty prince of this worldly Canaan, but our good Joshua hath subdued him, and hath left nothing for us to do who are his soldiers and followers, but to tread in his neck in token of victory. But we alas are faint-hearted, like unto Iether the first borne of Gideon, Judge. 8.20, 21. for though our Savior Christ hath conquered these our spiritual enemies, and hath put the sword of his spirit into our hands, wherewith we might also vanquish them, yet we are afraid to draw the sword, because we are but fresh water soldiers and white liuered; and therefore we had need to encourage our selves, not only by looking on the victory of our chief Captain, but also on the conquest of our fellow soldiers, who were weak and frail like our selves. So likewise Christ hath overcome the world, and willeth us to be of good comfort, seeing we shall be partakers with him in his triumph, if we will join with him in his fight, John. 16.33. And though our flesh be a treacherous enemy and stronger to us then the spirit, yet so we will fight against the lusts thereof we shall be sure of victory, for he will assist us with his holy spirit, and therewith enable us more and more to mortify this old man and body of sin. Well may we take a foil in this spiritual combat, but the Lord will raise us up again; For though we fall, yet shall we not be cast off, because the Lord putteth under his hand, as it is Psal. 37.24. And the Lord hath promised, that he will not suffer us to be tempted above our power, but will give the issue with the temptation that we may be able to bear it, as it is 1. Cor. 10.13. and he that hath promised is faithful and true, yea truth it self, and therefore he will be as good as his word. Though therefore Satan encounter us with all fury, let us not be faint-hearted, but courageously endure his assaults, and so in the end the victory will be ours: for if we resist the devil he will fly from us, I am. 4.7. if we fight the Lord's battles valiantly, the God of peace shall tread Satan under our feet shortly, as it is Rom. 16.20. For the promise of brusing the serpents head made by the Lord, Gen. 3.15. doth belong not only to Jesus Christ our head, but also to all those who are members of his body.

[§. Sect. 6] Let us not therefore fear to fight against beaten and conquered enemies, slothfully pretending our weakness to withstand these sons of Anakim, for as one saith: Nemo hic non vincet nisi qui vincere noluit: Everyone shall be a conqueror who desireth the conquest. For if we will be the Lord's soldiers, he will not suffer himself to be so much disgraced, as to let us be overcome by his mortal enemies. He hath armed us himself with his own armor, and sent us out to fight his battles, and therefore he will not have us vanquished, being fortified with his strength, for so should himself be overcome in us, and his weapons would be esteemed weak and insufficient. Yea he hath engrafted us into his own body, and we are lively members thereof, and therefore let us never think that all the power of hell shall be able to overcome us: for what head can with patience suffer his sound members to be pulled from his body, if he be able to defend them?

CHAP. IIII. Of the malice of our spiritual enemy Satan.

[§. Sect. 1] A Nd so much concerning the reasons which may encourage us to undertake this combat; now we are to speak of the spiritual warfare itself, wherein (as in all other wars) we are to consider of our preparation to the conflict, and the conflict it self. In our preparation we are first to consider of the state, quality, and condition of our enemies, and of our means how we may withstand and overcome them.

Concerning the first, in an enemy who proclaimeth war against us we are to consider two things: first of his will, and secondly of his power. For if he have will to hurt us and no power, he is not to be greatly regarded; if power and no malicious and irreconcilable will, he is not so much to be feared, but if his power be great and puissant, and his will malicious, then is it time to look about us, and to muster all our forces, that we may be ready to endure the encounter.

First therefore concerning the will of our grand and arch enemy Satan, if we consider thereof aright, we shall find that it is most maliciously bent against us, so that there is no hope of truce or reconciliation with him, though we could find in our cowardly hearts to labor and sue for a dishonorable peace with God's and our enemy. For his malice is not newly conceived but inveterate, even as ancient within a few days as the world it self, and much more durable; for the world shall have an end, but Satan's malice to mankind is endless, because the cause thereof, namely the love and favor of God toward the faithful (whose estate he doth envy and malign, himself being eternally reprobated) shall be endless and eternal. 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 Satan being almost burst with envy to see their happy estate, never rested till he had disgorged his malice, and dispossessed them of that happiness which they enjoyed. Neither doth he less malign and hate those who being fallen in Adam are raised up in Christ, and have the fee simple of everlasting glory, purchased by Christ's merit, assured unto them by the spirit of God and a lively faith. And hence it is that the Lord knowing Satan's malice towards his children, and that whether he fawneth or frowneth, he always seeketh their destruction, hath proclaimed open wars between us, Gen. 3.15. that we may always stand upon our guard, and not be surprised at unawares; that also we may not entertain a thought of peace, though Satan offer it on whatsoever conditions: for what peace can there be between the children of God and the children of Belial, between the seed of the woman and the seed of the serpent, seeing God himself from the beginning hath put enmity between them?

[§. Sect. 2] But as the malice of Satan is inveterate, so also it is mortal and deadly, not to be satisfied by offering a small injury, by taking away our goods and good name, or afflicting us with sickness, no not by taking away our lives; for nothing will satisfy him but our final destruction of body and soul. And this his malice is lively deciphered unto us by diverse names which are given him in the Scriptures. For he is called Satan, that is an adversary, still ready to cross us in all our suites which we make unto God, as he did Joshua the high Priest, Zach. 3.1. He is called an enemy, Matth. 13.39. and that a malicious one; for where Christ the good husbandman soweth wheat, there he soweth tares, that is, hypocrites amongst true professors; to the dishonor of God, the discredit of the Gospel, and the reproach of the true professors thereof.

And least we should think that he is some mild natured enemy who will be satisfied with some small revenge, he is called a murderer 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 Savior telleth us that he hath been so from the beginning, so that like an old hangman he is flesht in blood and cruelty; and therefore seeing we can hope for no mercy at his hands, let us so much the more courageously oppose our selves against him.

But for as much as the most savage man hath some relics of humanity left in him, therefore the holy Ghost compareth him to beasts, that we may expect nothing from him but brutish cruelty; as first to a lion, yea a lion roaring after his pray, who is so hungry and ravenous, that he desireth nothing more then to seize upon that which he pursueth, 1. Pet. 5.8. Now who would not be most careful to keep himself out of the paws of such a ravenous beast? or if he were encountered by him, who would not resist him if he had any hope of victory?

But in truth Satan is far more cruel then the roaring lion, who (if we may give credit to histories) spareth those that fall down flat before him; whereas if he should get us at such advantage, he would proudly trample us under foot, and make us sure forever rising; and therefore least we should look for any mercy at his hands by submission, the holy Ghost calleth him the great red dragon, Apoc. 12.3. which beast beareth such natural malice to mankind, that he devoureth them not only for hunger; but also for sport or hatred, in satisfying whereof he taketh great delight; such a beast is our enemy, who is so flesht in blood and cruelty, and so ouerca •• ed with malice and hatred, that he esteemeth it his chief sport and pastime to destroy us. Yea he is far more dangerous, for the other rageth but against the body, this against both body and soul; that beast we may easily avoid, but it is impossible to flee from this winged Dragon, and therefore there is no other means to escape his fury, but by arming our selves strongly, and fighting valiantly til we have put him to flight.

[§. Sect. 3] And thus you see Satan's malice joined with cruelty and raging violence, which he useth when he hath any hope of surprising us by assault; but if he find us strongly fortified with God's graces, and at all points armed with the complete armor of a Christian, if he perceive that we are hedged in and fenced on all sides (as he speaketh of Job chap. 1.10) that is, guarded and protected by God's almighty and alruling providence, so that he hath no hope of overcoming us by assault and force, then he showeth no less malice and more subtlety in seeking our destruction, by fawning upon us, and alluring us to sin, by offering the baits of honor, pleasure and commodity, that so he may make entrance as it were by a postern gate, and subdue us while we are abandoned of the Lord's assistance, and disarmed of our spiritual weapons, whereby we should make resistance. And thus he dealt with our first parents, who being enticed to sin, and also yielding to the enticement, and so being deprived of God's protection and the breast-plate of righteousness, were laid open to those deadly wounds which he inflicted on them. For as soon as they had tasted of the forbidden fruit, they perceived their nakedness, and therefore covered themselves with fig leaves, too weak an armor to repel the fiery darts of Satan. Thus he disarmed the Israelites, by tempting them to worship the golden Calf, so that Moses saw that they were naked, that is, disarmed of God's favor and protection, Exod. 32.25. And this his policy he taught his servant Balaam, who when he could not curse them whom God had blessed, gave this cursed counsel to Balak, that the Moabitish women should entice the Israelites to commit with them first carnal and then spiritual whoredom, knowing that to be the only means to bring God's curse upon them. As we may see if we compare Numb. 25.1, 2. with the 31. chapter and 16. verse, and Apoc. 2.14. And thus also this wild boar would have broken down the hedge which defended Job, by tempting him to blaspheme God. And thus our fubtill enemy Sinon -like enticeth us with deceiving allurements, even with our own hands to break down the wall of our defense, and to make an open passage for whole troupes of sins to enter and furprize us, whilst we (overcome with a false joy) glut and make our selves drunk with the cup of voluptuous pleasures, and lie snorting in the dead sleep of carnal security, not so much as once dreaming of our approaching ruin and destruction.

[§. Sect. 4] And hereof he hath the name of tempter given him, yea he is not only called a tempter,, 〈 in non-Latin alphabet 〉 the tempter, 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 us most careful to withstand all his temptations, whereby he allureth us unto sin. For if we yield unto them, he will surely disarm us of God's favor and protection, and so deadly wound our souls when he hath made them naked. There is no wise man will put off his armor and cast away his weapons in the presence of his cruel enemy, though he persuade him thereto with many flattring speeches and fair promises; and shall we let Satan disarm us, because he allureth us thereto, by promising some unlawful profit or vain pleasure, especially seeing we know him to be an enemy no less treacherous then malicious?

But as he is a tempter to entice us unto sin, so also he is our accuser after that we have sinned, requiring of God that he will execute his justice upon the offenders who have deserved punishment. Of this there nee de no further proof then his own testimony, Job. 1.7. where he professeth that he had been compassing the earth about; like a promoter to spy out faults, that he might inform against the offenders. But because we will not rest in his testimony, who is the father of lies, we will add thereunto another of undoubted authority: for Apoc. 12.10. it is said, that the Saints rejoice, because Satan, who was the accuser of their brethren, was cast down, which accused them before God day and night. So that Satan can spare no time, from accusing us for sin, but that which he employeth in tempting us thereunto, or in inflicting those punishments which God permitteth him to lay upon us. Whereby we may perceive the malice and treachery of our enemy, who though he be the chief cause which moveth us to sin, yet himself is the first that accuseth us for it, and that incessantly. Which may serve as a strong argument to make us wary of our ways, least falling into sin, we give Satan occasion to insult over us, and to prefer bills of inditement before our heavenly Judge, whose exact justice will not let sin go unpunished. If there were a promoter continually prying into all our actions, who were most maliciously disposed against us, and ready to infourme of all our misdemeanor unto the Magistrate, how fearful would we be to do anything which would bring us within the compass of the law? But such an informer continually observeth all our behavior, even in our secret chambers; who will not fail to accuse us even of those sins which he himself hath tempted us unto: and therefore seeing this malicious blab still prieth into our actions, this should be of more force to withhold us from all sin, then if all the world did look upon us.

But he is not only an accuser, but a slanderer also, and thereof he hath his name 〈 in non-Latin alphabet 〉 . If therefore he can spy but an apparance of evil in us, he will not stick to say, that we have or will commit that evil which he suspecteth us of, for he will wrest and misconster all we do to the worst sense, and make of every molehill an huge mountain. Thus wrongfully did he slander Job, that he served God for that end for which Demetrius seru'd his Goddess, namely for advantage, because he preserved him and blessed all he had; affirming that if he would take away his goods, and a little afflict his body, he would blaspheme him to his face, Job. 1.10. And this also teacheth us to look warily to our actions, abstaining not only from evil, but also from all apparance thereof, as the Apostle exhorteth, that so we give not to our malicious enemy the least advantage.

Neither is Satan only an accuser and slanderer, but also an executioner or hangman, ready with all alacrity and savage cruelty to inflict that punishment the which the Lord adiudgeth us unto, as we may see in the history of Job; and this also showeth unto us the extreme malice of our enemy, which maketh him to forget that glorious state wherein he was created, & with all willingness to execute so base an office.

[§. Sect. 5] By all which appeareth that our enemy Satan is most malicious, yea maliciousness it self, as he is called Eph. 6.12. that is, the father and author of all malice and envy, who laboreth might and main to dishonor God and work our destruction. The consideration whereof should rouse us out of our carnal security (whereby men behave themselves, as though either they had no enemy at all, or else such a gentle natured one, that they may have peace with him at their own pleasure) seeing there is no hope of peace and truce, unless we can be content to live in his thralldom to our utter destruction: for whomsoever he keepeth as his prisoners in this life, he will at the hour of death and judgment bring out to execution.

Let us therefore oppose against Satan's malice, Christian resolution; steadfastly purposing and endeavoring to continue our fight in resisting Satan to our lives end, how troublesome soever it seemeth to flesh and blood. For seeing there is no truce to be hoped for, nor to be desired if it were offered, by reason of the enmity which is between us and our enemy; seeing his malice is so inveterate and mortal, that there is no mercy to be expected, but all barbarous and raging cruelty; seeing also we fight the Lord's battles, who hath assured us of victory in the end: This should make us so resolute, that though we be foiled, wounded, and as it were beaten down on our knees, yet we should never yield, but make resistance even to the last gasp. For what more honorable death then to die in fighting the Lord's battles? What death more profitable, seeing by dying we shall overcome and obtain a final victoric over all our enemies, and receive the crown of glory, everlasting happiness, promised to all those who fight valiantly in this combat unto the end?

CHAP. V. Of the strength of our spiritual enemy Satan.

[§. Sect. 1] A Nd thus have I shown the malicious will of our enemy; let us now consider of his power. For though he be most malicious, yet if he wanted power to execute his malice, we might well contemn him, and rest secure, making no great preparation to resist his weak assault.

But with our enemy it is far otherwise: for as his will is most maliciously bent to hurt, so is he strong and mighty to effect his will. And this his power and ability to execute his will, consisteth partly in his strength, and partly in his skill and warlike policy, whereby he employeth all his strength to his best advantage. His strength may be considered both in himself and in his aides.

In respect of his own strength he is very mighty, so that if the Lord permitteth him he is able to raise the winds, stir up tempests, bring down fire from heaven, and utterly destroy us in a moment. And this his strength the holy Ghost expresseth, by comparing him to things most strong, either in the sea or on the land, that so we may be more careful to arm our selves against him. He is compared to the great Leviathan or Whale, Esa. 27.1. whose invincible force is described by the Lord himself, Job. 41.

He is compared to a lion, yea to a roaring lion. 1. Pet. 5.8. which rauenously hunting after his pray hath his force redoubled with his hunger. And also to a great red Dragon, having seven heads and ten horns, whose strength is so great, that with his very tail he drew the third part of the stars of heaven, and cast them to the earth, Apoc. 12.4. that is, he vanquisheth and subdueth many in the visible Church which make some profession of religion, but in their lives deny the power thereof. And this his strength is so much the more dangerous, by reason of his mortal malice and deadly poison which he casteth out of his mouth in great abundance.

[§. Sect. 2] And least we should contemn this brutish might, which a weak man may with policy defeat, therefore he is compared to a strong armed man, Luk. 11.21. who keepeth in peace all that he possesseth. And least we should despise him because he is but one, the holy Ghost telleth us that he is a mighty prince, not of one land or country, but of the whole world, John. 12.31. who therefore hath infinite multitudes at his commandment, neither is there one of these princes alone, but huge multitudes of them; and therefore the holy Ghost speaking of them useth the plural number, saying, that we fight against principalities, against powers, and against the worldly governors, &c. Whereas therefore the holy Ghost doth call him the strong man, Satan, and the devil in the singular number; he would not have us to conceive that there is only one, but it is partly to note the chief of the kingdom of darkness, according to that Matth. 25.41. Depart from me ye accursed into everlasting fire, which is prepared for the devil and his angels. And in this sense he is called Beelzebub the prince of devils, Matth. 12.24. And partly to intimate unto us their great consent and agreement in seeking the destruction of mankind; for though they be an huge multitude, yet they combine themselves together, as if they were but one, in seeking our destruction.

Otherwise the Scriptures evidently show us, that there is not one alone, but many to assault us. Matth. 12.45. One spirit taketh unto him seven more, and they all enter into one man. Mark. 16.9. It is said that Christ had cast out of Mary dalen seven, that is, many devils. 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 powerful in strength, so are they in numbers numberless, enow to beset us all, on all sides and in all places, and therefore our fight must needs be dangerous: which danger the Apostle aggravateth, by telling us that they are the princes of darkness, and therefore as well able to assault us in the night as in the day, which sight of all other is most terrible, when we cannot see our enemies, and therefore cannot tell on which side to defend our selves.

Secondly, he telleth us that we wrestle not with enemies of flesh and blood like unto our selves, but with spiritual wickednesses, which are most dangerous; because being spirits they can with incredible swiftness pass from place to place which are far distant, and therefore the more fitly take all advantages, either in assaulting us at their pleasure, or withdrawing themselves when they find resistance; being spirits they can lie secretly in ambushment, even in our bedchambers, and so surprise us when they find us most reckless and secure, for we cannot discover them before we feel their assaults.

Thirdly, he telleth us that they are in high places, to note unto us that they have gotten the advantage of the upper ground; and therefore the fight must be dangerous, when our enemy fighteth against us from an high place or fort, we standing so low that we are scarce able to reach him. But because earthly things cannot sufficiently show the power of our enemy Satan, therefore he is called the god of this world, 2. Cor. 4.4. to note unto us, that in respect of worldly strength and human resistance, he is after a sort omnipotent, that is, able to do what he list, if he were not restrained by God's divine power, who alone is omnipotent, and overruled by no superior.

[§. Sect. 3] And thus you see the puissant power of this our spiritual enemy; but though he were strong, yet if withal he were a dastard and void of courage, he were the less to be feared; but as he is very strong, so also he is exceeding desperate and audacious, for there was never man that lived, whō he durst not encounter, yea and that after (by God's assistance) he had taken many overthrows. Though David were a most holy man and according to God's own heart, yet he assaulted him, and gave him diverse foils, by tempting him to adultery, murder, and in pride of heart to number the people. Though Job was by God's own testimony the iustest man on earth, and therefore the best armed with the breast-plate of righteousness, yet Satan durst encounter him as long as God would suffer him. He resisted Joshua the good high Priest, Zach. 3.1. He buffeted Paul the chosen vessel of the Lord, 2. Cor. 12.7. Yea so venturous he is, that he assaulted our first parents in the state of innocence, when they were armed with free will, and might if they would have resisted his temptations. Nay, so desperately audacious is this our enemy, that he durst encounter our grand Captain Christ Jesus, 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 foiled and overthrown: yea so insolent and fool-hardie he is, that he did not only assault him here on earth when he was in the shape of a servant, and whereas in respect of his outward state he might have some hope of prevailing; but also he wageth war against him in heaven, sitting at the right hand of his father in all glory, power and maicstie, when as he hath no appearance of hope to prevail, but is most sure that he shall have the overthrow. And this appeareth Apoc. 12.7. And there was a battle in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, but they prevailed not, &c. Where by Michael we are to understand Christ himself, for he only is the prince of Angels; and this name signifying such an one as is equal with God almighty, can agree to no other but unto Christ alone. And by the Dragon we are to understand Satan, as appeareth verse. 9. who fought against our Savior, though he prevailed not.

If therefore he durst encounter the most valiant soldiers that ever fought the Lord's battles, yea if he durst set upon our Savior Christ himself; then surely there is no doubt but that he hath courage enough to set upon us who are weak and feeble, altogether unable in our selves to make resistance.

Seeing therefore our enemies are so puissant in strength, so innumerable in multitude, so dangerous and so audacious, let us shake off all security, and continually stand in readiness to endure the encounter: for what folly is it for us with secure worldlings to contemn, and make no reckoning of such enemies? Seeing everyone of us must resist a huge multitude; seeing we which are weak and feeble are to withstand those which are strong and mighty; seeing we which are flesh and blood must enter combat with those which are spiritual wickednesses, principalities, powers, and princes of darkness; seeing we who are cowardly and fearful must sustain the encounter of those who are desperate and audacious; lastly, seeing we have in our selves no advantages against them, and they want no advantages against us: let us not therefore foolishly contemn such puissant enemies, but with all care and diligence let us arm our selves against them, and work out our salvation with fear and trembling, as the Apostle exhorteth, Phil. 2.12.

[§. Sect. 4] But as we are not securely to contemn these enemies: so we are not faintly to yield unto them, nor cowardly to despair of victory. For as all those which securely contemning them never stand upon their guard, are most sure to be surprised and overthrown; so whosoever arm themselves against them, and enter into the spiritual combat with a desire to overcome, shall most certainly obtain victory: for though their power be great, yet it is not infinite, and that which they have, it is not from themselves but from the Lord, who so curbeth them with his all-ruling providence, that they are not able to go one jot further then he looseth out the rains; as it plainly appeareth both by examples and testimonies of Scripture. Though Satan were most maliciously disposed against Job, so that he did with all extremity execute that which God suffered him to do, yet he could not go one jot further then his commission, he could not touch his substance till the Lord had said, All that he hath is in thy hand, Job. 1.12. And therefore not prevailing against him by depriving him of his goods and substance, he cometh again to the Lord to have his commission enlarged, Job. 2.1. and then having gotten authority to afflict his body, yet could he not touch his life, because the Lord had not given him so much liberty. Though Saul were a wicked man, yet Satan could not hurt or vex him, till the Lord sent him, 1. Sam. 16.14. And hence it is that he is called the spirit of God, verse. 15. and chap. 18.10. because he is God's slave and wholly at his appointment. So he could not deceive the false prophets of Ahab, till he had gotten license of the Lord, 1. King. 22.22. Nay, so far is Satan from having absolute authority and power over the faithful, that it is limited and restrained in respect of the meanest creatures; for a whole legion of devils could not so much as enter into one heard of swine, till by earnest entreaty they had obtained leave of our Savior Christ, Luk. 8.31, 32. And therefore much less can they prevail against any of God's children, seeing the very hairs of their head are numbered, Matth. 10.29. Well may Satan malign us and earnestly desire our destruction; well may he seek to sift us like wheat, as he did Peter; but our Savior Christ maketh intercession for us, so that our faith shall never fail, Luk. 22.31.

This also is manifest by plain testimonies. Jude 6. it is said, that the Lord hath reserved the wicked angels in everlasting chains under darkness, unto the judgment of the great day. 2. Pet. 2.4. God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness to be kept unto damnation. So Apoc. 20.2. Satan is said to have been bound by the Angel of the Lord for a thousand years, so that he could not stir till the Lord suffered him to be loosed. By all which the holy Ghost noteth unto us, that Satan is no more able to do us hurt, then a malefactor who being bound hand and foot is cast into a deep dungeon, or then a band-dog which is fast tied up in strong chains, till the Lord looseth him and giveth him leave.

But here some man may object, that Satan is said in the Scriptures, to resist God and to oppose himself against him, and even to fight a battle against our Savior Christ himself and his blessed Angels, Apoc. 12.7. I answer, that this resistance and fight dependeth on God's permissiue providence, neither could he so much as stir against God, if he did not suffer him. He is indeed most maliciously disposed against the Lord, and by this his malice is stirred up to do those things which he thinketh most displeasant in God's eyes: but because the Lord chaineth and curbeth him in with his omnipotent power, he is only able to do those things that God permitteth him, and, will he nill he, he is constrained to obey his Creator and to be at his commandment.

Seeing therefore Satan's power is restrained by the omnipotent power of God, this may serve as a strong reason to strengthen our faith in the assurance of victory; especially considering that the Lord is not only omnipotent in power, but also in respect of his will most ready to aide and support us in all our conflicts. For he hath promised us, that we shall not be tempted above our power, for he will give a good issue to the temptation, though the beginning and middle are dangerous and troublesome, 1. Cor. 10.13. He hath promised, that if we will but resist the devil, we shall put him to flight, I am. 4.7. Though therefore in our selves we are very weak, yet God will assist us in this combat, which as well concerneth his own glory as our good, and being armed with his power, the gates of hell cannot prevail against us. Well may the Lord suffer us to take a foil, that thereby learning to know our own weakness, we may the more carefully rest on his power, and more earnestly crave his assistance, but then he will raise us up though we be never so feeble; for the more apparent our infirmities are, the more clearly will the omnipotent power of the Lord shine unto all the world, when by his help we have obtained victory.

[§. Sect. 5] Would we therefore resist Satan's force and strength? then let us not go armed in our own power, for we are so weakened with sin and corruption, that we are not able to withstand his least assault; but despairing in our own ability, let us rely our selves wholly on the Lord: for we are strengthened with all might through his glorious power, as it is Col. 1.11. and though in our selves we are able to do nothing, yet we are able to do all things, through the help of Christ which strengtheneth us, as it is Phil. 4.13. Of our selves we are not able to endure the least encounter of our spiritual enemies, but yet if we trust in the Lord, he will give us victory through Jesus Christ, 1. Cor. 15.57. And hence it is that the Apostle preparing us for this spiritual combat, doth exhort us to be strong in the Lord, and in the power of his might; and to put on the whole armor of God, that we may be able to stand against the assaults of the devil, Ephes. 6.10, 11. If therefore we would be safely protected from the fury of Satan's power, let us not oppose against it our own strength, for then surely we shall be overcome, 〈…〉 but let us rely our selves on the almighty power of God, professing with the Prophet David, Psal. 18.2. that the Lord is our rock and fortress, and he that delivereth us, our God and our strength, in him will we trust, our shield, the horn of our salvation and our refuge. Let us with him call upon God which is worthy to be praised, and so shall we be safe from all our enemies, ver. 3.

In like manner, when we consider of the infinite number of our enemies, which daily assault everyone of us, let us thereby be awakened out of the slumber of careless retchlesnes, and be stirred up to stand upon our guard more carefully: but yet let not this discourage us from the fight, because there are many to one, for the Lord is with us whilst we fight his battles, and therefore what mattreth it who oppose themselves against us? Rom. 8.31. The Lord will fight for us, therefore let us hold our peace, Exod. 14.14. The battle is not ours but God's, and therefore let us not be afraid of this great multitude, as it is 2. Chro. 20.15. for the greater the number is which fighteth against us, the more will the Lord glorify himself in our victory, the greatness of his power shining so much the more clearly in the weakness of the means, and our infirmities serving as a foil, to make the riches of his omnipotency and glory appear more glorious. So that the Lord standing on our side, it is not material how many wicked spirits assaults us; if he take upon him our preservation, we need not care though the whole power of hell seek our destruction. But if such be the frailty of our faith, that we would oppose number against number, let us consider that if we will fight the Lord's battles, he will send as many blessed Angels to our aid & rescue, as there are wicked spirits which assault us; for the Angels of the Lord pitch their tents round about them that fear him, and deliver them, as it is Psal. 34.7. So that if the Lord open our eyes, as he did the eyes of Elisha's servant, we shall plainly perceive that there are more with us then against us, 2. King. 6.16, 17.

[§. Sect;. 6] So when we consider that we wrestle not against flesh and blood, but against spiritual wickednesses, this should make us labor that our care and diligence may countervail the disadvantage which we have in the fight. But we are not to be discouraged hereby from entering the combat: for though we be but flesh and blood, yet the spirit of God dwelling in us, can easily discern and defeat all Satan's ambushments; for light and darkness are to him alike. And whereas Satan can with great agility give the assault and retire back for his best advantage, God's spirit far excelleth him, for he is present in all places at all times; so that Satan can no sooner offer to strike, but God's spirit is ready to defend; no sooner can the devil tempt, then the Lord enableth us to endure the temptation. And though Satan fighteth from high places, and so taketh the advantage of the upper ground, yet let not this dismay us in our fight, for there is one higher then he who laugheth him to scorn, and maketh frustrate all his enterprises.

Lastly, when we consider that our enemy is desperate and audacious, we are not to cast away our spiritual weapons and forsake the field, but let it rather serve as a strong motive to make us arm our selves with Christian resolution: for seeing Satan is so audacious and venterous in the assault, surely we should be as valiant and bold in giving him the repulse; if he be desperate in seeking our destruction, it behooveth us to be resolute in seeking our preservation, seeing this much more concerneth us then the other him; especially considering that though we take many foils, and be often beaten down with the violent blows of his temptations, yet in the end we shall have assured victory. And why therefore should Satan show more resolution when he is sure to be vanquished, then we who are sure of the victory, if we do not cowardly yield?

CHAP. VI. Of Satan's aides: and first of the world.

[§. Sect. 1] ANd so much concerning Satan's strength, being considered in himself. But besides himself he hath the aide of other enemies to supplant us, who though they do not make so terrible a show, yet they are no less dangerous, and all these are led under the conduct of two Captain Generals, the World and the Flesh.

By the world I understand impious carnal and unbelieving men, with all their baits and enticements unto vanity, and all their discouragements, afflictions and miseries wherewith they hinder God's children in travailing the path of righteousness which leadeth to God's kingdom. This wicked world, the devils darling and chief champion, doth assault us on both sides; on the right hand it encountreth us with prosperity, offering us the bait of pleasure, that thereby it may allure us to swallow the hook of sin; it casteth before us the golden apples of riches, that by stooping down to gather them, we may be hindered in running the Christian race, and so lose the goal and garland of everlasting glory; it tempteth us with the honors and glory thereof to dishonor God, and to fall before Satan, worshipping him by our sins; in a word, it promiseth whatsoever our corrupt minds desire, if we will live in sin, and turn aside out of the narrow path into the broad way, which leadeth to destruction. And how prone we are to listen to these Sirens songs, it is but too manifest by lamentable experience: for doth not our first love wax cold, and our former zeal of God's glory freeze as soon as the world fauneth upon us, and quencheth in us the heat of God's spirit, by casting on us the watrish vanities of pleasures, honors and riches? Do not hereby religious servants become irreligious masters? and young saints in show, old devils in truth? Do we not see that as soon as Demas hath embraced the world, he forsaketh Christ? yea that Peter himself denieth his Master, when he hath basted himself by the fire of this wicked Caiaphas? Are there not many who have been forward professors in the time of their adversity and want, which cast off the cloak of their profession as soon as the warm sun of prosperity hath shined upon them? Is there not many amongst us who in the time of affliction could not be enforced by torments to profane God's name, by swearing an idle oath; or his Sabbaoths by following their pleasures, or by doing the works of their callings; and yet the same men after they have fallen into wicked company, who have enticed them by their words and evil examples to taste of the world and the vanities thereof, will not stick to swear with the swearer, and follow their pleasures on the Lord's Sabbath with the most profane? so hard a thing it is to resist the world when it fauneth on us.

[§ Sect. 2] But how hard soever it seemeth to flesh and blood, yet must we oppose our selves against this enemy also: for without a fight we can never obtain victory, and without victory we shall never receive the crown of glory. And to the end that we may be provoked to fight against the world and the vanities thereof, we are to know, that though it faune upon us, yet it is our mortal enemy; though it flatteringly profess it self our friend, yet in truth it fighteth against our souls under Satan's banner, for he is the prince thereof, John. 12.31. though it have honey in the mouth, yet there is deadly poison in the tail, for the end thereof bringeth destruction; though it offer us many pleasing things to allure us, yet they are but baits which entice us to come within the compass of Satan's nets of perdition. Let us consider, that though it maketh a show, and seemeth a pleasant place like the paradise of God, yet it is a Sodom of sin, which one day the Lord will destroy with fire and brimstone: and therefore let us with righteous Lot haste out of it, never turning back with a desire to enjoy the vanities thereof, for the world wholly lieth in wickedness, as it is 1. John. 5.19. Let us remember that it is impossible to serve God and this Mammon, Mat. 6.24. to love the world and God also: For if any man love the world, the love of the father is not in him, 1. John. 2.15. and as the Apostle James telleth us, The amity of the world is enmity with God: and whosoever will be a friend of the world, maketh himself the enemy of God, I am. 4.4. Neither let us desire the love of the world, for it loveth those only which are her own, as for those whom Christ hath chosen out of it, those the world hateth: nay therefore hateth them because Christ hath chosen them, as it is John. 15.19.

Let us remember y ^t it will be to small purpose to enjoy these worldly pleasures of sin for a season, and in the end plunge our selves into everlasting death; that the worlds music is but the Sirens song, which allureth us to make shipwreck of our souls on the rocks of sin, and while it tickleth the ear it woundeth us to the very heart; that though the cup which it offereth be of gold, and the drink sweet in taste, yet it is deadly poison in operation; for they that drink thereof are so lulled asleep in pleasures and security, that they never awake out of their spiritual lethargic; or if they do, yet like Sampson, without strength to resist the spiritual Philistines, after the world (like Delilah ) hath lulled them a while in her lap of carnal pleasures. Let us remember, that they who drink of this cup of voluptuous vanities, must afterwards drink of that cup spoken of Psal. 75.8. that is, that is, the cup of God's wrath; and shall be tormented in fire and brimstone for evermore, as it is expounded Apoc. 14.10. Let us remember that the worlds chief good is uncertain in getting, and momentary and mutable in the possession, it being every day ready to leave us, or we to leave it. Lastly, let us remember that for this short, inconstant, and vain joy, we lose an eternal weight of unspeakable glory, and plunge our selves into grievous and endless misery. What therefore will it profit us to gain the whole world, and lose our own souls, as our Savior speaketh, Mark. 8.36.

And if we have these meditations continually running in our minds, then shall we easily stop our ears at the first hearing of this Sirens song; then shall we constantly go forward in our pilgrimage towards our heavenly home: and though honors stand before us, riches on the one hand, pleasures on the other, alluring us to enter into the broad way which leadeth to destruction; yet shall we not forsake the straight path which leadeth unto life everlasting, how unpleasant soever it seemeth to flesh and blood.

[§ Sect. 3] But if the world cannot thus prevail, then doth she turn her, smiles into frowns, her allurements into threats, her beds of pleasures, into miseries and afflictions, her glorious offers of honors and riches, to proud menacings of poverty and ignominy; all which being terrible in the eyes of flesh and blood so far prevail with some, that they move them to make shipwreck of faith and a good conscience; and being weary in travailing through this desert and unpleasant wilderness unto the land of promise, they desire to return back into the bondage of the spiritual Pharaoh, that they may quietly sit by the flesh-pots of Egypt, and glut themselves with the cucumbers and pepons of carnal pleasures: that is, they choose rather to walk in the broad way which leadeth to destruction, because it is delightful, than in the narrow way which leadeth to everlasting life, because they must pass through the briars of affliction and thorns of tribulation, before they can receive the crown of glory; they prefer the pleasures of sin for a season, before the recompense of reward, which God hath promised, even the eternal joys of the kingdom of glory. So unpleasant a thing it is for flesh and blood to deny it self, and to take up the cross and follow Christ.

But though the world be far more terrible to look upon when it frowneth, then when it fawneth, yet is it far less dangerous. For oftentimes this poison of adversity is so tempered and corrected with those wholesome preservatives of faith, hope, patience and humility, that in steed of killing us, it doth but purge away our corrupt humors of sin; though the world whip us, yet thereby it correcteth us, and makes us better; though it burn us in the fire of afflictions, yet it doth not consume, but rather refine us from our dross; though like a stormy wind it shaketh us, yet in steed of blowing us down, it causeth us to take more deep root in all virtue and goodness: in a word, as it playeth the schoolmaster in scourging us, so also in instructing & teaching us to know God, and to know our selves; to know the vanity of the world, and to labor after a more permanent felicity.

[§. Sect. 4] Notwithstanding, howsoever by the grace and blessing of God, adversity (the worlds churlish son) oftentimes worketh these good effects; yet in it self it is a temptation, and that a strong one, to draw us from God, by causing us to murmur and repine: yea as Satan said of Job, to curse God to his face, to envy all who seem unto us more happy then our selves, to despair of God's mercy, and to use unlawful means, that thereby we may better our estate. And therefore it behooveth us to arm our selves against the violence of this enemy also, least building our houses upon the sands of security they be overturned, when the winds of afflictions and floods of adversity and persecution blow and beat against us. And to this end we are to remember, first, that these fatherly corrections are evident testimonies to assure us that we are not bastards, but God's dear children, whom he gently chastiseth, that we may not be destroyed with the world; that now Christ hath chosen us out of the world, seeing the world hateth us; that now we are the friends of God, when the world (Satan's eldest son) becometh our enemy: for so long as we are of the world the world loveth us, for it loveth her own. Secondly, let us continually remember the recompense of reward, & then shall we with Moses volūtarily choose rather to suffer adversity with the people of God, than to enjoy the pleasures of sin for a season; esteeming the rebuke of Christ greater riches, than the treasures of Egypt, as it is Heb. 11.25, 26. Thē shall we endure to be tried and purified in the furnace of afflictions, if we know that after we are found to be pure gold, the Lord will lay us up in his treasury of everlasting happiness. Lastly, let us remember, that eternal blessedness is promised to those that mourn with a godly sorrow, and eternal woe denounced against those who pamper themselves with worldly delights. Matth. 5.4. Blessed are they that mourn, for they shall be comforted. So verse. 10. Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven. Luk. 6.21. Blessed are ye which hunger now, for ye shall be satisfied: blessed are ye that weep now, for ye shall laugh. And verse. 25. Woe be unto you that are full, for ye shall hunger: woe unto you that now laugh, for ye shall wail and weep. And least the tediousness of our troubles should discourage us, or the weight of them press us down, the Apostle telleth us, that they are but light and momentary, causing notwithstanding unto us a far most excellent and eternal weight of glory, 2. Cor. 4.17. Why therefore should this little spot of foul way, cause us to stand still, or go out of our course, which leadeth to everlasting happiness?

CHAP. VII. Of the flesh, and the strength thereof.

[§. Sect. 1] A Nd so much concerning the world. The second enemy which assisteth Satan against us is the flesh, which is that inborne traitor which we nourishing in our selves, doth opē a gate in our souls, into which Satan and the world may easily send whole troupes of temptations to enter and surprise us. By the flesh we are not to understand the body alone and the flesh thereof, but that corruption of nature which hath defiled both body and soul, being spread and mixed with every part of both, even as the light is mingled with darkness in the twilight or dawning of the day; whereby we are made prone to all sin, and ready to entertain all temptations, which promise the satisfying of any of the lusts thereof. This secret traitor conspiring with Satan and the world to work our destruction, doth entertain and further all their temptations; it fighteth and lusteth against the spirit, it rebelleth against the law of our minds, and leadeth us captive to the law of sin, it hindereth us from doing the good we would, and maketh us commit the evil which we hate, as it is notably set down Rom. 7. So Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary the one to the other, so that ye cannot do the same things that ye would.

This enemy the holy Ghost in the Scriptures deciphereth by diverse names; for it is called the old man, the old Adam, the earthly, carnal, and natural man, the sin which is inherent and dwelleth in us, the adjoining evil, the law of the members, the lusts of the flesh which fight against the soul; by all which is signified our corruption of nature, which is derived from our first parents, whereby we are made backward unto all good, and prone unto all evil, unapt to entertain any good motions of God's spirit, but most ready to receive and embrace all the suggestions and temptations of the world and the devil, as the wax the print of the seal, or the tindar fire. And this the Apostle James showeth chap. 1.14 Every man is tempted when he is drawn away by his own concupiscence and is enticed: 15. Then when lust hath conceived, it bringeth forth sin, and sin when it is finished bringeth forth death. So that as Satan is the father, so the flesh is the mother of sin, which receiving Satan's temptations as it were into a fruitful womb, doth conceive, nourish, and bring forth sin, which no sooner is borne, but like a deadly stinging serpent, it bringeth death to body and soul, unless the poison thereof be overcome and taken away by the precious blood of Christ.

[§. Sect. 2] And thus you see what the flesh is, and how it conspireth with Satan in seeking our destruction, whereby appeareth the treachery and dangerousness of this our enemy. The treachery thereof is hereby manifest, in that being in outward show a dear friend, and more near than an alter idem, another self, it notwithstanding aideth Satan to our own ouorthrow. So as we may complain with David, Psal 41.9. My familiar friend whom I trusted, which did eat my bread, hath lift up the heel against me. For this Judas which daily followeth us, and eateth, drinketh and sleepeth with us, doth betray us into the hands of those enemies who seek our life; and that, when it seemeth lovingly and kindly to kiss us.

And as it is most treacherous, so also most dangerous, and hard to be overcome, for as much as it is in our self, and the greatest part of our self, and therefore we cannot forsake it, unless we forsake our selves; we cannot fight against it, unless we raise intestine and civil wars in our own bowels; we cannot vanquish it, unless we subdue our selves; and if we seek to run away from it, we might as easily flee from our own shadows, yea from our selves, for we carry it in our own bosoms. How hard therefore is this enemy to be overcome? how dangerous and irksome must this fight needs be, wherein our selves must be enemy to our selves? So that we cannot obtain the victory, unless we be overcome; we cannot be sure of life, unless we mortify and kill our greatest part; we cannot sustain our selves, but we nourish our enemy; we cannot famish our enemy, but we our selves shall pine with hunger. Who would not think the estate of those citizens to be most dangerous, who being besieged by foreign forces, harbor amongst them more traitors which are hourly in readiness to open the gates and betray the city into their enemies hands, than true subjects and loyal citizens to stand in their defense? But this is our case, we are besieged with foreign forces, the world and the devil; and we nourish in us secret traitors, even the flesh, with whole legions of the lusts thereof, which are continually ready to open the gates of our souls, even our senses of seeing, hearing, touching, tasting, smelling, whereby whole troupes of temptations enter and surprise us.

[§ Sect. 3] The consideration whereof should make us most watchfully to stand upon our guard, and to use such Christian policy to withstand our enemies, and prevent their treacherous attempts, as true-hearted citizens would use in the like case; who if they were besieged with foreign forces, and knew that they harboured traitors, who sought all opportunities of betraying their city into their enemies hand, they would if they were strong enough lay hand on them, draw them to the place of judgment, condemn and put them to death; but if they found them too great and strong a party, then they would use all good policy to make them weaker, by depriving them of their food and provision, weapons, armor and munition, and all other means wherein consisted their chief strength; and then they would set upon them being thus disabled, and proceed in the course of justice before mentioned: so we being in continual danger to have the city of our souls sacked through the treacherousnes of our flesh, must, if we be strong enough and powerful through God's spirit, mortify, kill, and abolish the flesh, and the lusts thereof; but if we find the spirit weak and the flesh strong, we are to disable it by fasting and watchfulness in prayer, by withdrawing from it the food with which it is nourished, that is, voluptuous pleasures and worldly delights, but especially being weak in our selves, we are to implore the aide and assistance of God's spirit, whereby we may be strengthened and enabled to subdue and mortify the lusts of the flesh, which rebel and fight against our souls, being assured by God's merciful promise, that if we ask and desire his spirit, he will give it us, Luk. 11.13. and having the spirit of God to assist us, we shall be sure of victory.

But if in steed of mortifying and taming the flesh and the lusts thereof, we pamper them like Epicures with all voluptuous delights; we shall but strengthen our enemies to cut our own throats: if we delicately bring up this servant, which we should use as a slave, at length it will be not only as our son, but a tyrannous Lord and master, which will bind us hand and foot in the fetters of sin, and cast us into the prison of hell. What folly therefore is it to nourish and arm our enemy to our own destruction?

CHAP. VIII. Of Satan's policy.

[§ Sect. 1] A Nd thus much of the flesh, which is the second enemy that joineth with Satan in working our destruction; and thus much also concerning the first part of our enemies power, which consisteth in the strength either of himself or of his aides: now we are to consider of the second part, which consisteth in his warlike policy and skill, in employing this his strength to his best advantage.

If our enemy had great strength, and yet wanted policy, he might the more easily be resisted, and the sooner vanquished; for strength without wit is like a giant without eyes. But as our enemy is exceeding strong, so is he also no less subtle and politic, in employing all his strength to his best advantage; and therefore as in regard of his strength he is called in the Scriptures a lion, and a mighty dragon; so in respect of his subtlety and wiliness he is called a serpent, yea an old serpent, which being the subtlest of beasts, hath his craft redoubled by his age and experience, Apoc. 12.9. and hereof he is called in the Scriptures, 〈 in non-Latin alphabet 〉 , to signify unto us his great knowledge.

No marvel therefore though Satan should be an expert soldier, seeing he is not only of wonderful strength, but also of great knowledge by creation; which though in respect of good things it was much decreased by his fall, yet in sleights and stratagems it is much increased by his long experience from the beginning of the world, even almost six thousand years; which is sufficient to make one wise that is by nature foolish and simple, and therefore much more Satan, who is by nature very politic; being also a spirit, and hereby fit to dive as it were into the secrets of nature, and with incredible swiftness to pass from place to place, ready to intrude himself into all companies secretly, and to learn the nature, qualities and dispositions of all men, against whom he fighteth. And though he cannot know our thoughts directly and certainly, for this is proper to God alone to be the searcher of hearts, yet he hath such intelligence from our affections, lusts, inclinations and outward actions, that he can shrewdly guess at them, if he do but a while keep us company, and see our disposition and conversation. So that we cannot give Satan the least advantage, but he is ready to take it and make use thereof to our overthrow; we can lay no plot against him but he discerneth it, and is ready to prevent it. And therefore in this respect our state is like the king of Arams, 2. King. 6.12. for Satan our enemy knoweth all our counsels and consultations which we take and hold in our most secret chambers.

[§ Sect. 2] against which we must oppose no less wisdom and skill, if we will have the victory. Whereas therefore we are foolish by nature, or wily to beguile our selves; that wisdom which we have naturally being worldly and carnal, which is enmity against God, Rom. 8.7. and therefore more fit to betray us into the hands of our enemy, than to defend us from him; it behooveth us to go out of our selves into the Lord's treasury of wisdom, and there to furnish us with such spiritual saving wisdom, as shall be fit to oppose against the subtle policy of our spiritual enemy. That is, we must continually hear and meditate in God's word, which will make us wise and skillful in descrying all Satan's stratagems, and also in preventing them being discovered. For howsoever in the dark night of ignorance and error we may easily fall into his ambushments, yet the light of God's word shining unto us, will plainly disclose them to the eyes of the most simple.

But besides this theoreticall wisdom seated in the understanding, there is also a practical or operative wisdom required in God's word, which showeth it self in our affections and actions. And it consisteth in the fear of the Lord, that is, true godliness and sincerity of heart. Of this Job speaketh, chap. 28. verse. 28. The fear of the Lord is wisdom, and to depart from evil is understanding. So Psalm. 111.10. The fear of the Lord is the head or beginning of wisdom. And Pro. 28.7. he is called a wise son which keepeth the law. So that our chief wisdom consisteth in the fear of the Lord, and in a godly endeavor of performing obedience to the Lord's commandments.

If therefore we would attain unto such spiritual wisdom that we may resist our spiritual enemy, we must be conversant in hearing and reading the word of God, meditating therein with the Prophet David both day and night; and withal we must by all means seek the fear of the Lord, laboring to lead our lives in a constant course of true godliness. And though we are full of infirmities, yet at least let us have an holy endeavor to perform service unto God, in truth, uprightness, and integrity of heart. And so we may assure our selves that though we be never so simple and foolish by nature, yet shall we be wise enough to withstand and overcome our spiritual enemies: for the Lord who is wisdom it self will direct us in our ways, and he also will so infatuate this cursed Achitophel, and turn his wisdom into foolishness, that we shall never thereby be hurt or circumvented.

But on the other side, though we be never so wise in carnal wisdom, and though our heads be a storehouse of politic stratagems, yet if we neglect God's word, and voluntarily give our selves over unto sin and disobedience, we shall be so besotted with folly, that Satan will easily deceive and circumvent us. An example whereof we have in our first parents, who though they were more wise by creation than ever were any living (Christ excepted) yet when they cast the word of God behind their back, giving more credit to Satan's suggestions, and withal transgressed God's commandment; their wisdom was turned into ignorance and folly, and they became an easy pray to their malicious enemy. And whereas they thought by that means to have gone beyond the Lord in policy, and to have obtained a far greater measure of knowledge and glory, they were in steed thereof besotted with folly, and overwhelmed with ignominy and shame, by being made the bondslaves of sin and Satan. And thus also the heathen neglecting the true worship of God, and giving themselves to idolatry, became fools, whilst they professed themselves very wise, as the Apostle witnesseth, Rom. 1.22. for the Lord destroyeth the wisdom of the wise, and casteth away the understanding of the prudent, as it is 1. Cor. 1.19.

Seeing then our chief wisdom consisteth in the study of God's word, and in uprightness of heart, integrity, Christian sincerity and simplicity, and in a holy care of performing obedience to God's will, let us therefore continually meditate in God's word, and with the Prophet David make it our counselor, Psal. 119. And whensoever Satan doth assault and tempt us to sin, let us have recourse to this our counselor the word of God, there inquiring whether that whereunto we are tempted be lawful or no; and if it tell us that it is a sin, let us with all care and conscience avoid it: for though Satan lay over it never so fair a gloss, and entice us to the committing thereof, by offering unto us the greatest pleasures, riches and honors of the world, yet let us assure our selves that he thereby seeketh to circumvent us; and to purchase worldly vanities, he enticeth us to sell our souls; and therefore in Christian wisdom let us avoid his stratagems.

CHAP. IX. Of the spiritual armor described, Eph. 6.

[§ Sect. 1] A Nd thus have I shown the nature and quality of our enemy against whom we must fight; both in respect of his will, and also his power, consisting in his strength and policy; and also I have shown some means which in our preparation against him we must use carefully, that we may withstand him; namely, by opposing against his malicious will, Christian resolution; against his strength, the omnipotent power of God's might; against his subtle policy, Christian wisdom, consisting in the knowledge of God's word, and true integrity and simplicity of heart.

Now we are to speak of the last means which we are to use in our preparation immediately before our combat; that is, we are to arm our selves against the encounter: and to this end (because we are but fresh-water-soldiers & of small experience) let us take the counsel and advice of the Apostle Paul, one of God's chief champions and expert soldiers, as he setteth it down, Eph. 6.11, 12, 13, 14, &c. where first he describeth the quality, and as it were the metal of our armor; in which respect he telleth us, that we must put on the armor of God which is spiritual, and that our weapons and armor must not be carnal. For being of this nature, though they were never so strong, they were to no purpose, seeing our enemy is spiritual; neither do we wrestle against flesh & blood, but against principalities, powers and spiritual wickednesses, as it is Eph. 6.12. In vain therefore it were with the Papists to seek to defend our selves with holy water, or Crucifixes, or rags and relics of Saints, from the violent assaults of this our enemy; or else with desperate hacksters to trust in our sword, buckler and spear: for well is that verified of this spiritual Leviathan, which the Lord speaketh of the earthly Leviathan, Job. 41.17.20. When the sword doth touch him, he will not rise up, and he laugheth at the shaking of the spear. And therefore when we are to encounter this great Goliath, we are to lay aside the carnal weapons of Saul, which are altogether unfit for a Christian, serving rather to burden and so hinder him, than to defend and further him in this spiritual combat; and we are to go against him in the name of the Lord, strengthened in the power of his might, putting on us the armor of God, that is, such divine and spiritual armor as the Lord hath given and appointed us to use. For it is not sufficient that we prepare us this armor, if we let it lie by us, or suffer it (as it were) to hang upon the walls, there to rust without use; but we are to put it on, and keep it fast buckled unto us both night and day, that we may be always in readiness to endure the assault of our enemies.

[§ Sect. 2] Neither is it enough that we put on one piece of the armor, and like young soldiers leave off the rest for lightness sake, or else through fool-hardines to show needless valor; we must not put on the helmet of salvation, and leave off the breast-plate of righteousness; nor take unto us the girdle of verity and the shield of faith, and cast away from us the sword of the spirit, but we are to put on the whole armor of God, and like valiant soldiers, who mean indeed to stand to it, we are to arm our selves at all points in complete armor of proof, which will keep us from fleeing, and our enemy from overcoming. For if we take none of the Christian armor, or but some of the lightest parts, if we take the shield of faith, and leave behind us the breast-plate of righteousness, we shall either desperately fight and be overthrown in the battle, or else cowardly run away and forsake the field. But on the other side, if we buckle unto us the whole armor of God, we shall not need to flee away for fear, being so well defended; nor to doubt of victory, for we shall surely overcome; the Lord having having given, and we having received this armor to this end, as the Apostle noteth unto us in these words; that you may be able to stand against the assaults of the devil, or his treacherous ambushments, as the word here used, signifieth. So that the Lord hath given us this armor, and we put it on, to the end that we may be enabled to resist Satan; and therefore seeing it is armor of God's own making and bestowing, we may assure our selves that he will not suffer his workmanship and gift to be so much disgraced, as that Satan should pierce thorough it and wound us. For the Lord knoweth the force of Satan's darts, & bullets of temptation; and he hath made his armor high proof; and therefore strong enough to repel all the battery of Satan's suggestions.

[§ Sect. 3] And that we may be the rather stirred up with all care and diligence to provide and buckle fast to us the armor which he after describeth, he showeth the necessity thereof, by describing the daungerousnes of our enemies, who being not flesh and blood, but principalities, powers, worldly governors, princes of the darkness of this world, and spiritual wickednesses, which are in high places, cannot possibly be resisted by our own strength and means. And (therefore) for this cause he willeth us to take unto us the whole armor of God, that we may be able to resist in the evil day, that is, the time of temptation, which is therefore called the evil day, partly because therein Satan tempteth us unto evil, and partly because it is a time of trouble, adversity and affliction, when Satan sifteth us with his temptations. And thus the evil day is taken Psal. 41.1. The Lord will deliver him in the evil day, that is, (as our translation also reads it) in the time of trouble. And thus also it is used Eph. 5.16. Redeeming the time, because the days are evil, that is, full of troubles and afflictions. And therefore Beza doth translate in this place 〈 in non-Latin alphabet 〉 , tempore aduerso, the time of adversity.

By which we learn not to esteem our spiritual fight as a May-game, but as a time of trouble and adversity, wherein we are assaulted by mighty enemies, and oftentimes foiled and wounded; and therefore we must not voluntarily run into temptations, seeing the time of them is evil and full of trouble; but rather fervently pray unto the Lord that he will not lead us into temptation, considering our own weakness and our enemies power; or if it please him to make trial of us, that he will not suffer us to fall therein, but that he will deliver us from evil, for as much as the kingdom and power and glory is his alone, and therefore he is of power sufficient to save and deliver us.

But as we are not securely to rush into the field of temptation against our spiritual enemies, so we are not when our enemies sound the alarm to battle and assault us, cowardly to cast down our weapons and to run away: for the Apostle would not take away from us true valor and Christian fortitude, but carnal security and retchlesnes; and therefore though our enemies be mighty, and the time of temptation full of trouble, yet he biddeth us not to cast off our armor and to run away, wholly despairing of victory, but he exhorteth us for this cause, to take unto us the whole armor of God, that we may be able to resist in the evil day, and having finished all things may stand fast; that is, having put our enemies to flight and obtained the victory, we may like conquerors stand last in the field, as it were triumphantly insulting over them; whereby he intimateth thus much, that if we will take unto us the whole armor of God, how weak soever we be in our selves, yet shall we be enabled to resist our spiritual enemies in the evil day; and not only so, but also obtain victory and triumph over them.

[§ Sect. 4] And therefore he willeth us not to be dismayed, neither with our enemies power, nor our own trouble, but to stand to it, saying, verse. 14. Stand therefore: by which word he intimateth unto us diverse duties: first, as in the campe every man hath his place appointed him, and his proper colors under which he is to keep him; so all Christian soldiers have their stations, that is, their vocations whereunto they are called of God, within the limits whereof they are to contain themselves: and these are first their general calling whereby they are entertained into the Church militant, which is God's campe or army, where they are to fight under the standard of their captain Christ: and secondly their special callings, whereby there is appointed to every member of the militant Church, a certain standing, and particular and proper duties and functions which he is to execute, as it is in the armies of earthly princes. First therefore we must contain our selves within our general vocation and station, that is, we must keep us in God's army and campe, the Church militant: for as those straggling soldiers who depart from the army and raunge abroad to forage, or get some bootie, are easily vanquished by their enemies; so those who depart and make an apostasy from God's Church, to gain or retain their pleasures and worldly preferments, are easily overthrown, falling into Satan's ambushments. And secondly, everyone is to contain himself within the limits of his special vocation, and to keep his peculiar standing appointed him by God: for as there is nothing more pernicious to an army than disorder, when as some intrude themselves into others place, as when the common soldier will be an officer, the Lieutenant Captain, and the Captain, General of the army; so nothing is more hurtful to the Church militant, than when disorderly one usurps another place and office, as when the Ministers will be Magistrates, and the Magistrates Ministers, and when the common people usurp the office of them both.

Secondly, when as he biddeth us stand in our places, he restraineth us from two extremes: the one, that we do not willfully thrust our selves into the combat of temptations before we be assaulted, and so as it were run out of our standings to seek an enemy: and secondly, that when we are assaulted we do not flee away, but stand to it valiantly and endure the violence of the assailants. Lastly, he exhorteth us to watchfulness and painful diligence, for we must not drowsily and securely lay us down and give our selves to sleep, nor yet sit idly as though we had nothing to do; but we are to stand upon our guard, and to watch continually, that we may always be in readiness to withstand the assaults of our enemies; otherwise if we sleep in security, they will suddenly set upon us and surprise us at unawares.

CHAP. X. Of the particular parts of the Christian armor: and first of the girdle of verity.

[§. Sect. 1] ANd thus the Apostle having taken away all reckless security and fool-hardines, and also strengthened us with true valor and Christian fortitude, in the next place he describeth the armor of God which we are to buckle unto us. Where first we are generally to observe, that we are not curiously and scrupulously to search out the reason why such and such virtues are likened to these or those pieces of armor: as for example, why he calleth truth a girdle, righteousness a breast-plate, faith a shield, &c. for it was not the Apostles purpose so exactly to fit the similitudes, as may appear 1. Thess. 5.8. where he indifferently ascribeth the name of breast-plate both to faith and charity, by which here he understandeth righteousness; but only briefly and generally to show what virtues and graces of God's spirit are most necessary for a Christian, wherewith he may be enabled to resist his spiritual enemies, continuing his former allegory taken from wars.

But let us come to the armor it self, which is both defensive and offensive: the first part is the girdle of verity. The word here used signifieth a broad studded belt used in wars in ancient times, wherewith the joints of the breast-plate, and that armor which defended the belly, loins and thighs were covered. And by this, truth is resembled: whereby some understand the truth of religion and of the doctrine which we profess, others understand hereby truth and uprightness of heart, or the integrity of a good conscience, whereby we perform all duties of religion belonging to God and our neighbor in simplicity, without all hypocrisy and dissimulation. But because both are notable and necessary parts of our Christian armor; I see no reason why we may not take it in both senses, seeing the Apostle doth of purpose set down under these metaphorical words, the chief virtues and graces wherewith we are to arm our selves against our spiritual enemies. First therefore here is required truth of our religion which we profess: and secondly, that we profess it truly, that is, with upright & simple hearts.

[§ Sect. 2] For the first: it is the foundation upon which all other duties to God or man are to be built; for if they be not grounded on God's truth, but devised by man's brain, they are but human dotages which the Lord will not accept; neither is it to any purpose that we show our selves earnest and forward in religion, unless it be true and consonant to God's word. For as the faster that those travail which are out of the way, the further they are from their journeys end; so the more earnest and forward that we are in travailing the bypaths of error, the further we are from God's kingdom: and therefore Satan careth not greatly whether we be of no religion or of a false religion, whether we worship no God at all, or a false God, or at least the true God after a false manner, whether we perform no duties unto God, or such as being not agreeable to God's truth are abominable unto him. First then we must contain all our actions within the compass of God's word, and whatsoever we profess and practice, it must have his ground and warrant from this truth, if we will be accounted true members of God's militant Church, which is therefore called the pillar of truth, 1. Tim. 3.15. because contemning all errors and doctrines of men, it faithfully keepeth the truth of God's word. And as soldiers were girt about with that strong and broad studded belt, wherewith their loins were strengthened, and so enabled to sustain the fight without weariness; so we are to compass our selves about with truth, whereby we may be strengthened when as we know that we fight in a just quarrel; neither shall we easily be deceived with Satan's temptations and false suggestions, if we be girt about with the girdle of verity. And hereby appeareth the necessity of this piece of armor: for seeing Satan is a liar from the beginning, it behooveth us to be compassed about with truth, that the bright beams thereof may discover and disperse all the foggy mists of Satan's errors and lies.

[§ Sect. 3] But it is not sufficient that we profess the truth, unless it be in truth, that is, in integrity and simplicity of heart, without all hypocrisy and dissimulation. For how glorious soever our profession even of the true religion be before men, yet it is abominable in the eyes of God, if it be not in truth and from an upright heart, but counterfeit and hypocritical. Whatsoever duties and good works we perform, though never so excellent in thenselves, yet are they not acceptable in God's sight, if they be not joined with integrity and simplicity. For example, prayer is a notable part of God's worship; but if we do not call upon God in truth, but with feigned and deceitful lips, that we may have the praise of men, our prayers are odious and Pharisaical, Matth. 6. Thanksgiuing is an excellent duty, but if with the Pharisee we give thanks rather to boast of our gifts, then to show true thankfulness to the giver, we shall not be approved of God. Giving of alms is a work acceptable unto God, for it is a sacrifice wherewith he is well pleased, Heb. 13.16. but if they be not given in simplicity of heart, but in hypocrisy, that we may be seen of men, it shall have the hypocrites reward, Matth. 6. In a word, this truth and simplicity of heart is so necessary, that without it, whatsoever we do it is not regarded; for God is a spirit, and he will be worshipped in spirit and in truth, John. 4.24. According to that, Josh. 24.14. Fear the Lord, and serve him in uprightness and in truth. Which if we perform, our service of God will be acceptable in his sight, though performed in great weakness, and mingled with many imperfections: otherwise, though we offer thousands of rams, and whole rivers of oil, that is, omit no outward cost and labor in God's worship, yet will it be abominable in his eyes, Mich. 6.7.8. Let us therefore with our Savior pray unto God, that we may be sanctified with his truth, that not only whatsoever we do may be grounded on God's truth, but that woe may do it in truth and uprightness of heart.

CHAP. XI. Of the breast-plate of righteousness, and Gospel of peace.

[§. Sect. 1] T He second part of our armor is the breast-plate of righteousness; whereby we are to understand a good conscience, true sanctification and a godly life, which also we are to put on according to the example of our grand Captain Christ. Esa. 59.17. He put on righteousness as an habergeon, and an helmet of salvation upon his head. And then shall not Satan's darts pierce us, so long as we are armed with a good conscience, and a godly and innocent life. Yea as long as our breasts and hearts are armed with righteousness, though our other members fall into sin, our wounds shall not be mortal: for as the breast-plate doth defend the breast and vital parts of a soldier, so the study and holy endeavor of a Christian to live in righteousness and true sanctification, doth so arm his mind, that Satan cannot deadly wound the heart with any of his temptations. True it is that the Saints do receive wounds and foils, when as Satan hath drawn them to commit sin, but they are not wounded at the heart, because they do not sin with full consent of will; for they allow not that which they do, neither do they what they would, but what they hate, and they delight in the law of God concerning the inner man, when the flesh leadeth them captive to the law of sin. And hence it is that Paul saith he did not transgress God's law, but sin that dwelled in him, Rom. 7.17. And the Apostle John affirmeth, that they who are borne of God sin not, 1. John. 3.9. and that they who are in Christ sin not: and that whosoever sinneth is of the devil, verse. 6.8. Not that God's children are exempted from all sin, but because they sin not with the full consent and swinge of their will; and when they do fall, their hearts are defended with the breast-plate of righteousness, that is, with an holy endeavor and desire of serving God. David, a man according to God's own heart, may be a notable example hereof: for even after he was endued with the knowledge of the truth, and had this godly endeavor of serving God, he notwithstanding fell grievously many times, and was wounded often with Satan's darts; but his wounds were not mortal, neither did they pierce the heart, because he was armed with the breast-plate of righteousness; for he kept God's law in his heart, and it was sweeter than honey unto his mouth, he meditated therein, and sought after it continually, as appeareth Psal. 119. Would we therefore be preserved from the deadly wounds of Satan's darts of temptation? then let us study and labor after true holiness, let us keep a good conscience; and howsoever we fall often through infirmity, yet let the heart always be armed with the breast-plate of righteousness, that is, with an earnest desire and holy endeavor of serving God; and so shall Satan never mortally wound us.

[§. Sect. 2] But on the other side, if we once lay aside the breast-plate of righteousness, not so much as endeavoring to serve the Lord in holiness of life, but embrace sin with full consent of will, we shall lay our breasts open and naked to all Satan's thrusts, yea and as it were put swords in his hands wherewith he may wound and murder us: for until we disarm our selves, and put weapons into the hands of Satan by our sins, he cannot hurt us; as we may see in the example of our first parents, who whilst they continued in their righteousness and integrity, Satan could not offer them any violence by assault and force, and therefore he allured them to entertain a treacherous parley, wherein having enticed them to disarm themselves of this breast-plate of righteousness, by willful transgressing God's commandment, he inflicted on them deadly wounds, piercing them through to the very heart, and so like Joab whilst he seemed lovingly to embrace them, he did most treacherously stab them.

The consideration whereof should make us repel most carefully all Satan's temptations, whereby he enticeth us to sin; but especially let us never be allured to put off the breast-plate of righteousness, and then though Satan wound our souls with sin, yet his wounds will not be mortal so long as we do not fall into sin with full consent of will, but through infirmity; in the mean time loathing the sin which we commit, and delighting our selves in the law of God, in respect of the inner man: for though we fall, yet the Lord will raise us up by unfeigned repentance, so that though sin dwell in us, yet shall it never reign in us.

CHAP. XII. Of the preparation of the Gospel of peace.

[§. Sect. 1] T He third part of our Christian armor is, that we have our feet shod with the preparation of the Gospel of peace; where he alludeth to the custom of soldiers in former times, who going into the field, strongly armed their legs and feet with leg-harness, wargreaues or buskins, to preserve them from the injury of the weather, the piercing of briars, thorns, and such other things as might hurt them in their way as they marched, and from the violence also of their enemies blows when they were encountered; for all which uses the Gospel serveth in our spiritual warfare: for they who are armed with the true knowledge thereof, and are assured of the merciful promises therein contained, they will walk and march valiantly in the ways of godliness and Christianity, though they are full of the briars and thorns of afflictions and persecution; preferring the rebuke of Christ before the riches of Egypt, because they have an eye to the recompense of reward, which they shall receive at the end of their journey. And this maketh them little to regard the foulness and vnpleasantnes of the way; and though Satan trouble them in their march, setting upon and assaulting them, yet they easily resist the fury of his temptations, and go on forward in the profession and practice of Christianity, if they be armed with the knowledge of the Gospel of peace; for it is therefore called the Gospel of peace, because it bringeth peace to our souls, not only as it is the ambassage of God, whereby we being reconciled unto God, have peace with him, from the assurance whereof we have the peace of conscience, but also because if we be armed therewith, we shall obtain a final victory over our spiritual enemies, after which shall follow everlasting peace, which shall not so much as be disturbed with the attempts of any enemies.

[§. Sect. 2] But it is not sufficient that we know and believe this Gospel of peace, unless we be always prepared to make confession and profession thereof, though thereby we incur worldly shame, losses, afflictions and persecution. And this the Apostle signifieth, by telling us that our feet must be shod with the preparation of the Gospel of peace; that is, as those who are well shod are in readiness to go through rough and unpleasant ways: so those that are endued with the knowledge of the Gospel, must always be in readiness to make profession thereof in the midst of affliction and persecution. For as with the heart man believeth unto righteousness, so with the mouth he must confess unto salvation, Rom. 10.10. And this is that which the Apostle Peter requireth of us, 1. Epist. 3.15. That we do not only sanctify the Lord in our hearts, but also that we be ready always to give an answer to every man that asketh us a reason of the hope that is in us.

But if we lay aside this armor, we shall be as unfit to travel in the afflicted way which leadeth to God's kingdom, as those soldiers who are barefoot be unfit to march through ways which are full of briars and thorns; neither shall we be ready to make confession and profession of our faith in the time of persecution and trouble, but rather to slide back into a general apostasy from all religion, unless we be confirmed and comforted with the sweet promises of the Gospel, made to those who suffer affliction for Christ's sake, namely, that if we confess him before men, he will confess us before his father in heaven, Matth. 10.32. That whosoever shall lose his life for Christ's sake and the Gospels, shall save it, Mark. 8.35. That whosoever shall forsake houses, or brethren, or sisters, or father or mother, or wife and children, or lands for his names sake, shall receive an hundred fold more, and shall inherit everlasting life, Matth. 19.29.

CHAP. XIII. Of the shield of faith.

[§. Sect. 1] THe fourth piece of the Christian armor which the Apostle exhorteth us above all to put on, is the shield of faith, which of all other parts is most necessary, because how weak soever it be in it self, yet it doth defend and protect us against all the temptations of Satan; for he that putteth on faith, doth put on Jesus Christ also, it being a property inseparable of faith, to apply unto us Christ Jesus and all his benefits, that is, his merits and righteousness, and everlasting life it self. And this will be not only a glorious garment to cover our deformity out of God's sight, to preserve us from the heat of God's wrath, and to obtain the everlasting blessing of our heavenly father, but also it is armor of proof to defend us from the violent assaults of our spiritual enemies. Let us therefore take unto us the shield of faith, that we may also put on the Lord Jesus Christ, as the Apostle exhorteth us, Rom. 13.14. for having him we shall want nothing, which may either defend our selves or offend our enemies; the Lord himself will be our shield and buckler, and therefore it will be impossible for our foes to prevail against us.

But let us consider further of the excellency and necessity of this shield of faith, which appeareth by the virtue thereof, in repelling all the fiery darts of Satan. The Apostle saith, that thereby we may quench his fiery darts, alluding to the custom of soldiers in ancient time, who maliciously poisoned their darts, whereby the bodies of those who were wounded were so inflamed, that they could hardly be cured, or eased of their raging and burning pain. And such darts are all Satan's temptations, whereby we are wounded with sin; for if they be not repelled and quenched with the shield of faith, they will inflame our lusts to sin, and one sin will inflame our hearts to another, till there be kindled in us a world of wickedness. And this we may see in the example of David, who after that he gave himself to idleness and sloth, and so was pierced with one of Satan's fiery darts, it presently inflamed his heart to commit adultery, and having given place to that, he was provoked to murder; so that if we admit one of these fiery darts, they will inflame us to receive another, and so our burning wounds will torment our consciences, and most hardly admit of any cure.

And therefore it behooveth us to take unto us the shield of faith, whereby we may quench these fiery darts. But why doth the Apostle use this improper speech, seeing the shield doth not quench, but repel the darts that beat upon it? I answer, partly to show the nature of our enemies temptations, namely, that they are fiery, mortal, raging, and pernicious (as before I said) and partly to set forth a double virtue of faith; for first thereby we repel and beat back his temptations, and so resist him steadfastly in the faith, as the Apostle speaketh, 1. Pet. 5.9. And secondly, if Satan's darts have pierced and wounded us, faith also doth cool the scorching heat of sin, by applying unto us the precious baulme of Christ's blood, so that our wounds are not mortal unto us, though mortal in themselves, if they were not cured by this sovereign salve of sin, which being applied by faith, doth ease the burning torments of our evil consciences, and preserveth us from all danger of death. The first of these virtues is signified hereby, in that he calleth faith a shield, which repelleth Satan's temptations, as the shield doth the darts that are cast against it: the second by the word (quenching) namely, that as water quencheth the fire, so faith quencheth the fiery darts of Satan's temptations, as is aforesaid.

Lastly, we are to note that he calleth Satan the wicked one, to show unto us that he is the father and author of all wickedness and sin, both by sinning himself, and provoking others to sin by his temptations. And therefore he is called the wicked or evil one both here and Matth. 6.13. But deliver us from the evil one. So Matth. 13.38. The tares are the children of the wicked one, as also John. 8.44.

CHAP. XIIII. Of the helmet of salvation.

T He fifth piece of our Christian armor is the helmet of salvation, which is so called by a metonymy of the effect, because it bringeth salvation to them that wear it, for we are saved by hope, as it is Rom. 8.24. which we are to understand by the helmet of salvation, as appeareth 1. Thess. 5.8. where he exhorteth us to put on the hope of salvation for an helmet. As therefore soldiers when they go into the field put on their helmet, that thereby they may defend their head, which is their chief part, from the cruel blows of the enemy; so we being to fight the spiritual battle, must put on hope both of victory, and the glorious crown belonging thereunto, and so shall we never turn our backs when we are assaulted, seeing by the Lord's assistance we do assuredly hope for victory, and through his mercy and the merits of Christ do expect after our combat is finished, the garland of everlasting happiness, promised to all that overcome. For though Satan assault us on the one side, by offering unto us the riches, honors and pleasures of the world, that thereby he may entice us to sin, and so yield our selves his captives, he shall not prevail against us, if we be armed with this helmet of salvation: for as no man in his right wits would sell his certain interest unto a goodly inheritance for a bright shining counter; so much less will any man, who is not stark mad, sell his assured hope of the eternal kingdom of glory, by yielding himself the slave of sin and Satan, to purchase for the present the worlds counterfeit shining excellencies, which are in truth but mutable, or at least momentary vanities. And though he assault us on the other side with afflictions, crosses and persecutions as he did Paul, yet we will with him, for the hope of Israel, be content to be bound in the chains of misery and affliction. For the heaviest cross will seem tolerable, yea an easy yoke and a light burden, to those who do expect and hope for a far most excellent and an eternal weight of glory; neither can the straight way and the narrow gate discourage those, that in the end of their journey assuredly expect a palace of pleasure and never fading felicity. But on the other side, if we do not put on this helmet, we shall not dare to lift up our heads in the day of battle: for as those who are encouraged with hope of victory and the spoil ensuing, do fight valiantly; so those who are quite forsaken of hope, do forsake also the field, and casting down their armor and weapons, do either run away, or cowardly yield unto the enemy.

CHAP. XV. Of the sword of the spirit.

[§. Sect. 1] A Nd so much for the defensive armor which we must put on; that which followeth is both defensive and offensive, fit to defend our selves, and repel and foil the enemy. The first is the sword of the spirit, the word of God. This the Apostle calleth the sword of the spirit, because it is a spiritual and not a carnal weapon, which the spirit of God himself hath as it were tempered, made, sharpened, and put into our hands, to repel our spiritual enemies whensoever they assault us. If therefore we would defend our selves and drive back Satan, we must not only buckle unto us the defensive armor before spoken of (for he that standeth altogether upon defense, standeth upon no defense) but we must take unto us the sword of the spirit, wherewith we may repel and deadly wound our spiritual enemies. Wherein we are to imitate the example of our chief Captain Jesus Christ, who though he was able to have confuted Satan by other arguments, or to have confounded him by the omnipotent power of his deity, yet as he suffered himself to be tempted in all things like unto us, so he used also the same weapons, which he hath appointed us to use in this spiritual combat of temptations, to the end that we might be taught how to handle them, having his example for our imitation, and also may conceive assured hope of victory, considering that our Captain subdued Satan with the selfsame weapons.

[§. Sect. 2] Whensoever therefore we are assaulted by Satan, let us draw out the sword of the spirit, that we may defend our selves, and give him the foil, as being the most fit weapon for this purpose: for if Satan seek to blind the eyes of our understanding with ignorance, that thereby he may lead us as it were hoodwinkt into sin, the word of God is a lantern to our feet, and a light unto our paths to discover Satan's dark illusions and secret ambushments, and to guide our feet in the way of peace. If he seek to deceive us with his lies, and to seduce us into errors; the word of God is the touchstone of truth, by which we discern the pure golden verity from the drossy conceits of human inventions; and the subtle delusions of Satan's probable falsehoods, from the undoubted certainty of God's infallible truth. If he transform himself into an angel of light, God's word doth pull off his vizard, and maketh him appear in his own likeness: if he come upon us like a roaring lion to devour us, it protecteth us from danger, and maketh us strong enough to withstand his violence. Seeing therefore this weapon is so excellent, let us most highly esteem it, and manfully use it whensoever Satan doth assault us and tempt us unto sin. For example, when he enticing us to commit sin, doth extenuate and mince it as though it were but a May-game and a trick of youth which God regardeth not; let us draw out the sword of the spirit, saying, it is written, that all they are accursed who continue not in all that is written in the book of the law to do it, Gal. 3.10. that they who live according to the flesh, cannot please God, Rom. 8.8. that the burden of sin cannot be light, seeing it pressed out of Christ himself a bloody sweat, &c.

On the other side, if he aggravate the heinousness of our sins, to the end he may draw us into despair of God's mercy; let us say, it is written, I will not the death of a sinner (saith the Lord) but that he repent and live, Ezech. 18.23.32. And, that Jesus Christ came into the world to save sinners, 1. Tim. 1.15. And that he came not to call the righteous, but sinners to repentance, Matth. 9.13. John. 3.16. If he tempt us to the love of the world, and to the service of this unrighteous Mammon; let us answer him, that it is impossible to serve two masters of such contrary disposition, as it is written Matth. 6.24. That if we love the world, the love of the father abideth not in us, 1. John. 2.15. That the amity of the world is enmity against God, I am. 4.4.

Contrariwise, if renouncing the world, and endeavoring to serve the Lord in uprightness and in truth, he seek to draw us from our integrity, by threatening afflictions and persecution; we are to strengthen our selves and resist him with the sword of the spirit, remembering that they are blessed which suffer persecution for righteousness sake, for theirs is the kingdō of heaven, Mat. 5.10. That all that will live godly in Christ Jesus shall suffer persecutiō, 1. Tim. 3.12. That whosoever loseth anything for Christ's sake, shall receive in recompense an hundredth fold more, and have everlasting life to boot, Matth. 19.29.

If he tempt us to the neglect of God's word, we are to tell him, that all Christ's sheep hear his voice and follow him, John. 10.27. That whosoever is of God heareth God's words, John. 8.47. that they who know God hear his ministers, whereas he that is not of God heareth them not, 1. John. 4.6. And if he object that we cannot hear it without great labor and cost, we are to remember, that whosoever is a wise Merchant fit for the kingdom of God, will rather sell all he hath to buy this precious pearl, than be without it, Matth. 13.44, 45, 46.

On the other side, if he tempt us to content our selves with the bare hearing thereof, neglecting obedience thereunto, we are to tell him that not the hearers of the word, but the doers thereof shall be justified, Rom. 2.13. that they who are hearers of the word and not doers also, do deceive themselves, if they think hereby to have any assurance of eternal life, I am. 1.22. That not everyone who saith Lord, Lord, (that is, maketh a goodly profession of religion) shall enter into the kingdom of heaven, but he that doth the will of the father who is in heaven. Matth. 7.21.

So when he tempteth us to pride, we are to say unto him, Satan I may not yield unto thy temptation, for it is written; God resisteth the proud, but giveth his grace to the humble, 1. Pet. 5.5. If he tempt us to covetousness, we are to resist him, saying, it is written, that the desire of money is the root of all evil, 1. Tim. 6.10. If to carking care, we are to tell him, that the Apostle exhorteth us to cast all our care on the Lord, for he careth for us, 1. Pet. 5.7. If to unthrifty misspending of God's gifts, and careless consuming of our estates, we are to tell him, that he that provideth not for his family, is worse than an Infidel, 1. Tim. 5.8.

[§. Sect. 3] And thus may we repel the violence of all Satan's temptations and give him the soil, if we will take unto us the sword of the spirit, and skillfully use the same in the fight; for it is not sufficient that we have this sword lying by us, nor to be able to show the goodness thereof in discourse, if in the mean time we never draw it out to fight the spiritual combat, but let it rust in the scabbard; but we must always have it ready for the combat, and (as it were) naked in our hands, that we may strike home, and cut off all the temptations of Satan, and the lusts of our own flesh when they do assault us. And to this end we must be skillful in the use thereof: for though a man have an excellent weapon, yet if he know not how to use it, it will little help him either to defend himself or offend his enemy: so if a man have this two edged sword of God's word, and have no skill to rule it, he will strike flatlong and not cut, and sometime wound himself instead of hurting his enemy; yea so politic a warrior is Satan, against whom we fight, that if we be not skillful in the use of this sword, he will turn the edge and point thereof against our selves, and so instead of defending us, it will, like the sword of Goliath, be ready for the enemy to cut off our own head. And therefore it behooveth us to come into God's school continually, that there we may learn how to use and handle this sword of God's word so cunningly, that we may resist Satan in all his assaults, and give him no advantage in the fight. Otherwise he will use it to our own overthrow; for if he durst fight against our Savior Christ with his own weapon the word of God, whose knowledge was exquisite and without measure, saying, It is written; how much more busy will he be in using it against us, who have not attained unto the least part of his skill?

Whereby appeareth first the carnal retchlesnesse of many men, who, as though there were no enemy to assault them, have not this weapon in their houses at all, or if they have, yet they bestow more time in profane exercises, than in study how to use the sword of the spirit for their own defense; or at least trusting to their own skill as sufficient in it self, they seldom come to the Lord's school, where they might learn to use the weapon of God's word for their best advantage.

Secondly, hereby appeareth the wicked practice of the enemies of God's truth, who take from God's people this sword of the spirit, which the Lord hath given unto all for their defense. Neither doth the Apostle in this place exhort only the Clergy to take this weapon, but all Christians whatsoever, who are assaulted with their spiritual enemies: but they notwithstanding conspiring with Satan to work the overthrow of God's Church, deprive them of the use of the sword of the spirit, the word of God, and so betray them into the power of Satan, being able to make no resistance, when their chief weapon is taken from them.

CHAP. XVI. Of Prayer.

[§. Sect. 1] T He last and chief means whereby we may both defend our selves and offend our enemy, is fervent and effectual prayer, which the Apostle exhorteth us to use, Eph. 6.18. And pray always with &c. The necessity and profit of which exercise is exceeding great in this spiritual combat, because thereby we do obtain all our strength to fight, and victory also over our enemies. For first we cannot endure the least assault of Satan by our own strength, unless we be armed with the power of God's might, as before I have shown. And the Lord's assistance, whereby only we can overcome, is obtained by earnest and effectual prayer, according to that Psal. 50.15. Call upon me in the day of trouble; so will I deliver thee, and thou shalt glorify me. And our Savior prescribeth us this means to free our selves from temptation, or at least from being overcome by them, by craving the Lord's assistance, saying, Lead us not into temptation, but deliver us from evil, Matth. 6.13. So he exhorteth his disciples unto prayer, least they should enter into temptation. Luk. 22.40, 46.

Secondly, we cannot obtain the spiritual armor (before described) by any means of our own, but those graces of God's spirit are his gifts, from whom every good and perfect gift descendeth, I am. 1.17. and therefore are to be begged at his hands by earnest and effectual prayer, we having his gracious promise, that if we ask we shall receive, Math. 7.7. And our Savior hath assured us, that whatsoever we ask the father in his name, he will give it us, John. 16.23. And to this his promise he addeth his commandment in the verse following, saying, Ask and you shall receive. Yea, if we do but truly desire the holy Ghost, the Father will give him unto us, Luk. 11.13. And he cometh not alone, but bringeth with him our spiritual armor, even all his graces fit for to arm us in the spiritual combat, against all the assaults of Satan and his assistants.

[§. Sect. 2] But whereas these graces are in this life but weak and imperfect in us; our truth being mixed with will-worship and hypocrisy, the purity of our conscience being stained with our corruption; our knowledge of the Gospel but in part, and shadowed with the veil of ignorance; our faith mixed with doubting, and weakened with incredulity; our hope shaken from our anker-hold, when the promises of God are delayed; and whereas we also are unskillful to use this spiritual armor for our best advantage; therefore it behooveth us after we have armed our selves at all points, not to trust altogether in our armor, but to have our recourse unto our grand Captain Christ Jesus, acknowledging our own weakness, and desiring his aide and assistance, that being armed with his power, we may obtain a glorious victory over our spiritual enemies. And as Moses joined with Joshua's sword his own effectual prayer, which was of far greater efficacy; for when he held up his hands in prayer, Israel prevailed; but when he fainted, Amalek had the upper hand: so we being to fight against the spiritual Amalekites, are not wholly to trust in our spiritual weapons, but we are to implore continually the Lord's assistance by hearty prayer, assuring our selves that if we lift up our hands and hearts unto God, we shall in the end obtain a full victory; but if we faint, the spiritual Amalek will prevail against us. Whilest our minds lie groveling on the earth, it is an easy matter for these spiritual wickednesses to overcome us, seeing they fight against us from high places; but if we lift up our hearts in prayer unto God, our minds and souls shall be as it were transported into heaven, which is a tower of strength, into which our spiritual enemies cannot approach. Whensoever therefore we are assaulted by Satan, let us lift up our souls into heaven by effectual prayer, and so we shall be out of his reach.

[§. Sect. 3] Now that our prayers may be effectual, there are diverse conditions and properties required in them by the Apostle in this place. First, that we pray continually, which also our Savior Christ enjoineth us, Luk. 18.1. And Paul also 1. Thess. 5.17. not that we must neglect all other exercises and do nothing but pray; for there is a time to hear the word, to do the works of mercy and of our callings; but his meaning is that we be always ready to pray upon all good occasions: especially in the time of temptation this duty is required, according to that Psal. 50.15. And therefore the Apostle saith not, that we must pray 〈 in non-Latin alphabet 〉 , in every particular time and season, but 〈 in non-Latin alphabet 〉 , in every fit time when just occasion and opportunity is offered. Seeing therefore in the time of temptation we do especially need the Lord's help; therefore, that above all other is the opportune and convenient time wherein we are to implore the Lord's assistance. Where by the way the stinted prayers of the popish rabble, which they restrain to set hours is confuted, for the Apostle willeth us always to be in readiness when any fit occasion is offered.

The second thing required, is, that we pray with all manner of prayers and supplication. The former word here used is 〈 in non-Latin alphabet 〉 , which signifieth the earnest desiring of any good thing: the other is 〈 in non-Latin alphabet 〉 , which is the deprecation of some evil; so that whether we want anything that is good, or would be delivered from anything which is evil, we must have recourse unto God by prayer, that we may obtain the one and avoid the other; but more especially when we feel the want or weakness of any part of the spiritual armor, the graces of God's spirit, we are to beg them at God's hand, that so we may be enabled to stand in the encounter; and when we apprehend the extreme malice, joined with the great power and cunning policy of our spiritual enemies, we are earnestly to pray that the Lord will not lead us into temptation; or if he do, yet that he will not suffer us to fall therein and to be overthrown. And these our prayers must not only be public in the Church, but also private in our chambers; neither must we be always begging these benefits at God's hand, but having obtained them, we must be as ready to give him thanks, and to ascribe the glory of all unto him, who is the author and bestower of all virtue and grace which is in us; and so calling upon God with all manner of prayer, he will be continually ready to assist us in our spiritual combat.

The third thing required, is, that we pray in or by the spirit, for the word here used may signify both. First therefore we must pray in the spirit; to which is required first that we pray with understanding; in which respect the ignorant Papists offend, who pray in an unknown tongue; and the ignorant Protestants also, who though they pray in their own language, yet know not the sense and meaning of that they speak.

Secondly, that we pray with attentive minds, joining our hearts with our tongues, and thoughts with words, to which is opposed the prayer of the lips alone, when as we draw near unto God with our mouths, our hearts in the mean time being far from him, as it is Esa. 29.13. Which kind of prayer is odious and abominable unto God: for what more gross discord than when the tongue and heart disagree from one another, which should be tuned in vnisone? And as the carcass being severed from the soul is presently corrupt and stinketh; so the prayer of the lips being severed from the prayer of the heart, which is the life and soul of it, is but a dead carcass of prayer, and stinketh in God's nostrils.

Thirdly, that we pray with a pure conscience and faith unfeigned, lifting up pure hands to God, without wrath or doubting, as it is 1. Tim. 2.8. to which is opposed prayer proceeding from a polluted conscience, when as men live in their sins without any true sorrow for those which are past, or any sincere purpose to forsake them in the time to come; which prayers must needs proceed from an heart full of incredulity, seeing they have no promise in the word whereupon they may ground their faith: nay, contrariwise it is said, that God heareth not sinners, John. 9.31. that is, such as go on in their sins without repentance, having no purpose of heart to leave and forsake them.

And thus you see what it is to pray in the spirit, which we cannot perform, unless we pray through and by the spirit of God, which helpeth our infirmities, and teacheth us to pray as we ought, yea it self maketh request for us with sighs which cannot be expressed, as it is Rom. 8.26.

The fourth thing required is watchfulness; which duty is required jointly with prayer in many places. Our Savior three times joineth them together, saying, Watch and pray that ye enter not into temptation, Matth. 26. And the Apostle Peter 1. Epist 4.7. saith, Now the end of all things is at hand: Be ye therefore sober and watching unto prayer. As though he should say, your enemy the devil as a roaring lion walketh about, seeking whom he may devour, and therefore it behooveth you at all times like valiant and careful soldiers, who are still in danger to be assaulted by their enemies, to be sober and watch, as it is 1. Pet. 5.8. but now more especially seeing the end of all things is at hand, for Satan knowing that his time is but short, will redouble all his forces to work our destruction, even as soldiers will most fiercely assault a town, when as they cannot long lie at the siege, either by reason of winter drawing on, or the approaching of new forces to relieve the town or raise the siege. Seeing therefore Satan redoubleth his force and care in working our destruction, let us redouble our care and watchfulness in seeking to prevent his force and malice. For if Satan watch continually that he may murder us, shall not we be watchful in withstanding his assaults? He is continually in arms to overthrow us, and shall not we watch night and day in our Christian armor, that we may defeat his forces and obtain victory?

Now this our watchfulness is partly of the body, and partly of the soul. The bodily watching is the abstaining from natural sleep, to the end that we may give our selves unto prayer; when as with David we water our couch with tears, Psal. 6.6. and call upon God not only in the day, but in the night also, as it is Psal. 88.1. And whē as even at midnight we rouse up our selves to give thanks unto God for his mercy and benefits, as it is Psal. 119.62. The watchfulness of the soul is when as we do not sleep in our sins, being rocked in the cradle of carnal security, but shake off our drowsiness by unfeigned repentance, rising up to newness of life. And to this watchfulness the Apostle exhorteth us Eph. 5.14. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light, &c. for we are dead in our sins, till Christ by his spirit mortify them and revive us, raising us up to newness of life, as it is Eph. 2.1. Though therefore we take our rest and sleep in that measure which nature requireth, yet let us not sleep as do other, (to wit, in carnal security) but let us watch and be sober, as it is 1. Thess. 5.6. because in this respect it is time that we should arise from sleep, for the dark night of ignorance is past; and the bright sun-shine day of the Gospel is come, let us therefore cast away the works of darkness, and let us put on the armor of light: So that we walk honestly as in the day: not in gluttony and drunkenness, neither in chambering and wantonness, nor in strife and envying: but putting on the Lord Jesus Christ, taking no thought for the flesh, to fulfill the lusts thereof, as it is Rom. 13.12, 13, 14.

And this is the Christian watch which we are to join with prayer: but as I would not have us put our whole confidence in the spiritual armor, so much less in our own care and watchfulness; for we must rely our selves upon God only, desiring him to watch over us while we sleep; but yet with the Lord's assistance we must join our endeavor, and not drowsily and sleepely receive his aide: and as the godly husbandman expecteth the fruits of the earth from the blessing of God, and yet notwithstanding useth all pains, care and diligence in plowing, harrowing and sowing his ground; so we are to seek deliverance from the force and malice of our spiritual enemies of God alone, but yet we are to join our good endeavor carefully and diligently, using all the good means which are ordained of God for this purpose.

[§. Sect. 5] The fifth thing required is perseverance in prayer: for it is not sufficient to pray earnestly and fervently for a spirit, but we must continue therein, expecting the Lord's leisure. And unto this we are exhorted Rom. 12.12. continuing in prayer. So the Prophet David persuadeth to expect and wait for the Lord, and to be strong in continuing constantly in our course, and then in the end God will comfort our hearts, Psal. 27.14. And the Apostle Paul willeth us to pray incessantly, like importunate suitors who will have no nay, though they receive many denials. To this duty our Savior encourageth us by the parable of the unrighteous Judge, who though he neither cared for man nor feared God, yet was moved through importunity to do the poor widow justice; and therefore our heavenly father will much more grant the importunate suites of his elect, especially having bound himself thereunto by his most gracious promises. True it is that the Lord doth many times defer to grant the prayers of his children, as though he heard or regarded them not; when as in truth he never delayeth any of their lawful suites, unless it be to this end that he may thereby either convey unto them greater benefits than they desire, as when he giveth spiritual graces instead of earthly benefits; or else that thereby he may move them to pray more fervently, and so exercise and increase their faith, hope and patience; or that he may show these his graces to the praise of his glory who hath bestowed them, both to others and the parties themselves; or that he may move us more thankfully to receive and highly to esteem his benefits, after by long suite we have obtained them, which we would not so greatly regard if he bestowed them at the first motion. A notable example hereof we have in the Canaanitish woman, both for our comfort and imitation, Matth. 15. To whose prayers our Savior Christ gave (as it seemed) no ear; and when he did take notice of her suite he giveth her a double repulse, first by telling her that he was sent only to the lost sheep of the house of Israel; and when this would not move her to surcease her suite, he useth a more bitter denial, telling her that it was not fit to take the children's bread and to cast it to whelps: but when she was not hereby discouraged, nor her faith extinguished, but rather of a spark increased to a great flame, at the last she doth not only receive what she desired, but also was sent away with great commendation. But wherefore did not our Savior grant her petition at the first hearing? Surely not that he grudged her her suite, or was loath to entertain it, but to the end that he might make her more earnestly implore his help, and manifest to all the world her singular faith; and lastly, that she might be an example to us for our imitation, both to encourage us in asking of God the supply of our wants, and also to persevere in prayer, though at the first God seemeth not to regard us, yea though we receive diverse repulses and many discouragements: which if we perform we shall have a notable testimony of a true faith, when as we can patiently abide the Lord's leisure, though he do defer his help, for he that believeth, will not make haste, as it is Esa. 28.16. and in the end we shall be sure to obtain our godly and honest desires, if not as we would, yet as it shall be most for our good, and withal eternal blessedness. For the Lord is the God of judgment; and blessed are all they that wait for him, as it is Esa. 30.18.

When therefore we are assaulted by our spiritual enemies, and ready to faint in the combat of temptations, let us call upon the Lord for his assistance, that we may be freed from danger and delivered from them; and if the Lord do seem to defer his help, and suffer us still to bear the brunt of the battle, after we have many times implored his assistance, yet let us not be discouraged, but constantly persevere in prayer, assuring our selves that the Lord will either free us from the temptation, or else give us strength to endure and overcome it: for he hath promised that he will not suffer us to be tempted above our power, but that he will give a good issue to the temptation that we may be able to bear it, and he is faithful and true of his word: as it is 1. Cor. 10.13. It may be that the Lord will not quite free us from the skirmish of temptation, though we have often desired it of him, either because he would further try our Christian valor, and exercise our faith, or restrain us from sin, especially spiritual pride, to which we are too too subject; as we may see in the example of Paul, who being buffeted by the messenger of Satan, besought the Lord thrice that he might depart from him: but the Lord answered, that his grace which he bestowed on him was sufficient, and that his power was made manifest in the Apostles weakness, as appeareth 2. Cor. 12.8, 9. Now the cause why the Lord would not altogether release him, was, that he might be humbled hereby, the prick of the flesh letting out the wind of vain glory, which would have puffed him up, by reason of the multitude of revelations which he had received. Let us not therefore send for the Lord's assistance (as it were) by post; and prescribe the Lord a time with the Bethulians, wherein if we be not relieved we will faint and cowardly yield: for that which the Prophet speaketh from the Lord concerning the vision, may fitly be spoken of the Lord's aide and help; Though it tarie, watch; for it shall surely come and not stay, Habac. 2.3.

[§. Sect. 6] The last thing required in our prayers, is, that we do not only pray for our selves, but also for all the Saints. For we are fellow members of the same body, we are fellow soldiers which fight under the same Captain Jesus Christ, and consequently their victory is our victory, and their foils are our foils. As therefore soldiers do not only stand upon their several guards, but join their forces together, whereby it cometh to pass, that they who being scattered might easily be overcome, having united their forces are irresistible; so we are not only to stand upon our own defense, but to join in prayer with the whole Church militant, and then shall not our spiritual enemies stand against us: for of the prayer of one righteous man availeth much, being fervent and effectual; of what efficacy and power are the prayers of all the righteous joined together?

And thus have I described the Christian armor, which every man is to put on before he enter into the combat with our spiritual enemies: amongst all which there is not any piece appointed for the back, to note unto us that we must never retire, but manfully stand to it even in the face of our enemy. For if we resist Satan, he will flee from us, I am. 4.7. but if we give ground and betake our selves to flight, he will pursue us swiftly and deadly wound us; for we have no armor on the back to defend us from the violence of his blows, neither will the Lord protect such faint-hearted cowards as run away from his standard, not daring to trust and rely upon his almighty power and never failing assistance, which he hath promised to all that fight his battles. Seeing therefore there is no safety in flight, and assured victory to those that faint not but endure the brunt of the skirmish unto the end, let us manfully stand upon our guard, neither fleeing nor yielding to our spiritual enemies; for where can we be more safe, than under the Lord's standard? where can we be more honourably employed, than in fighting his battles? how can our state be more dangerous, than when we flee and Satan pursueth us? how can it be more desperate, than when we yield our selves captive to Satan to be bound in the fetters of sin, until the sentence of condemnation be pronounced on us in the general sessions at the day of Christ's appearing?

CHAP. XVII. Of Satan's stratagems.

[§. Sect. 1] A Nd so much concerning our spiritual armor, as also our preparation to the spiritual warfare; now we are to speak of the battle it self: where first we are to consider of Satan's stratagems, and the manner of his fight; and secondly, of the special conflicts or temptations wherewith he assaileth us. Concerning Satan's stratagems, we are to know that they are many and dangerous; with which he will easily circumvent and overthrow us, if we do not carefully prevent or cunningly avoid them. For first he dealeth not with all alike, neither useth the same weapons to foil everyone, but he observeth the quality and disposition of his enemies, and accordingly he fitteth his temptations, so as they may be most forcible to prevail against them. And to this end he observeth to what sins we are most inclined, either by nature, or by present occasion, and to those he inciteth us, thrusting us as it were down the hill, where we are apt to run headlong of our own accord; and seconding his assault with the aide of our corrupt flesh, which intertaineth willingly his suggestions, and urgeth us violently to yield to his temptations. So that Satan never striveth against the stream, but useth the tide of our affections to carry us swiftly into a sea of sin.

For example, if he find a man ambitiously affected, then he covereth his hook with the bait of honors: and thus he tempted Abimelech to murder all his worthy brethren, that he might obtain the sovereignty: thus he tempted Joab to stab traitorously Abner and Amasa, that he might still be Captain General: thus he tempted Absalom to usurp the kingdom, though it were by the utter destruction of his own father. And thus he tempted our Savior Christ to worship him, by offering him all the kingdoms of the world, thinking belike that he was inclined to ambition, seeing he professed himself a great King, and had no worldly kingdom in his possession. So in our days he tempteth the ambitious subject to aspire, without just title, to the Crown of their lawful Princes; and those who are Kings already to affect a Monarchy, by usurping wrongfully their neighbor kingdoms: so he tempteth the Spiritualtie to come by Church-preferments, rather commended by the gifts of the purse than of the mind; and the Laity to buy great offices at so high a rate that they cannot live of them, unless they sell justice by taking bribes to betray the innocent, and their honesty also by using all extorsion.

If he find that men are addicted to voluptuousness, then he tempteth them to sin by offering carnal pleasures; and thus he tempted Noah to drunkenness, David to adultery, Solomon to idolatry and all wickedness. And thus now he tempteth some to good fellowship, that is, to spend their whole time in drunkenness, belly-cheare, and all riotous excess and Epicureanism; some to lust, incontinency, and all voluptuous pleasures of the flesh. Or if he cannot bring them to such carnal grossnes, he will entice them to use lawful recreations unlawfully, and immoderately spending all their time in pleasure, which they should bestow in the service of God, by employing themselves in the general duties of Christianity, and in the special duties of their callings.

[§. Sect. 2] But if he find that men are given to covetousness, then hath he matter enough to work upon: for as the Apostle saith, 1. Tim. 6.9, 10. They that will be rich fall into temptations and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: for the desire of money is the root of all evil. With this bait he allured Laban to deal churlishly and unjustly with Jacob, and his own children; and to enrich himself by impoverishing them, for whose sake he should have gathered his riches. He enticed Balaam to curse the people whom God had blessed, by offering him money the wages of wickedness. He tempted Gehazi to take the talent and change of raiment of Naaman, selling for this small trifle God's honor and his masters credit. He allured Ahab to murder Naboth, that he might purloyne his vineyard, and so purchase the juice of the grape with the blood of his faithful subject. With this bait he enticed Judas to betray his master, selling him for thirty pieces of silver, whose worth could not be valued with many worlds. And hereby also he provoked Demetrius to oppose himself to the preaching of the Gospel, because he would not lose his gain in making silver shrines to the Idol, Act. 19.25. Neither was this argument drawn from profit forcible only in former times, but now also it doth no less persuade to sin. For whom almost doth not Satan catch, or at least entangle in this golden net? Doth he not ensnare as well professors of religion, as professed worldlings, so that in greedy seeking of gain it is not easy to discern the one from the other? Doth he not overcome all sorts and conditions of men, as well those who abound in all things, as those that enjoy little, by proportionating his ••• ers of riches, according to their several estates; much to those that have much, and little to those that possess little? For he cometh to Princes, and promiseth them huge sums of money, if they will lay intolerable taxations on their s •… cts, or rob the Church of her livings, that is, God himself of his right. He cometh to Magistrates and Judges, and offereth unto them great bribes, if they will pervert justice, and so purteth out their eyes that they cannot see right from wrong; for, reward blindeth the eyes of the wise, and perverteth the words of the just, as it is Deut. 16.19. If he see one in office covetous, he promiseth great revenues and stately houses, if he will deceive the Prince of their right, and oppress the subject with grievous extortion: and the like offers he maketh to covetous gentlemen, if they will build their houses with the blood of their tenants, and by grinding the faces of the poor, and by inhaunsing their rents, and increasing their fines to such unreasonable rates, that the poor tenant can scarce with the sweat of his face earn his bread.

Neither doth he angle with this bait in the Court and country only, but he thinketh it fit for the city also: for he cometh to the covetous Merchant, and promiseth him that in such a country he shall have good traffic, if he will dissemble his religion, that is, deny Christ before men: he offereth to the shop-keeper increase of wealth, if he will use false weights & measures, and false lights, or else sell such wares as are neither profitable for the Church nor Common-wealth; or adulterate and falsify his stuff by mixing bad with good; or ask double the price, swearing that it cost him more than afterwards himself is contented to take: in a word, if in buying and selling he will use fraud, lying, swearing and forswearing, he promiseth to make him a rich man, though oftentimes he dēceiueth him, for instead of increasing in wealth by these ungodly practices, oftentimes he becomes bankrupt, the Lord laying his curse on those wicked means, without whose blessing the builder buildeth and the laborer laboreth but in vain, as it is Psal. 127. 1.2. So also he cometh to the Artificer, and telleth him that if he will be rich, he must make sale ware: and what is that? such as is sleight and altogether unfit for use; as though that were most fit for sale which is sleight and altogether unprofitable. And so common nowadaies is this fault, that no greater dispraise can be given, than to say it is sale ware, as though now nothing which is good and substantial were fit to be sold. And with these and such like snares doth Satan entangle those that are covetous, and have set their hearts upon the earthly Mammon; which I have the longer stood upon, because it is a temptation most dangerous; neither doth Satan by any means more easily sack our souls, and spoil us of God's graces, than when he ascendeth by these golden ladders, or maketh a breach in our hearts with these rich bullets.

[§. Sect. 3] If Satan see men proud and vain-glorious, then he enticeth them to sin, by offering them gorgeous attire far unfitting their state and callings, and so causeth them to commit a great absurdity: for whereas our Savior Christ saith, that the body is of more worth than raiment, they make their raiment of more worth than their bodies, in other men's judgment, and prefer gay apparel before the health of their souls, in their own estimation; for that they may iet it out in rich attire, they use unlawful means, either by iniuring and oppressing their inferiors, or at least by keeping the poor from their right: (for their superfluity of wealth was not given them to spend in such excess, but that they should like the Lord's Almners relieve the poor with their surplussage) and by both, they wound their souls with sin, and without repentance plunge them into everlasting death.

So also Satan taketh advantage of our complexion and temperature; by tempting the Sanguine to pleasure and lust; the Flegmaticke to idleness and sloth; the Melancholicke to envy and malice; the Cholericke man he provoketh to quarrels and braules, and enticeth him to take revenge by aggravating the injury, and suggesting that it will be great disparagement to put up such a wrong. In a word, Satan carefully observeth to what sin we are most prone by nature, custom or occasion; and to that he eggeth us forward unto which our own lusts lead us, changing his temptations as we change our affection. And therefore the Apostle James telleth us, that whosoever is tempted, is drawn away by his own concupiscence, because Satan never assaulteth us, but he is sure that the flesh will further him in his temptations.

[§. Sect. 4] And thus have I discovered Satan's first stratagem, which he useth in tempting us to sin; which if we would withstand and defeat, we are as carefully to observe our own nature and disposition, that we may find to what vices we are most prone, and so with greater watchfulness we may avoid them. For as when a city is besieged, the inhabitants will most strongly man that place, which by nature is most weak and assaultable, because they know that the enemy will give the onset there where he is like to find the easiest entrance: so we being besieged with our spiritual enemies, are most carefully to observe where our souls are weakest to make resistance, and over that part we are to watch with greatest diligence, assuring our selves that there Satan will plant all his engines of battery, that having made a breach he may enter and surprise us. And because the heart of man is deceitful above all things, and none but God know it, let us summon it often before the throne of God's judgment, and examine it by his law, that thereby we may see our secret corruptions, and after labor to kill and mortify them.

If we find that we be ambitiously affected, we are to use all good means that true humility may be wrought in our hearts, and whensoever (honors being offered) we are tickled with ambitious and aspiring thoughts, let us suspect that under honor Satan hath hid a hook to catch us. And therefore before we accept it, we are to examine our selves whether we be fit for so high a place, and whether we can attain thereto by honest and lawful means, and whether the place it self be such, that therein we may glorify God, benefit his Church, and keep a good conscience.

So if we find that we are addicted unto pleasures, we are with all care to study and practice true mortification; and when any pleasures are offered us, we are to look narrowly into them, that we may discern if Satan hath not laid under them a snare to entrap us, either by tempting us to pleasures which are unlawful, or to the immoderate use of those which be lawful; and as we love the salvation of our souls, let us avoid the bait when we see the snare.

In like manner if we find that we are prone to covetousness, let us carefully labor to wean our selves from this vice, by considering that it is idolatry, and the root of all evil; that the rich (that is, such as set their hearts upon riches) shall as hardly enter into God's kingdom as a Camel thorough an needels eyes; that riches are momentary and mutable, and we mortal, and therefore have no assurance of them for the space of one day. And when any commodity is offered us, we are to look twice on it before we accept thereof, examining whether we may compass it by honest and good means, and without the hurt of our brethren, and then we may take it as sent from God; otherwise we may assure our selves, that how pleasantly soever the bait looketh, yet Satan hath hid under it a deadly hook, and therefore if we swallow the bait the hook will choke us.

And thus also are we to behave our selves in respect of all other sins, to which we find after due examination we are addicted, if we will be safe from the devils malice and cunning fury, knowing that where we are most weak, there he will give the most violent assaults.

CHAP. XVIII. How Satan fitteth his temptations to our state and conditions.

[§. Sect. 1] B Vt as Satan fitteth his temptations to our nature and disposition, so also to our state and condition: for this also he observeth, and according to the quality thereof he tempteth us to such sins, as by reason thereof we are most inclinable: and this he doth both in respect of our worldly and also our spiritual estate. In regard of our worldly estate, he observeth whether we are in prosperity or adversity. If we be in prosperity, then he tempteth us to those sins whereunto that estate is most subject, namely to pride and forgetfulness of God, to contempt of our poor brethren, to the love of the world, to coldness in religion, and carnal security; for he will persuade us, how wickedly soever we live, that we are highly in God's favor, otherwise he would not bestow so great and manifold benefits upon us, as pawns and pledges of his love.

If we be in adversity, then he will labor to persuade us to use unlawful means for the repairing of our estates, distrusting in God's all-ruling providence and never deceiving promises. If we be poor, he enticeth us to steal, defraud and oppress our brethren, that so we may become rich by others spoils. If we have lost anything by thieves or other casualty, he tempteth us to go to witches and wizards, that so we may hazard our souls, which are of more value than the whole world, for the recovery of some earthly trifle. If we suffer any great cross or affliction, he will persuade us that God hath forsaken and hateth us, or else he would not so grievously afflict us; and hereby he moveth us to despair, murmuring and repining against God. Which temptation he findeth so forcible, that he confidently presumed that he could thereby have caused Job to have blasphemed God to his face. Yea he thought it a fit weapon to use against our Savior Christ; for, wanting ordinary means to sustain his hunger, Satan tempteth him to distrust God's providence, and to shift for himself, by turning stones into bread, Matth. 4.

Now if we would withstand Satan in this his cunning practice, we also are carefully to observe our estates, and to arm our selves against those temptations, to which that estate wherein we live is most subject. In the time of prosperity we are continually to meditate, that whatsoever we have it is the gift of God, bestowed on us not for our deserts, but of his free mercy and goodness, that by the consideration hereof we may be stirred up to true thankfulness, and as often as we look upon the gifts may think upon the giver, and praise his name for his benefits, and employ them to his glory, and the good of our brethren the poor members of Jesus Christ. Let us remember that we are but stewards of these earthly treasures, and therefore must one day be called to an account, and consequently the greater our receipts be, the greater will be our reckoning; that these earthly things are momentary and mutable, and we also mortal, and therefore there is no reason that we should be proud of them, or contemn our brethren who want them, seeing in an instant they may abound, and we may be stripped of all we possess.

So if we be in adversity, we are to rely our selves on the Lord's providence, who hath promised to all that depend upon him all things necessary, so far forth as they tend to the salvation of our souls: neither are we to believe Satan when he telleth us that afflictions are signs of God's hatred, seeing there are innumerable examples of God's dear children grievously afflicted, and plain testimonies of Scriptures which prove the contrary, as shall appear hereafter.

[§. Sect. 3] In respect of our spiritual estate Satan observeth whether we be mere worldlings or professors. If worldlings, then whether we be notoriously wicked, or civil honest men; those that be notoriously wicked he plungeth headlong into a gulf of all wickedness and outrageous rebellion against God, he tempteth them to Atheism, and to contempt of God's worship and service, to swearing and blaspheming, to the profaning of the Sabbath, and scorning of all religion, to murders, adultery, drunkenness, theft, and all devilish practices, because they are his slaves ready at his appointment to execute all those works of darkness wherein he will employ them. For such men it is but lost labor to show them how they may resist Satan, seeing they take their whole delight in serving and obeying him; and therefore before they be taught how to resist him, they must be persuaded to a desire of coming out of his thralldom, of whom they are taken prisoners to do his will, as it is 2. Tim. 2.26.

If they be civil honest men, he persuadeth them that it is sufficient if they deal justly and uprightly with their neighbors both in their words and actions; and for God's service consisting in the duties of piety, which is commanded in the first table, that it is enough if they have a good meaning, though they be utterly ignorant of the principles of religion, and that it is only required of preachers and those that be book-learned, to be able to render an account of their faith; as for them God will have them excused, so they lead an honest life amongst their neighbors, and be not tainted with gross and outrageous sins.

[§. Sect. 4] But beloved, if we would not be subdued by Satan, let us be most careful in withstanding this dangerous assault: for there is not any one temptation wherewith Satan prevaileth more, than by persuading men to content themselves with a civil kind of honesty, which is destitute of religion and the true fear of God. And to this end let us consider, that civil honesty severed from true piety is but glorious iniquity: for when we have attained to as great a measure thereof, as possibly we can in this age of corruption, we shall come short in diverse duties of many of the Heathens, who have excelled in these moral and civil virtues: and consequently when we are at the best we shall be but honest Infidels and good natured worldlings, if we do not join thereunto the duties of piety. And how goodly a show soever our works make in the eyes of men, yet are they odious in God's sight, if they be not done in knowledge, and grounded on God's word and commandment, but in ignorance and according to our own inventions and the fond conceit of our blind understanding; if they proceed not from the true love of God, which is the only fountain of all acceptable obedience, but from the love of our selves and other carnal respects; if they be not the fruits of a lively faith, but done in ignorance and infidelity; for, whatsoever is not done in faith, is sin, as it is Rom. 14.23. and therefore cannot please God, Heb. 11.6. By which we are not to understand an historical faith, whereby we know and are assured that those works we do are commanded in God's word; but a true justifying faith which doth apply unto us Christ Jesus, and all God's merciful promises made in him. For, that our works may be acceptable before God, there is required first that our persons be acceptable unto him, neither can anything we do please him, so long as we remain his enemies, in which state we are by nature, till we are reconciled in Christ our Mediator, as appeareth Rom. 5.10. Now unless we have faith, we cannot apply unto us Christ nor his merits and righteousness, by whom only we are reconciled unto God, and consequently we remain God's enemies, who can do nothing pleasing in his sight.

Secondly, the best of our works are imperfect, and mingled with many corruptions, and therefore cannot abide the examination of God's exact justice, till their imperfections be covered by Christ's righteousness, and their corruption washed away with his most precious blood; now Christ and his merits cannot by any other means be applied unto us, but by the hand of a lively faith.

Lastly, if all our works and honest dealing be not done in zeal of God's glory, & referred to this end that God's name may be magnified, they are not acceptable before God: for, the cause why he would have our light shine before men, is, that he our heavenly father may be glorified, as it is Matth 5. 16. and the main and wherefore we should have our conversation honest amongst the Gentiles and unbelievers, is, that they which speak evil of us, as of evil doers, may, by our good works which they shall see, glorify God in the day of their visitation, as it is 1. Pet. 2.12.

And therefore let not Satan deceive us, in persuading us to rest in civil honesty; for if it be severed from true piety, from saving knowledge, from sincere love of God, justifying faith, and a zeal of God's glory, it will not be acceptable in God's sight; as proceeding from the love of our selves, and other carnal respects, namely to obtain praise or profit thereby.

[§. Sect. 5] And thus Satan dealeth with civil worldlings. But if those which he incountreth be professors of religion, then he seeketh to persuade them, that if they outwardly perform the duties of piety, as the hearing of God's word, the public and private calling upon God's name, the frequent receiving of the Sacraments; if they attain to the knowledge and profession of religion, and can tip their tongues with godliness; then they may live how they list amongst their brethren, neglecting all the duties of the second table, so they outwardly observe the first; for though they be barraine of good works, destitute of charity, filled with pride, addicted to covetousness, oppression, and all deceitful dealing, yet they shall be justified by their faith, and approved of God for their outward profession sake. But let such men know that this is a notable stratagem of Satan, to cause us to fall into his secret ambushments to our destruction, which if they would prevent and avoid, let them consider that piety and charitable honesty are two such twins as are borne, live, and die both together, that they are the life and soul of a Christian which cannot possibly be severed; that it is as possible for the good tree to bring forth bad fruit, for the fire to be without heat, and the Sun without light, as it is for a lively faith to be void of good works, true profession to be severed from holy practice, and justification before God from sanctification and holiness of life before men; that whosoever braggeth of his love to God and loveth not his brethren is a liar, and there is no truth in him, 1. John. 4.20. that though they profess themselves the children of God, yet if they do not the works of righteousness as well as the works of piety, and love their brethren, they are in truth the children of the devil, as appeareth 1. John. 3.10. that not the hearers of the word, but the doers thereof are justified, Rom. 2.13. that not everyone who saith Lord, Lord, shall enter into the kingdom of heaven, but they who do the will of the father which is in heaven, Matth. 7.21. that they deceive themselves who look to be saved by hearing the word, if they practice not that which they hear, I am. 1.22. for instead thereof they shall plunge themselves into deeper condemnation: For the servant that knoweth his masters will and doth it not, shall be beaten with many stripes, Luk. 12.47. And it shall be more easy for Tyre and Sidon, Sodom and Gomorrah, who had not the Gospel preached amongst them, nor saw Christ's miracles, than for Chorazin and Bethsaida which enjoyed both, Matth. 11.21. for there as he giveth great means of knowledge, there he expecteth great fruits in practice, and as he will be honored in all, so especially in those that come nigh unto him; as it is Levite. 10.3. Lastly, that the sentence of salvation and damnation shall not be given according to our words and profession, but according to our deeds and the holy practice of the works of mercy and Christianity, which are the inseparable fruits and undoubted signs of true faith. And therefore let not Satan delude us, by persuading swading us that piety without honesty, profession without practice, faith without works are sufficient for our salvation.

[§. Sect. 6] But if they be sincere professors, then he observeth whether they be babes or strong men in Christ; if he find them babes, then he seeketh to abuse their simplicity, by drawing them either into errors and heresies, or at least into blind zeal and superstition. If he cannot so prevail, by reason that the bright beams of the Gospel shining in the preaching of the word do discover his errors and lies, giving light to those that sit in the darkness of ignorance, and in the shadow of death, whereby their feet are guided into the way of peace, then he laboreth to overwhelm them with the burden of their sins, and to plunge them into the bottomless gulf of horror and despair, by aggravating the odiousnes of their rebellion, and huge multitudes of their outrageous transgressions, by setting before them the curse of the law, the vengeance of God due unto them, his infinite and exact justice which must be satisfied, and the unspeakable and endless torments prepared for the damned. But if he cannot aggravate their sins, which in truth they have committed, and make of them such an huge mountain as may serve to overwhelm them, he addeth unto them his own sins, by casting into their minds outrageous blasphemies against God, and such horrible suggestions of impiety, as it will make their hairs to stand on end when they do but think of them, persuading them that they are their own thoughts, and therefore horrible sins, whereas in truth they are but his suggestions, and therefore if we do repel and reject them, they are not our sins but the sins of the tempter: for as it is not our fault if a thief entice us to steal, so we do not entertain his motion, but show our detestation of his sin; so it is not a sin to be tempted, if we presently do repel the suggestion, and do not yield unto the temptation. And this may appear by our Savior Christ himself, who though he were free from sin, yet he was tempted in all things like unto us, and so not free from Satan's suggestions, for he was tempted to diffidence, to tempting God, yea to the worshipping of the devil himself; but resisting Satan's suggestions, he was not guilty of sin. Whose example if we imitate, Satan's blasphemous temptations shall never be laid to our charge; neither is it possible to be free from temptations, although it be possible by God's grace to resist them. But more of this hereafter.

[§. Sect. 7] If by this means he cannot overthrow their faith & bring them to despair, then he taketh advantage of their simplicity, by enticing them to commit sins of ignorance. For example, he will tell them that it is lawful, nay expedient to use their Christian liberty, when he tempteth them to licentiousness; and to the end he may more easily deceive them, he will set a fair gloss upon foul sins, and seek to justify them by God's word, apparelling vices in the habit of those virtues which most resemble them. He will tempt to covetousness, under show of frugality, telling them that they who provide not for their family are worse than Infidels; and to prodigality, under the pretence of liberality, alleging that they who sow plentifully shall reap plentifully. He will allure them to tempt God, by neglecting those means which he hath granted them, under the color of affiance in God; and to trust in the means, under the vizard of careful providence. He will tempt them to propound this end of their good works, that they may be saved by them, because God hath promised to reward them; or to neglect good works, as unnecessary to salvation, because faith alone justifieth. Which temptations if we would withstand, we must labor after true saving knowledge that we may discern between virtue and vice, truth and error, that which God hath forbidden as unlawful, from that which he hath commanded as lawful; to this end using diligently all good means which tend to this purpose, as hearing, reading, meditating, and conferring of God's word, that so the clouds of ignorance being dispelled with the light of knowledge, we may discover Satan's delusions and deceits. Otherwise if he deprive us of knowledge, which is the eye of the soul, he may easily seduce us out of the right way into the gulf of perdition.

[§. Sect. 8] And thus Satan dealeth with the weak Christian: but if he find those whom he assaulteth strong men in Christ, so that he cannot take any advantage of their ignorance, nor overthrow their faith, then he laboreth to make them wound their conscience, by committing sins of presumption against their knowledge, using the violence of their affections, to abuse their reason and mislead their judgment; the danger of which temptation David well discerning by his own woeful experience, doth earnestly entreat the Lord to preserve him from presumptuous sins, Psal. 19.13. And thus hath Satan prevailed with so many of God's own children, that he durst therewith assault our Savior Christ himself, by offering him the whole world and the glory thereof, if he would fall down and worship him; that his affections tickled with ambition, might move him to commit this sin for the satisfying his desires. But if he cannot thus prevail, he will transform himself into an angel of light, and tempt them to the doing of a less good, that they may neglect a greater; or that which is in it self lawful and commanded in his due time & place, he will tempt them to perform it unseasonably, whē as other duties in respect of present occasion are more necessary; and so useth one virtue or duty to shoulder another, & thrust it disorderly out of it own place and standing. For example, in the hearing of the word he will cast into their minds meditations, in their own nature good and acceptable to God in their due time and place, to the end he may distract their minds and make them hear without profit: in the time of prayer he will not stick to recall to their memories some profitable instructions which they have heard at the sermon, to the end he may disturb them in that holy exercise, and keep them from lifting up their hearts wholly unto God. Moreover, in all his temptations he will allege scripture; but then either he depraveth the place by adding or distracting, as when he allegeth scripture to our Savior Christ, Matth. 4: 6. It is written he will give his angels charge over thee, &c. and leaveth out to keep thee in all thy ways, which is expressed in the place he quoteth, Psal. 90.11. because that made quite against him; or if he recite them right, he will wrest the words unto another sense, than the holy Ghost hath written them, that so he may deceive us and lead us into error.

CHAP. XIX. How Satan allureth us into sin by degrees, and draweth us from one extreme to another.

[§. Sect. 1] A Nd thus have I shown at large Satan's first politic stratagem, which he useth to circumvent us by fitting his temptations according to our nature and disposition, or our state and condition. A second policy which Satan useth to circumvent us, is this; if he cannot at the first entice us to fall into outrageous wickedness, he will seek to draw us thereunto by degrees, beginning at the least, and so bringing us from that to a greater, till at last we come to the highest step of wickedness: whereby it cometh to pass, that as those who walk to the top of an high hill, whose ascent ariseth by little and little, come to the top without weariness, before they well perceived that they did ascend; so they who go forward in the ways of wickedness by degrees, do without any controulment or check of conscience clime up to the highest top thereof, whence Satan casteth them down headlong into the pit of destruction. For example, if he see a professor of religion which maketh conscience of his ways, he doth not usually seek at first to draw him into heinous sins, unless the cords of his temptations be exceeding strong; but first he allureth him to come into the company of wicked men, by offering some pleasure or profit, or by occasion of affinity and marriage, joining him if he can with such a yokefellow as will draw him faster back than he can draw her forward in the course of godliness. If he thus far prevail, then he tempteth him to wink at their sins which in conscience he condemneth, that he may still enjoy his pleasure and profit, or continue in their love and favor; then in the next place he moveth him to think them tolerable sins which they commit, and nothing so outrageous as others fall into; and when he hath made this progress, then he enticeth him to taste of sin, which he so sweeteneth with the sugared delights of this vain world that he swalloweth it down without all loathsomeness, and never tasteth the bitterness thereof till the heat of God's spirit do cause it work in his conscience, so as he is never at rest till he have cast it up again by unfeigned repentance. Otherwise if he be not prevented thus by God's spirit, Satan will by this means cause his conscience to swallow and to digest such loathsome sins, which in former times he abhorred to see others commit. And as those who from their infancy are accustomed to take poisons in small quantities do enable their stomachs to digest more, till by long custom and increasing the quantity by degrees, it becometh so familiar to their stomachs, that instead of poisoning them they are nourished thereby, as histories do record of some of the Indian Kings: so Satan enticeth us to swallow down the poison of sin at the first in such small quantity, that our consciences may not be sick thereof: but having well digested the least, he increaseth the measure till by long custom he hath made it so familiar to our consciences, that those sins are even meat and drink unto us, which at the first we loathed as deadly poisons.

Now if we would defeat this policy of Satan, we must continually watch over our own hearts and pull them back when we see that they but incline unto any sin; we must not lightly esteem of any sin, nor willingly give entertainment to the least wicked thought, for though in it self it be not so heinous, yet it will enlarge our consciences and make room for a greater, til at last we keep open house, ready to receive all wickedness which offereth it self unto us; and as we are careful to avoid the sins themselves, so with as much diligence we are to shun the occasions and means by which we might be drawn, or enticed thereunto. But of this point more hereafter.