The Christian warfare wherein is first generally shewed the malice, power and politike stratagems of the spirituall ennemies of our saluation, Sathan and his assistants the world and the flesh, with the meanes also whereby the Christian may vvithstand and defeate them : and afterwards more speciallie their particvlar temptatiions, against the seuerall causes and meanes of our saluation, whereby on the one side they allure vs to security and presumption, and on the other side, draw vs to doubting and desperation, are expressed and answered : written especially for their sakes who are exercised in the spirituall conflict of temptations, and are afflicted in conscience in the sight and sense of their sinnes / by I. Dovvname ...

THE FIRST BOOKE INTREATING OF THE POWER and policies of our spirituall enemies, and of the meanes how we may withstand the one and defeate the other.

CHAP. I. That all the godly are assaulted with the spirituall enemies of their saluation.

[§. Sect. 1] THE Apostle hauing shewed the mysterie of our saluation 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 hauing set downe diuers duties both generally belonging to all Chri∣stians, and also particularly appertaining to men of sundrie conditions, that he might moue them to repentance and a∣mendment of life; in the next place like the Lords Centinell doth discouer and giue vs warning of the approch of mighty enemies, willing vs to arme our selues at all points in our owne defence, and couragiously to stand vnder the standerd of Christ Iesus, that we may be continually in readines to en∣dure the encounter, chap. 6.10, 11, &c. Whereby he giueth vs to vnderstand, that as soone as we seeke for assurance of sal∣uation in Christ, and endeuour to serue the Lord in a holie and a Christian life, wee are to prepare our selues for a com∣bat, vnlesse we would suddenly be surprised; for the spiritual enemies of our saluation bandie themselues against vs as

soone as we haue giuen our names vnto God, and taken vp∣on vs the profession and practise of Christianitie, which are the liuerie and cognisance of our heauenly Lord and Master. And this is manifest by the example of Gods children from time to tim•• 〈…〉〈…〉 though they liued in peace and securitie before th•••• 〈…〉〈…〉tained into Gods familie, yet no soo∣ner were 〈◊〉〈◊〉 ••itted to be of Gods household seruants, but Sathan and the world haue raged against them, laboring both by inward temptations and outward furie, either to withdraw them from Gods seruice by flattring inticements, or vtterly to destroy and ouerthrow them by open violence. No sooner had Abel offered a sacrifice of sweete smelling sauour vnto God, but Sathan stirreth vp Cain to become his butcher: whilest Moses was contented to be reputed the sonne of Pharaohs daughter he enioyed all prosperitie, but as soone as hee ioyned himselfe to Gods people and Church, Pharaoh seeketh his life: as long as the Israelites worshipped the Egyptian Idols, they sate by their flesh-pots in peace, and quietly enioyed the fruites of the land; but as soone as they made but a motion of seruing the Lord, the King stirred vp by the diuell, doth rage against them with more then barba∣rous crueltie: whilest Paul persecuted the Church of God, Sathan did not so much trouble him either outwardly in bo∣die or inwardly in minde; but no sooner was he truly con∣uerted to the faith and preached the Gospell, but presently he setteth his wicked impes on worke to take away his life, which the Lord not permitting, he mooueth them to perse∣cute 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 lesse vexed in∣wardly in minde then outwardly in bodie. Yea he spared not our Sauiour Christ himselfe, but as soone as he began to shew himselfe to be the sonne of God and redeemer of mankinde, in perfourming the duties of his calling, then especially hee bendeth all his force against him, he tempteth and assaulteth him fortie daies together, and taking the foyle himselfe, hee stirreth vp his wicked instruments to persecute him, and at length to take away his life.

Whosoeuer therefore resolue to be Gods seruants, must make account to be his souldiers also; and whilest with Ne∣hemias followers, with one hand they perfourme the workes of their callings and Christianitie, they must ••••••th the other hand hold their weapons to repell th•••• 〈…〉〈…〉ll enemies, who continually labour to hinder the L•••• 〈…〉〈…〉ings: for no sooner doe we become friends to God, 〈…〉〈…〉ently Sa∣than assaulteth vs as his enemies; no sooner doe we receiue the Lords presse money and set foote into his campe, but Sa∣than aduanceth against vs his flagges of defiance, labouring both by secret treacherie, and outward force, to supplant and ouercome vs.

[§. Sect. 2] Here therefore is instruction for secure worldlings, and consolation and incouragement for Gods children. Worldly men in steed of fighting the Lords battailes, spend their time in chambering and wantonnes, in lusts and vncleannes, in Musicke and daliance, in surfetting and all voluptuousnes, in couetousnes and idlenes, as though there were no enemie to assault them, and as if Sathan were some meeke lambe and not a roring lion readie to deuoure them; so that good Mo∣ses comming neere them cannot heare the noise of them that haue the victorie, nor the noise of them that are ouercome, but the noise of singing and meriment, for they are not figh∣ting the battailes of the Lord of hoasts, but solemnising a Sabbath to the golden Calfe, sitting downe to eate and drink and rising vp to play. The spirituall Cananites are quite for∣gotten, and they remember not the blessed land of promise, whereunto like pilgrimes they should bee trauailing, but make this world, this wildernes of sin, the place of their ioy and delight. In a word, they flourish in their outward states, and neuer in their mindes feele any vexation of Sathans tem∣tations. And what is the cause of all this? If you aske them they will say, that they haue such a strong faith and peace of conscience, that Sathans temptations haue no power ouer them; neither were they euer troubled with any of his en∣counters. And not content with these bragges of their owne happie estate, they censure and condemne Gods children, accounting their state most desperate who are molested with

Sathans temptations, and goe mourning vnder the burthen of sinne all the day long; supposing either that they are in Sathans power, and haue more grieuously sinned then other men, or that they are mad and frantick so to vexe themselues with such needlesse sorrow. But let such men know that of all others their state is most daungerous, for they are grie∣uously sicke, and haue no sense of their disease, their wounds are so mortall that they depriue them of all feeling; they are assaulted, yea taken prisoners whilest they sleepe soundly in securitie, and discerne not the approch of the enemie. Non ergo repugnant quia se impugnari ignorant: They make no re∣sistance because they are ignorant of the assault. And what can be more daungerous then to haue the enemie approch and lay hands on vs before we be aware? But this is the state of those men: for as one saith, Tum maximè impugnantur cum se impugnari nesciant: They are most assaulted when they feele no assault. Let them know, that they are not the Lords soul∣diers but the diuels reuellers, and therefore he fighteth not a∣gainst them because they are his friends. For there was neuer any of Christs souldiers in the Militant Church which haue not been exercised in this warfare; there was neuer any so strong in faith but Sathan durst encounter him, euen the A∣postles, yea Adam in the state of innocencie, yea our Sauiour Christ himselfe; there were neuer any so constant in the course of Christianitie, but the world hath sought to draw them out of the right way by her baites of prosperitie, or to force them to sinne by threatning aduersitie; there were ne∣uer any that haue had in them one sparke of Gods spirit (Christ excepted) who haue not felt it assaulted and often foi∣led by the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh, and they are contrarie the one to the other, as it is Galath. 5.17. Yea the Apostle Paul himselfe when he was most sanctified, saw another law in his members rebelling a∣gainst the law of his minde, leading him captiue to the law of sin, as appeareth Rom. 7.23.

[§. Sect. 3] It is not therefore their strength of faith, but their carnall securitie which so lulleth them asleepe in the cradle of world∣ly vanities that they cannot discerne 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 haue made with Sathan, a couenant with death and an agreement with hell, as the Prophet speaketh, Esa. 28.15. When the strong armed man Sathan (quietly) keepes the house, the things that he posses∣seth are in peace; but when a stronger then he commeth to dis∣possesse him, he will neuer lose his possession without a fight; and we cannot chuse but feele the blowes in so sharpe an in∣counter. Luk. 11.21. If a man neuer enter the field to fight a∣gainst Sathan, or if at the first encounter he yeeld himselfe prisoner, and be content to be tied in the pleasing fetters of sinne, it is no marueile that hee doth not rage in his consci∣ence, when as alreadie hee is in his captiuitie readie to per∣fourme all those workes of darknes wherein he employeth him; but if when Christ the redeemer is preached vnto them by his Ambassadours, they would shew any desire of com∣ming out of his thraldome, surely this spirituall Pharaoh would neuer lose their seruice but by force and compulsion, neither can so strong a man be forced but wee must needes feele the conflict. While the prisoner lieth in the dungeon, loaded with bolts and tied in chaines, the keeper sleepeth se∣curely, because he knoweth he is safe; but if his bolts being filed off and his chaines loosed, he haue escaped out of pri∣son, then the Iaylor beginneth to bustle and pursueth him speedely with Huean crye: so whilest Sathan holdeth vs im∣prisoned in the darke dungeon of ignorance, loaded and tied with the heauie bolts and chaines of sinne, hee is retchlesse and secure; but if our Sauiour by his Ambassadours in the preaching of the word, loose and vnburthen vs of these chaines and bolts, and by the light of his spirit so illuminate the eyes of our vnderstanding, that we see the way out of Sa∣thans dungeon of ignorance, and so escape out of his capti∣uitie, then he rageth against and pursueth vs as Pharaoh did the Israelites, that either he may bring vs backe againe into his bondage, or els destroy vs, if we make resistance. Lastly they feele not any fight betweene the flesh and the spirit, be∣cause the flesh wholie ruleth them, and like a flood which

hath a cleere current carrieth them wholie into a sea of sinne without any stop or resistance, and therfore no marueile they feele not this fight, when the spirit which is one of the com∣batants hath no force nor residence in them.

[§. Sect. 4] Secondly, Gods children who continually feele the as∣saults of their spirituall enemies, and see the breaches which are made in their soules with the continuall batterie of their temptations, may receiue no small consolation hereby, when as they consider that all who professe themselues Gods ser∣uants, and resolue to serue the Lord in holines and righteous∣nes are thus tempted and tried. For the Dragon is wroth with the woman (that is Gods Church) and her seede which keepe the commandements of God, and haue the testimonie of Iesus Christ, as is Reuel. 12.17. and like a roring lion seeketh their destruc∣tion, because they haue renounced him, and fight vnder the standard of the Lord of hoasts whom hee maligneth: and hence it is that whilest we liue without sense of sinne, we eate and drinke and take our ease without disturbance, but after we make any conscience of our waies and endeuour to serue the Lord, then Sathan casteth against vs the firie darts of his temptations, and we feele many conflicts betweene the flesh and the spirit, with which the worldly man is neuer trou∣bled. So that when we are thus tempted and assaulted by Sa∣than, the world, and our corrupt flesh, it is a strong argument to perswade vs that wee are intertained for Gods souldiers, and haue receiued the presse money of his spirit; for Sathans kingdome is not diuided, neither doth he fight against those who are his friends and seruants, but against those who wage warre against him and fight vnder the Lords standerd. True it is, that when his seruants haue committed such abomi∣nable and grieuous sinnes, as haue made deepe wounds in their seared consciences, whereby they are awakened out of their sleepie lethargie of securitie, then Sathan filleth them with horrour and despaire, that hee may keepe them from true repentance, when he can hide from them their sinnes no longer; and the Lord in his iust iudgement, and for the ex∣ample of others, doth suffer Sathan to begin in them the tor∣ments of hell in this life; but if hee can by any meanes hide

their sinnes and keepe them quietly in his kingdome, he will neuer vexe them. And hence it is that whereas one perisheth through despaire, many thousands perish through presump∣tion and securitie. Let all those therefore who feele the bur∣then of their sinnes, and are vexed with the continuall assaults of their spirituall enemies comfort themselues; for hereby they haue assurance that they are members of the Church militant, into which none but souldiers are intertained, and that now they begin to be Gods friends and seruants when as Sathan opposeth himselfe against them.

CHAP. II. Why God suffereth his seruants to be exercised in the spirituall conflict of tentations.

BVt here it may be demaunded, why the Lord will suffer his seruants to be thus tempted and assaulted, whereas the wicked are free from such conflicts. I answere, first for his owne glorie, for whereas our enemies are strong and mighty and we weake and feeble, hereby is the Lords 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 spirituall graces which he hath bestowed vpon them may the more cleerely shine to his glorie. For who can know whether they be Gods golden vessels before they be brought to the touchstone of temptation? Who could know the faith, patience and valour of Gods souldiers, if they alwaies lay quietly in garrison and neuer came to the skirmish? Who could feele the odoriferous smell of these aromaticall spices, if they were not punned and brused in the morter of afflic∣tions? For example, who would haue discerned Abrahams faith, Dauids pietie, Iobs patience, Pauls courage and con∣stancie, if they had been neuer tempted, which now to the glorie of God shine to all the world?

And as the Lord suffereth Sathan and his impes to trie his children for his owne glorie, so also for their spirituall and euerlasting good: for first hereby he chastizeth them for their sinnes past, and recalleth them to their remembrance, that so they may truly repent of them. And this cause Iob speaketh of: Iob. 13.26. Thou writest (saith he) bitter things against me, and makest me to possesse the iniquities of my youth.

Secondly, hereby hee manifesteth vnto vs our secret and hidden sinnes, which the blind eyes of our iudgement would not discerne, if their sight were not quickned with this sharp water of temptation. For so long as wee liue in peace, our se∣cure consciences neuer summon vs to the barre of Gods iudgement; but when wee are roused vp by temptation, wee enter into a more straight examination of our selues, and search what secret sinnes lie lurking in the hidden corners of our hearts, that so wee may repent of them and make our peace with God, without whose assistance wee can haue no hope to stand in any temptation.

Thirdly, the Lord hereby preuenteth our sinnes to come: for when we haue experience, that the most sharp weapons, which Sathan vseth to inflict deepe wounds in our conscien∣ces, are our sinnes; this will make vs most carefull to abstaine from them, least thereby we strengthen him for our owne o∣uerthrow. And as these temptations of Sathan are in this re∣gard so many bridles to restraine vs from sinne; so also they are so many prickes to let out the winde of vaine glorie, wherewith like bladders we be puffed vp, as wee may see in the example of Paul, who lest he should be exalted out of mea∣sure through the abundance of reuelations, receiued a pricke in the flesh, the messenger of Sathan to buffet him. 2. Cor. 12.7.

Fourthly, the Lord suffereth Sathan to assault vs, that wee may hereby come to the fight of our owne weaknesse and in∣firmities, when wee haue receiued many foiles; and learne to relie vpon his helpe 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 repell the strongest assaults, and ouercome all enemies which oppose themselues against vs by our owne power; but when wee see our selues vanquished and foiled

with euery small temptation, wee learne to haue a more humble conceit of our owne abilitie, and to depend wholy vpon the Lord. And this end is set downe, Deut. 8.2. and 13.3.

Fiftly, the Lord permitteth Sathan continually to assaile vs with his temptations, to the end we may continually buckle vnto vs the whole armour of God, that we may be readie for the battaile. For as those who haue no enemies to encounter them, cast their armour aside and let it rust, because they are secure from daunger; but when the enemies are at hand and sound the alarum, they both wake and sleepe in their armour readie for the assault: so, if we should not continually skir∣mish with our spirituall enemies, we would lay aside the spi∣rituall armour; but when wee haue continuall vse of it, both day and night we keepe it fast buckled vnto vs, that being ar∣med at all points, we may be able to make resistance that we be not surprised at vnawares.

Lastly, by this conflict the Lord strengthneth and increa∣seth all his graces in vs: for as by exercise the strength of the body is preserued and augmented, and in short time decaieth through idlenesse and sloth; so the gifts of Gods spirit, faith, affiance, hope, patience and the rest languish in vs, if they bee 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 wee haue been tempted and tried, and the Lord hath mercifullie deliuered vs from the temptation, afterwards being so assaul∣ted wee patiently endure it, hoping for the Lords assistance, beleeuing and assuring our selues that the Lord who hath de∣liuered vs will againe deliuer vs, as it is Psal. 27.9. Moreouer, when wee see the great neede of the graces of Gods spirit, this will be a strong motiue to intice vs to a carefull vse of all good meanes whereby we may attaine vnto them, whereas if we were free from this spirituall conflict, we should not so cleerely see nor apprehend the vse and necessitie of them.

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

[§. Sect. 1] ANd thus haue I shewed that al that will be Gods seruants must fight his battailes against his and our spirituall enemies, and the causes why the Lord presseth vs to this seruice; now that wee may goe couragiously into the field, let vs con∣sider of some reasons and motiues which may make vs reso∣lute and valiant. The first is the iustnesse of our cause. For though souldiers be neuer so strong and well furnished, yet if their consciences tell them that they fight in a bad quarrell, it will much abate their courage, and make them cowardly and timorous. But our cause is most iust, and our warre most lawfull, for God who is iustice it selfe hath proclaimed it by his Heraulds 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 armour of God, that ye may be able to stand against the assaults of the diuell, &c. And Iam. 4.7. Resist the diuell and he will flie from you. And 1. Pet. 5.8. Be sober and watch, for your ad∣uersarie the diuell as a roring lion walketh about seeking whom he may deuoure: 9. Whom resist stedfast in the faith.

Secondly, the cause of our warre is of great waight, as namely for the glory of God and our owne saluation; for in all sathans skirmishes, he seeketh to impeach Gods glory with false imputations, and to bring vs to vtter destruction. And this may appeare by his first conflict with our mother Eue, Gen. 3.4.5. where he accuseth God of a lye, who is truth it selfe; and of impotencie and enuious disdaine, saying, that the cause why he did forbid them to cate of the fruite of the tree of the knowledge of good and euill, was not (as he had said) because they should die, but because he knew that when they should eate thereof, their eyes should be opened, and they should be as Gods knowing good and euill. Where first he seeketh to dimme the beames of Gods glorie by accusing

him of a lie, and to perswade them that he was not omnipo∣tent, seeing that he was not able to hinder them from being Gods, if they tasted of this fruite: lastly, that he therefore for∣bad them to eate thereof, because he enuied them so glorious an estate. And secondly he laboureth to destroy our first pa∣rents both bodie and soule, by tempting them to disobe∣dience and the transgression of Gods commandement: and therefore our Sauiour Christ Ioh. 8.44. doth very fitly ioyne 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 murther our first parents and all their posteritie both bodie and soule. So that you see that the end of Sathans fight is to dishonour God and destroy vs, and therefore if wee haue any regard of Gods glorie (which should be more deare vnto vs then our owne soules) or any respect of our owne saluation, if we would not treacherously betray them both by our sloth∣fulnes or cowardize into the hands of Gods and our enemie; let vs valiantly enter the field, and neuer cease our couragious fight till we haue obtained a full victorie.

[§. Sect. 2] The second reason to moue vs to vndertake this fight is the profit which will accrew vnto vs thereby: for if the get∣ting of some bootie and prize, or the receiuing of some trife∣ling pay will moue the souldiers of earthly Princes to vnder∣goe all daungers, and with wonderfull perill of life to fight euen at the Cannons mouth; how much more should the stipend of our heauenly king moue vs to fight this combat how terrible soeuer it seemeth to flesh and bloud? For first that is truly here verified, Pax belli filia, Peace is the daughter of warre, neither can we sooner enter the field to fight against these enemies, but presently we shall haue peace with God, and soone after the fruite thereof the peace of conscience. Whereas if we betray Gods cause to Sathan and our soules to sinne, well may wee be lulled asleepe in carnall securitie, but we shall neuer enioy this peace with God and peace of con∣science: for there is no peace, saith my God, to the wicked. Esa. 57. And whosoeuer haue taken this treacherous truce with Sa∣than, shall finde that he will breake it for his best aduantage,

if not in the whole course of their liues, yet at the houre of death when as they shall be able to make no resistance.

Secondly, if wee fight against these enemies and valiantly ouercome, the Lord hath promised to giue vs to eate of the tree of life which is in Paradice, and the Manna that is hid, and that he will write our names in the booke of life, Apoc. 2 and 3. that is, he will in this life bestow on vs all his spirituall graces, and in the life to come replenish vs with such ioyes as neither eye hath seene, nor eare heard, nor heart of man conceiued, 1. Cor. 2.9. Let vs therefore striue that wee may ouercome, Nam breuis est labor, praemium verò aeternum: Our labour is but short, but our reward shall be eternall. On the other side, if wee consider Sathans pay which he giueth vnto his soul∣diers, we shall finde that it is nothing but the pleasures of sin for a season, and in the end euerlasting death and destruction of bodie and soule: For the wages of sinne is death, as it is Rom. 6.23. Who therefore is so slothfull and cowardly that would not be encouraged, to fight the Lords battailes a∣gainst our spirituall enemies, with such promises made by him who is truth it selfe and cannot deceiue vs? Who is so desperate and foole-hardie as to fight vnder Sathans banner, seeing the pay which he giueth is euerlasting death, and vtter confusion?

[§. Sect. 3] The third reason to moue vs to this fight, is the honour which will accompanie this victorie: for if earthly souldiers will purchase honour with the losse of life, which is nothing els but the commendation of the Prince, or applause of the vaine people; what hazard should we not vndergo in fighting the spirituall combat, seeing our grand Captaine the Lord of hoasts, & infinite multitudes of blessed Angels look vpon vs and behold our combat, whose praise and approbation is our chiefe felicitie? What peril should we feare, to obtaine a crowne of glorie which is promised to all that ouercome, and to become heires apparant of Gods kingdome? On the other side, the shame and confusion of face which shall ouer∣take them who cowardly forsake the Lords standerd and yeeld vnto Sathan, when as they shall not dare to looke the Lord in the face whose cause they haue betrayed, should

serue as a strong motiue to encourage vs to the fight.

[§. Sect. 4] The fourth reason to perswade vs, is the necessitie of vn∣dertaking this combat. There is no man so cowardly that wil not fight when there is no hope in flight, no mercie to be ex∣pected in the enemie, no outrage and crueltie which will not be committed. But such is our enemie that we cannot possi∣blie flee from him, his malice is vnreconcilable, his crueltie outragious, for hee fighteth not against vs to the end that hee may obtaine soueraigntie alone, abridge vs of our libertie, spoyle vs of our goods; but he aimeth at our death and de∣struction of bodie and soule: if therefore wee so carefully arme our selues against carthly enemies, who when they haue done their vttermost rage can but shorten a miserable life, how much more carefully should we resist this enemie, who seeketh to depriue vs of euerlasting life, and to plunge vs in∣to an euerdying death?

Secondly, this fight is necessarie, because in our Baptisme we haue taken a militarie sacrament, and promised faithfullie vnto the Lord, that wee will continue his faithfull souldiers vnto the end, fighting his battailes against the flesh, the world and the diuell. There wee haue giuen our names vnto Christ, to whom wee owe our selues and liues by a double right, both because he hath giuen them vnto vs, and also re∣stored them the second time when wee had lost them. There wee are put in minde of his bloudshed for our redemption, which should encourage vs to fight couragiously, that wee may be preserued from falling againe into the cruell slauerie of sinne and Sathan.

Thirdly, vnlesse wee fight this spirituall combat, and in fighting ouercome, wee shall neuer be crowned with the crown of glory: for it is not giuen vnto any to triumph, who haue not fought valiantly and subdued their enemies. The euerlasting peace of Gods kingdome is not promised to such cowards as neuer entred the field, or being entred haue presently yeelded themselues to be the captiues of Sathan: but vnto those that fight couragiously and gloriously ouer∣come. If any man (saith the Apostle) striue for a maisterie, he is not crowned except he striue as he ought to doe, 2. Tim. 2.5. So

the Apostle Iames chap. 1. vers. 12. pronounceth the man bles∣sed that endureth tentation; for when he is tried (or rather as the words are, when by triall he shall be found approued) he shall receiue a crowne of life, which the Lord hath promised to them that loue him. Whereby it appeareth, that none are crowned vnlesse they striue as they ought, and therefore much lesse they which striue not at all; that none are blessed but those who are tempted, and being tempted endure the tempta∣tion; that first we must be tried, and by triall approoued, be∣fore were we can receiue the crowne of life.

[§. Sect. 5] Lastly, wee may be encouraged to this fight by certaine hope of victorie, for we fight vnder the standerd oof Christ Ie∣sus, who alone is mightier then all our enemies that assault vs. If wee did indeede regard our enemies strength and our owne weaknes onely, wee might well be discouraged from vndertaking this combat, but if wee looke vpon our grand Captaine Christ, whose loue towards vs is no lesse then his power, and both infinite, there is no cause of doubting, for he that exhorteth vs to the fight, will so helpe vs that we may ouercome; Deficientes subleuat & vincentes coronat: When wee faint he sustaineth vs, and crowneth vs when wee ouer∣come. He hath alreadie ouercome our enemies to our hand, and hath cooled their courage and abated their force. He hath brused the serpents head, so that he shall not be able to ouercome the least of his followers, well may he hisse against them, but he cannot hurt them, for his sting is taken away. Sathan was the strong man who possessed all in peace, but our Sauiour Christ who was a stronger then he, comming vp∣on him hath ouercome him, and taken from him all his ar∣mour wherein he trusted and diuided his spoiles, Luk. 11.21, 22. We fought against mightie enemies and great poten∣tates, Eph. 66.12. but our Sauiour hath spoiled principalities and powers, and hath made a shew of them openly, and hath triumphed ouer them vpon the crosse, Col. 2.15. and so through death hath destroyed him that had the power of death, that is the diuell, that he might deliuer all them which for feare of death were all their life subiect to bondage, as it is Heb. 2.14, 15. He was indeede a mightie prince of this worldly Canaan, but our good Ioshua

hath subdued him, and hath left nothing for vs to doe who are his souldiers and followers, but to tread in his necke in token of victorie. But we alas are faint-harted, like vnto Ie∣ther the first borne of Gedeon, Iudg. 8.20, 21. for though our Sauiour Christ hath conquered these our spirituall enemies, and hath put the sword of his spirit into our hands, where∣with we might also vanquish them, yet we are afraid to draw the sword, because we are but fresh water souldiers and white liuered; and therefore we had need to encourage our selues, not onely by looking on the victorie of our chiefe Captaine, but also on the conquest of our fellow souldiers, who were weake and fraile like our selues. So likewise Christ hath ouer∣come the world, and willeth vs to be of good comfort, seeing we shall be partakers with him in his triumph, if we wil ioyne with him in his fight, Ioh. 16.33. And though our flesh be a treacherous enemie and stronger to vs then the spirit, yet so we will fight against the lusts thereof we shall be sure of vic∣torie, for he will assist vs with his holie spirit, and therewith enable vs more and more to mortifie this old man and bodie of sinne. Well may we take a foyle in this spirituall combat, but the Lord wil raise vs vp againe; For though we fall, yet shall we not be cast off, because the Lord putteth vnder his hand, as it is Psal. 37.24. And the Lord hath promised, that he will not suf∣fer vs to be tempted aboue our power, but will giue the issue with the tentation that we may be able to beare it, as it is 1. Cor. 10.13. and he that hath promised is faithfull and true, yea truth it selfe, and therefore he will be as good as his word. Though therefore Sathan incounter vs with all furie, let vs not be faint-harted, but couragiously endure his assaults, and so in the end the victorie will be ours: for if wee resist the diuell he will flie from vs, Iam. 4.7. if we fight the Lords battailes valiant∣ly, the God of peace shall tread Sathan vnder our feete 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 onely to Iesus Christ our head, but also to all those who are members of his bodie.

[§. Sect. 6] Let vs not therefore feare to fight against beaten and con∣quered enemies, slothfully pretending our weaknes to with∣stand

these sonnes of Anakim, for as one saith: Nemo hic non vincet nisi qui vincere noluit: Euery one shall be a conqueror who desireth the conquest. For if we will be the Lords soul∣diers, he will not suffer himselfe to be so much disgraced, as to let vs be ouercome by his mortall enemies. He hath ar∣med vs himselfe with his owne armour, and sent vs out to fight his battailes, and therefore he will not haue vs vanqui∣shed, being fortified with his strength, for so should himselfe be ouercome in vs, and his weapons would be esteemed weake and insufficient. Yea he hath ingrafted vs into his own bodie, and we are liuely members thereof, and therefore let vs neuer think that all the power of hell shall be able to ouer∣come vs: for what head can with patience suffer his sound members to be pulled from his bodie, if he be able to defend them?

CHAP. IIII. Of the malice of our spirituall enemie Sathan.

[§. Sect. 1] ANd so much concerning the reasons which may encourage vs to vndertake this combat; now we are to speake of the spirituall warfare it self, wherein (as in all other warres) we are to consi∣der of our preparation to the conflict, and the conflict it selfe. In our preparation we are first to consider of the state, qualitie, and condition of our enemies, and of our meanes how we may withstand and ouercome them.

Concerning the first, in an enemie who proclaimeth warre against vs we are to consider two things: first of his will, and secondly of his power. For if he haue will to hurt vs and no power, he is not to be greatly regarded; if power and no ma∣litious and vnreconcilable will, he is not so much to be fea∣red, but if his power be great and puissant, and his will mali∣tious, then is it time to looke about vs, and to muster all our forces, that we may be readie to endure the incounter.

First therefore concerning the will of our grand and arch enemie Sathan, if wee consider thereof aright, wee shall finde

that it is most malitiously bent against vs, so that there is no hope of truce or reconciliation with him, though wee could finde in our cowardly hearts to labour and sue for a dishono∣rable peace with Gods and our enemie. For his malice is not newly conceiued but inueterate, euen as ancient within a few daies as the world it selfe, and much more durable; for the world shall haue an end, but Sathans malice to mankinde is endlesse, because the cause thereof, namely the loue and fa∣uour of God toward the faithfull (whose estate he doth enuie and maligne, himselfe being eternally reprobated) shall be endlesse and eternall. And this appeareth in the example of our first parents, who were no sooner placed in the garden of pleasure, and possessed of Paradise, but Sathan being almost burst with enuie to see their happie estate, neuer rested till he had disgorged his malice, and dispossessed them of that hap∣pinesse which they enioyed. Neither doth he lesse maligne and hate those who being fallen in Adam are raised vp in Christ, and haue the fee simple of euerlasting glorie, purcha∣sed by Christs merit, assured vnto them by the spirit of God and a liuely faith. And hence it is that the Lord knowing Sa∣thans malice towards his children, and that whether he faw∣neth or frowneth, he alwaies seeketh their destruction, hath proclaimed open warres betweene vs, Gen. 3.15. that we may alwaies stand vpon our guard, and not be surprised at vna∣wares; that also wee may not entertaine a thought of peace, though Sathan offer it on whatsoeuer conditions: for what peace can there be betweene the children of God and the children of Belial, betweene the seede of the woman and the seede of the serpent, seeing God himselfe from the begin∣ning hath put enmitie betweene them?

[§. Sect. 2] But as the malice of Sathan is inueterate, so also it is mor∣tall and deadly, not to be satisfied by offering a small iniurie, by taking away our goods and good name, or afflicting vs with sicknesse, no not by taking away our liues; for nothing will satisfie him but our finall destruction of body and soule. And this his malice is liuely deciphered vnto vs by diuers names which are giuen him in the Scriptures. For he is called Sathan, that is an aduersarie, still readie to crosse vs in all our

suites which we make vnto God, as he did Iehoshua the high Priest, Zach. 3.1. He is called an enemie, Matth. 13.39. and that a malitious one; for where Christ the good husbandman soweth wheate, there hee soweth tares, that is, hypocrites a∣mongst true professors; to the dishonour of God, the discre∣dit of the Gospell, and the reproch of the true professours thereof.

And least we should thinke that he is some milde natured enemie who will be satisfied with some small reuenge, he is called a murtherer and a manslayer, as though this were his profession and occupation. And least we should imagine him to be one lately fallen to this trade, our Sauiour telleth vs that he hath been so from the beginning, so that like an old hang∣man he is flesht in bloud and crueltie; and therefore seeing wee can hope for no mercie at his hands, let vs so much the more couragiously oppose our selues against him.

But for as much as the most sauage man hath some re∣liques of humanitie left in him, therefore the holie Ghost compareth him to beasts, that wee may expect nothing from him but brutish crueltie; as first to a lion, yea a lion roring after his pray, who is so hungrie and rauenous, that he desi∣reth nothing more then to seaze vpon that which he pursu∣eth, 1. Pet. 5.8. Now who would not be most carefull to keepe himselfe out of the pawes of such a rauenous beast? or if hee were incountred by him, who would not resist him if hee had any hope of victorie?

But in truth Sathan is farre more cruell then the roring lion, who (if wee may giue credit to histories) spareth those that fall downe flat before him; whereas if he should get vs at such aduantage, he would proudly trample vs vnder foot, and make vs sure for euer rising; and therefore least we should looke for any mercie at his hands by submission, the holie Ghost calleth him the great red dragon, Apoc. 12.3. which beast beareth such naturall malice to mankinde, that he de∣uoureth them not onely for hunger; but also for sport or ha∣tred, in satisfying whereof hee taketh great delight; such a beast is our enemie, who is so flesht in bloud and crueltie, and so ouerca••••ed with malice and hatred, that he esteemeth

it his chiefe sport and pastime to destroy vs. Yea he is far more daungerous, for the other rageth but against the bodie, this against both body and soule; that beast we may easily auoid, but it is impossible to flee from this winged Dragon, and therefore there is no other meanes to escape his furie, but by arming our selues strongly, and fighting valiantly til we haue put him to flight.

[§. Sect. 3] And thus you see Sathans malice ioyned with crueltie and raging violence, which he vseth when hee hath any hope of surprising vs by assault; but if hee finde vs strongly fortified with Gods graces, and at all points armed with the com∣pleate armour of a Christian, if he perceiue that we are hed∣ged in and fenced on all sides (as he speaketh of Iob chap. 1.10) that is, guarded and protected by Gods almightie and al∣ruling prouidence, so that he hath no hope of ouercomming vs by assault and force, then he sheweth no lesse malice and more subtiltie in seeking our destruction, by fauning vpon vs, and alluring vs to sinne, by offering the baites of honour, pleasure and commoditie, that so he may make entrance as it were by a posterne gate, and subdue vs while we are aban∣doned of the Lords assistance, and disarmed of our spirituall weapons, whereby we should make resistance. And thus hee dealt with our first parents, who being inticed to sinne, and also yeelding to the inticement, and so being depriued of Gods protection and the breast-plate of righteousnes, were laid open to those deadly wounds which he inflicted on them. For assoone as they had tasted of the forbidden fruite, they perceiued their nakednes, and therefore couered them∣selues with figge leaues, too weake an armour to repell the firie darts of Sathan. Thus he disarmed the Israelites, by temp∣ting them to worship the golden Calfe, so that Moses saw that they were naked, that is, disarmed of Gods fauour and protection, Exod. 32.25. And this his policie hee taught his seruant Balaam, who when he could not curse them whom God had blessed, gaue this cursed counsaile to Balaak, that the Moabitish women should intice the Israelites to commit with them first carnall and then spirituall whoredome, know∣ing that to be the onely meanes to bring Gods curse vpon

them. As wee may see if we compare Numb. 25.1, 2. with the 31. chapter and 16. verse, and Apoc. 2.14. And thus also this wilde boare would haue broken downe the hedge which de∣fended Iob, by tempting him to blaspheme God. And thus our fubtill enemie Sinon-like inticeth vs with deceiuing al∣lurements, euen with our owne hands to breake downe the wall of our defence, and to make an open passage for whole troupes of sinnes to enter and furprize vs, whilest we (ouer∣come with a false ioy) glut and make our selues drunke with the cup of voluptuous pleasures, and lie snorting in the dead sleepe of carnall securitie, not so much as once dreaming of our approching ruine and destruction.

[§. Sect. 4] And hereof he hath the name of tempter giuen him, yea he is not onely called a tempter,, 〈 in non-Latin alphabet 〉〈 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 vs most carefull to withstand all his temptations, whereby he allureth vs vnto sinne. For if we yeeld vnto them, he will surely disarme vs of Gods fauour and protection, and so deadly wound our soules when he hath made them naked. There is no wise man will put off his armour and cast away his weapons in the presence of his cruell enemie, though hee perswade him thereto with many flattring speeches and faire promises; and shall we let Sathan disarme vs, because he allureth vs thereto, by promi∣sing some vnlawfull profit or vaine pleasure, especially seeing we know him to be an enemie no lesse treacherous then ma∣litious?

But as he is a tempter to intice vs vnto sinne, so also he is our accuser after that we haue sinned, requiring of God that he will execute his iustice vpon the offenders who haue de∣serued punishment. Of this there nee de no further proofe then his owne testimonie, Iob. 1.7. where hee professeth that he had been compassing the earth about; like a promoter to spie out faults, that he might informe against the offenders. But because wee will not rest in his testimonie, who is the fa∣ther of lies, wee will adde thereunto another of vndoubted authoritie: for Apoc. 12.10. it is said, that the Saints reioyce, be∣cause

Sathan, who was the accuser of their brethren, was cast downe, which accused them before God day and night. So that Sa∣than can spare no time, from accusing vs for sinne, but that which hee imployeth in tempting vs thereunto, or in inflic∣ting those punishments which God permitteth him to lay vpon vs. Whereby we may perceiue the malice and treachery of our enemie, who though he be the chiefe cause which mo∣ueth vs to sinne, yet himselfe is the first that accuseth vs for it, and that vncessantly. Which may serue as a strong argument to make vs warie of our waies, least falling into sinne, we giue Sathan occasion to insult ouer vs, and to preferre bils of in∣ditement before our heauenly Iudge, whose exact iustice will not let sinne goe vnpunished. If there were a promoter con∣tinually prying into all our actions, who were most mali∣tiously disposed against vs, and readie to infourme of all our misdemeanour vnto the Magistrate, how fearefull would wee be to doe any thing which would bring vs within the com∣passe of the law? But such an informer continually obserueth all our behauiour, euen in our secret chambers; who will not faile to accuse vs euen of those sinnes which he himselfe hath tempted vs vnto: and therefore seeing this malitious blab still prieth into our actions, this should be of more force to with∣hold vs from all sinne, then if all the world did look vpon vs.

But he is not onely an accuser, but a slaunderer also, and thereof he hath his name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. If therefore he can spie but an apparance of euill in vs, he will not sticke to say, that wee haue or will commit that euill which he suspecteth vs of, for he will wrest and misconster all we do to the worst sense, and make of euery molehill an huge mountaine. Thus wrongful∣ly did he slaunder Iob, that hee serued God for that end for which Demetrius seru'd his Goddesse, namely for aduantage, because he preserued him and blessed all he had; affirming that if he would take away his goods, and a little afflict his bodie, he would blaspheme him to his face, Iob. 1.10. And this also teacheth vs to look warily to our actions, abstaining not onely from euill, but also from all apparance thereof, as the Apostle exhorteth, that so wee giue not to our malitious enemie the least aduantage.

Neither is Sathan onely an accuser and slaunderer, but also an executioner or hangman, readie with all alacritie and sa∣uage crueltie to inflict that punishment the which the Lord adiudgeth vs vnto, as wee may see in the historie of Iob; and this also sheweth vnto vs the extreame malice of our enemy, which maketh him to forget that glorious state wherein hee was created, & with al willingnes to execute so base an office.

[§. Sect. 5] By all which appeareth that our enemie Sathan is most malitious, yea malitiousnesse it selfe, as he is called Eph. 6.12. that is, the father and author of all malice and enuie, who la∣boureth might and maine to dishonour God and worke our destruction. The consideration whereof should rouze vs out of our carnall securitie (whereby men behaue themselues, as though either they had no enemie at all, or els such a gentle natured one, that they may haue peace with him at their own pleasure) seeing there is no hope of peace and truce, vnlesse we can be content to liue in his thraldome to our vtter de∣struction: for whomsoeuer he keepeth as his prisoners in this life, he will at the houre of death and iudgment bring out to execution.

Let vs therefore oppose against Sathans malice, Christian resolution; stedfastly purposing and endeuouring to continue our fight in resisting Sathan to our liues end, how trouble∣some soeuer it seemeth to flesh and bloud. For seeing there is no truce to be hoped for, nor to be desired if it were offered, by reason of the enmitie which is betweene vs and our ene∣mie; seeing his malice is so inueterate and mortall, that there is no mercie to be expected, but all barbarous and raging crueltie; seeing also wee fight the Lords battailes, who hath assured vs of victorie in the end: This should make vs so reso∣lute, that though we be foyled, wounded, and as it were bea∣ten downe on our knees, yet wee should neuer yeeld, but make resistance euen to the last gaspe. For what more hono∣rable death then to dye in fighting the Lords battailes? What death more profitable, seeing by dying we shall ouer∣come and obtaine a finall victoric ouer all our enemies, and receiue the crowne of glory, euerlasting happinesse, promised to all those who fight valiantly in this combat vnto the end?

CHAP. V. Of the strength of our spirituall enemie Sathan.

[§. Sect. 1] ANd thus haue I shewed the malitious will of our enemie; let vs now consider of his power. For though he be most malitious, yet if hee wanted power to execute his malice, wee might well contemne him, and rest secure, making no great preparation to resist his weake assault.

But with our enemie it is farre otherwise: for as his will is most malitiously bent to hurt, so is he strong and mightie to effect his will. And this his power and abilitie to execute his will, consisteth partly in his strength, and partly in his skill and warlike policie, whereby he imployeth all his strength to his best aduantage. His strength may be considered both in himselfe and in his aides.

In respect of his owne strength he is very mightie, so that if the Lord permitteth him he is able to raise the winds, stirre vp tempests, bring downe fire from heauen, and vtterly de∣stroy vs in a moment. And this his strength the holie Ghost expresseth, by comparing him to things most strong, either in the sea or on the land, that so we may be more carefull to arme our selues against him. He is compared to the great Le∣uiathan or Whale, Esa. 27.1. whose inuincible force is descri∣bed by the Lord himselfe, Iob. 41.

He is compared to a lion, yea to a roring lion. 1. Pet. 5.8. which rauenously hunting after his pray hath his force re∣doubled with his hunger. And also to a great red Dragon, ha∣uing seuen heads and tenne hornes, whose strength is so great, that with his very taile hee drew the third part of the starres of heauen, and cast them to the earth, Apoc. 12.4. that is, he vanquisheth and subdueth many in the visible Church which make some profession of religion, but in their liues denie the power thereof. And this his strength is so much the more dangerous, by reason of his mortall malice and deadly poyson which he casteth out of his mouth in great abundāce.

[§. Sect. 2] And least we should contemne this brutish might, which a weake man may with policie defeate, therefore he is compa∣red to a strong armed man, Luk. 11.21. who keepeth in peace all that he possesseth. And least wee should despise him be∣cause hee is but one, the holie Ghost telleth vs that hee is a mightie prince, not of one land or countrie, but of the whole world, Ioh. 12.31. who therefore hath infinite multitudes at his commaundement, neither is there one of these princes a∣lone, but huge multitudes of them; and therefore the holie Ghost speaking of them vseth the plurall number, saying, that we fight against principalities, against powers, and against the worldly gouernours, &c. Whereas therefore the holie Ghost doth call him the strong man, Sathan, and the diuel in the sin∣gular number; he would not haue vs to conceiue that there is onely one, but it is partly to note the chiefe of the kingdome of darknes, according to that Matth. 25.41. Depart from me ye accursed into euerlasting fire, which is prepared for the diuell and his angels. And in this sense he is called Beelzebub the prince of diuels, Matth. 12.24. And partly to intimate vnto vs their great consent and agreement in seeking the destruction of mankinde; for though they be an huge multitude, yet they combine themselues together, as if they were but one, in see∣king our destruction.

Otherwise the Scriptures euidently shew vs, that there is not one alone, but many to assault vs. Matth. 12.45. One spirit taketh vnto him seuen more, and they al enter into one man. Mark. 16.9. It is said that Christ had cast out of Mary dalen seuen, that is, many diuels. So Luk. 8.30. there is men∣tion made of a man possessed with an whole legion, that is, with an huge multitude. So that as our enemies are powerfull in strength, so are they in numbers numberlesse, enow to be∣set vs all, on all sides and in all places, and therefore our fight must needes be daungerous: which daunger the Apostle ag∣grauateth, by telling vs that they are the princes of darknes, and therefore as well able to assault vs 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 selues.

Secondly, he telleth vs that wee wrastle not with enemies of flesh and bloud like vnto our selues, but with spirituall wickednesses, which are most daungerous; because being spi∣rits they can with incredible swiftnes passe from place to place which are farre distant, and therfore the more fitly take all aduantages, either in assaulting vs at their pleasure, or withdrawing themselues when they finde resistance; being spirits they can lie secretly in ambushment, euen in our bed∣chambers, and so surprize vs when they finde vs most retch∣lesse and secure, for we cannot discouer them before we feele their assaults.

Thirdly, he telleth vs that they are in high places, to note vnto vs that they haue gotten the aduantage of the vpper ground; and therefore the fight must be daungerous, when our enemie fighteth against vs from an high place or fort, we standing so low that we are scarce able to reach him. But be∣cause earthly things cannot sufficiently shew the power of our enemie Sathan, therefore he is called the god of this world, 2. Cor. 4.4. to note vnto vs, that in respect of worldly strength and humane resistance, hee is after a sort omnipotent, that is, able to doe what he list, if he were not restrained by Gods di∣uine power, who alone is omnipotent, and ouerruled by no superiour.

[§. Sect. 3] And thus you see the puissant power of this our spirituall enemie; but though he were strong, yet if withall he were a dastard and voide of courage, he were the lesse to be feared; but as he is very strong, so also he is exceeding desperate and audacious, for there was neuer man that liued, whō he durst not encounter, yea and that after (by Gods assistance) he had taken many ouerthrowes. Though Dauid were a most holie man and according to Gods owne hart, yet he assaulted him, and gaue him diuers foyles, by tempting him to adulterie, murther, and in pride of heart to number the people. Though Iob was by Gods owne testimonie the iustest man on earth, and therefore the best armed with the breast-plate of righ∣teousnes, yet Sathan durst encounter him as long as God would suffer him. He resisted Iehoshua the good high Priest, Zach. 3.1. He buffeted Paul the chosen vessell of the Lord,

2. Cor. 12.7. Yea so ventrous hee is, that he assaulted our first parents in the state of innocencie, when they were armed with free will, and might if they would haue resisted his temptations. Nay, so desperately audacious is this our ene∣mie, that he durst encounter our grand Captaine Christ Iesus, who was God and man able to destroy him with a word of his mouth; and that not once but many times, after he was shamefully foyled and ouerthrowne: yea so insolent and foole-hardie he is, that he did not onely assault him here on earth when he was in the shape of a seruant, and whereas in respect of his outward state he might haue some hope of pre∣uailing; but also he wageth warre against him in heauen, sit∣ting at the right hand of his father in all glorie, power and maicstie, when as he hath no appearance of hope to preuaile, but is most sure that he shall haue the ouerthrow. And this appeareth Apoc. 12.7. And there was a battaile in heauen: Mi∣chael and his angels fought against the dragon; and the dragon fought and his angels, but they preuailed not, &c. Where by Mi∣chael we are to vnderstand Christ himselfe, for he onely is the prince of Angels; and this name signifying such an one as is equall with God almightie, can agree to no other but vnto Christ alone. And by the Dragon wee are to vnderstand Sa∣than, as appeareth vers. 9. who fought against our Sauiour, though he preuailed not.

If therefore hee durst encounter the most valiant souldiers that euer fought the Lords battailes, yea if hee durst set vpon our Sauiour Christ himselfe; then surely there is no doubt but that he hath courage enough to set vpon vs who are weake and feeble, altogether vnable in our selues to make resistance.

Seeing therefore our enemies are so puissant in strength, so innumerable in multitude, so dangerous and so audacious, let vs shake off all securitie, and continually stand in readines to endure the encounter: for what follie is it for vs with se∣cure worldlings to contemne, and make no reckoning of such enemies? Seeing euery one of vs must resist a huge mul∣titude; seeing wee which are weake and feeble are to with∣stand those which are strong and mightie; seeing wee which are flesh and bloud must enter combat with those which are

spirituall wickednesses, principalities, powers, and princes of darknes; seeing wee who are cowardly and fearefull must su∣staine the encounter of those who are desperate and auda∣cious; lastly, seeing wee haue in our selues no aduantages a∣gainst them, and they want no aduantages against vs: let vs not therefore foolishly contemne such puissant enemies, but with all care and diligence let vs arme our selues against them, and worke out our saluation with feare and trembling, as the Apostle exhorteth, Phil. 2.12.

[§. Sect. 4] But as we are not securely to contemne these enemies: so we are not faintly to yeeld vnto them, nor cowardly to des∣paire of victorie. For as all those which securely contemning them neuer stand vpon their guard, are most sure to be sur∣prised and ouerthrowne; so whosoeuer arme themselues a∣gainst them, and enter into the spirituall combat with a de∣sire to ouercome, shall most certainly obtaine victorie: for though their power be great, yet it is not infinite, and that which they haue, it is not from themselues but from the Lord, who so curbeth them with his all-ruling prouidence, that they are not able to goe one iot further then he looseth out the raines; as it plainly appeareth both by examples and testimonies of Scripture. Though Sathan were most mali∣tiously disposed against Iob, so that he did with all extremi∣tie execute that which God suffered him to doe, yet he could not goe one iot further then his commission, he could not touch his substance till the Lord had said, All that he hath is in thy hand, Iob. 1.12. And therefore not preuailing against him by depriuing him of his goods and substance, he com∣meth againe to the Lord to haue his commission inlarged, Iob. 2.1. and then hauing gotten authoritie to afflict his bo∣die, yet could he not touch his life, because the Lord had not giuen him so much liberty. Though Saul were a wicked man, yet Sathan could not hurt or vexe him, till the Lord sent him, 1. Sam. 16.14. And hence it is that he is called the spirit of God, vers. 15. and chap. 18.10. because he is Gods slaue and wholie at his appointment. So hee could not deceiue the false pro∣phets of Ahab, till he had gotten licence of the Lord, 1. King. 22.22. Nay, so farre is Sathan from hauing absolute authori∣tie

and power ouer the faithfull, that it is limited and restrai∣ned in respect of the meanest creatures; for a whole legion of diuels could not so much as enter into one heard of swine, till by earnest intreatie they had obtained leaue of our Sa∣uiour Christ, Luk. 8.31, 32. And therefore much lesse can they preuaile against any of Gods children, seeing the very haires of their head are numbred, Matth. 10.29. Well may Sathan maligne vs and earnestly desire our destruction; well may he secke to sift vs like wheate, as hee did Peter; but our Sauiour Christ maketh intercession for vs, so that our faith shall neuer faile, Luk. 22.31.

This also is manifest by plaine testimonies. Iude 6. it is said, that the Lord hath reserued the wicked angels in euerla∣sting chaines vnder darknes, vnto the iudgement of the great day. 2. Pet. 2.4. God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them into chaines of darknes to be kept vnto damnation. So Apoc. 20.2. Sathan is said to haue been bound by the Angell of the Lord for a thousand yeres, so that hee could not stirre till the Lord suffered him to be loosed. By all which the holie Ghost noteth vnto vs, that Sa∣than is no more able to doe vs hurt, then a malefactor who being bound hand and foote is cast into a deepe dungeon, or then a band-dog which is fast tied vp in strong chaines, till the Lord looseth him and giueth him leaue.

But here some man may obiect, that Sathan is said in the Scriptures, to resist God and to oppose himselfe against him, and euen to fight a battaile against our Sauiour Christ him∣selfe and his blessed Angels, Apoc. 12.7. I answere, that this resistance and fight dependeth on Gods permissiue proui∣dence, neither could hee so much as stirre against God, if hee did not suffer him. He is indeede most malitiously disposed against the Lord, and by this his malice is stirred vp to doe those things which hee thinketh most displeasant in Gods eyes: but because the Lord chaineth and curbeth him in with his omnipotent power, he is onely able to doe those things that God permitteth him, and, will he nill he, he is constrai∣ned to obey his Creator and to be at his commandement.

Seeing therefore Sathans power is restrained by the om∣nipotent

power of God, this may serue as a strong reason to strengthen our faith in the assurance of victorie; especially considering that the Lord is not only omnipotent in power, but also in respect of his will most readie to aide and support vs in all our conflicts. For he hath promised vs, that wee shall not be tempted aboue our power, for he will giue a good issue to the temptation, though the beginning and middle are dangerous and troublesome, 1. Cor. 10.13. He hath promised, that if wee will but resist the diuell, wee shall put him to flight, Iam. 4.7. Though therefore in our selues wee are very weake, yet God will assist vs in this combat, which as well concerneth his owne glorie as our good, and being armed with his power, the gates of hell cannot preuaile against vs. Well may the Lord suffer vs to take a foyle, that thereby learning to know our owne weakenes, wee may the more carefully rest on his power, and more earnestly craue his assistance, but then hee will raise vs vp though wee be neuer so feeble; for the more apparant our infirmities are, the more cleerely will the om∣nipotent power of the Lord shine vnto all the world, when by his helpe we haue obtained victorie.

[§. Sect. 5] Would we therefore resist Sathans force and strength? then let vs not goe armed in our owne power, for we are so weak∣ned with sinne and corruption, that wee are not able to with∣stand his least assault; but despairing in our owne abilitie, let vs relie our selues wholie on the Lord: for we are strengthened with all might through his glorious power, as it is Col. 1.11. and though in our selues wee are able to doe nothing, yet wee are able to doe all things, through the helpe of Christ which strengthe∣neth vs, as it is Phil. 4.13. Of our selues we are not able to en∣dure the least incounter of our spirituall enemies, but yet if wee trust in the Lord, he will giue vs victorie through Iesus Christ, 1. Cor. 15.57. And hence it is that the Apostle prepa∣ring vs for this spirituall combat, doth exhort vs to be strong in the Lord, and in the power of his might; and to put on the whole armour of God, that we may be able to stand against the assaults of the diuell, Ephes. 6.10, 11. If therefore wee would be safely protected from the furie of Sathans power, let vs not oppose against it our owne strength, for then surely we shall be ouer∣come, 〈…〉〈…〉

but let vs relie our selues on the almightie power of God, professing with the Prophet Dauid, Psal. 18.2. that the Lord is our rocke and fortresse, and he that deliuereth vs, our God and our strength, in him will we trust, our shield, the horne of our saluation and our refuge. Let vs with him call vpon God which is worthie to be praised, and so shal we be safe from al our enemies, ver. 3.

In like manner, when wee consider of the infinite number of our enemies, which daily assault euery one of vs, let vs thereby be awakened out of the slumber of carelesse retch∣lesnes, and be stirred vp to stand vpon our guard more care∣fully: but yet let not this discourage vs from the fight, be∣cause there are many to one, for the Lord is with vs whilest we fight his battailes, and therefore what mattreth it who oppose themselues against vs? Rom. 8.31. The Lord will fight for vs, therefore let vs hold our peace, Exod. 14.14. The battell is not ours but Gods, and therefore let vs not be afraid of this great multitude, as it is 2. Chro. 20.15. for the greater the number is which fighteth against vs, the more will the Lord glorifie himselfe in our victorie, the greatnes of his power shining so much the more cleerely in the weakenes of the meanes, and our infirmities seruing as a foile, to make the riches of his omnipotencie and glorie appeare more glorious. So that the Lord standing on our side, it is not materiall how many wic∣ked spirits assaults vs; if he take vpon him our preseruation, we neede not care though the whole power of hell seeke our destruction. But if such be the frailtie of our faith, that wee would oppose number against number, let vs consider that if we will fight the Lords battailes, he wil send as many blessed Angels to our aid & rescue, as there are wicked spirits which assault vs; for the Angels of the Lord pitch their tents round about them that feare him, and deliuer them, as it is Psal. 34.7. So that if the Lord open our eyes, as hee did the eyes of Elishaes seruant, we shall plainly perceiue that there are more with vs then against vs, 2. King. 6.16, 17.

[§. Sect;. 6] So when we consider that we wrestle not against flesh and bloud, but against spirituall wickednesses, this should make vs labour that our care and diligence may counteruaile the disaduantage which we haue in the fight. But wee are not to

be discouraged hereby from entring the combat: for though we be but flesh and bloud, yet the spirit of God dwelling in vs, can easily discerne and defeate all Sathans ambushments; for light and darknes are to him alike. And whereas Sathan can with great agilitie giue the assault and retire back for his best aduantage, Gods spirit farre excelleth him, for he is pre∣sent in all places at all times; so that Sathan can no sooner of∣fer to strike, but Gods spirit is readie to defend; no sooner can the diuell tempt, then the Lord enableth vs to endure the temptation. And though Sathan fighteth from high places, and so taketh the aduantage of the vpper ground, yet let not this dismay vs in our fight, for there is one higher then hee who laugheth him to scorne, and maketh frustrate all his en∣terprises.

Lastly, when we consider that our enemie is desperate and audacious, wee are not to cast away our spirituall weapons and forsake the field, but let it rather serue as a strong mo∣tiue to make vs arme our selues with Christian resolution: for seeing sathan is so audacious and venterous in the assault, surely we should be as valiant and bold in giuing him the re∣pulse; if he be desperate in seeking our destruction, it behoo∣ueth vs to be resolute in seeking our preseruation, seeing this much more concerneth vs then the other him; especiallie considering that though wee take many foyles, and be often beaten downe with the violent blowes of his temptations, yet in the end we shall haue assured victorie. And why there∣fore should Sathan shew more resolution when he is sure to be vanquished, then we who are sure of the victorie, if we doe not cowardly yeeld?

CHAP. VI. Of Sathans aides: and first of the world.

[§. Sect. 1] ANd so much concerning Sathans strength, being con∣sidered in himself. But besides himself he hath the aide of other enemies to supplant vs, who though they doe not make so terrible a shew, yet they are no lesse dangerous,

and all these are led vnder the conduct of two Captaine Ge∣nerals, the World and the Flesh.

By the world I vnderstand impious carnall and vnbelee∣uing men, with all their baites and inticements vnto vanitie, and all their discouragements, afflictions and miseries where∣with they hinder Gods children in trauailing the path of righteousnes which leadeth to Gods kingdome. This wicked world, the diuels darling and chief champion, doth assault vs on both sides; on the right hand it encountreth vs with pro∣speritie, offering vs the baite of pleasure, that thereby it may allure vs to swallow the hooke of sinne; it casteth before vs the golden apples of riches, that by stooping down to gather them, we may be hindred in running the Christian race, and so lose the goale and garland of euerlasting glorie; it temp∣teth vs with the honours and glorie thereof to dishonour God, and to fall before Sathan, worshipping him by our sins; in a word, it promiseth whatsoeuer our corrupt mindes de∣sire, if we will liue in sinne, and turne aside out of the narrow path into the broad way, which leadeth to destruction. And how prone wee are to listen to these Syrens songs, it is but too manifest by lamentable experience: for doth not our first loue waxe cold, and our former zeale of Gods glorie freeze as soone as the world fauneth vpon vs, and quencheth in vs the heate of Gods spirit, by casting on vs the watrish vanities of pleasures, honours and riches? Doe not hereby re∣ligious seruants become irreligious masters? and yong saints in shew, old diuels in truth? Doe we not see that as soone as Demas hath imbraced the world, he forsaketh Christ? yea that Peter himselfe denieth his Master, when he hath basted himselfe by the fire of this wicked Caiphas? Are there not many who haue been forward professors in the time of their aduersitie and want, which cast off the cloake of their profes∣sion as soone as the warme sunne of prosperitie hath shined vpon them? Is there not many amongst vs who in the time of affliction could not be inforced by torments to prophane Gods name, by swearing an idle oath; or his Sabbaoths by following their pleasures, or by doing the workes of their callings; and yet the same men after they haue fallen into

wicked companie, who haue inticed them by their words and euil examples to taste of the world and the vanities ther∣of, will not sticke to sweare with the swearer, and follow their pleasures on the Lords Sabbaoth with the most prophane? so hard a thing it is to resist the world when it fauneth on vs.

[§ Sect. 2] But how hard soeuer it seemeth to flesh and bloud, yet must wee oppose our selues against this enemie also: for without a fight wee can neuer obtaine victorie, and without victorie we shall neuer receiue the crowne of glorie. And to the end that we may be prouoked to fight against the world and the vanities thereof, we are to know, that though it faune vpon vs, yet it is our mortall enemie; though it flatteringly professe it selfe our friend, yet in truth it fighteth against our soules vnder Sathans banner, for hee is the prince thereof, Ioh. 12.31. though it haue hony in the mouth, yet there is deadly poyson in the taile, for the end thereof bringeth de∣struction; though it offer vs many pleasing things to allure vs, yet they are but baites which intice vs to come within the compasse of Sathans nets of perdition. Let vs consider, that though it maketh a shew, and seemeth a pleasant place like the paradise of God, yet it is a Sodome of sinne, which one day the Lord will destroy with fire and brimstone: and ther∣fore let vs with righteous Lot haste out of it, neuer turning back with a desire to enioy the vanities thereof, for the world wholy lieth in wickednesse, as it is 1. Ioh. 5.19. Let vs remember that it is impossible to serue God and this Mammon, Mat. 6.24. to loue the world and God also: For if any man loue the world, the loue of the father is not in him, 1. Ioh. 2.15. and as the A∣postle Iames telleth vs, The amitie of the world is enmitie with God: and whosoeuer will be a friend of the world, maketh himselfe the enemie of God, Iam. 4.4. Neither let vs desire the loue of the world, for it loueth those onely which are her owne, 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 Ioh. 15.19.

Let vs remember y^t it wil be to smal purpose to enioy these worldly pleasures of sinne for a season, and in the end plunge our selues into euerlasting death; that the worlds musicke is

but the Syrens song, which allureth vs to make shipwrack of our soules on the rockes of sinne, and while it tickleth the eare it woundeth vs to the very heart; that though the cup which it offereth be of gold, and the drinke sweete in taste, yet it is deadly poyson in operation; for they that drinke thereof are so lulled asleepe in pleasures and securitie, that they neuer awake out of their spirituall lethargic; or if they doe, yet like Sampson, without strength to resist the spirituall Philistines, after the world (like Dalila) hath lulled them a while in her lap of carnall pleasures. Let vs remember, that they who drinke of this cup of voluptuous vanities, must af∣terwards drinke of that cup spoken of Psal. 75.8. that is, that is, the cup of Gods wrath; and shall be tormented in fire and brim∣stone for euermore, as it is expounded Apoc. 14.10. Let vs re∣member that the worlds chiefe good is vncertaine in getting, and momentanie and mutable in the possession, it being eue∣ry day readie to leaue vs, or wee to leaue it. Lastly, let vs re∣member that for this short, inconstant, and vaine ioy, we lose an eternall waight of vnspeakable glorie, and plunge our selues into grieuous and endlesse miserie. What therefore will it profit vs to gaine the whole world, and lose our owne soules, as our Sauiour speaketh, Mark. 8.36.

And if wee haue these meditations continually running in our mindes, then shall we easily stop our eares at the first hea∣ring of this Syrens song; then shall we constantly go forward in our pilgrimage towards our heauenly home: and though honours stand before vs, riches on the one hand, pleasures on the other, alluring vs to enter into the broad way which lea∣deth to destruction; yet shall we not forsake the straight path which leadeth vnto life euerlasting, how vnpleasant soeuer it seemeth to flesh and bloud.

[§ Sect. 3] But if the world cannot thus preuaile, then doth she turne her, smiles into frowns, her allurements into threats, her beds of pleasures, into miseries and afflictions, her glorious offers of honours and riches, to proude menacings of pouertie and ignominie; all which being terrible in the eyes of flesh and bloud so farre preuaile with some, that they moue them to make shipwracke of faith and a good conscience; and being

wearie in trauailing through this desart and vnpleasant wil∣dernesse vnto the land of promise, they desire to returne back into the bondage of the spirituall Pharaoh, that they may quietly sit by the flesh-pots of Egypt, and glut themselues with the cucumbers and pepons of carnall pleasures: that is, they chuse rather to walke in the broad way which leadeth to destruction, because it is delightfull, than in the narrow way which leadeth to euerlasting life, because they must passe through the briars of affliction and thornes of tribula∣tion, before they can receiue the crowne of glorie; they pre∣ferre the pleasures of sin for a season, before the recompence of reward, which God hath promised, euen the eternall ioyes of the kingdome of glorie. So vnpleasant a thing it is for flesh and bloud to denie it selfe, and to take vp the crosse and fol∣low Christ.

But though the world be farre more terrible to looke vpon when it frowneth, then when it fawneth, yet is it farre lesse dangerous. For oftentimes this poyson of aduersitie is so tempered and corrected with those holesome preseruatiues of faith, hope, patience and humilitie, that in steed of killing vs, it doth but purge away our corrupt humours of sinne; though the world whip vs, yet thereby it correcteth vs, and makes vs better; though it burne vs in the fire of afflictions, yet it doth not consume, but rather refine vs from our drosse; though like a stormie winde it shaketh vs, yet in steed of blowing vs downe, it causeth vs to take more deepe roote in all vertue and goodnes: in a word, as it plaieth the school∣master in scourging vs, so also in instructing & teaching vs to know God, and to know our selues; to know the vanitie of the world, and to labour after a more permanent felicitie.

[§. Sect. 4] Notwithstanding, howsoeuer by the grace and blessing of God, aduersitie (the worlds churlish sonne) oftentimes wor∣keth these good effects; yet in it selfe it is a temptation, and that a strong one, to draw vs from God, by causing vs to murmure and repine: yea as Sathan said of Iob, to curse God to his face, to enuie all who seeme vnto vs more happie then our selues, to despaire of Gods mercie, and to vse vnlawfull meanes, that thereby we may better our estate. And therefore

it behoueth vs to arme our selues against the violence of this enemie also, least building our houses vpon the sands of se∣curitie they be ouerturned, when the winds of afflictions and floods of aduersitie and persecution blow and beate against vs. And to this end we are to remember, first, that these father∣ly corrections are euident testimonies to assure vs that we are not bastards, but Gods deare children, whom he gently cha∣stiseth, that wee may not be destroyed with the world; that now Christ hath chosen vs out of the world, seeing the world hateth vs; that now wee are the friends of God, when the world (Sathans eldest sonne) becommeth our enemie: for so long as we are of the world the world loueth vs, for it loueth her owne. Secondly, let vs continually remember the recom∣pence of reward, & then shal we with Moses volūtarily chuse rather to suffer aduersitie with the people of God, than to enioy the pleasures of sin for a season; esteeming the rebuke of Christ grea∣ter riches, than the treasures of Egypt, as it is Heb. 11.25, 26. Thē shall we endure to be tried and purified in the fornace of af∣flictions, if we know that after we are found to be pure gold, the Lord will lay vs vp in his treasurie of euerlasting happi∣nes. Lastly, let vs remember, that eternall blessednesse is pro∣mised to those that mourne with a godly sorrow, and eternal woe denounced against those who pamper themselues with worldly delights. Matth. 5.4. Blessed are they that mourne, for they shall be comforted. So vers. 10. Blessed are they which suffer persecution for righteousnes sake, for theirs is the kingdome of heauen. Luk. 6.21. Blessed are ye which hunger now, for ye shall be satisfied: blessed are ye that weepe now, for ye shall laugh. And vers. 25. Woe be vnto you that are full, for ye shall hunger: woe vn∣to you that now laugh, for ye shall waile and weepe. And least the tediousnesse of our troubles should discourage vs, or the waight of them presse vs downe, the Apostle telleth vs, that they are but light and momentanie, causing notwithstanding vnto vs a farre most excellent and eternall waight of glorie, 2. Cor. 4.17. Why therefore should this little spot of foule way, cause vs to stand still, or goe out of our course, which leadeth to euerlasting happines?

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

[§. Sect. 1] ANd so much concerning the world. The second enemie which assisteth Sathan against vs is the flesh, which is that inborne traytor which wee nourishing in our selues, doth opē a gate in our soules, into which Sathan and the world may easily send whole troupes of temptations to enter and sur∣prize vs. By the flesh we are not to vnderstand the bodie a∣lone and the flesh thereof, but that corruption of nature which hath defiled both bodie and soule, being spread and mixed with euery part of both, euen as the light is mingled with darknes in the twilight or dawning of the day; where∣by wee are made prone to all sinne, and readie to entertaine all temptations, which promise the satisfying of any of the lusts thereof. This secret traytor conspiring with Sathan and the world to worke our destruction, doth entertaine and fur∣ther all their temptations; it fighteth and lusteth against the spirit, it rebelleth against the law of our mindes, and leadeth vs captiue to the law of sinne, it hindreth vs from doing the good we would, and maketh vs commit the euill which wee hate, as it is notably set downe Rom. 7. So Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh, and these are contrarie the one to the other, so that ye cannot doe the same things that ye would.

This enemie the holy Ghost in the Scriptures deciphereth by diuers names; for it is called the old man, the old Adam, the earthly, carnall, and naturall man, the sinne which is inhe∣rent and dwelleth in vs, the adioyning euill, the law of the members, the lusts of the flesh which fight against the soule; by all which is signified our corruption of nature, which is deriued from our first parents, whereby wee are made back∣ward vnto all good, and prone vnto all euill, vnapt to enter∣taine any good motions of Gods spirit, but most readie to receiue and imbrace all the suggestions and temptations of

the world and the diuell, as the waxe the print of the seale, or the tindar fire. And this the Apostle Iames sheweth chap. 1.14 Euery man is tempted when he is drawne away by his owne concu∣piscence and is enticed: 15. Then when lust hath conceiued, it bringeth foorth sinne, and sinne when it is finished bringeth foorth death. So that as Sathan is the father, so the flesh is the mo∣ther of sinne, which receiuing Sathans temptations as it were into a fruitfull wombe, doth conceiue, nourish, and bring forth sinne, which no sooner is borne, but like a deadly sting∣ing serpent, it bringeth death to bodie and soule, vnlesse the poyson thereof be ouercome and taken away by the precious bloud of Christ.

[§. Sect. 2] And thus you see what the flesh is, and how it conspireth with Sathan in seeking our destruction, whereby appeareth the treacherie and dangerousnes of this our enemie. The trea∣cherie thereof is hereby manifest, in that being in outward shew a deare friend, and more neere than an alter idem, ano∣ther selfe, it notwithstanding aideth Sathan to our owne o∣uorthrow. So as wee may complaine with Dauid, Psal 41.9. My familiar friend whom I trusted, which did eate my bread, hath lift vp the heele against me. For this Iudas which daily follow∣eth vs, and eateth, drinketh and sleepeth with vs, doth betray vs into the hands of those enemies who seeke our life; and that, when it seemeth louingly and kindly to kisse vs.

And as it is most treacherous, so also most dangerous, and hard to be ouercome, for as much as it is in our self, and the greatest part of our selfe, and therefore we cannot forsake it, vnlesse we forsake our selues; we cannot fight against it, vn∣lesse we raise intestine and ciuill warres in our owne bowels; we cannot vanquish it, vnlesse wee subdue our selues; and if we seeke to runne away from it, wee might as easily flee from our owne shadowes, yea from our selues, for wee carrie it in our owne bosomes. How hard therefore is this enemie to be ouercome? how dangerous and irksome must this fight needs be, wherein our selues must be enemie to our selues? So that we cannot obtaine the victorie, vnlesse we be ouercome; we cannot be sure of life, vnlesse we mortifie and kill our greatest part; we cannot sustaine our selues, but we nourish our ene∣mie;

we cannot famish our enemie, but we our selues shall pine with hunger. Who would not thinke the estate of those citizens to be most dangerous, who being besieged by for∣raine forces, harbour amongst them more traytors which are hourely in readines to open the gates and betray the citie in∣to their enemies hands, than true subiects and loyall citizens to stand in their defence? But this is our case, we are besieged with forraine forces, the world and the diuell; and we nourish in vs secret traytors, euen the flesh, with whole legions of the lusts thereof, which are continually readie to open the gates of our soules, euen our senses of seeing, hearing, touching, ta∣sting, smelling, whereby whole troupes of temptations enter and surprize vs.

[§ Sect. 3] The consideration whereof should make vs most watch∣fully to stand vpon our guard, and to vse such Christian poli∣cie to withstand our enemies, and preuent their treacherous attempts, as true-hearted citizens would vse in the like case; who if they were besieged with forraine forces, and knew that they harboured traytors, who sought all opportunities of betraying their citie into their enemies hand, they would if they were strong enough lay hand on them, draw them to the place of iudgement, condemne and put them to death; but if they found them too great and strong a partie, then they would vse all good policie to make them weaker, by de∣priuing them of their foode and prouision, weapons, armour and munition, and all other meanes wherein consisted their chiefe strength; and then they would set vpon them being thus disabled, and proceede in the course of iustice before mentioned: so we being in continuall danger to haue the ci∣tie of our soules sacked through the treacherousnes of our flesh, must, if wee be strong enough and powerfull through Gods spirit, mortifie, kill, and abolish the flesh, and the lusts thereof; but if we finde the spirit weake and the flesh strong, we are to disable it by fasting and watchfulnes in prayer, by withdrawing from it the foode with which it is nourished, that is, voluptuous pleasures and worldly delights, but espe∣cially being weake in our selues, wee are to implore the aide and assistance of Gods spirit, whereby we may be strengthe∣ned

and enabled to subdue and mortifie the lusts of the flesh, which rebell and fight against our soules, being assured by Gods mercifull promise, that if we aske and desire his spirit, he will giue it vs, Luk. 11.13. and hauing the spirit of God to assist vs, we shall be sure of victorie.

But if in steede of mortifying and taming the flesh and the lusts thereof, wee pamper them like Epicures with all volup∣tuous delights; wee shall but strengthen our enemies to cut our owne throtes: if wee delicately bring vp this seruant, which we should vse as a slaue, at length it will be not onely as our sonne, but a tyrannous Lord and master, which will binde vs hand and foote in the fetters of sinne, and cast vs in∣to the prison of hell. What follie therefore is it to nourish and arme our enemie to our owne destruction?

CHAP. VIII. Of Sathans policie.

[§ Sect. 1] ANd thus much of the flesh, which is the second enemie that ioyneth with Sathan in working our destruction; and thus much also concerning the first part of our enemies power, which con∣sisteth in the strength either of himself or of his aides: now we are to consider of the second part, which con∣sisteth in his warlike policie and skill, in imploying this his strength to his best aduantage.

If our enemie had great strength, and yet wanted policie, he might the more easily be resisted, and the sooner vanqui∣shed; for strength without wit is like a giant without eyes. But as our enemie is exceeding strong, so is hee also no lesse subtill and politike, in imploying all his strength to his best aduantage; and therefore as in regard of his strength he is called in the Scriptures a lion, and a mightie dragon; so in respect of his subtiltie and wilines he is called a serpent, yea an old serpent, which being the subtillest 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 〉〈 in non-Latin alphabet 〉, to signifie vnto vs his great knowledge.

No marueile therefore though Sathan should be an expert souldier, seeing he is not onely of wonderfull strength, but al∣so 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 ex∣perience from the beginning of the world, euen almost sixe thousand yeeres; which is sufficient to make one wise that is by nature foolish and simple, and therefore much more Sa∣than, who is by nature very politike; being also a spirit, and hereby fit to diue as it were into the secrets of nature, and with incredible swiftnes to passe from place to place, readie to intrude himselfe into all companies secretly, and to learne the nature, qualities and dispositions of al men, against whom he fighteth. And though he cannot know our thoughts dire∣ctly and certainly, for this is proper to God alone to bee the searcher of hearts, yet he hath such intelligence from our af∣fections, lusts, inclinations and outward actions, that hee can shrewdly gesse at them, if he doe but a while keepe vs com∣panie, and see our disposition and conuersation. So that wee cannot giue Sathan the least aduantage, but he is readie to take it and make vse thereof to our ouerthrow; we can lay no plot against him but he discerneth it, and is readie to pre∣uent it. And therefore in this respect our state is like the king of Arams, 2. King. 6.12. for Sathan our enemie knoweth all our counsailes and consultations which wee take and hold in our most secret chambers.

[§ Sect. 2] against which we must oppose no lesse wisedome and skill, if wee will haue the victorie. Whereas therefore wee are foolish by nature, or wilie to beguile our selues; that wisedome which we haue na∣turally being worldly and carnall, which is enmitie against God, Rom. 8.7. and therefore more fit to betray vs into the hands of our enemie, than to defend vs from him; it behoo∣ueth vs to goe out of our selues into the Lords treasurie of wisedome, and there to furnish vs with such spirituall sauing wisedome, as shall be fit to oppose against the subtill policie of our spirituall enemie. That is, wee must continually heare and meditate in Gods word, which will make vs wise and

skilfull in descrying all Sathans stratagems, and also in pre∣uenting them being discouered. For howsoeuer in the darke night of ignorance and error we may easily fall into his am∣bushments, yet the light of Gods word shining vnto vs, will plainly disclose them to the eyes of the most simple.

But besides this theoreticall wisedome seated in the vnder∣standing, there is also a practicall or operatiue wisedome re∣quired in Gods word, which sheweth it selfe in our affections and actions. And it consisteth in the feare of the Lord, that is, true godlinesse and sinceritie of heart. Of this Iob speaketh, chap. 28. verf. 28. The feare of the Lord is wisedome, and to depart from euill is vnderstanding. So Psalm. 111.10. The feare of the Lord is the head or beginning of wisedome. And Pro. 28.7. he is called a wise sonne which keepeth the law. So that our chiefe wisedome consisteth in the feare of the Lord, and in a godlie endeuour of performing obedience to the Lords comman∣dements.

If therefore we would attaine vnto such spirituall wisedom that we may resist our spirituall enemie, wee must be conuer∣sant in hearing and reading the word of God, meditating therein with the Prophet Dauid both day and night; and withall we must by all meanes seeke the feare of the Lord, la∣bouring to leade our liues in a constant course of true godli∣nes. And though wee are full of infirmities, yet at least let vs haue an holie endeuour to perfourme seruice vnto God, in truth, vprightnes, and integritie of heart. And so wee may as∣sure our selues that though we be neuer so simple and foolish by nature, yet shall wee be wise enough to withstand and o∣uercome our spirituall enemies: for the Lord who is wise∣dome it selfe will direct vs in our waies, and he also will so in∣fatuate this cursed Achitophel, and turne his wisedome into foolishnes, that wee shall neuer thereby be hurt or circum∣uented.

But on the other side, though wee be neuer so wise in car∣nall wisedome, and though our heads be a storehouse of po∣litike stratagems, yet if wee neglect Gods word, and volunta∣rily giue our selues ouer vnto sinne and disobedience, we shal be so besotted with follie, that Sathan will easily deceiue and

circumuent vs. An example whereof wee haue in our first pa∣rents, who though they were more wise by creation than e∣uer were any liuing (Christ excepted) yet when they cast the word of God behinde their backe, giuing more credit to Sa∣thans suggestions, and withall transgressed Gods comman∣dement; their wisedome was turned into ignorance and fol∣lie, and they became an easie pray to their malitious enemie. And whereas they thought by that meanes to haue gone be∣yond the Lord in policie, and to haue obtained a farre grea∣ter measure of knowledge and glorie, they were in steed ther∣of besotted with follie, and ouerwhelmed with ignominie and shame, by being made the bondslaues of sinne and Sa∣than. And thus also the heathen neglecting the true worship of God, and giuing themselues to idolatrie, became fooles, whilest they professed themselues very wise, as the Apostle witnesseth, Rom. 1.22. for the Lord destroyeth the wisedome of the wise, and casteth away the vnderstanding of the prudent, as it is 1. Cor. 1.19.

Seeing then our chiefe wisedome consisteth in the studie of Gods word, and in vprightnes of hart, integritie, Christian sinceritie and simplicitie, and in a holie care of perfourming obedience to Gods will, let vs therefore continually medi∣tate in Gods word, and with the Prophet Dauid make it our counsellor, Psal. 119. And whensoeuer Sathan doth assault and tempt vs to sinne, let vs haue recourse to this our coun∣sellor the word of God, there inquiring whether that where∣unto we are tempted be lawfull or no; and if it tell vs that it is a sinne, let vs with all care and conscience auoide it: for though Sathan lay ouer it neuer so faire a glosse, and in∣tice vs to the committing thereof, by offering vnto vs the greatest pleasures, riches and honours of the world, yet let vs assure our selues that he thereby seeketh to circumuent vs; and to purchase worldly vanities, he inticeth vs to sell our soules; and therefore in Christian wisedome let vs auoide his strata∣gems.

CHAP. IX. Of the spirituall armour described, Eph. 6.

[§ Sect. 1] ANd thus haue I shewed the nature and qualitie of our enemie against whom wee must fight; both in respect of his wil, and also his power, consisting in his strength and policie; and also I haue shewed some meanes which in our preparation against him we must vse carefully, that wee may withstand him; namely, by oppo∣sing against his malitious will, christian resolution; against his strength, the omnipotent power of Gods might; against his subtil policie, christian wisedom, consisting in the knowledge of Gods word, and true integritie and simplicitie of heart.

Now wee are to speake of the last meanes which we are to vse in our preparation immediatly before our combat; that is, we are to arme our selues against the encounter: and to this end (because we are but fresh-water-souldiers & of small ex∣perience) let vs take the counsaile and aduice of the Apostle Paul, one of Gods chiefe champions and expert souldiers, as he setteth it downe, Eph. 6.11, 12, 13, 14, &c. where first he de∣scribeth the quality, and as it were the mettall of our armour; in which respect hee telleth vs, that wee must put on the ar∣mour of God which is spirituall, and that our weapons and armour must not be carnall. For being of this nature, though they were neuer so strōg, they were to no purpose, seeing our enemie is spiritual; neither do we wrestle against flesh & blood, but against principalities, powers and spirituall wickednesses, as it is Eph. 6.12. In vaine therfore it were with the Papists to seeke to defend our selues with holy water, or Crucifixes, or ragges and reliques of Saints, from the violent assaults of this our enemie; or els with desperate hacksters to trust in our sword, buckler and speare: for well is that verified of this spirituall Leuiathan, which the Lord speaketh of the earthly Leuia∣than, Iob. 41.17.20. When the sword doth touch him, he will not rise vp, and he laugheth at the shaking of the speare. And there∣fore when we are to encounter this great Goliah, we are to

lay aside the carnall weapons of Saul, which are altogether vnfit for a Christian, seruing rather to burthen 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, streng∣thened in the power of his might, putting on vs the armour of God, that is, such diuine and spirituall armour as the Lord hath giuen and appointed vs to vse. For it is not sufficient that we prepare vs this armour, if we let it lie by vs, or suffer it (as it were) to hang vpon the walles, there to rust without vse; but we are to put it on, and keepe it fast buckled vnto vs both night and day, that wee may be alwaies in readines to endure the assault of our enemies.

[§ Sect. 2] Neither is it enough that wee put on one peece of the ar∣mour, and like young souldiers leaue off the rest for lightnes sake, or els through foole-hardines to shew needlesse valour; we must not put on the helmet of saluation, and leaue off the breast-plate of righteousnes; nor take vnto vs the girdle of veritie and the shield of faith, and cast away from vs the sword of the spirit, but we are to put on the whole armour of God, and like valiant souldiers, who meane indeede to stand to it, wee are to arme our selues at all points in compleat ar∣mour of proofe, which will keepe vs from fleeing, and our e∣nemie from ouercomming. For if we take none of the Chri∣stian armour, or but some of the lightest parts, if wee take the shield of faith, and leaue behinde vs the breast-plate of righ∣teousnes, we shal either desperatly fight and be ouerthrowne in the battaile, or els cowardly runne away and forsake the field. But on the other side, if we buckle vnto vs the whole ar∣mour of God, we shall not neede to flee away for feare, being so well defended; nor to doubt of victorie, for we shall surely ouercome; the Lord hauing hauing giuen, and we hauing re∣ceiued this armour to this end, as the Apostle noteth vnto vs in these words; that you may be able to stand against the assaults of the diuell, or his treacherous ambushments, as the word here vsed, signifieth. So that the Lord hath giuen vs this ar∣mour, and we put it on, to the end that we may be enabled to resist Sathan; and therefore seeing it is armour of Gods own making and bestowing, we may assure our selues that he will

not suffer his workmanship and gift to be so much disgraced, as that sathan should pearce thorow it and wound vs. For the Lord knoweth the force of Sathans darts, & bullets of temp∣tation; and he hath made his armour high proofe; and there∣fore strong enough to repell all the batterie of Sathans sug∣gestions.

[§ Sect. 3] And that we may be the rather stirred vp with all care and diligence to prouide and buckle fast to vs the armour which he after describeth, he sheweth the necessitie thereof, by de∣scribing the daungerousnes of our enemies, who being not flesh and blood, but principalities, powers, worldly gouer∣nours, princes of the darknes of this world, and spirituall wickednesses, which are in high places, cannot possibly be re∣sisted by our owne strength and meanes. And (therefore) for this cause he willeth vs to take vnto vs the whole armour of God, that we may be able to resist in the euill day, that is, the time of temptation, which is therefore called the euill day, partly because therein Sathan tempteth vs vnto euill, and partly because it is a time of trouble, aduersitie and affliction, when Sathan sifteth vs with his temptations. And thus the euill day is taken Psal. 41.1. The Lord will deliuer him in the euill day, that is, (as our translation also reades it) in the time of trouble. And thus also it is vsed Eph. 5.16. Redeeming the time, because the daies are euill, that is, full of troubles and af∣flictions. And therefore Beza doth translate in this place 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tempore aduerso, the time of aduersitie.

By which we learne not to esteeme our spirituall fight as a May-game, but as a time of trouble and aduersitie, wherein wee are assaulted by mightie enemies, and oftentimes foyled and wounded; and therefore we must not voluntarily runne into temptations, seeing the time of them is euill and full of trouble; but rather feruently pray vnto the Lord that hee will not leade vs into temptation, considering our owne weaknes and our enemies power; or if it please him to make triall of vs, that he will not suffer vs to fall therein, but that he will de∣liuer vs from euill, for as much as the kingdome and power and glorie is his alone, and therefore he is of power sufficient to saue and deliuer vs.

But as we are not securely to rush into the field of tempta∣tion against our spirituall enemies, so wee are not when our enemies sound the alarum to battaile and assault vs, coward∣ly to cast downe our weapons and to runne away: for the A∣postle would not take away from vs true valour and Chri∣stian fortitude, but carnall securitie and retchlesnes; and ther∣fore though our enemies be mightie, and the time of temp∣tation full of trouble, yet he biddeth vs not to cast off our ar∣mour and to runne away, wholie despairing of victorie, but he exhorteth vs for this cause, to take vnto vs the whole ar∣mour of God, that wee may be able to resist in the euill day, and hauing finished all things may stand fast; that is, hauing put our enemies to flight and obtained the victorie, we may like conquerors stand last in the field, as it were triumphant∣ly insulting ouer them; whereby hee intimateth thus much, that if wee will take vnto vs the whole armour of God, how weake soeuer wee be in our selues, yet shall wee be enabled to resist our spirituall enemies in the euill day; and not onely so, but also obtaine victorie and triumph ouer them.

[§ Sect. 4] And therefore hee willeth vs not to be dismaied, neither with our enemies power, nor our owne trouble, but to stand to it, saying, vers. 14. Stand therefore: by which word hee inti∣mateth vnto vs diuers duties: first, as in the campe euery man hath his place appointed him, and his proper colours vnder which he is to keep him; so all Christian souldiers haue their stations, that is, their vocations whereunto they are called of God, within the limits whereof they are to containe them∣selues: and these are first their generall calling whereby they are intertained into the Church militant, which is Gods campe or armie, where they are to fight vnder the standerd of their captaine Christ: and secondly their speciall callings, whereby there is appointed to euery member of the militant Church, a certaine standing, and particular and proper duties and functions which he is to execute, as it is in the armies of earthly princes. First therefore wee must containe our selues within our generall vocation and station, that is, wee must keepe vs in Gods armie and campe, the Church militant: for as those stragling souldiers who depart from the armie and

raunge abroad to forrage, or get some bootie, are easily van∣quished by their enemies; so those who depart and make an apostasie from Gods Church, to gaine or retaine their plea∣sures and worldly preferments, are easily ouerthrowne, fal∣ling into Sathans ambushments. And secondly, euery one is to containe himselfe within the limits of his speciall voca∣tion, and to keepe his peculiar standing appointed him by God: for as there is nothing more pernitious to an armie than disorder, when as some intrude themselues into others place, as when the common souldier will be an officer, the Lieutenant Captaine, and the Captaine, Generall of the ar∣mie; so nothing is more hurtfull to the Church militant, than when disorderly one vsurpes another place and office, as when the Ministers will be Magistrates, and the Magistrates Ministers, and when the common people vsurpe the office of them both.

Secondly, when as he biddeth vs stand in our places, he re∣straineth vs from two extreames: the one, that wee doe not wilfully thrust our selues into the combat of temptations be∣fore we be assaulted, and so as it were runne out of our stan∣dings to seeke an enemie: and secondly, that when wee are assaulted we doe not flee away, but stand to it valiantly and endure the violence of the assailants. Lastly, he exhorteth vs to watchfulnes and painfull diligence, for we must not drow∣sily and securely lay vs downe and giue our selues to sleepe, nor yet sit idlely as though wee had nothing to doe; but wee are to stand vpon our guard, and to watch continually, that wee may alwaies be in readines to withstand the assaults of our enemies; otherwise if wee sleepe in securitie, they will suddenly set vpon vs and surprize vs at vnawares.

CHAP. X. Of the particular parts of the Christian armour: and first of the girdle of veritie.

[§. Sect. 1] ANd thus the Apostle hauing taken away all retchlesse securitie and foole-hardines, and also strengthened vs

with true valour and Christian fortitude, in the next place he describeth the armour of God which wee are to buckle vnto vs. Where first wee are generally to obserue, that wee are not curiously and scrupulously to search out the reason why such and such vertues are likened to these or those peeces of ar∣mour: as for example, why he calleth truth a girdle, righte∣ousnes a breast-plate, faith a shield, &c. for it was not the A∣postles purpose so exactly to fit the similitudes, as may ap∣peare 1. Thess. 5.8. where he indifferently ascribeth the name of breast-plate both to faith and charitie, by which here hee vnderstandeth righteousnesse; but onely briefly and gene∣rally to shew what vertues and graces of Gods spirit are most necessarie for a Christian, wherewith hee may be enabled to resist his spirituall enemies, continuing his former allegorie taken from warres.

But let vs come to the armour it selfe, which is both de∣fensiue and offensiue: the first part is the girdle of veritie. The word here vsed signifieth a broad studded belt vsed in warres in ancient times, wherewith the ioynts of the breast-plate, and that armour which defended the bellie, loynes and thighes were couered. And by this, truth is resembled: where∣by some vnderstand the truth of religion and of the doctrine which we professe, others vnderstand hereby truth and vp∣rightnes of heart, or the integritie of a good conscience, whereby wee perfourme all duties of religion belonging to God and our neighbour in simplicitie, without all hypocrisie and dissimulation. But because both are notable and necessa∣rie parts of our Christian armour; I see no reason why wee may not take it in both senses, seeing the Apostle doth of purpose set downe vnder these metaphoricall words, the chiefe vertues and graces wherewith wee are to arme our selues against our spirituall enemies. First therfore here is re∣quired truth of our religion which we professe: and secondly, that we professe it truly, that is, with vpright & simple hearts.

[§ Sect. 2] For the first: it is the foundation vpon which all other du∣ties to God or man are to be built; for if they be not groun∣ded on Gods truth, but deuised by mans braine, they are but humane dotages which the Lord will not accept; neither is

it to any purpose that wee shew our selues earnest and for∣ward in religion, vnlesse it be true and consonant to Gods word. For as the faster that those trauaile which are out of the way, the further they are from their iourneys end; so the more earnest and forward that wee are in trauailing the by∣paths of error, the further we are from Gods kingdome: and therefore Sathan careth not greatly whether we be of no re∣ligion or of a false religion, whether wee worship no God at all, or a false God, or at least the true God after a false man∣ner, whether wee perfourme no dueties vnto God, or such as being not agreeable to Gods truth are abominable vnto him. First then wee must containe all our actions within the compasse of Gods word, and whatsoeuer wee professe and practise, it must haue his ground and warrant from this truth, if wee will be accounted true members of Gods militant Church, which is therefore called the pillar of truth, 1. Tim. 3.15. because contemning all errours and doctrines of men, it faithfully keepeth the truth of Gods word. And as souldiers were girt about with that strong and broad studded belt, wherewith their loynes were strengthened, and so enabled to sustaine the fight without wearines; so wee are to compasse our selues about with truth, whereby wee may be strengthe∣ned when as we know that we fight in a iust quarrell; neither shall wee easily be deceiued with Sathans temptations and false suggestions, if we be girt about with the girdle of verity. And hereby appeareth the necessitie of this peece of armour: for seeing Sathan is a liar from the beginning, it behooueth vs to be compassed about with truth, that the bright beames thereof may discouer and disperse all the foggie mists of Sa∣thans errors and lies.

[§ Sect. 3] But it is not sufficient that wee professe the truth, vnlesse it be in truth, that is, in integritie and simplicitie of heart, with∣out all hypocrisie and dissimulation. For how glorious soeuer our profession euen 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 vpright heart, but counterfeite and hypocriticall. Whatsoeuer duties and good workes we perfourme, though neuer so excellent in thēselues, yet are they not acceptable in

Gods sight, if they be not ioyned with integritie and simpli∣citie. For example, prayer is a notable part of Gods worship; but if we doe not call vpon God in truth, but with fained and deceitfull lips, that we may haue the praise of men, our praiers are odious and Pharisaicall, Matth. 6. Thanksgiuing is an ex∣cellent dutie, but if with the Pharisie wee giue thankes rather to boast of our gifts, then to shew true thankfulnes to the gi∣uer, we shall not be approoued of God. Giuing of almes is a worke acceptable vnto God, for it is a sacrifice wherewith he is well pleased, Heb. 13.16. but if they be not giuen in simpli∣citie of heart, but in hypocrisie, that we may be seene of men, it shall haue the hypocrites reward, Matth. 6. In a word, this truth and simplicitie of heart is so necessarie, that without it, whatsoeuer we doe it is not regarded; for God is a spirit, and he will be worshipped in spirit and in truth, Ioh. 4.24. According to that, Iosh. 24.14. Feare the Lord, and serue him in vprightnes and in truth. Which if wee perfourme, our seruice of God will be acceptable in his sight, though perfourmed in great weak∣nes, and mingled with many imperfections: otherwise, though wee offer thousands of rammes, and whole riuers of oyle, that is, omit no outward cost and labour in Gods wor∣ship, yet will it be abominable in his eyes, Mich. 6.7.8. Let vs therefore with our Sauiour pray vnto God, that wee may bee sanctified with his truth, that not onely whatsoeuer wee doe may be grounded on Gods truth, but that woe may doe it in truth and vprightnes of heart.

CHAP. XI. Of the breast-plate of righteousnes, and Gospell of peace.

[§. Sect. 1] THe second part of our armour is the breast-plate of righteousnes; whereby we are to vnderstand a good conscience, true sanctification and a god∣ly life, which also we are to put on according to the example of our grand Captaine Christ. Esa. 59.17. He put on righteousnes as an habergeon, and an helmet of saluation vpon

his head. And then shall not Sathans darts pearce vs, so long as we are armed with a good conscience, and a godly and in∣nocent life. Yea as long as our breasts and hearts are armed with righteousnes, though our other members fall into sinne, our wounds shall not be mortall: for as the breast-plate doth defend the breast and vitall parts of a souldier, so the studie and holie endeuour of a Christian to liue in righteousnesse and true sanctification, doth so arme his minde, that Sathan cannot deadly wound the heart with any of his temptations. True it is that the Saints doe receiue wounds and foyles, when as Sathan hath drawne them to commit sinne, but they are not wounded at the heart, because they doe not sinne with full consent of will; for they allow not that which they doe, neither doe 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 captiue to the law of sin. And hence it is that Paul saith he did not transgresse Gods law, but sinne that dwelled in him, Rom. 7.17. And the A∣postle Iohn affirmeth, that they who are borne of God sinne not, 1. Ioh. 3.9. and that they who are in Christ sinne not: and that whosoeuer sinneth is of the diuell, vers. 6.8. Not that Gods chil∣dren are exempted from all sinne, but because they sinne not with the full consent and swinge of their will; and when they doe fall, their hearts are defended with the breast-plate of righteousnes, that is, with an holie endeuour and desire of seruing God. Dauid, a man according to Gods owne heart, may be a notable example hereof: for euen after he was in∣dued with the knowledge of the truth, and had this godlie endeuour of seruing God, he notwithstanding fell grieuous∣ly many times, and was wounded often with Sathans darts; but his wounds were not mortall, neither did they pearce the heart, because he was armed with the breast-plate of righte∣ousnes; for he kept Gods law in his heart, and it was sweeter than honey vnto his mouth, he meditated therein, and sought after it continually, as appeareth Psal. 119. Would we there∣fore be preserued from the deadly wounds of Sathans darts of temptation? then let vs studie and labour after true holi∣nes, let vs keepe a good conscience; and howsoeuer wee fall

often through infirmitie, yet let the heart alwaies be armed with the breast-plate of righteousnes, that is, with an earnest desire and holie endeuour of seruing God; and so shall Sa∣than neuer mortally wound vs.

[§. Sect. 2] But on the other side, if we once lay aside the breast-plate of righteousnes, not so much as endeuouring to serue the Lord in holines of life, but imbrace sinne with full consent of will, we shall lay our breasts open and naked to all Sathans thrusts, yea and as it were put swords in his hands wherewith hee may wound and murther vs: for vntill wee disarme our selues, and put weapons into the hands of Sathan by our sinnes, he cannot hurt vs; as wee may see in the example of our first parents, who whilest they continued in their righ∣teousnes and integritie, Sathan could not offer them any vio∣lence by assault and force, and therefore he allured them to entertaine a treacherous parley, wherein hauing inticed them to disarme themselues of this breast-plate of righteousnes, by wilfull transgressing Gods commandement, hee inflicted on them deadly wounds, pearcing them through to the verie heart, and so like Ioab whilest he seemed louingly to imbrace them, he did most treacherously stab them.

The consideration whereof should make vs repell most carefully all Sathans temptations, whereby he inticeth vs to sinne; but especially let vs neuer bee allured to put off the breast-plate of righteousnes, and then though Sathan wound our soules with sinne, yet his wounds will not be mortall so long as wee doe not fall into sinne with full consent of will, but through infirmitie; in the meane time loathing the sinne which wee commit, and delighting our selues in the law of God, in respect of the inner man: for though we fall, yet the Lord will raise vs vp by vnfained repentance, so that though sinne dwell in vs, yet shall it neuer raigne in vs.

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

[§. Sect. 1] THe third part of our Christian armour is, that wee haue our feete shod with the preparation of the Gospel of peace; where he alludeth to the custome of souldiers in former times, who going into the field, strong∣ly armed their legges and feete with legge-harnesse, war∣greaues or buskins, to preserue them from the iniurie of the weather, the pearcing of briars, thornes, and such other things as might hurt them in their way as they marched, and from the violence also of their enemies blowes when they were incountred; for all which vses the Gospell serueth in our spi∣rituall warfare: for they who are armed with the true know∣ledge thereof, and are assured of the merciful promises there∣in contained, they will walke and march valiantly in the waies of godlinesse and Christianitie, though they are full of the briars and thornes of afflictions and persecution; prefer∣ring the rebuke of Christ before the riches of Egypt, because they haue an eye to the recompence of reward, which they shall receiue at the end of their iourney. And this maketh them little to regard the foulenes and vnpleasantnes of the way; and though Sathan trouble them in their march, set∣ting vpon and assaulting them, yet they easily resist the furie of his temptations, and goe on forward in the profession and practise of Christianitie, if they be armed with the know∣ledge of the Gospell of peace; for it is therefore called the Gospell of peace, because it bringeth peace to our soules, not onely as it is the ambassage of God, whereby wee being reconciled vnto God, haue peace with him, from the assu∣rance whereof we haue the peace of conscience, but also be∣cause if we be armed therewith, we shall obtaine a finall vic∣torie ouer our spirituall enemies, after which shall follow euerlasting 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 beleeue this Gos∣pell

of peace, vnlesse we be alwaies prepared to make confes∣sion and profession therof, though thereby we incurre world∣ly shame, losses, afflictions and persecution. And this the A∣postle signifieth, by telling vs that our feete must be shod with the preparation of the Gospell of peace; that is, as those who are well shod are in readines to goe through rough and vnpleasant waies: so those that are indued with the know∣ledge of the Gospell, must alwaies be in readines to make profession thereof in the middest of affliction and persecu∣tion. For as with the heart man beleeueth vnto righteousnes, so with the mouth he must confesse vnto saluation, Rom. 10.10. And this is that which the Apostle Peter requireth of vs, 1. Epist. 3.15. That we doe not onely sanctifie the Lord in our hearts, but also that we be readie alwaies to giue an answere to euery man that asketh vs a reason of the hope that is in vs.

But if we lay aside this armour, we shal be as vnfit to trauell in the afflicted way which leadeth to Gods kingdome, as those souldiers who are barefoote be vnfit to march through waies which are full of briars and thornes; neither shall wee be readie to make confession and profession of our faith in the time of persecution and trouble, but rather to slide backe into a generall apostasie from all religion, vnlesse we be con∣firmed and comforted with the sweete promises of the Gos∣pell, made to those who suffer affliction for Christs sake, namely, that if we confesse him before men, he will confesse vs be∣fore his father in heauen, Matth. 10.32. That whosoeuer shall lose his life for Christs sake and the Gospels, shall saue it, Mark. 8.35. That whosoeuer shall forsake houses, or brethren, or sisters, or fa∣ther or mother, or wife and children, or lands for his names sake, shall receiue an hundred fold more, and shall inherit euerlasting life, Matth. 19.29.

CHAP. XIII. Of the shield of faith.

[§. Sect. 1] THe fourth peece of the Christian armour which the A∣postle exhorteth vs aboue all to put on, is the shield of faith, which of all other parts is most necessarie, because how

weake soeuer it be in it selfe, yet it doth defend and protect vs against all the temptations of Sathan; for he that putteth on faith, doth put on Iesus Christ also, it being a propertie in∣separable of faith, to applie vnto vs Christ Iesus and all his benefits, that is, his merits and righteousnes, and euerlasting life it selfe. And this will be not onely a glorious garment to couer our deformitie out of Gods sight, to preserue vs from the heate of Gods wrath, and to obtaine the euerlasting bles∣sing of our heauenly father, but also it is armour of proofe to defend vs from the violent assaults of our spirituall enemies. Let vs therefore take vnto vs the shield of faith, that wee may also put on the Lord Iesus Christ, as the Apostle exhorteth vs, Rom. 13.14. for hauing him wee shall want nothing, which may either defend our selues or offend our enemies; the Lord himselfe will be our shield and buckler, and therefore it will be impossible for our foes to preuaile against vs.

But let vs consider further of the excellencie and necessitie of this shield of faith, which appeareth by the vertue there∣of, in repelling all the firie darts of Sathan. The Apostle saith, that thereby wee may quench his firie darts, alluding to the custome of souldiers in ancient time, who malitiously poy∣soned 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 paine. And such darts are all Sathans temptations, whereby wee are wounded with sinne; for if they bee not repelled and quenched with the shield of faith, they will inflame our lusts to sinne, and one sinne will inflame our hearts to another, till there be kindled in vs a world of wickednesse. And this wee may see in the ex∣ample of Dauid, who after that he gaue himselfe to idlenesse and sloth, and so was pearced with one of Sathans firie darts, it presently inflamed his heart to commit adulterie, and ha∣uing giuen place to that, hee was prouoked to murther; so that if wee admit one of these firie darts, they will inflame vs to receiue another, and so our burning wounds will torment our consciences, and most hardly admit of any cure.

And therefore it behooueth vs to take vnto vs the shield of faith, whereby we may quench these firie darts. But why

doth the Apostle vse this improper speech, seeing the shield doth not quench, but repell the darts that beate vpon it? I answere, partly to shew the nature of our enemies tempta∣tions, namely, that they are firie, mortall, raging, and perni∣tious (as before I said) and partly to set foorth a double ver∣tue of faith; for first thereby wee repell and beate backe his temptations, and so resist him stedfastly in the faith, as the A∣postle speaketh, 1. Pet. 5.9. And secondly, if Sathans darts haue pearced and wounded vs, faith also doth coole the scorching heate of sinne, by applying vnto vs the precious baulme of Christs blood, so that our wounds are not mortall vnto vs, though mortall in themselues, if they were not cured by this soueraigne salue of sinne, which being applied by faith, doth ease the burning torments of our euill consciences, and pre∣serueth vs from all danger of death. The first of these vertues is signified hereby, in that he calleth faith a shield, which re∣pelleth Sathans temptations, as the shield doth the darts that are cast against it: the second by the word (quenching) name∣ly, that as water quencheth the fire, so faith quencheth the firie darts of Sathans temptations, as is aforesaid.

Lastly, wee are to note that he calleth Sathan the wicked one, to shew vnto vs that hee is the father and author of all wickednesse and sinne, both by sinning himselfe, and prouo∣king others to sinne by his temptations. And therefore he is called the wicked or euill one both here and Matth. 6.13. But deliuer vs from the euill one. So Matth. 13.38. The tares are the children of the wicked one, as also Ioh. 8.44.

CHAP. XIIII. Of the helmet of saluation.

THe fift peece of our Christian armour is the hel∣met of saluation, which is so called by a meto∣nymie of the effect, because it bringeth salua∣tion to them that weare it, for we are saued by hope, as it is Rom. 8.24. which we are to vnder∣stand by the helmet of saluation, as appeareth 1. Thess. 5.8.

where he exhorteth vs to put on the hope of saluation for an helmet. As therefore souldiers when they goe into the field put on their helmet, that thereby they may defend their head, which is their chiefe part, from the cruell blowes of the enemie; so we being to fight the spirituall battaile, must put on hope both of victorie, and the glorious crowne belong∣ing thereunto, and so shall wee neuer turne our backes when wee are assaulted, seeing by the Lords assistance we doe assu∣redly hope for victorie, and through his mercie and the me∣rits of Christ do expect after our combat is finished, the gar∣land of euerlasting happines, promised to all that ouercome. For though Sathan assault vs on the one side, by offering vn∣to vs the riches, honours and pleasures of the world, that thereby he may intice vs to sinne, and so yeeld our selues his captiues, he shall not preuaile against vs, if we be armed with this helmet of saluation: for as no man in his right wits would sell his certaine interest vnto a goodly inheritance for a bright shining counter; so much lesse will any man, who is not starke mad, sell his assured hope of the eternall kingdom of glorie, by yeelding himselfe the slaue of sinne and Sathan, to purchase for the present the worlds counterfaite shining excellencies, which are in truth but mutable, or at least mo∣mentanie vanities. And though he assault vs on the other side with afflictions, crosses and persecutions as he did Paul, yet wee will with him, for the hope of Israel, be content to bee bound in the chaines of miserie and affliction. For the hea∣uiest crosse will seeme tolerable, yea an easie yoke and a light burthen, to those who doe expect and hope for a farre most excellent and an eternall waight of glorie; neither can the straight way and the narrow gate discourage those, that in the end of their iourney assuredly expect a palace of pleasure and neuer fading felicitie. But on the other side, if we doe not put on this helmet, wee shall not dare to lift vp our heads in the day of battaile: for as those who are encouraged with hope of victorie and the spoyle ensuing, doe fight valiantly; so those who are quite forsaken of hope, doe forsake also the field, and casting downe their armour and weapons, doe ei∣ther runne away, or cowardly yeeld vnto the enemie.

CHAP. XV. Of the sword of the spirit.

[§. Sect. 1] ANd so much for the defensiue armour which wee must put on; that which followeth is both de∣fensiue and offensiue, fit to defend our selues, and repell and foyle the enemie. 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 spirituall and not a carnall weapon, which the spirit of God himself hath as it were tem∣pered, made, sharpened, and put into our hands, to repell our spirituall enemies whensoeuer they assault vs. If therefore we would defend our selues and driue backe Sathan, wee must not onely buckle vnto vs the defensiue armour before spo∣ken of (for he that standeth altogether vpon defence, stan∣deth vpon no defence) but wee must take vnto vs the sword of the spirit, wherewith we may repell and deadly wound our spirituall enemies. Wherein we are to imitate the example of our chiefe Captaine Iesus Christ, who though he was able to haue confuted Sathan by other arguments, or to haue con∣founded him by the omnipotent power of his deitie, yet as he suffered himselfe to be tempted in all things like vnto vs, so he vsed also the same weapons, which he hath appointed vs to vse in this spirituall combat of temptations, to the end that we might be taught how to handle them, hauing his ex∣ample for our imitation, and also may conceiue assured hope of victorie, considering that our Captaine subdued Sathan with the selfesame weapons.

[§. Sect. 2] Whensoeuer therefore wee are assaulted by Sathan, let vs draw out the sword of the spirit, that wee may defend our selues, and giue him the foyle, as being the most fit weapon for this purpose: for if Sathan seeke to blind the eyes of our vnderstanding with ignorance, that thereby hee may leade vs as it were hoodwinkt into sinne, the word of God is a lanthorne to our feete, and a light vnto our pathes to disco∣uer Sathans darke illusions and secret ambushments, and to

guide our feete in the way of peace. If he seeke to deceiue vs with his lies, and to seduce vs into errors; the word of God is the touchstone of truth, by which wee discerne the pure golden veritie from the drossie conceits of humane inuen∣tions; and the subtill delusions of Sathans probable false∣hoods, from the vndoubted certaintie of Gods infallible truth. If he transforme himselfe into an angell of light, Gods word doth pull off his vizard, and maketh him appeare in his owne likenes: if he come vpon vs like a roring lion to de∣uoure vs, it protecteth vs from danger, and maketh vs strong enough to withstand his violence. Seeing therefore this wea∣pon is so excellent, let vs most highly esteeme it, and manful∣ly vse it whensoeuer Sathan doth assault vs and tempt vs vnto sinne. For example, when he inticing vs to commit sinne, doth extenuate and mince it as though it were but a May-game and a tricke of youth which God regardeth not; let vs 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 booke of the law to doe it, Gal. 3.10. that they who liue ac∣cording to the flesh, cannot please God, Rom. 8.8. that the burthen of sinne cannot be light, seeing it pressed out of Christ himselfe a bloudie sweate, &c.

On the other side, if hee aggrauate the hainousnes of our sins, to the end hee may draw vs into despaire of Gods mer∣cie; let vs say, it is written, I will not the death of a sinner (saith the Lord) but that he repent and liue, Ezech. 18.23.32. And, that Iesus Christ came into the world to saue sinners, 1. Tim. 1.15. And that he came not to call the righteous, but sinners to repentance, Matth. 9.13. Ioh. 3.16. If he tempt vs to the loue of the world, and to the seruice of this vnrighteous Mammon; let vs answer him, that it is impossible to serue two masters of such contrarie disposition, as it is written Matth. 6.24. That if wee loue the world, the loue of the father abideth not in vs, 1. Ioh. 2.15. That the amitie of the world is enmitie against God, Iam. 4.4.

Contrariwise, if renouncing the world, and endeuouring to serue the Lord in vprightnes and in truth, hee seeke to draw vs from our integritie, by threatning afflictions and persecution; wee are to strengthen our selues and resist him

with the sword of the spirit, remembring that they are blessed which suffer persecution for righteousnes sake, for theirs is the kingdō of heauen, Mat. 5.10. That all that will liue godly in Christ Iesus shall suffer persecutiō, 1. Tim. 3.12. That whosoeuer loseth a∣ny thing for Christs sake, shall receiue in recompence an hundreth fold more, and haue euerlasting life to boote, Matth. 19.29.

If he tempt vs to the neglect of Gods word, wee are to tell him, that all Christs sheepe heare his voyce and follow him, Ioh. 10.27. That whosoeuer is of God heareth Gods words, Ioh. 8.47. that they who know God heare his ministers, whereas he that is not of God heareth them not, 1. Ioh. 4.6. And if he ob∣iect that wee cannot heare it without great labour and cost, wee are to remember, that whosoeuer is a wise Merchant fit for the kingdome of God, will rather sell all he hath to buy this precious pearle, than be without it, Matth. 13.44, 45, 46.

On the other side, if he tempt vs to content our selues 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 iustified, Rom. 2.13. that they who are hearers of the word and not doers also, doe deceiue themselues, if they thinke hereby to haue any assurance of eternall life, Iam. 1.22. That not euery one who saith Lord, Lord, (that is, maketh a goodly profession of religion) shall enter into the kingdome of heauen, but he that doth the will of the father who is in heauen. Matth. 7.21.

So when he tempteth vs to pride, wee are to say vnto him, Sathan I may not yeeld vnto thy temptation, for it is writ∣ten; God resisteth the proude, but giueth his grace to the humble, 1. Pet. 5.5. If he tempt vs to couetousnes, we are to resist him, saying, it is written, that the desire of money is the roote of all euill, 1. Tim. 6.10. If to carking care, wee are to tell him, that the Apostle exhorteth vs to cast all our care on the Lord, for he careth for vs, 1. Pet. 5.7. If to vnthriftie mispending of Gods gifts, and carelesse consuming of our estates, wee are to tell him, that he that prouideth not for his familie, is worse than an Infidell, 1. Tim. 5.8.

[§. Sect. 3] And thus may we repell the violence of all Sathans temp∣tations and giue him the soyle, if wee will take vnto vs the

sword of the spirit, and skilfully vse the same in the fight; for it is not sufficient that we haue this sword lying by vs, nor to be able to shew the goodnes thereof in discourse, if in the meane time we neuer draw it out to fight the spirituall com∣bat, but let it rust in the scabberd; but we must alwaies haue it readie for the combat, and (as it were) naked in our hands, that wee may strike home, and cut off all the temptations of Sathan, and the lusts of our owne flesh when they doe assault vs. And to this end we must be skilfull in the vse thereof: for though a man haue an excellent weapon, yet if he know not how to vse it, it will little helpe him either to defend himselfe or offend his enemie: so if a man haue this two edged sword of Gods word, and haue no skill to rule it, he will strike flat∣long and not cut, and sometime wound himselfe in stead of hurting his enemie; yea so politike a warriour is Sathan, a∣gainst whom we fight, that if wee be not skilfull in the vse of this sword, he will turne the edge and point thereof against our selues, and so in stead of defending vs, it will, like the sword of Goliah, be readie for the enemie to cut off our owne head. And therefore it behooueth vs to come into Gods schoole continually, that there we may learne how to vse and handle this sword of Gods word so cunningly, that wee may resist Sathan in all his assaults, and giue him no aduantage in the fight. Otherwise he will vse it to our own ouerthrow; for if hee durst fight against our Sauiour Christ with his owne weapon the word of God, whose knowledge was exquisite and without measure, saying, It is written; how much more busie will he be in vsing it against vs, who haue not attained vnto the least part of his skill?

Whereby appeareth first the carnall retchlesnesse of many men, who, as though there were no enemie to assault them, haue not this weapon in their houses at all, or if they haue, yet they bestow more time in prophane exercises, than in studie how to vse the sword of the spirit for their owne de∣fence; or at least trusting to their owne skill as sufficient in it selfe, they seldome come to the Lords schoole, where they might learne to vse the weapon of Gods word for their best aduantage.

Secondly, hereby appeareth the wicked practise of the enemies of Gods truth, who take from Gods people this sword of the spirit, which the Lord hath giuen vnto all for their defence. Neither doth the Apostle in this place exhort onely the Clergie to take this weapon, but all Christians whatsoeuer, who are assaulted with their spirituall enemies: but they notwithstanding conspiring with Sathan to worke the ouerthrow of Gods Church, depriue them of the vse of the sword of the spirit, the word of God, and so betray them into the power of Sathan, being able to make no resistance, when their chiefe weapon is taken from them.

CHAP. XVI. Of Prayer.

[§. Sect. 1] THe last and chiefe meanes wherby we may both defend our selues and offend our enemie, is feruent and effectual prayer, which the Apostle exhorteth vs to vse, Eph. 6.18. And pray alwaies with &c. The necessitie and profit of which ex∣ercise is exceeding great in this spirituall combat, because thereby we doe obtaine all our strength to fight, and victorie also ouer our enemies. For first wee cannot endure the least assault of Sathan by our owne strength, vnlesse wee be armed with the power of Gods might, as before I haue shewed. And the Lords assistance, whereby onely we can ouercome, is ob∣tained by earnest and effectuall prayer, according to that Psal. 50.15. Call vpon me in the day of trouble; so will I deliuer thee, and thou shalt glorifie me. And our Sauiour prescribeth vs this meanes to free our selues from temptation, or at least from being ouercome by them, by crauing the Lords assi∣stance, saying, Leade vs not into temptation, but deliuer vs from euill, Matth. 6.13. So hee exhorteth his disciples vnto prayer, least they should enter into temptation. Luk. 22.40, 46.

Secondly, we cannot obtaine the spirituall armour (before described) by any meanes of our owne, but those graces of Gods spirit are his gifts, from whom euery good and perfect

gift descendeth, Iam. 1.17. and therefore are to be begged at his hands by earnest and effectuall prayer, we hauing his gra∣cious promise, that if we aske we shall receiue, Math. 7.7. And our Sauiour hath assured vs, that whatsoeuer wee aske the fa∣ther in his name, he will giue it vs, Ioh. 16.23. And to this his promise he addeth his commandement in the verse follow∣ing, saying, Aske and you shall receiue. Yea, if we doe but tru∣ly desire the holy Ghost, the Father will giue him vnto vs, Luk. 11.13. And hee commeth not alone, but bringeth with him our spirituall armour, euen all his graces fit for to arme vs in the spirituall combat, against all the assaults of Sathan and his assistants.

[§. Sect. 2] But whereas these graces are in this life but weake and im∣perfect in vs; our truth being mixt with will-worship and hy∣pocrisie, the puritie of our conscience being stained with our corruption; our knowledge of the Gospell but in part, and shadowed with the vaile of ignorance; our faith mixt with doubting, and weakened with incredulitie; our hope shaken from our anker-hold, when the promises of God are delaied; and whereas we also are vnskilfull to vse this spiritual armour for our best aduantage; therefore it behooueth vs after wee haue armed our selues at all points, not to trust altogether in our armour, but to haue our recourse vnto our grand Cap∣taine Christ Iesus, acknowledging our owne weakenesse, and desiring his aide and assistance, that being armed with his power, we may obtaine a glorious victorie ouer our spirituall enemies. And as Moses ioyned with Iosuahs sword his owne effectual prayer, which was of farre greater efficacie; for when he held vp his hands in prayer, Israel preuailed; but when he fainted, Amaleck had the vpper hand: so wee being to fight against the spirituall Amalekites, are not wholie to trust in our spirituall weapons, but we are to implore continually the Lords assistance by heartie prayer, assuring our selues that if we lift vp our hands and hearts vnto God, we shal in the end obtaine a full victorie; but if we faint, the spirituall Amaleck will preuaile against vs. Whilest our mindes lie groueling on the earth, it is an easie matter for these spirituall wickednesses to ouercome vs, seeing they fight against vs from high pla∣ces;

but if wee lift vp our hearts in prayer vnto God, our mindes and soules shall be as it were transported into hea∣uen, which is a tower of strength, into which our spirituall e∣nemies cannot approch. Whensoeuer therefore wee are as∣saulted by Sathan, let vs lift vp our soules into heauen by effectuall prayer, and so we shall be out of his reach.

[§. Sect. 3] Now that our prayers may bee effectuall, there are diuers conditions and properties required in them by the Apostle in this place. First, that wee pray continually, which also our Sauiour Christ enioyneth vs, Luk. 18.1. And Paul also 1. Thess. 5.17. not that wee must neglect all other exercises and doe nothing but pray; for there is a time to heare the word, to do the workes of mercie and of our callings; but his meaning is that we be alwaies readie to pray vpon all good occasions: especially in the time of temptation this dutie is required, according to that Psal. 50.15. And therefore the Apostle saith not, that wee must pray 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in euery particular time and season, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in euery fit time when iust occa∣sion and opportunitie is offered. Seeing therefore in the time of temptation we doe especially need the Lords helpe; ther∣fore, that aboue al other is the opportune and conuenient time wherein we are to implore the Lords assistance. Where by the way the stinted prayers of the popish rabble, which they restraine to set houres is confuted, for the Apostle wil∣leth vs alwaies to be in readines when any fit occasion is of∣fered.

The second thing required, is, that wee pray with all man∣ner of prayers and supplication. The former word here vsed is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth the earnest desiring of any good thing: the other is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is the deprecation of some euill; so that whether wee want any thing that is good, or would be deliuered from any thing which is euill, wee must haue recourse vnto God by prayer, that we may obtaine the one and auoide the other; but more especially when we feele the want or weaknes of any part of the spirituall armour, the graces of Gods spirit, wee are to begge them at Gods hand, that so wee may be enabled to stand in the encounter; and when wee apprehend the extreame malice, ioyned with the

great power and cunning policie of our spirituall enemies, wee are earnestly to pray that the Lord will not leade vs into temptation; or if he doe, yet that he will not suffer vs to fall therein and to be ouerthrowne. And these our prayers must not onely be publike in the Church, but also priuate in our chambers; neither must wee be alwaies begging these bene∣fits at Gods hand, but hauing obtained them, we must be as readie to giue him thankes, and to ascribe the glorie of all vnto him, who is the author and bestower of all vertue and grace which is in vs; and so calling vpon God with all man∣ner of prayer, he will be continually readie to assist vs in our spirituall combat.

The third thing required, is, that we pray in or by the spi∣rit, for the word here vsed may signifie both. First therefore we must pray in the spirit; to which is required first that we pray with vnderstanding; in which respect the ignorant Papists offend, who pray in an vnknowne tongue; and the ignorant Protestants also, who though they pray in their owne lan∣guage, yet know not the sense and meaning of that they speake.

Secondly, that we pray with attentiue mindes, ioyning our hearts with our tongues, and thoughts with words, to which is opposed the prayer of the lippes alone, when as wee draw neere vnto God with our mouthes, our hearts in the meane time being farre from him, as it is Esa. 29.13. Which kinde of prayer is odious and abominable vnto God: for what more grosse discord than when the tongue and heart disagree from one another, which should be tuned in vnisone? And as the carcasse being seuered from the soule is presently corrupt and stinketh; so the prayer of the lips being seuered from the prayer of the heart, which is the life and soule of it, is but a dead carcasse of prayer, and stinketh in Gods nostrels.

Thirdly, that we pray with a pure conscience and faith vn∣fained, lifting vp 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 liue in their sinnes without any true sorrow for those which are past, or any sin∣cere purpose to forsake them in the time to come; which

prayers must needes proceede from an heart full of incredu∣litie, seeing they haue no promise in the word whereupon they may ground their faith: nay, contrariwise it is said, that God heareth not sinners, Ioh. 9.31. that is, such as go on in their sinnes without repentance, hauing no purpose of heart to leaue and forsake them.

And thus you see what it is to pray in the spirit, which wee cannot perfourme, vnlesse we pray through and by the spirit of God, which helpeth our infirmities, and teacheth vs to pray as wee ought, yea it selfe maketh request for vs with sighes which cannot be expressed, as it is Rom. 8.26.

The fourth thing required is watchfulnes; which dutie is required ioyntly with prayer in many places. Our Sauiour three times ioyneth 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 vnto prayer. As though hee should say, your enemie the diuell as a roring lion walketh about, seeking whom he may deuoure, and therefore it be∣hooueth you at all times like valiant and carefull souldiers, who are still in daunger to be assaulted by their enemies, to be sober and watch, as it is 1. Pet. 5.8. but now more especial∣ly seeing the end of all things is at hand, for Sathan knowing that his time is but short, will redouble all his forces to work our destruction, euen as souldiers will most fiercely assault a town, when as they cannot long lie at the siege, either by rea∣son of winter drawing on, or the approching of new forces to relieue the towne or raise the siege. Seeing therefore Sathan redoubleth his force and care in working our destruction, let vs redouble our care and watchfulnes in seeking to preuent his force and malice. For if Sathan watch continually that he may murther vs, shall not wee be watchfull in withstanding his assaults? He is continually in armes to ouerthrow vs, and shall not wee watch night and day in our Christian armour, that we may defeate his forces and obtaine victorie?

Now this our watchfulnes is partly of the bodie, and part∣ly of the soule. The bodily watching is the abstaining from naturall sleepe, to the end that wee may giue our selues vnto

prayer; when as with Dauid we water our couch with teares, Psal. 6.6. and call vpon God not onely in the day, but in the night also, as it is Psal. 88.1. And whē as euen at midnight we rouze vp our selues to giue thankes vnto God for his mercie and benefits, as it is Psal. 119.62. The watchfulnes of the soule is when as wee doe not sleepe in our sinnes, being rocked in the cradle of carnall securitie, but shake off our drowsines by vnfained repentance, rising vp to newnes of life. And to this watchfulnes the Apostle exhorteth vs Eph. 5.14. Awake thou that sleepest, and stand vp from the dead, and Christ shall giue thee light, &c. for wee are dead in our sinnes, till Christ by his spirit mortifie them and reuiue vs, raising vs vp to newnes of life, as it is Eph. 2.1. Though therefore wee take our rest and sleepe in that measure which nature requireth, yet let vs not sleepe as doe other, (to wit, in carnall securitie) but let vs watch and be sober, as it is 1. Thess. 5.6. because in this respect it is time that we should arise from sleepe, for the darke night of ignorance is past; and the bright sun-shine day of the Gospel is come, let vs therefore cast away the workes of darknes, and let vs put on the armour of light: So that we walke honestly as in the day: not in gluttony and drunkennes, neither in chambering and wantonnesse, nor in strife and enuying: but putting on the Lord Ie∣sus Christ, taking no thought for the flesh, to fulfill the lusts there∣of, as it is Rom. 13.12, 13, 14.

And this is the Christian watch which we are to ioyne with prayer: but as I would not haue vs put our whole confidence in the spirituall armour, so much lesse in our owne care and watchfulnes; for wee must relie our selues vpon God onely, desiring him to watch ouer vs while we sleepe; but yet with the Lords assistance wee must ioyne our endeuour, and not drowsily and sleepely receiue his aide: and as the godly hus∣bandman expecteth the fruites of the earth from the blessing of God, and yet notwithstanding vseth all paines, care and diligence in plowing, harrowing and sowing his ground; so we are to seeke deliuerance from the force and malice of our spirituall enemies of God alone, but yet wee are to ioyne our good endeuour carefully and diligently, vsing all the good meanes which are ordained of God for this purpose.

[§. Sect. 5] The fift thing required is perseuerance in prayer: for it is not sufficient to pray earnestly and feruently for a spirt, but we must continue therein, expecting the Lords leisure. And vnto this we are exhorted Rom. 12.12. continuing in prayer. So the Prophet Dauid perswadeth to expect and waite for the Lord, and to bee strong in continuing constantlie in our course, and then in the end God will comfort our hearts, Psal. 27.14. And the Apostle Paul willeth vs to pray incessant∣ly, like importunate suiters who will haue no nay, though they receiue many denials. To this dutie our Sauiour encou∣rageth vs by the parable of the vnrighteous Iudge, who though hee neither cared for man nor feared God, yet was moued through importunitie to do the poore widow iustice; and therefore our heauenly father will much more graunt the importunate suites of his elect, especially hauing bound himselfe thereunto by his most gracious promises. True it is that the Lord doth many times deferre to graunt the prayers of his children, as though he heard or regarded them not; when as in truth he neuer delayeth any of their lawfull suites, vnlesse it be to this end that hee may thereby either conuay vnto them greater benefits than they desire, as when hee giueth spirituall graces in stead of earthly benefits; or els that thereby he may moue them to pray more feruently, and so exercise and increase their faith, hope and patience; or that he may shew these his graces to the praise of his glorie who hath bestowed them, both to others and the parties them∣selues; or that hee may moue vs more thankfully to receiue and highly to esteeme his benefits, after by long suite wee haue obtained them, which wee would not so greatly regard if he bestowed them at the first motion. A notable example hereof we haue in the Canaanitish woman, both for our com∣fort and imitation, Matth. 15. To whose prayers our Sauiour Christ gaue (as it seemed) no eare; and when he did take no∣tice of her suite he giueth her a double repulse, first by telling her that he was sent onely to the lost sheepe of the house of Israel; and when this would not moue her to surcease her suite, he vseth a more bitter deniall, telling her that it was not fit to take the childrens bread and to cast it to whelpes: but

when she was not hereby discouraged, nor her faith extin∣guished, but rather of a sparke increased to a great flame, at the last she doth not onely receiue what she desired, but also was sent away with great commendation. But wherefore did not our Sauiour graunt her petition at the first hearing? Sure∣ly not that he grudged her her suite, or was loth to entertaine it, but to the end that he might make her more earnestly im∣plore his helpe, and manifest to all the world her singular faith; and lastly, that she might be an example to vs for our imitation, both to encourage vs in asking of God the supplie of our wants, and also to perseuere in prayer, though at the first God seemeth not to regard vs, yea though wee receiue diuers repulses and many discouragements: which if we per∣fourme wee shall haue a notable testimonie of a true faith, when as we can patiently abide the Lords leisure, though hee doe deferre his helpe, for he that beleeueth, will not make haste, as it is Esa. 28.16. and in the end wee shall be sure to obtaine our godly and honest desires, if not as we would, yet as it shal be most for our good, and withall eternall blessednes. For the Lord is the God of iudgement; and blessed are all they that waite for him, as it is Esa. 30.18.

When therefore we are assaulted by our spiritual enemies, and readie to faint in the combat of temptations, let vs call vpon the Lord for his assistance, that wee may be freed from danger and deliuered from them; and if the Lord doe seeme to deferre his helpe, and suffer vs still to beare the brunt of the battaile, after wee haue many times implored his assi∣stance, yet let vs not be discouraged, but constantly perseuere in prayer, assuring our selues that the Lord will either free vs from the temptation, or els giue vs strength to endure and ouercome it: for hee hath promised that he will not suffer vs to be tempted aboue our power, but that he will giue a good issue to the temptation that wee may be able to beare it, and he is faithfull and true of his word: as it is 1. Cor. 10.13. It may be that the Lord wil not quite free vs from the skirmish of temptation, though we haue often desired it of him, either because he would further trie our Christian valour, and exer∣cise our faith, or restraine vs from sinne, especially spirituall

pride, to which wee are too too subiect; as wee may see in the example of Paul, who being buffeted by the messenger of Sathan, besought the Lord thrice that he might depart from him: but the Lord answered, that his grace which he bestow∣ed on him was sufficient, and that his power was made mani∣fest in the Apostles weaknes, 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 pricke of the flesh letting out the winde of vaine glorie, which would haue puf∣fed him vp, by reason of the multitude of reuelations which hee had receiued. Let vs not therefore send for the Lords assistance (as it were) by poste; and prescribe the Lord a time with the Bethulians, wherein if we be not relieued we will faint and cowardly yeeld: for that which the Prophet speaketh from the Lord concerning the vision, may fitly bee spoken of the Lords aide and helpe; 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 wee doe not onely pray for our selues, but also for all the Saints. For wee are fellow members of the same bodie, wee are fellow soul∣diers which fight vnder the same Captaine Iesus Christ, and consequently their victorie is our victorie, and their foyles are our foyles. As therefore souldiers do not only stand vpon their seuerall guards, but ioyne their forces together, where∣by it commeth to passe, that they who being scattered might easily be ouercome, hauing vnited their forces are vnresist∣able; so wee are not onely to stand vpon our owne defence, but to ioyne in prayer with the whole Church militant, and then shall not our spirituall enemies stand against vs: for of the praier of one righteous man auaileth much, being feruent and effectuall; of what efficacie and power are the prayers of all the righteous ioyned together?

And thus haue I described the Christian armour, which e∣uery man is to put on before hee enter into the combat with our spirituall enemies: amongst all which there is not any peece appointed for the backe, to note vnto vs that wee must neuer retire, but manfully stand to it euen in the face of our enemie. For if wee resist Sathan, he will flee from vs, Iam. 4.7.

but if we giue ground and betake our selues to flight, he will pursue vs swiftly and deadly wound vs; for wee haue no ar∣mour on the backe to defend vs from the violence of his blowes, neither will the Lord protect such faint-hearted co∣wards as runne away from his standerd, not daring to trust and relie vpon his almightie power and neuer failing assis∣tance, which he hath promised to all that fight his battailes. Seeing therefore there is no safetie in flight, and assured vic∣torie to those that faint not but endure the brunt of the skir∣mish vnto the end, let vs manfully stand vpon our guard, nei∣ther fleeing nor yeelding to our spirituall enemies; for where can wee be more safe, than vnder the Lords standerd? where can we be more honourably imployed, than in fighting his battailes? how can our state be more dangerous, than when we flee and Sathan pursueth vs? how can it be more despe∣rate, than when wee yeeld our selues captiue to Sathan to be bound in the fetters of sinne, vntill the sentence of condem∣nation be pronounced on vs in the general sessions at the day of Christs appearing?

CHAP. XVII. Of Sathans stratagems.

[§. Sect. 1] ANd so much concerning our spirituall armour, as also our preparation to the spirituall warfare; now we are to speake of the battaile it selfe: where first we are to consider of Sathans stratagems, and the manner of his fight; and secondly, of the speciall conflicts or temptations wherewith he assaileth vs. Concerning Sathans stratagems, wee are to know that they are many and dange∣rous; with which he will easily circumuent and ouerthrow vs, if wee doe not carefully preuent or cunningly auoide them. For first he dealeth not with all alike, neither vseth the same weapons to foyle euery one, but he obserueth the qualitie and disposition of his enemies, and accordingly he fitteth his temptations, so as they may be most forcible to preuaile a∣gainst them. And to this end he obserueth to what sinnes wee

are most inclined, either by nature, or by present occasion, and to those he inciteth vs, thrusting vs as it were downe the hill, where we are apt to runne headlong of our owne accord; and seconding his assault with the aide of our corrupt flesh, which intertaineth willingly his suggestions, and vrgeth vs violently to yeeld to his temptations. So that Sathan neuer striueth against the streame, but vseth the tide of our affec∣tions to carrie vs swiftly into a sea of sinne.

For example, if he finde a man ambitiously affected, then he couereth his hooke with the baite of honours: and thus he tempted Abimelech to murther all his worthie brethren, that hee might obtaine the soueraigntie: thus hee tempted Ioab to stab traiterously Abner and Amasa, that hee might still be Captaine Generall: thus he tempted Absalon to vsurp the kingdome, though it were by the vtter destruction of his owne father. And thus he tempted our Sauiour Christ to wor∣ship him, by offering him all the kingdomes of the world, thinking belike that he was inclined to ambition, seeing hee professed himselfe a great King, and had no worldly king∣dome in his possession. So in our daies he tempteth the am∣bitious subiect to aspire, without iust title, to the Crowne of their lawfull Princes; and those who are Kings alreadie to affect a Monarchie, by vsurping wrongfully their neighbour kingdomes: so hee tempteth the Spiritualtie to come by Church-preferments, rather commended by the gifts of the purse than of the minde; and the Laytie to buy great offices at so high a rate that they cannot liue of them, vnlesse they sell iustice by taking bribes to betray the innocent, and their honestie also by vsing all extorsion.

If he find that men are addicted to voluptuousnes, then he tempteth them to sinne by offering carnall pleasures; and thus hee tempted Noah to drunkennes, Dauid to adulterie, Salomon to idolatrie and all wickednesse. And thus now hee tempteth some to good fellowship, that is, to spend their whole time in drunkennes, belly-cheare, and all riotous ex∣cesse and Epicurisme; some to lust, incontinencie, and all vo∣luptuous pleasures of the flesh. Or if he cannot bring them to such carnall grossnes, hee will intice them to vse lawfull re∣creations

vnlawfully, and immoderatly spending all their time in pleasure, which they should bestow in the seruice of God, by imploying themselues in the generall duties of Christianitie, and in the speciall duties of their callings.

[§. Sect. 2] But if he finde that men are giuen to couetousnesse, then hath hee matter enough to worke vpon: 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 drowne men in perdition and destruction: for the desire of money is the roote of all euill. With this baite hee allured Laban to deale churlishly and vniustly with Iacob, and his owne children; and to inrich himselfe by impouerishing them, for whose sake he should haue gathered his riches. He inticed Balaam to curse the people whom God had blessed, by offring him money the wages of wickednesse. He tempted Gehazi to take the talent and chaunge of raiment of Naaman, selling for this small trifle Gods honour and his masters credit. He allured Achab to murther Naboth, that he might purloyne his vine∣yard, and so purchase the iuyce of the grape with the blood of his faithfull subiect. With this baite he inticed Iudas to be∣tray his master, selling him for thirtie peeces of siluer, whose worth could not be valued with many worlds. And hereby also hee prouoked Demetrius to oppose himselfe to the preaching of the Gospell, because hee would not lose his gaine in making siluer shrines to the Idoll, Act. 19.25. Neither was this argument drawne from profit forcible onely in for∣mer times, but now also it doth no lesse perswade to sinne. For whom almost doth not Sathan catch, or at least intangle in this golden net? Doth he not insnare as well professors of religion, as professed worldlings, so that in greedie seeking of gaine it is not easie to discerne the one from the other? Doth hee not ouercome all sorts and conditions of men, as well those who abound in al things, as those that enioy little, by proportionating his ••••••ers of riches, according to their seuerall estates; much to those that haue much, and little to those that possesse little? For hee commeth to Princes, and promiseth them huge summes of money, if they will lay in∣tollerable taxations on their s•…•…cts, or rob the Church of

her liuings, that is, God himselfe of his right. He commeth to Magistrates and Iudges, and offreth vnto them great bribes, if they will peruert iustice, and so purteth out their eyes that they cannot see right from wrong; for, reward blindeth the eyes of the wise, and peruerteth the words of the iust, as it is Deut. 16.19. If he see one in office couetous, he promiseth great re∣uenewes and stately houses, if hee will deceiue the Prince of their right, and oppresse the subiect with grieuous extortion: and the like offers he maketh to couetous gentlemen, if they will build their houses with the blood of their tenants, and by grinding the faces of the poore, and by inhaunsing their rents, and increasing their fines to such vnreasonable rates, that the poore tenant can scarce with the sweate of his face earne his bread.

Neither doth hee angle with this baite in the Court and countrie onely, but he thinketh it fit for the citie also: for he commeth to the couetous Merchant, and promiseth him that in such a countrie he shall haue good trafficke, if hee will dis∣semble his religion, that is, denie Christ before men: he offe∣reth to the shop-keeper increase of wealth, if hee will vse false waights & measures, and false lights, or els sell such wares as are neither profitable for the Church nor Common-wealth; or adulterate and falsifie his stuffe by mixing bad with good; or aske double the price, swearing that it cost him more than afterwards himselfe is contented to take: in a word, if in buy∣ing and selling he will vse fraud, lying, swearing and forswea∣ring, hee promiseth to make him a rich man, though often∣times hee dēceiueth him, for in stead of increasing in wealth by these vngodly practises, oftentimes he becomes banke∣rupt, the Lord laying his curse on those wicked meanes, with∣out whose blessing the builder buildeth and the labourer la∣boureth but in vaine, as it is Psal. 127. 1.2. So also he commeth 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 alto∣gether vnfit for vse; as though that were most fit for sale which is sleight and altogether vnprofitable. And so com∣mon nowadaies is this fault, that no greater dispraise can be giuen, than to say it is sale ware, as though now nothing

which is good and substantiall were fit to be sold. And with these and such like snares doth Sathan intangle those that are couetous, and haue set their hearts vpon the earthly Mam∣mon; which I haue the longer stood vpon, because it is a temptation most dangerous; neither doth Sathan by any meanes more easily sacke our soules, and spoile vs of Gods graces, than when hee ascendeth by these golden ladders, or maketh a breach in our hearts with these rich bullets.

[§. Sect. 3] If Sathan see men proud and vaine-glorious, then he inti∣ceth them to sinne, by offring them gorgeous attire farre vn∣fitting their state and callings, and so causeth them to com∣mit a great absurditie: for whereas our Sauiour Christ saith, that the bodie is of more worth than raiment, they make their raiment of more worth than their bodies, in other mens iudgement, and preferre gay apparell before the health of their soules, in their owne estimation; for that they may iet it out in rich attire, they vse vnlawful meanes, either by iniu∣ring and oppressing their inferiours, or at least by keeping the poore from their right: (for their superfluitie of wealth was not giuen them to spend in such excesse, but that they should like the Lords Almners relieue the poore with their surplussage) and by both, they wound their soules with sinne, and without repentance plunge them into euerlasting death.

So also Sathan taketh aduantage of our complexion and temperature; by tempting the Sanguine to pleasure and lust; the Flegmaticke to idlenes and sloth; the Melancholicke to enuie and malice; the Cholericke man he prouoketh to quar∣rels and braules, and inticeth him to take reuenge by aggra∣uating the iniurie, and suggesting that it will be great dispa∣ragement to put vp such a wrong. In a word, Sathan carefully obserueth to what sinne we are most prone by nature, custom or occasion; and to that he eggeth vs forward vnto which our owne lusts leade vs, changing his temptations as we change our affection. And therefore the Apostle Iames telleth vs, that whosoeuer is tempted, is drawne away by his owne concu∣piscence, because Sathan neuer assaulteth vs, but he is sure that the flesh will further him in his temptations.

[§. Sect. 4] And thus haue I discouered Sathans first stratagem, which

he vseth in tempting vs to sinne; which if wee would with∣stand and defeate, we are as carefully to obserue our own na∣ture and disposition, that wee may finde to what vices we are most prone, and so with greater watchfulnes we may auoide them. For as when a citie is besieged, the inhabitants will most strongly man that place, which by nature is most weake and assaultable, because they know that the enemie will giue the onset there where he is like to finde the easiest entrance: so wee being besieged with our spirituall enemies, are most carefully to obserue where our soules are weakest to make resistance, and ouer that part wee are to watch with greatest diligence, assuring our selues that there Sathan will plant all his engines of batterie, that hauing made a breach hee may enter and surprize vs. And because the heart of man is deceit∣full aboue all things, and none but God know it, let vs sum∣mon it often before the throne of Gods iudgement, and ex∣amine it by his law, that thereby wee may see our secret cor∣ruptions, and after labour to kill and mortifie them.

If we finde that wee be ambitiously affected, wee are to vse all good meanes that true humilitie may bee wrought in our hearts, and whensoeuer (honours being offred) we are tickled with ambitious and aspiring thoughts, let vs suspect that vn∣der honour Sathan hath hid a hooke to catch vs. And there∣fore before wee accept it, wee are to examine our selues whe∣ther we be fit for so high a place, and whether we can attaine thereto by honest and lawfull meanes, and whether the place it selfe be such, that therein we may glorifie God, benefit his Church, and keepe a good conscience.

So if we finde that we are addicted vnto pleasures, wee are with all care to studie and practise true mortification; and when any pleasures are offred vs, wee are to looke narrowly into them, that we may discerne if Sathan hath not laid vnder them a snare to intrap vs, either by tempting vs to pleasures which are vnlawfull, or to the immoderate vse of those which be lawfull; and as we loue the saluation of our soules, let vs auoide the baite when we see the snare.

In like manner if wee finde that we are prone to couetous∣nes, let vs carefully labour to weane our selues from this vice,

by considering that it is idolatrie, and the roote of all euill; that the rich (that is, such as set their hearts vpon riches) shall as hardly enter into Gods kingdome as a Camell thorow an needels eyes; that riches are momentanie and mutable, and wee mortall, and therefore haue no assurance of them for the space of one day. And when any commoditie is offred vs, we are to looke twice on it before we accept thereof, examining whether wee may compasse it by honest and good meanes, and without the hurt of our brethren, and then wee may take it as sent from God; otherwise we may assure our selues, that how pleasantly soeuer the baite looketh, yet Sathan hath hid vnder it a deadly hooke, and therfore if we swallow the baite the hooke will choake vs.

And thus also are we to behaue our selues in respect of all other sinnes, to which we finde after due examination we are addicted, if wee will be safe from the diuels malice and cun∣ning furie, knowing that where we are most weake, there he will giue the most violent assaults.

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

[§. Sect. 1] BVt as Sathan fitteth his temptations to our na∣ture and disposition, so also to our state and condition: for this also he obserueth, and ac∣cording to the qualitie thereof he tempteth vs to such sinnes, as by reason thereof wee are most inclinable: and this he doth both in re∣spect of our worldly and also our spirituall estate. In regard of our worldly estate, he obserueth whether we are in prospe∣ritie or aduersitie. If we be in prosperitie, then he tempteth vs to those sinnes whereunto that estate is most subiect, namely to pride and forgetfulnes of God, to contempt of our poore brethren, to the loue of the world, to coldnes in religion, and carnall securitie; for he will perswade vs, how wickedly soe∣uer we liue, that we are highly in Gods fauour, otherwise he

would not bestow so great and manifold benefits vpon vs, as pawnes and pledges of his loue.

If we be in aduersitie, then he will labour to perswade vs to vse vnlawfull meanes for the repairing of our estates, distru∣sting in Gods al-ruling prouidence and neuer deceiuing pro∣mises. If we be poore, he inticeth vs to steale, defraud and op∣presse our brethren, that so wee may become rich by others spoyles. If wee haue lost any thing by theeues or other ca∣sualtie, he tempteth vs to goe to witches and wizards, that so we may hazard our soules, which are of more value than the whole world, for the recouerie of some earthly trifle. If wee suffer any great crosse or affliction, hee will perswade vs that God hath forsaken and hateth vs, or els he would not so grie∣uously afflict vs; and hereby hee moueth vs to despaire, mur∣muring and repining against God. Which temptation he fin∣deth so forcible, that he confidently presumed that he could thereby haue caused Iob to haue blasphemed God to his face. Yea hee thought it a fit weapon to vse against our Sauiour Christ; for, wanting ordinarie meanes to sustaine his hunger, Sathan tempteth him to distrust Gods prouidence, and to shift for himselfe, by turning stones into bread, Matth. 4.

Now if wee would withstand Sathan in this his cunning practise, wee also are carefully to obserue our estates, and to arme our selues against those temptations, to which that e∣state wherein we liue is most subiect. In the time of prosperi∣tie we are continually to meditate, that whatsoeuer wee haue it is the gift of God, bestowed on vs not for our desarts, but of his free mercie and goodnesse, that by the consideration hereof we may be stirred vp to true thankfulnes, and as often as wee looke vpon the gifts may thinke vpon the giuer, and praise his name for his benefits, and imploy them to his glo∣rie, and the good of our brethren the poore members of Iesus Christ. Let vs remember that wee 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 momentanie and mutable, and we also mortall, and therfore there is no reason that wee should be proud of them, or con∣temne

our brethren who want them, seeing in an instant they may abound, and we may be stripped of all we possesse.

So if we be in aduersitie, wee are to relie our selues on the Lords prouidence, who hath promised to all that depend vp∣on him all things necessarie, so farre foorth as they tend to the saluation of our soules: neither are we to beleeue Sathan when he telleth vs that afflictions are signes of Gods hatred, seeing there are innumerable examples of Gods deare chil∣dren grieuously afflicted, and plaine testimonies of Scriptures which proue the contrarie, as shall appeare hereafter.

[§. Sect. 3] In respect of our spirituall estate Sathan obserueth whe∣ther wee be meere worldlings or professors. If worldlings, then whether we be notoriously wicked, or ciuil honest men; those that be notoriously wicked he plungeth headlong into a gulfe of all wickednesse and outragious rebellion against God, hee tempteth them to Atheisme, and to contempt of Gods worship and seruice, to swearing and blaspheming, to the prophaning of the Sabbaoth, and scorning of all religion, to murthers, adulterie, drunkennes, theft, and all diuellish practises, because they are his slaues readie at his appoint∣ment to execute all those workes of darknes wherein he will imploy them. For such men it is but lost labour to shew them how they may resist Sathan, seeing they take their whole de∣light in seruing and obeying him; and therefore before they be taught how to resist him, they must be perswaded to a de∣sire of comming out of his thraldome, of whom they are ta∣ken prisoners to doe his will, as it is 2. Tim. 2.26.

If they be ciuill honest men, he perswadeth them that it is sufficient if they deale iustly and vprightly with their neigh∣bours both in their words and actions; and for Gods seruice consisting in the duties of pietie, which is commanded in the first table, that it is enough if they haue a good meaning, though they be vtterly ignorant of the principles of religion, and that it is onely required of preachers and those that be book-learned, to be able to render an account of their faith; as for them God will haue them excused, so they leade an ho∣nest life amongst their neighbours, and be not tainted with grosse and outragious sinnes.

[§. Sect. 4] But beloued, if we would not be subdued by Sathan, let vs be most carefull in withstanding this dangerous assault: for there is not any one temptation wherewith Sathan preuaileth more, than by perswading men to content themselues with a ciuill kinde of honestie, which is destitute of religion and the true feare of God. And to this end let vs consider, that ciuill honestie seuered from true pietie is but glorious iniquitie: for when wee haue attained to as great a measure thereof, as possibly we can in this age of corruption, we shall come short in diuers duties of many of the Heathens, who haue excelled in these morall and ciuill vertues: and consequently when we are at the best we shall be but honest Infidels and good natu∣red worldlings, if wee doe not ioyne thereunto the duties of pietie. And how goodly a shew soeuer our workes make in the eyes of men, yet are they odious in Gods sight, if they be not done in knowledge, and grounded on Gods word and commandement, but in ignorance and according to our own inuentions and the fond conceit of our blind vnderstanding; if they proceede not from the true loue of God, which is the onely fountaine of all acceptable obedience, but from the loue of our selues and other carnall respects; if they bee not the fruites of a liuely faith, but done in ignorance and infide∣litie; for, what soeuer is not done in faith, is sinne, as it is Rom. 14.23. and therefore cannot please God, Heb. 11.6. By which we are not to vnderstand an historicall faith, whereby wee know and are assured that those workes wee doe are commanded in Gods word; but a true iustifying faith which doth applie vnto vs Christ Iesus, and all Gods mercifull promises made in him. For, that our workes may be acceptable before God, there is required first that our persons bee acceptable vnto him, neither can any thing we doe please him, so long as we remaine his enemies, in which state we are by nature, till wee are reconciled in Christ our Mediatour, as appeareth Rom. 5.10. Now vnlesse we haue faith, we cannot apply vnto vs Christ nor his merits and righteousnes, by whom onely wee are re∣conciled vnto God, and consequently we remaine Gods ene∣mies, who can doe nothing pleasing in his sight.

Secondly, the best of our workes are imperfect, and ming∣led

with many corruptions, and therefore cannot abide the examination of Gods exact iustice, till their imperfections be couered by Christs righteousnesse, and their corruption washed away with his most precious bloud; now Christ and his merits cannot by any other meanes be applied vnto vs, but by the hand of a liuely faith.

Lastly, if all our works and honest dealing be not done in zeale of Gods glorie, & referred to this end that Gods name may be magnified, they are not acceptable before God: for, the cause why he would haue our light shine before men, is, that he our heauenly father may be glorified, as it is Matth 5. 16. and the maine and wherefore wee should haue our con∣uersation honest amongst the Gentiles and vnbeleeuers, is, that they which speake euill of vs, as of euill doers, may, by our good works which they shall see, glorifie God in the day of their visitation, as it is 1. Pet. 2.12.

And therefore let not Sathan deceiue vs, in perswading vs to rest in ciuill honestie; for if it be seuered from true pietie, from sauing knowledge, from sincere loue of God, iustifying faith, and a zeale of Gods glorie, it will not be acceptable in Gods sight; as proceeding from the loue of our selues, and other carnall respects, namely to obtaine praise or profit thereby.

[§. Sect. 5] And thus Sathan dealeth with ciuil worldlings. But if those which he incountreth be professors of religion, then hee see∣keth to perswade them, that if they outwardly perfourme the duties of pietie, as the hearing of Gods word, the publike and priuate calling vpon Gods name, the frequent receiuing of the Sacraments; if they attaine to the knowledge and pro∣fession of religion, and can tip their tongues with godlinesse; then they may liue how they list amongst their brethren, neglecting all the duties of the second table, so they out∣wardly obserue the first; for though they be barraine of good workes, destitute of charitie, filled with pride, addicted to co∣uetousnesse, oppression, and all deceitfull dealing, yet they shall be iustified by their faith, and approoued of God for their outward profession sake. But let such men know that this is a notable stratagem of Sathan, to cause vs to fall into

his secret ambushments to our destruction, which if they would preuent and auoide, let them consider that pietie and charitable honestie are two such twinnes as are borne, liue, and dye both together, that they are the life and soule of a Christian which cannot possiblie be seuered; that it is as pos∣sible for the good tree to bring foorth bad fruite, for the fire to be without heate, and the Sunne without light, as it is for a liuely faith to be voide of good workes, true profession to be seuered from holie practise, and iustification before God from sanctification and holinesse of life before men; that whosoeuer braggeth of his loue to God and loueth not his brethren is a liar, and there is no truth in him, 1. Ioh. 4.20. that though they professe themselues the children of God, yet if they doe not the workes of righteousnes as well as the workes of pietie, and loue their brethren, they are in truth the children of the diuell, as appeareth 1. Ioh. 3.10. that not the hearers of the word, but the doers thereof are iustified, Rom. 2.13. that not euery one who saith Lord, Lord, shall enter into the kingdome of heauen, but they who doe the will of the father which is in heauen, Matth. 7.21. that they deceiue themselues who looke to be saued by hearing the word, if they practise not that which they heare, Iam. 1.22. for in stead thereof they shall plunge themselues into deeper condemnation: For the seruant that knoweth his masters will and doth it not, shall be beaten with many stripes, Luk. 12.47. And it shall be more easie for Tyre and Sidon, Sodome and Gomorrah, who had not the Gospell preached amongst them, nor saw Christs mi∣racles, than for Corazin and Bethsaida which enioyed both, Matth. 11.21. for there as he giueth great meanes of know∣ledge, there hee expecteth great fruites in practise, and as hee will be honoured in all, so especially in those that come nigh vnto him; as it is Leuit. 10.3. Lastly, that the sentence of sal∣uation and damnation shall not be giuen according to our words and profession, but according to our deedes and the holie practise of the workes of mercie and Christianitie, which are the inseparable fruites and vndoubted signes of true faith. And therefore let not Sathan delude vs, by per∣swading

swading vs that pietie without honestie, profession without practise, faith without workes are sufficient for our saluation.

[§. Sect. 6] But if they be sincere professors, then hee obserueth whe∣ther they be babes or strong men in Christ; if he finde them babes, then he seeketh to abuse their simplicitie, by drawing them either into errours and heresies, or at least into blinde zeale and superstition. If he cannot so preuaile, by reason that the bright beames of the Gospell shining in the preaching of the word doe discouer his errours and lies, giuing light to those that sit in the darknes of ignorance, and in the shadow of death, whereby their feete are guided into the way of peace, then he laboureth to ouerwhelme them with the bur∣then of their sinnes, and to plunge them into the bottomlesse gulfe of horrour and despaire, by aggrauating the odiousnes of their rebellion, and huge multitudes of their outragious transgressions, by setting before them the curse of the law, the vengeance of God due vnto them, his infinite and exact iustice which must be satisfied, and the vnspeakable and end∣lesse torments prepared for the damned. But if he cannot ag∣grauate their sins, which in truth they haue committed, and make of them such an huge mountaine as may serue to ouer∣whelme them, he addeth vnto them his owne sinnes, by ca∣sting into their minds outragious blasphemies against God, and such horrible suggestions of impietie, as it will make their haires to stand on end when they do but think of them, perswading them that they are their owne thoughts, and therefore horrible sinnes, whereas in truth they are but his suggestions, and therefore if wee doe repell and reiect them, they are not our sinnes but the sinnes of the tempter: for as it is not our fault if a theefe intice vs to steale, so wee doe not intertaine his motion, but shew our detestation of his sinne; so it is not a sinne to be tempted, if wee presently doe repell the suggestion, and doe not yeeld vnto the temptation. And this may appeare by our Sauiour Christ himselfe, who though he were free from sinne, yet hee was tempted in all things like vnto vs, and so not free from Sathans suggestions, for he was tempted to diffidence, to tempting God, yea to the worshipping of the diuell himselfe; but resisting Sathans

suggestions, he was not guiltie of sinne. Whose example if we imitate, Sathans blasphemous temptations shal neuer be laid to our charge; neither is it possible to be free from tempta∣tions, although it be possible by Gods grace to resist them. But more of this hereafter.

[§. Sect. 7] If by this meanes he cannot ouerthrow their faith & bring them to despaire, then hee taketh aduantage of their simpli∣citie, by inticing them to commit sinnes of ignorance. For example, he will tell them that it is lawfull, nay expedient to vse their Christian libertie, when he tempteth them to licen∣tiousnesse; and to the end he may more easily deceiue them, he will set a faire glosse vpon foule sinnes, and seeke to iustifie them by Gods word, apparelling vices in the habite of those vertues which most resemble them. He will tempt to coue∣tousnes, vnder shew of frugalitie, telling them that they who prouide not for their familie are worse than Infidels; and to prodigalitie, vnder the pretence of liberalitie, alleaging that they who sow plentifully shall reape plentifully. He will al∣lure them to tempt God, by neglecting those meanes which he hath graunted them, vnder the colour of affiance in God; and to trust in the meanes, vnder the vizard of carefull proui∣dence. He will tempt them to propound this end of their good workes, that they may be saued by them, because God hath promised to reward them; or to neglect good workes, as vnnecessarie to saluation, because faith alone iustifieth. Which temptations if wee would withstand, wee must labour after true sauing knowledge that we may discerne betweene vertue and vice, truth and error, that which God hath forbid∣den as vnlawfull, from that which hee hath commanded as lawfull; to this end vsing diligently all good meanes which tend to this purpose, as hearing, reading, meditating, and con∣ferring of Gods word, that so the clowdes of ignorance be∣ing dispelled with the light of knowledge, wee may discouer Sathans delusions and deceits. Otherwise if he depriue vs of knowledge, which is the eye of the soule, he may easily se∣duce vs out of the right way into the gulfe of perdition.

[§. Sect. 8] And thus Sathan dealeth with the weake Christian: but if he finde those whom he assaulteth strong men in Christ, so

that he cannot take any aduantage of their ignorance, nor o∣uerthrow their faith, then he laboureth to make them wound their conscience, by committing sins of presumption against their knowledge, vsing the violence of their affections, to a∣buse their reason and misleade their iudgement; the daunger of which temptation Dauid well discerning by his owne wo∣full experience, doth earnestly intreat the Lord to preserue him from presumptuous sins, Psal. 19.13. And thus hath Sathan preuailed with so many of Gods owne children, that he durst therewith assault our Sauiour Christ himselfe, by offring him the whole world and the glory thereof, if he would fall down and worship him; that his affections tickled with ambition, might moue him to commit this sin for the satisfying his de∣sires. But if he cannot thus preuaile, he wil transforme himself into an angell of light, and tempt them to the doing of a lesse good, that they may neglect a greater; or that which is in it selfe lawfull and commanded in his due time & place, he will tempt them to performe it vnseasonably, whē as other duties in respect of present occasion are more necessary; and so vseth one vertue or dutie 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 owne nature good and acceptable to God in their due time and place, to the end hee may distract their mindes and make them heare without profit: in the time of prayer hee will not stick to recall to their memories some profitable instructions which they haue heard at the sermon, to the end he may di∣sturbe them in that holy exercise, and keep them from lifting vp their hearts wholy vnto God. Moreouer, in all his tempta∣tions he will alleage scripture; but then either hee depraueth the place by adding or distracting, as when he alleageth scrip∣ture to our Sauiour Christ, Matth. 4: 6. It is written he will giue his angels charge ouer thee, &c. and leaueth out to keepe thee in all thy waies, which is expressed in the place he quoteth, Psal. 90.11. because that made quite against him; or if hee recite them right, he will wrest the words vnto another sense, than the holie Ghost hath written them, that so he may deceiue vs and leade vs into error.

CHAP. XIX. How Sathan allureth vs into sinne by degrees, and draweth vs from one extreme to another.

[§. Sect. 1] ANd thus haue I shewed at large Sathans first pol∣liticke stratagem, which he vseth to circumuent vs by fitting his temptations according to our nature and disposition, or our state and condi∣tion. A second pollicie which Sathan vseth to circumuent vs, is this; if he cannot at the first intice vs to fall into outragious wickednes, he will seeke to draw vs thereun∣to by degrees, beginning at the least, and so bringing vs from that to a greater, till at last we come to the highest step of wickednes: whereby it commeth to passe, that as those who walke to the top of an high hill, whose ascent ariseth by little and little, come to the top without wearines, before they well perceiued that they did ascend; so they who goe forward in the waies of wickednes by degrees, do without any controul∣ment or checke of conscience clime vp to the highest top thereof, whence Sathan casteth them down headlong into the pit of destruction. For example, if he see a professor of religi∣on which maketh conscience of his waies, he doth not vsual∣ly seeke at first to draw him into heinous sinnes, vnlesse the cordes of his temptations be exceeding strong; but first he al∣lureth him to come into the companie of wicked men, by of∣fering some pleasure or profit, or by occasion of affinitie and marriage, ioyning him if he can with such a yokefellow as wil draw him faster backe than he can draw her forward in the course of godlines. If he thus farre preuaile, then he tempteth him to winke at their sins which in conscience he condem∣neth, that he may still inioy his pleasure and profit, or conti∣nue in their loue and fauour; then in the next place he mo∣ueth him to thinke them tollerable sinnes which they com∣mit, and nothing so outragious as others fall into; and when he hath made this progresse, then he inticeth him to taste of sinne, which he so sweetneth with the sugred delights of this

vaine world that he swalloweth it downe without all loath∣somnesse, and neuer tasteth the bitternesse thereof till the heat of Gods spirit doe cause it worke in his conscience, so as he is neuer at rest till he haue cast it vp againe by vnfained re∣pentance. Otherwise if he be not preuented thus by Gods spi∣rit, Sathan will by this meanes cause his conscience to swal∣low and to digest such loathsome sinnes, which in former times he abhorred to see others commit. And as those who from their infancie are accustomed to take poysons in small quantities doe enable their stomackes to digest more, till by long custome and increasing the quantitie by degrees, it be∣commeth so familiar to their stomackes, that instead of poy∣soning them they are nourished thereby, as histories doe re∣cord of some of the Indian Kings: so Sathan inticeth vs to swallow downe the poyson of sinne at the first in such small quantitie, that our consciences may not be sicke thereof: but hauing well digested the least, he increaseth the measure till by long custome he hath made it so familiar to our conscien∣ces, that those sinnes are euen meate and drinke vnto vs, which at the first we loathed as deadly poysons.

Now if we would defeate this pollicie of Sathan, we must continually watch ouer our owne hearts and pull them backe when wee see that they but incline vnto any sinne; we must not lightly esteeme of any sinne, nor willingly giue entertainment to the least wicked thought, for though in it selfe it be not so hainous, yet it will inlarge our consciences and make roome for a greater, til at last we keepe open house, readie to receiue all wickednes which offereth it selfe vnto vs; and as we are carefull to auoyde the sinnes themselues, so with as much diligence we are to shunne the occasions and meanes by which we might be drawne, or inticed thereunto. But of this point more hereafter.

[§. Sect. 2] A third pollicie which Sathan vseth to circumuent vs, is to bring vs from one extreme to another. For example, when we see the vilenesse of prodigalitie, so as we will no longer be possessed of that vice, then will Sathan make it as odious as he can, and indeauour to bring vs into extreame hatred thereof, that so he may the more easily draw vs into the contrarie vice

of couetousnesse. If he cannot any longer keepe vs asleepe in sinne, by rocking vs in the cradell of carnall securitie, and sing∣ing vnto vs the sweete tunes of Gods mercie and Christs me∣rits, thē will he labour to plunge vs in despaire, by setting be∣fore our eyes the heynousnesse of our sinnes, and sounding in our eares the thundring threatnings of the law. If he cannot any longer nuzzle vs in superstition, and cause vs to place all our religion in ceremonies, and in restrayning our selues of the vse of things indifferent, he will draw vs to the other ex∣treame by mouing vs to thinke all ceremonies vnlawfull, and to practise all licenciousnes vnder pretence of christian liber∣tie. If he can no longer perswade vs to seeke for iustification by the workes of the law to the end wee may not rely on Christs merits and righteousnes, he will bring vs into vtter dislike of this doctrine, by shewing vs the absurdities thereof, that he may draw vs to the other extreme, namely to neglect good workes, as altogether vnnecessarie to saluation because faith alone iustifieth. If he cannot hide out of our sight the shining graces of Gods spirit by casting before our eyes the cloude of our sinnes and corruptions, then he will cause vs to looke on them through the spectacles of selfe loue and affe∣ction to the end we may imagine them much greater than in truth they are, and so be puffed vp in pride, and too securely rest in those gifts we haue, not seeking for increase. If he can∣not perswade vs to diffidence and distrust, he will moue vs to tempt God vpon no necessarie occasions: and thus he dealt with our Sauiour Christ, for first he tempted him to distrust Gods prouidence, and to prouide for himselfe by turning stones into bread; but when he could not so preuaile, he mo∣ued him to make an vnnecessarie experiment of his proui∣dence and care, by casting himselfe downe headlong from the pinacle of the temple, whereas there were ordinarie meanes whereby he might descend.

Now the end why Sathan vseth this pollicie is, more vio∣lently to cast vs into one extreame of sinne, when with full swinge of will we do auoyde the other: as also to make vs be∣leeue that the latter temptation is the motion of Gods spirit, seeing it is cleane contrarie to the former suggestion of Sa∣than,

whereas in truth they are but vnlike children of the same father.

[§. Sect. 3] The daunger of which tentations if we would auoyde, we must keepe vs in the golden meane auoyding both ex∣treames; and because we are ignorant and vnskilfull in trauay∣ling the straight path which leadeth to Gods kingdome, and euery hower readie to take the bywaies of errour which leade to destruction, let vs vse the word of God for our guide: and as the Israelites trauayling towards the land of promise, were directed by the cloud and piller of fire, going forward when that went before them, and pitching their tents where that stayed; so let vs constantly and boldly trauaile in our chri∣stian pilgrimage so long as we haue the word of God for our direction, not staying where it biddeth goe, nor going when it stayeth. Let this be the touchstone to discerne the golden truth from the drossie extreames on either side; let it be the line to leade vs out of this laborinth of errours; let it be the starre of Bethlehem to conduct vs in our tedious iourney vnto the place where our Sauiour Christ is, not now lying in the armes of his mother, but sitting at the right hand of his father in all glorie power and maiestie. And because we are vnskil∣full pilots in failing the daungerous sea of this tempestuous world, readid to fall vpon the rockes while we auoyde the sands; lot Gods word be our card, to direct vs to the holy land: otherwise Sathan will raise against vs such stormie tem∣pests, and contrarie blasts of temptations, that our soules will suffer shipwracke vpon the rockes of sinne, and be drowned in a sea of destruction.

CHAP. XX. Of three other stratagems which Sathan vseth.

[§. Sect. 1] A Fourth pollicie which Sathan vseth to entrap vs in his secret ambushments is this. When by the violence of his tentations he cannot altogether restraine vs from doing that which is good: then he will tempt vs to doe good actions to bad ends. In giuing

of almes he will moue men to propound this end that they may be seene of men; in doing of good workes, he will tempt them to forget Gods glorie, and to set before them as their maine end of all their good actions, the meriting of heauen; and if men will needes appeare vertuous and religious, he will intice them to vse outward vertues as a cloake to hide their inward vices, and religion as a faire vizard to couer their foule impietie. And thus he tempteth men to vse all outward shewes of humilitie, to the end they may the better disguise their hidden pride and ambition, as we may see in the exam∣ple of Absolon; and all complements of curtesie and loue, as a maske to hide their enuie and malice. And thus he allu∣reth men to professe religion, heare sermons, and vse glorious speeches, that they may (seeming religious and men of good consciences) haue their shoppes the better customed, and their words credited, and so haue the fitter opportunitie of deceiuing them who for their profession repose trust in them.

[§. Sect. 2] A fift pollicie whereby hee seeketh to surprise vs is by tempting men to vse wicked meanes for the accomplishing of good ends, and to doe euill th•••• good may come thereof; and thus he tempted Saul to transgresse Gods commaunde∣ment in reseruing the fat of the cattell to the end he might sacrifice therewith vnto the Lord; and Isaac to say that Re∣becca was his sister to saue his life; and Peter to vse dissimu∣lation that he might not offend the Iewes. And thus he temp∣teth men to tell officious and profitable lies for the auoyding of greater euils; he moueth seruants to giue their maisters goods to the poore without their priuitie or liking, and so to commit theft that they may giue almes; he tempteth non∣residents to possesse many liuings that they may keepe good hospitalitie, and so starue the foule to feede the body; and citizens to vse all fraud and deceite that they may prouide for their familie. Which pollicies of Sathan are exceeding daungerous; for hardly can we escape them both, namely doing good things to bad ends, or vsing of euill meanes for the atchieuing of good purposes: but the more difficult the thing is, the greater must be our care; the more secret and daungerous Sathans ambushments are, the more diligent and

watchfulnes must we vse in auoyding them. In all our actions therefore let vs be carefull to propound vnto our selues good ends, and vse good meanes for the accomplishing of our ho∣nest and godly purposes; for if we neglect the first, we shall bewray our hypocrisie and impietie, if the latter we shall pol∣lute a faire worke with filthie tooles, and shew our diffidence in God in not dairing to vse those godly and honest meanes which he hath commaunded and commended vs, vnlesse we boulster and prop them vp by our owne foolish inuentions, and wicked practises. And whensoeuer wee are moued to propound euill ends of our good actions, or to vse euill meanes for the accomplishing of good ends, let vs assure our selues, that they are not the motions of Gods spirit, but the suggestions of Sathan, at least so farre forth as we are temp∣ted to the euill of the end or meanes; and therefore we are to purge the wheate from the chaffe, the pure gold from the drosse, and to doe the workes of God for those ends, and by those meanes, which he hath appointed.

[§. Sect. 3] A sixt pollicie which Sathan vseth, is to take aduantage of our vertues to plunge vs headlong into vice; for example when we haue mortified our sinnes, and are plentifull in all good workes, he taketh occasion thereby to puffe vs vp with pride, and a pharisaicall conceite that wee are not as other men are; yea if we be so humble that hee cannot make vs proud of any thing else, he will labour to make vs proud of our humilitie. Let vs not therefore be retchlesse and secure, but haue an eye to our hearts, euen in our good actions: and when we entertaine any excellent vertue, let vs take heede least pride thrust in with it, seeing most commonly it atten∣deth vpon vertue, and taketh vp his standing where it lodg∣eth, for we are not quite at libertie, and out of the daunger of Sathans thraldome, so long as pride like a iaylour attendeth on vs.

CHAP. XXI. Of the manner of Sathans fight.

[§. Sect. 1] ANd so much concerning Sathans stratagems and warlike policies: now let vs consider of the manner of his fight. In which we are first to ob∣serue that it is most cruell and cowardly, for he obserueth no complements of true valour, but then most violently assaulteth vs when we are least prouided; if he cannot preuaile when we are waking, he will set vpon vs while we are sleeping; if he cannot hurt vs when we are rea∣die in the field armed with the compleat armour of a Chri∣stian, the girdle of veritie, the breast-plate of righteousnes, the shield of faith, the sword of the spirit, &c. he wil watch a time when he can spie vs vnarmed, and then he will assaile vs; if he cannot ouercome vs in the time of prosperitie, when God hath hedged vs in with his blessings, as it is Iob. 1.10. then he will watch till wee be cast downe with some aduersitie, and then he will lay load on vs whilest wee are vnder foote; and whereas all our hope of victorie is in the Lords assistance, he will perswade vs to yeeld vnto him, for as much as the Lord is become our enemie.

Now if wee would resist Sathan, wee must so prepare our selues that he doe not hurt vs by this his dastardly fight. See∣ing therefore he vseth to set vpon vs on all aduantages, wee are alwaies to be so prouided as that we giue him no aduan∣tage; being awake, wee are alwaies to stand vpon our guard, readie armed with the graces of Gods spirit; being to sleepe, we are to desire the Lord to watch ouer vs, and to commaund his angels to pitch their tents about vs, that so we may be de∣fended from Sathans furie; seeing he is readie to assault vs when he seeth vs disarmed, we are alwaies to keepe the coate∣armour of a Christian buckled vnto vs: lastly, seeing in the time of prosperitie he is readie to puffe vs vp with pride, and in the time of aduersitie to plunge vs into despaire, let vs humble our selues when God exalts vs, by thinking of our

vnworthines to receiue the least of Gods mercies; and com∣fort our selues in the time of our affliction, by remembring that it is the portion of all that will liue godly in Christ Ie∣sus, and that whosoeuer suffer with Christ, shall also raigne with him, 2. Tim. 3.12. and 2.12.

The second thing to be obserued in his manner of fight, is, that he setteth vpon vs when wee are most secure, and then soundeth the alarum to battaile, when wee most flatter our selues with hope of peace, and that not drowsily and faintly, but with all celeritie and speede, whereby hee ouercommeth oftentimes, or at least foyleth vs, before we can arme or pre∣pare our selues to make any resistance. And thus he assaulted our first parents in paradise, when they securely promised vn∣to themselues the continuance and increase of their happi∣nes; and Dauid also after all his troubles when he was retch∣lesse and idle, sleeping in the day, and after walking on his house top, letting his eyes wander after pleasures.

If therefore we would withstand Sathan, let vs shake off all drowsie and carnall securitie, and continually watch, standing on our guard to resist his encounters whensoeuer he setteth vpon vs: and as in calme weather the carefull Mariner pro∣uideth all things against a tempest, and the valiant souldier doth arme and furnish himselfe with al necessaries before the assault; so when Sathan seemeth to offer vs a time of truce, let vs therein prepare our selues more strongly against the day of battaile; for when this raging lion seemeth to sleepe as though he did not regard vs, then if through retchlesnesse we giue him the least aduantage, hee will suddenly runne vp∣on vs and deuoure vs, if he get vs within his cruell pawes.

[§. Sect. 3] The third thing to be obserued, is his indefatigable paines in tempting and assaulting vs, for he neuer taketh rest, but still goeth about like a roring lion seeking whom hee may de∣uoure; and this is euident by his owne confession, Iob. 1.7. where he professeth that he had been compassing the earth to and fro, and walked from place to place. So that he omit∣teth no paine nor labour in seeking our destruction. And though he ouercome vs not at the first, but retire foyled, yet he will gather his forces againe and againe, and incessantlie

set vpon vs. And therefore if we would obtaine victorie, wee must not thinke much of our labour, but vse all paines, dili∣gence and watchfulnes in repelling his assaults. And seeing Sathan is so vigilant and painfull in seeking our destruction, let vs thinke no paines too great in seeking our preseruation; and considering that Sathan after one, or two, or twentie foyles is as readie to set vpon vs againe as at the first, let vs neuer faint, but like valiant fouldiers alwaies stand readie in the field to endure his incounters. But alas, the practise of most is farre otherwise, for they watch and drudge night and day to attaine vnto riches and preferment, and in the meane time little regard this dangerous foe, but to the end they may attaine vnto their worldly desires, they intangle them∣selues in the snares which hee hath laid to intrap them to their vtter destruction.

[§. Sect. 4] The fourth thing to be obserued in Sathans fight, is his of∣ten changing of his temptations, and taking as it were into his hand another weapon, when he perceiueth the first woun∣deth not. For example, he will tempt vs to the contempt of Gods word; if he cannot so preuaile, he will intice vs at least to neglect it; and if thus he cannot hurt vs, he will, if he can, choake the seede of Gods word with the thornie cares of the world, and so make it vnfruitfull. He will moue vs to thinke that Christ was no Sauiour; if he cannot perswade vs to this, then he will tell vs he is not our Sauiour. Yea so shamelesse is this tempter, that he will now tempt vs to beleeue one lie of his coyning, and presently after when hee seeth wee giue no credit to that, he wil tell vs the cleane contrarie. For example, he will sometimes tell vs that wee are such grieuous sinners that there is no way but damnation: and if we withstand this assault, hee will soone after perswade vs to an ouerweening conceit of our owne excellencie, and to a pharisaicall opinion that wee are not as other men are. Sometimes he will moue vs to doubt of our election, and if he cannot thus preuaile, he will presently perswade vs to thinke our election so sure, that though wee follow our owne lusts, and giue our selues ouer to all outragious wickednesse, yet in the end wee shall be sa∣ued. In a word, this wicked Protheus will transforme himselfe

into a thousand diuers shapes, and in a short space will varie many waies his temptations, that if hee cannot preuaile by one meanes, he may ouercome vs by another. And therefore it behooueth vs, if we will withstand him, to arme our selues, not on one side alone, nor to bee prepared against two or three assaults of our spirituall enemie, but wee must be readie to answere all obiections, and not so wholie incline to one side and to the defending one part, as that in the meane time wee leaue the other naked to bee wounded with Sathans blowes. And to the end we may the rather be encouraged to stand constantly in our defence, wee are to know that when Sathan doth so often shift his temptations, and in a short di∣stance of time doth seeke to bring vs into quite contrary vi∣ces, it is a manifest signe that he doth not yet preuaile: for as no enemie is so foolish as will after that hee hath made one sufficient breach for entrie, or forced one gate of the citie, go from that to another, but rather enter where the way is made; so Sathan laying siege to our soules, would not seeke to make a new battrie with his temptations, if the former had made way for him to enter and surprize vs; he would not tempt vs to pride and presumption, if he had ouercome our faith and plunged vs into despaire; hee would neuer trans∣forme himselfe into an angell of light, if he could haue ouer∣come vs in his owne likenes; he would neuer tell vs of Gods mercie, if hee had alreadie ouerwhelmed vs with the sight of our sins, and consideration of Gods iustice; nor yet of Gods iustice, if he could keepe vs in carnall securitie, by setting be∣fore vs his mercie: but that way whereby he perceiues he a∣ny whit preuailes, he will follow and continue earnest in the same pursuite, till he perceiue he cannot catch vs. As there∣fore when the fit of the ague shifteth from time to time, it is a good signe that our nature waxing strong doth preuaile a∣gainst the disease; so when Sathans temptations in a short time often change, and that from one contrarie to another, it is a signe that Gods spirit being strong in vs, doth resist Sa∣than and putteth him to these shifts, whereas he would hold on a constant course if he preuailed against vs.

[§. Sect. 5] The fift thing to be obserued in the maner of Sathans fight,

is, that sometimes he setteth vpon vs immediatly in his owne person, & sometimes mediatly vsing for his instruments the world & the flesh. Of the first we haue an example 1. Chr. 21.1. where it is said that Sathan prouoked Dauid to number Is∣rael. So Ioh. 13.2. the Euangelist sheweth that the diuell did put in the heart of Iudas Iscariot to betray Christ. And the A∣postle Peter Act. 5.3. telleth Ananias that Sathan had filled his heart with his suggestions that he should lie vnto the ho∣lie Ghost. And thus also he tempted our Sauiour Christ im∣mediatly fortie daies together in the wildernes, Mat. 4. When he thus fighteth against vs in his owne person, he giueth the assault either in his own likenes, or els transformeth himself into an angell of light. When he incountreth vs in his owne likenes and like a diuell indeede, then he doth as it were pro∣claime open warres, tempting vs not onely to those sinnes which, hauing some apparance of good in them, our corrupt conscience doth approue of, or at least can without any great terrour winke at, but also to all outragious wickednesse and hellish impietie, which euen a ciuil worldling would abhorre to thinke of; namely, to Atheisme, Idolatrie, contempt of all religion, blasphemies against God, periurie, sacriledge, perse∣cuting the knowne truth, heresie, murther, adulterie, and such like: all which at the first sight may easily be discerned to be the suggestions of Sathan, because this hellish broode do re∣semble their wicked father in their very countenance and outward appearance. And therefore Sathan who subdueth more with the serpents wiles than with the lions force, doth seldome vse this fight against any which haue but the ciuill restraining grace of God, vnlesse he intice them thereunto by degrees (as before I haue shewed) or except hee finde them exceeding ignorant, to the end he may make them beleeue that his suggestions are their owne thoughts; but hee practi∣seth these temptations, for the most part, against those who haue euen sold themselues to worke wickednes, hauing their hearts hardened and consciences seared with their custo∣mable sinning.

[§. Sect. 6] And therefore most commonly hee transformeth himselfe into an angell of light tempting vs to sinne, by vsing friendly

perswasions, and making liberall offers of pleasure, profit or preferment, or els minsing those sinnes to which he tempteth vs as though they were nothing, or masking them vnder the vizard of vertue. Neither doth hee often moue vs to commit those sins which nature (restrained by Gods common grace, or sanctified by his spirit) doth abhorre and tremble to think of; vnlesse it be either to vexe Gods children with such sug∣gestions, rather than for any hope of ouercomming them; or els that whilest their mindes are wholy intent in withstan∣ding his outward violence, hee may more cunningly intrap them in his secret ambushments, which they regard not: but otherwise hee vsually tempts vs to commit such sinnes, as through our corruption wee are prone vnto, as not thinking them to be sinnes, or but small, or rather neuer entring into any consideration of them at all; as namely, carnall securitie, hardnesse of heart, infidelitie, impenitencie, neglect of Gods word, prophaning of his Sabbaoths, couetousnes, ambition, pride, neglect of the generall duties of Christianitie and spe∣ciall duties of our callings; all which are not much lesse hai∣nous in the sight of the Lord than the other grosse outward sinnes, and much more dangerous vnto vs, as being Sathans secret snares which hee laieth to intrap vs at vnawares; in which when we are caught wee are content to lie bound, be∣cause they do not so much pinch and torment the conscience as the other outward sinnes, they being not seene, or not re∣garded. As therefore those diseases which by disturbing the braine doe take away all sense of paine, are of all others most desperate, namely, the dead paulsie, the falling sicknesse, and sleepie lethargie, and in other diseases the patient is most dangerously sicke when he hath no feeling thereof; so there is no sicknes of the soule so desperat and dangerous, as those that afflict not our consciences with any sense of paine, to wit, carnall securitie, hardnesse of heart, and the rest aboue named.

[§. Sect. 7] And thus haue I shewed Sathans disguised and subtill manner of fight, wherein like a Pirate he hangeth out flags of truce, to signifie peace and friendship, till hee haue gotten vs within his reach and commaund: and then he grapleth with

vs, and ransacketh vs of all Gods graces, and casteth vs ouer boord into the sea of destruction. And therefore it behooueth vs with no lesse care to withstand Sathan when he fawneth, than when hee frowneth; when hee fighteth by ambush∣ment, than when he assaulteth vs by open violence; when he offreth to stab vs to the heart, than when hee doth but (as it were) pricke a vaine, letting vs blood to death without sense of paine; when hee tempteth vs to outragious sinnes, than when he inticeth vs to secret and hidden sinnes; when he al∣lureth vs like a friend to commit sinne, by offring pleasure, riches, or honours, than when like an enemie a roring lion, or cruell dragon he raungeth about and rageth against vs; Nam cum delectabile proponit, molestum supponit, & dum vngit pungit; He propoundeth things delightfull to bring vs to griefe and miserie, he fawneth on vs that he may bemire vs, and killeth while he embraceth vs. Neither doth man know his time, but as the fishes which are taken in an euill net, and as the birds which are caught in the snare, so are the children of men snared in the euill time, when it falleth vpon them suddenly, as it is Eccles. 9.12. Nay, seeing this fight is farre more dangerous, because hee couereth his hooke with an alluring baite; and those snares of sinne more pernicious which lie hidden, than those which lie in open view; seeing wee are more easily tempted to those sinnes which are secret and disguised in the habite of vertue, than vnto those grosse sinnes which haue their names as it were branded in their foreheads; seeing al∣so we can more hardly repent of them, both because they do not appeare so horrible and grieuous vnto vs, as the other o∣pen and outward sinnes, and also because they worke in vs no shame after we entertaine and liue in them, neither can a∣ny of our christian brethren admonish or rebuke vs for them, they being secret & vnknown: therfore is Sathan made more audacious to tempt vs, and wee more bold to admit of his temptation, and after we are fallen wee lacke meanes to raise vs vp againe by vnfained repentance, for our selues doe ap∣prooue our sinnes, and our brethren know them not: which Bernard well discerning, vttereth this speech fit for this pur∣pose: Extimesco magis occulta peccata quae clam committo

quam manifesta quae perpetro palam, clam enim si pecco nemo me redarguit. Vbi autem reprehensio non metuenda est, ibi tentatori patet aditus liberrimus, & peccatum cum voluptate admittitur. I am more affraid (saith he) of my secret, then of my open sinnes; for if I sinne secretly there is no man to reproue me; and where reprehension is not feared, there the tempter hath most free accesse and the sinne is entertained with pleasing delight. In a word, seeing we are more easily drawne into these sinnes; and after we are enthralled with them, make no hast to get out of our captiuitie: therefore let vs be much more warie and heedfull in discouering and auoyding these hidden snares and secret sinnes, into which we doe most com∣monly fall vnwittingly, and being fallen, doe most willingly continue in them.

[§. Sect. 8] Secondly, Sathan assaulteth vs sometimes by his deputies and instruments; especially he employeth in these seruices, the world and the flesh. In the world he doth not onely make choyse of our enemies and prophane irreligious men, which he stirreth vp to afflict and persecute vs, to the end we may be discouraged from the profession and practise of true godlinesse; but also of our deare friends and acquaintance and our neere kindred: sometime our brother or sister, our parents and children, yea sometimes a mans wife which lieth in his boo some, playeth the part of the tempter. As we may see in the example of Iob, who was not so much vexed by all his outward afflictions, as by the temptation of his wife, and three friends. The same is euident in the example of Eue, whom Sathan vsed as his instrument to intice Adam to the breach of Gods commaundement: and Iesabel who was the diuels deputie, in prouoking her husband to oppression and horrible murther. Neither doth he onely vse to these ends our carnall friends, but also our spirituall kindred in Christ, who are of the same religion, and make the same profession with vs; and thus by the old Prophet, he inticed the young Prophet to transgresse Gods commaundement. 1. King. 13. And thus hee tempted our Sauiour Christ to neglect the worke of our redemption, vsing the Apostle Peter as his in∣strument; and therefore because he supplied the diuels place,

our Sauiour calleth him by his name saying, Get thee behinde me Sathan, thou art an offence to me, Matth. 16.23. And thus nowadaies he vseth professors, yea preachers of the Gospell, as meanes to tempt men to sinne, both by their words and euill examples: which temptation is farre more daungerous and of greater force, then if all worldlings should combine themselues together, and labour both by perswasion and example to seduce them; for when they can say I am a professor as well as thou, I am a seruant of God who make conscience of my waies as well as thou, I am a Prophet as well as thou, and therefore thou needest not to make any doubt or scruple in following my councell or example; it is a most strong temptation to intice vs to sinne: for like sheepe we are most apt to follow after when any of our owne com∣panie leade vs the way. And therefore if we would resist this temptation, we must labour after true knowledge, that we may not depend vpon others for our direction, but vpon the word of God alone, and not liue by example, but by precept; for the straightest rule that euer was of the most holy mans life (our Sauiour Christ excepted) is often and in many places crooked (for who is it that hath not erred and gone astray?) and therefore if we alwaies follow their examples in all par∣ticulars, we shall erre with them besides all our owne errors.

[§. Sect. 9] So also he vseth the helpe of our owne flesh to betray the spirit, and leade vs captiue into sinne; and that so cunningly, that we can hardly discerne between Sathans suggestions and our owne corrupt motions and desires: for being a spi∣rit, he doth not appeare in a corporall shape and perswade vs to sinne with reall words, which are conuayed to the heart by the eare, but he commeth to vs after a spirituall manner, and suggesteth secretly his temptations into the heart and minde directly and immediatly, so as wee can seldome di∣stinguish his motions from our owne thoughts. For as the spirit of God doth so moue vs to all vertuous and holy acti∣ons, as that in the meane time we would thinke his motions to be our owne godly cogitations, but that we are sufficiently instructed out of Gods word, that we cannot of our selues so much as thinke a good thought vnlesse it proceede from

God; so much lesse can we discerne betweene the suggesti∣ons of Sathan and our owne fleshly thoughts, because they are both corrupt and alike wicked. By reason whereof it commeth to passe that Sathan wanteth no opportunitie of circumuenting vs, because we can put no difference betweene his temptations and our owne carnall desires: and therefore he hauing gotten (as it were) our owne watchword, we are readie to open the gates of our soules when he offereth to enter, and to yeeld to his temptations as soone as he assaul∣teth vs; where as no man almost is so outragiously desperat that would wittingly and willingly entertaine Sathans sug∣gestions, whom he knoweth to be a common enemie to man∣kinde, continually seeking their destruction, though hee should intice him hereunto by offering much riches and great preferments. Yea hence it is that after Sathan hath ma∣ny times deceiued and circumuented vs, yet cannot we be∣ware of him, nor auoyde his deceits. For whereas if a man doe giue vs euill counsell, or any way cousin vs, yet after once or twice he come vnto vs, we can take heede of him, and though he make faire shewes of honestie and friendship, we will notwithstanding be very iealous and suspicious least againe hee ouerreach vs; when Sathan commeth to vs this day and tempteth vs to such grosse wickednes, that we can∣not chuse but discerne them to be his suggestions, yet this is no impediment to him but that he may come againe to mor∣row, and deceiue vs with some more subtill pollicie, because we cannot discerne betweene his suggestions and our owne thoughts, and therefore doe acknowledge no other author of his temptations but our selues.

Hence also it is that he will not sticke to tempt the most godly vnto the grossest impietie, and the most learned and sound in iudgement, to entertaine the absurdest heresie or error. For if he preuaile (which sometime he doth as we may see in the example of Dauid whom he tempted to adulterie and murther, though hee were a man according to Gods owne heart; and of Peter whom, hee tempted to deny and forsweare Christ, though hee were a most worthie Apo∣stle) then he getteth a great victorie, and giueth them a sin∣gular

foyle; but if he be repulsed, yet this is no hinderance vnto him, why he may not entrap them in some more secret ambushment. Hence it is that though he begin his fight with cunning pollicie, taking vpon him the person of a friend, and transforming himselfe into an Angell of light, yet this is no impediment but that he may afterwards againe appeare and violently assault vs in his owne likenes; as he assaulted our Sauiour, first with subtill and secret temptations, like a friend and welwiller; and when he could not so preuaile, he doth not sticke to appeare like himselfe, tempting him to outra∣gious grosse idolatrie, saying, all this will I giue thee if thou wilt fall downe and worship me. And contrariwise though he begin his assault like a diuell and professed enemie, this is no hinderance but that he may end it like an Angell of light, and a flattering treacherous friend. So when he hath inticed vs to one extreme and preuaileth not, this is no impediment but that soone after he may allure vs to the cleane contrarie; because though we thinke the first motion to be his sugge∣stion, yet we may imagine the other to be our owne thought, or (as I said) the motion of Gods spirit, because it is quite con∣trarie to the former.

[§. Sect. 10] Seeing therefore the matter standeth thus; how may we resist Sathan, considering that we cannot discerne his sugge∣stions from our owne cogitations? I answere; wee must be skilful in Gods word, and thereby able to iudge what is good and what is euill, to discerne what is vertue and what is vice, what God hath commaunded and what he hath forbidden, which be the motions of Gods spirit, and which the sugge∣stions of Sathan, and the thoughts of our corrupt flesh; and then are we carefully to imbrace that which our conscience approoueth as good, being enformed by Gods word, and to auoyde and reiect those motions which we know to be euill, whether they doe proceede from Sathan or from our selues; for it is not greatly materiall to know who is the au∣thor of them, so we are assured that they are euill and wicked; neither is it any dangerous error to ascribe Sathans sugge∣stions to our corrupt flesh; or to attribute the wicked thought of our owne flesh vnto Sathan: for though he be not the next

and immediat cause, yet he is the first and principall cause of all sinne and wickednes. And hence it is that in the Scrip∣tures the same wicked motion and action is sometimes as∣cribed to man, and sometimes to Sathan indifferently as ap∣peareth, Act. 5.3.5 where first Peter affirmeth Sathan to be the author of Ananias sinne, by filling his heart with his suggestions, whereby he was tempted to lie vnto the holy Ghost, and after he saith that Ananias had conceiued this lie in his owne heart.

[§. Sect. 11] But though most commonly it be very hard to discerne betweene the suggestions of Sathan, and of our corrupt flesh, yet sometimes they may be distinguished by apparant dif∣ferences; as first when the temptations are so cunning and exceeding subtill, that it is not possible they should be the thoughts of a seely ignorant man, but the apparant sugge∣stions of the old wily serpent.

Secondly, when as the suggestion is vrged with great force and violence, and leaueth behind it a deepe impression, which seemeth to bring a necessitie of doing that which is euen contrarie to naturall reason, whereas the suggestions of the flesh doe rather leade and intice vs then draw and in∣force vs vnto sinne.

Thirdly, the temptations of Sathan moue vs oftentimes to such outragious wickednes, and hellish impietie, that euen nature corrupted doth condemne as abhominable, and euen trembleth with feare and horror, when they are first sug∣gested.

Fourthly, rhe flesh taketh occasion of things present and subiect to the senses to intice vs vnto sinne; but Sathans sug∣gestions sometimes are farre fetcht and so strange vnto vs, that before the instant they are suggested we neuer thought or so much as dreamed of them.

Lastly, the things whereunto we are tempted by the flesh, are alwaies delightfull and pleasing vnto vs; but sathan temp∣teth vs also to those things which are irksome and grie∣uous: as namely to superstitious abstinence whereby the body is almost starued; to punishing of our owne bodies, as he tempted the Baalitish priests, to cut and launce themselues

before their idol; and the supersttious papists to whip them∣selues before their images, and to take vpon them tedious and daungerous pilgrimages to idols and reliques of Saints; and the idolatrous heathen to burne in sacrifice their deare children. So also he tempteth some to despaire of Gods mer∣cie and so torment themselues with horror and feare; yea sometimes to lay violent hands vpon themselues, murthe∣ring and taking away their owne life, which by nature is so deere and precious vnto them. All which being contrarie to our naturall inclinations and the desires of the flesh, mani∣festly appeare to be the suggestions of Sathan.

And these are the chiefe differences betweene the temp∣tations of Sathan and the flesh; otherwise they are commonly so like one to the other that they can hardly be discerned: and therefore let vs not be so carefull, curiously to distinguish them, as to auoyde or resist them; knowing that Sathan is the captaine generall, and the flesh and the lusts thereof Sathans chiefe aides and assistants, which continually fight against the spirit and labour to plunge both bodie and soule into euer∣lasting destruction.

CHAP. XXII. Of the generall meanes whereby we may be inabled to with∣stand our spirituall enemies.

[§. Sect. 1] ANd so much concerning the manner of Sathans fight: now we are to speake of the conflict it selfe; wherein (as I haue shewed) the parties assaulting and oppugning are the diuell and his assistants the world and the flesh; the partie defending and resisting is the christian souldier. The cause of the fight is not for lands and dominions, nor for riches and mines of gold; for these would Sathan be content to giue if he had them in his possession, if we would renounce Gods seruice, and fall downe and worship him; but for the euer∣lasting saluation of our soules which Sathan laboreth by all meanes possible to hinder, and to plunge vs into endlesse

destruction. The weapons which the assailants vse in this fight are not the sword & speare, or any other carnall furniture, but spirituall temptations, whereby they seek to intice, draw, and prouoke man to sin, that consequētly he may receiue the wa∣ges therof euerlasting death. The weapons which the Christiā souldier vseth to defend himself and repell his enemies, is the spiritual armour before spokē of, namely, the girdle of veritie the breast-plate of righteousnes, the knowledge & profession of the Gospel of peace, the shield of faith, the helmet of salua∣tion, the sword of the spirit, and feruent and effectuall prayer.

[§. Sect. 2] Now in this conflict of temptations, there are first two common affections or generall properties to be considered of; the Christian souldiers manfull resistance, or els his fain∣ting and receiuing the foile; for either he couragiously stan∣deth vpon his defence, armed with the graces of Gods spirit, and putteth Sathan to flight by withstanding his tempta∣tions; or els being surprized at vnawares, whilest he is disar∣med of these spirituall weapons and Christian armour, hee is soiled by his spirituall enemies, yeelding vnto their tempta∣tions and falling into sinne.

That we may withstand our spirituall enemie valiantly in all his temptations, and obtaine a finall victorie, there are certaine general means to be vsed; which may serue as strong forts and bulworkes, vnto which we may retire our selues as often as we faint, and be readie to receiue any disaduantage in the fight. First, we are continually to haue in memorie the commandement of our chiefe captaine Christ Iesus, whereby he inciteth vs to a continuall fight without fainting or yeel∣ding. So Eph. 6.10.11. Be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against all the assaults of the diuell. And 1. Pet. 5.8. Your ad∣uersarie the diuell as a roring lion walketh about seeking whom he may deuoure. Whom resist stedfast in the faith.

Secondly, let vs be incouraged to withstand our spirituall enemies with assured hope of victorie; for we fight the Lords battailes vnder the standerd of Iesus Christ, whose power is omnipotent, and therefore able to defend vs, & to ouerthrow our enemies with a word of his mouth; who also is our head

and we his members, and therefore we may assure our selues that he hath no lesse will than power to succour vs. As also let vs alwaies haue in minde the crowne of victorie promised to all that ouercome, euen a crowne of glorie and euerlasting happines in Gods kingdom, Apoc. 2.7. & 3.5.12.21. And this will make vs resolue neuer to faint in the battell, nor coward∣ly yeeld vnto Sathans temptations, though he should intice vs to sinne by offring vs the whole world, because we would not thereby hazard the losse of this eternall waight of glorie.

Thirdly, we are alwaies to stand in readines armed with the christian armour, the graces of Gods spirit, and to vse al good means that we may be more and more strengthened & con∣firmed in them: but yet when we are at the strongest, we are not to presume vpon our own strength, but to relie our selues wholy vpon the Lords assistance, and when wee are tempted and assaulted, we must continually implore his help, that be∣ing armed with the power of his might, wee may withstand the temptation and obtaine victorie.

Fourthly, when we are assaulted by our spirituall enemies and tempted vnto any sinne, we must not only abstaine from committing thereof, but also take occasion thereby of doing the contrary vertue. For example, whē we are tempted to vn∣lawful pleasures, we must not only abstaine from thē, but also we are somewhat to abridge our selues of those that be law∣full, and the more feriously and painfully to follow the works of our lawfull callings; when we are tempted to couetousnes, we must the more carnestly exercise the works of mercie and christian liberalitie; when we are tēpted to ambition, we must not only refraine frō vainglorie, but we must labour after true humilitie and mortification, refusing not only vnlawfull ho∣nours, but those also which are lawfull, so oft as we haue iust cause to feare that Sathan wil (taking occasion of our corrup∣tion) hereby cause vs to forget God; when we are tempted to neglect the hearing of Gods word on the Lords Sabbaoth, wee are the more diligently to heare it, not only then, being bound hereunto by Gods commandement, as being one of the chief means of sanctifying this day consecrated to Gods seruice; but also on the weeke daies, if the Lord giue vs fit

opportunitie, when as we might lawfully be exercised in the duties of our callings. In a word, when we are tempted to any vice, wee are to take occasion thereby of doing the contrarie vertue; in the meane time carefully auoiding the policie of Sathan, before spoken of, whereby hee laboureth to draw vs from one vice to his contrarie extreame. And so like valiant souldiers we shall not onely auoide the daunger and violence of Sathans strokes, but also wee shall giue Sathan the foyle with his owne weapon, yea and make him afraide to assault vs againe with his temptations, least when hee prouoketh vs vnto sinne, we take occasion thereby to serue God, and more constantly to imbrace vertue.

[§. Sect. 3] Fiftly, we are most carefully to withstand Sathans tempta∣tions when they are first suggested; and to giue him the re∣pulse as soone as wee perceiue that he is but beginning to make an entrance. For this gliding serpent if he can but thrust in his head, will easily make roome for his whole bodie: and therefore we must nip and bruse him in the head, and vse his temptations like the serpents broode, which if men desire to kill, they doe not tread vpon their tailes, for so they would turne againe and sting them, but vpon their heads, and then they haue no power to hurt them. So wee are not fondly to thinke that we can without hurt vanquish Sathans tempta∣tions in the end when wee haue long entertained them: for vnlesse they be nipped in the head, and withstood in the be∣ginning, they will mortally poyson vs with the sting of sinne. For as theeues comming to breake into a house, if they can but finde roome for the point of their wrench to enter, will easily by turning and winding about the vice make the doores, though very strong, flie open and giue them en∣trance; so if this cunning theefe Sathan can finde any en∣trance for his first temptations, so as wee can be content to thinke vpon them, and reuolue them in our mindes with any liking, hee will easily burst open the gates of our soules, and entring further will rob vs of all Gods graces. Let vs there∣fore if wee would resist Sathan, follow the aduice of the hea∣then Poet in a farre different matter: Principijs obsta: serò me∣dicina paratur, Cum mala per longas conualuêre moras. Or ra∣ther

the counsell of the Apostle giuen vs in this selfesame re∣spect, Eph. 4.27. Giue no place to the diuell. And as wise citizens being besieged, doe not let their enemies scale their walles and enter the towne, with a purpose then to repell and beate them backe againe; but they withstand them as soone as they giue the first assault, and keepe them, if they can, from ap∣proching neere their walles with sconces and bulwarkes: so we are not to suffer Sathan our enemie and the troupes of his temptations to enter into our hearts, but to giue them the repulse at their first approching, least it be too late after∣wards when they haue surprized and wounded vs with sinne. Blessed are they therefore who take this Babylonish brood of Sathans temptations and dash them euen whilest they are young against the stones, least waxing old and strong they furiously fight against vs, and leading vs captiue in the chains of sinne, grieuously afflict and vex vs.

[§. Sect. 4] Sixtly, if we would not be surprized and foiled by Sathan, we must after we haue resisted him in one temptation, be rea∣die prepared to withstand another, and after we haue once or twice giuen Sathan the repulse, wee are not securely to giue our selues to rest, as though the warre were at an end: but we must continually expect his returne with fresh supplies, and prepare our selues for a new assault, vsing the time of Sathans intermission, as a breathing time to recouer strength against the next encounter. And as souldiers besieged after they haue sustained one assault, and giuen their enemies the re∣pulse, doe not securely giue themselues to idlenes and sleepe, but prepare all things readie for the next conflict, mending the breaches, and repairing those places which in the time of fight they found to be most weake; so when wee haue with∣stood some of Sathans temptations, and giuen him the re∣pulse, we are not to giue our selues to rest, sleeping in retch∣lesse securitie, as though our enemies were quite ouercome, but rather in the intermission of the spirituall combat, we are to prepare our selues for the next assault, vsing all meanes to confirme our selues, where wee discerned in the time of fight that wee were most weake, and more strongly to arme our felues with the shield of faith and the sword of the spirit,

against those temptations which wee found most forcible to preuaile against vs. For our enemie like a roring lion conti∣nually raungeth about seeking whom hee may deuoure; his malice will neuer let him rest, but euen then when he seemeth to entertaine a truce, hee is most busie in plotting meanes whereby he may worke our finall destruction: and therefore wee are neuer more carefully to stand vpon our guard, than when this enemie seemeth to proclaime a peace, or when he fleeth away as though he were vanquished; for when he tal∣keth of peace, he maketh himselfe readie for the battaile, and this wicked Parthian doth more hurt in flying than in figh∣ting. Here therefore the Christian souldier must auoide two dangerous euils: the one, that hee doe not faint or yeeld in the time of the fight; the other, that he doe not after one vic∣torie waxe insolent and secure: but when he hath once ouer∣come, he is so to behaue himselfe as though he were present∣ly againe to be assaulted. For, Sathans temptations like the waues of the sea doe follow one in the necke of the other, and when one is past, another is readie to ouerwhelme vs, if like skilfull Pilots we be not readie as well to breake the vio∣lence of that which followeth, as of that which went before. Neither must we look for any sound truce or firme peace, till we haue the euerlasting peace in Gods kingdom; for as long as wee continue in this life our spirituall enemies will conti∣nually assault vs: and therefore let vs neuer be secure, vntill by death we haue obtained a finall victorie.

And to the end that wee may the rather be perswaded to continuall care and Christian perseuerance in this spirituall fight vnto the end of our liues; let vs consider that Gods pro∣mises and the crowne of victorie are not promised to those that enter into this spirituall fight, but vnto those that conti∣nue fighting, till they haue obtained a full victorie ouer their enemies. To him that ouercommeth will I giue to eate of the tree of life, Reu. 2.7. Be thou faithfull vnto the death, and I will giue thee the crowne of life. Vers. 10. He that ouercommeth shall not be hurt of the second death. Vers. 11. To him that ouercommeth will I giue to eate of the Manna that is hid, &c. Vers. 17. He that ouercommeth shall be clothed in white aray, and I will not put out

his name out of the booke of life. cap. 3.5. To him that ouercom∣meth will I graunt to sit with me in my throne, euen as I ouercame and sit with my father in his throne. As it is vers. 21. So that it is not sufficient that we enter the lists and sustaine the first and second encounter, if afterwards we shamefully forsake the standard of Christ and cowardly runne away, or else tray∣terously yeeld vnto sinne and Sathan: but if we would be made partakers of Gods promises, we must ouercome, that is, obtaine a full victorie ouer the flesh, the world, and the diuell. There is none triumpheth for making his enemies once or twice to retire, or for getting the better in some skir∣mish; because they may gather their dispersed forces, and ioyne with them new supplies, and so giuing a fresh assault, obtaine victorie: but those onely triumph who obtaine a full victorie; neither shall any triumph in the kingdome of glorie, who resist Sathan in one temptation onely or bridle one lust of the flesh, but they who subdue them finally and wholy not once alone, but vnto the end of their liues; for as it falleth out in worldly warres, oftentime the enemie doth retire backe, and counterfeiteth a flight, to the end the other may pursue him securely and disorderly with full assurance of victorie; and then he makes a stand and reuniting all his forces doth ouercome his retchlesse enemie: so oftentimes Sathan faineth himselfe to be put to flight, to the end we may conceiue an opinion of his great weakenes, and our owne inuincible strength, and so be brought to negligence and se∣curitie; and then he knits together all his force, and ouer∣throweth vs when we are retchlesly secure fearing no dan∣ger. Yea sometimes he is in truth foiled, but yet not so as that he will surcease his fight; for if he cannot preuaile one way, he will try another, so long as our continuance in this earthly weake tabernacle giueth him any hope of ouercomming or foyling vs: and therefore we are alwaies to stand vpon our guarde, and to keepe our standing continually, watching and preparing our selues against the fresh assaults of our spirituall enemies. If Iob had been secure after he had resisted Sathans first temptation, in taking away his oxen, asses and sheepe, surely those which followed would haue made him blas∣pheme

God as Sathan imagined, but like a good souldier after that he had receiued one blow, he did not cast away his sheild of faith and patience, as though hee had no further neede of it, but still held it vp expecting more, till the com∣bate was ended; whose example wee must imitate, if we would obtaine victorie, and inioy the crowne of victorie e∣uerlasting happines in Gods kingdome. Otherwise if we sleep in securitie after we haue giuen Sathan one ouerthrow, wee shall be sure to be assaulted and surprised before we be aware; for as one saith, Diabolus victus quoque vincit, euen whilest the diuell is vanquished, he obtaineth victorie; and therefore non victor magis quàm victus est extimescendus. Nam saepo se prostratum afflictumque simulat, vt acriùs insurgat; fugit vt in insidias pertrahat & incautos adoriatur; palam cedit vt clam vincat: he is no more to be feared when he ouercommeth, than when he is ouercome; for oftentimes he faineth him∣selfe to be foyled that he may the more fearcely renew the assault, he flyeth that he may draw vs into his ambushments, and assaile vs at vnawares; he retireth openly that he may secretly ouercome.

[§. Sect. 5] Seauenthly, if we would not be circumuented by Sathan, we must not giue any credit vnto him whether he lyeth or speaketh true, whether he accuseth or flattereth, whether he indeauoreth to puffe vs vp with pride and selfe conceite, or whether he laboreth by aggrauating our sinnes to plunge vs into the gulfe of hellish despaire; for he abode not in the truth because there is no truth in him. When he speaketh a lie he speak∣eth of his owne, for he is a lyer and the father thereof, as it is, Ioh. 8.44. And if at any time he speake the truth, it is to the end he may be the better credited when he lyeth, Nam verum dicit vt fallat, blanditur vt noceat, bona promittit vt malum tribuat, vitam pollicetur vt perimat, he speaketh the truth that he may deceiue, he flattereth that he may hurt vs, he promi∣seth good things that he may giue vs euill, he promiseth life that he may kill vs. And therefore we are not to beleeue the truth it selfe, because he speakes it, but because it is grounded on Gods word; nor to receiue it from his mouth as his asser∣tion, but from the mouth of God, and his holy Prophets and

Apostles, guided and inspired with his spirit; for either he speaketh the truth to gaine credit vnto his lies, or propoun∣deth true promises that he may sophistically gather out of them false conclusions. And hence it is that our Sauiour Christ did reiect his testimonie though true, and inioyned him silence when he confessed him to bee the holy one of God, Mark. 1.24.25. And the Apostle Paul would not suffer the diuining maide to giue them her approbation though she spake truth, in confessing them the seruants of the most high God, which did shew vnto vs the way of saluation. Act. 16.17.18. because Sathan did it, either to this end, that by his testimonie and approbation he might cause them the rather to be suspected and reputed imposters and deceiuers, who did their miracles by telling this truth, be the rather cre∣dited when he did bely and slaunder them.

[§. Sect. 6] Eightly, if we would withstand al Sathans temptations, we must auoyde two extreames, the one to despise them, the other too deepely to apprehend and too greatly to feare them. For if we securely contemne Sathans temptations, we will neuer arme and prepare our selues to make resistance, and so he will ouercome vs before we be aware; if we take them too much to hart continually meditating vpon their strength and violence, and vpon our owne infirmitie and weaknesse, they will fill vs with feare, and plunge vs into de∣spaire; if we despise the temptation, Sathan will easily sub∣due vs: for there is no enemie so weake and feeble which will not preuaile against those who securely contemne them, though exceeding mightie; because they neglect all meanes of their preseruation, and neuer stand vpon their guard for their defence; and therefore much more will Sathan pre∣uaile against vs, if wee regard not his temptations, hee be∣ing strong and mightie, and we feeble and weake. On the o∣ther side if we so feare his temptations as that we despaire of victorie, Sathan shall not neede to fight against vs, for we will ouercome our selues, fainting before the fight, and casting away our weapons as soone as Sathan doth but muster his forces and march against vs. And therefore let vs so much

feare the temptations, as that we doe not securely contemne them; and not so much feare them as that we should despaire of victorie: let vs feare them so much as that thereby we be stirred vp with more care & diligence to resist and ouercome them; but not somuch as that we should cowardly faint, di∣strusting Gods helpe: let vs feare them in respect of our weak∣nes and their violence, but let vs boldly striue against them, trusting in Gods almightie power & merciful promises of his aide and assistance, being hereby assured of certaine victorie.

[§. Sect. 7] Lastly, if we would withstand Sathā, we must obiect our Sa∣uiour Christ against al his temptations: for if we apply him vn∣to vs by a liuely faith, he will be our sheeld and buckler to de∣fend vs from all Sathans blowes. For example, if Sathan tell vs that we are miserable sinners, and therfore in the state of dam∣nation: we are to answere that our Sauiour Christ came into the world to saue sinners, & that he was wounded for our transgressions & broken for our iniquities &c. and with his stripes we are healed, and so he which knew no sin, was made sin for vs, that we might be made the righteousnes of God in him. If he say that we are subiect to the curse of the law; we are to answere that Christ hath re∣deemed vs frō the curse of the law when he was made a curse for vs. If he obiect that we are subiect to Gods wrath, we are to tell him that Christ did beare his fathers displeasure, that he might make our peace: and whereas we were strangers and enemies, be∣cause our minds were set on euill works, he hath now reconciled vs in the body of his flesh through death. If he tell vs that we are his bondslaues, we are to answere, that we were so indeede in time past, but our Sauiour christ hath paied vnto his father the price of our redemption, & hath set vs free. If he affirme that we are vniust and therefore shall be condemned before Gods iudg∣ment seate; we are to answere that Christ who was innocent was condemned, that we who are guiltie might be acquitted; that though we are wicked in our selues, yet we are most iust being clothed with his righteousnes; that he that came to saue vs shall come to iudge vs, and therefore we neede not doubt of mercie, if wee pleade his merits forsaking the plea of our owne righteousnesse and renouncing all selfe confidence. If he say that we shall be held captiue of death and neuer rise

to take possession of our heauenly inheritance, we are to an∣swere that our Sauiour Christ hath broken the bonds of death and led captiuitie captiue; that he is risen againe, be∣ing the first fruites of them that slept, and is ascended into heauen, to prepare vs a place there. If he obiect that Christ and all his benefits doe not appertaine vnto vs, for euery man shall liue by his owne righteousnes, and the soule that sinneth shall die the death; we are to answere that by the spirit of God and a liuely faith, Christ is become our head and we his members, so that he is ours and we his, and our sins he hath taken vpon him, & bestowed on vs his righteousnes, he is become our husband and we his spouse, and therfore as he hath cōmunicated himself vnto vs, so likewise al his benefits, his merits, righteousnes, sanctificatiō, & euerlasting happines.

[§. Sect. 8] But if Sathan will not thus be answered, we are not to en∣tertaine any further disputation with him, but to send him to our Sauiour Christ who hath taken vpon him to be not onely our redeemer and our mediator and intercessor vnto God his father, but also our aduocate to pleade our cause and to answere all suites made against vs both by Gods iustice and the handwriting of the law, and also by Sathan and all his adherents. as it is, 1. Ioh. 2.1. Seeing therefore our Sauiour Christ who is the wisedome of his father hath taken vpon him the defence of our cause in all our suites, let not vs our selues be ouer busie in disputing with this wrangling sophi∣ster, but send him for an answere to our Sauiour Christ who hath fully satisfied his fathers iustice, in all, which it had a∣gainst vs, and cancelled the handwriting of the law, whereby we were obliged and bound, and therefore much more able is he to answere al accusations which this cauelling accuser hath against vs. Neither are we to doubt but that our Sauiour will be our aduocate to pleade our cause, especially considering that it doth principally concerne himselfe, and his owne glo∣rie and sufficiencie. For the questions and causes controuer∣sall betweene vs and Sathan, are not about our owne worthi∣nesse, merits, righteousnes, and satissactions, all which we renounce and cast away from vs as polluted cloutes, in re∣spect of being any causes of our iustification and saluation:

but concerning Christs righteousnes, merit, and the sufficien∣cie and efficacie of his death and obedience, for the saluation of al repentant sinners which do apply them vnto themselues by a liuely faith: and therefore we may assure our selues he wil defend his owne cause against all Sathans obiections and imputations.

[§. Sect. 9] But if Sathan continue his importunitie, and will admit of no answere, we are as much as in vs lieth to banish his temp∣tations out of our mindes, and not to thinke and meditate on them: and to this end we are continually to exercise our selues in feruent prayer, desiring the Lords gracious assistance whereby wee may be enabled to withstand all the assaults of our enemie, as also to heare reade and meditate in Gods word, and diligently to vse holy conferences with our chri∣stian brethren, and painfully to imploy our selues in the workes of our callings, that so we may haue no leasure to en∣tertaine Sathans temptations. For as a vessell which is alrea∣die full can receiue no more, and whatsoeuer is powred there∣into spilleth vpon the ground: so when our mindes are re∣plenished with holy thoughts, and occupied in godly and honest exercises, there is no roome left for Sathans sugge∣stions and therefore as soone as they offer to enter, we pre∣sently reiect them. Whereas on the other side if we spend our times in idlenes, and doe not diligently exercise our selues in the duties of christianitie, and of our seuerall callings; then are our mindes fit groundes to receiue the seedes of Sathans temptations, and to nourish them till they bring forth the fruites of sinne: and if Sathan finde vs like emptie houses cleane swept and voyde of all holy meditations and godly exercises, he will easily enter, and if himselfe be not strong enough he will take vnto him seuen other spirits worse than himselfe, that so he may be more strong to keepe possession. If therefore we would not be ouercome by Sathans tempta∣tions, let vs beware of idlenes; for when the minde is emptie of that which is good, it is most fit to receiue that which is euill.

But if Sathans temptations be at any time entertained into our mindes, let vs most carefully take heede that we doe not

suffer them (as it were) to take vp their lodging, by reuol∣uing them in our thoughts, not to meditate too earnestly on them, but rather on the preseruatiues which may strengthen vs against their violence; neither are we so seriously to thinke on Sathans obiections, as that in the meane time we forget how to answere them. For example, when he setteth before our eyes the haynousnesse of our sinnes, we are not to bend all our thoughts to meditate and call to minde all our sinnes both new and old, both which we haue fallen into through infirmitie, and which we haue willingly committed, for so the huge cloude of our sinnes being neere our eyes, will hide from our sight the shyning beames of Gods mercie and Christs merit, though they are without comparison greater: but as soone as we cast one eye vpon our sinnes for our hu∣miliation, let vs cast the other presently vpon Christ Iesus who hath payed the price of our redemption, and suffered all the punishment which we by our sinnes had deserued. For if when this fierie serpent Sathan hath stung vs with the sting of sinne, we spend our time in looking vpon the wound, and neuer thinke vpon the remedie, euen the true brasen ser∣pent Iesus Christ hanging on the crosse: the poyson of sinne will so inflame our consciences, that the wound will proue mortall, which at the first might easily haue been cured if we would haue applied thereunto the precious balme of our Sauiours blood. So when Sathan setteth before our eyes our owne wickednes and infirmities, to the end we may despaire of victorie, as being neuer able to withstand such strong temptations, we are not to spend our time in thinking here∣upon, but presently to call to minde the almightie power of God who hath promised vs his assistance in this spirituall fight. So when he obiecteth vnto vs the iustice and wrath of God, in punishning of sinne, and the curse of the law and tor∣ments of hell prepared for the damned; we are not ouer seriously to reuolue these things in our mindes; but pre∣sently to call to minde Gods infinit mercie and Christs me∣rits, whereby Gods iustice is fully satisfied, his wrath appea∣sed, the curse of the law cancelled, and we made of fire brands of hell heires of heauen. And thus if as soone as Sathan in∣flicteth

the wound we apply the cure, it will neuer be mortall vnto vs; but if we let the poyson of his temptations runne in our mindes and neuer thinke of any remedie, though at the first it seemed but a small scratch, it will so inflame our con∣sciences with scorching heate that they will afterwards very hardly admit of any cure. When therefore Sathan doth cast into our mindes his temptations, let vs repell them, and in∣deuour to quench them whilest they be but small sparkes: for our corrupt mindes are like vnto tinder, and Sathans temp∣tations like the fire, and therefore if in stead of putting them out we blow vpon them, though they be but as a small sparke at the first, within a while they will increase to an vnquench∣able flame which will torment our consciences with scorch∣ing heate: neither is there any thing but the blood of Christ, and the water of the spirit which will extinguish this wilde∣fire when once it hath taken deepe hold on vs.

CHAP. XXIII. How the christian being foyled by Sathans temptations may be raised againe.

[§. Sect. 1] ANd these are the meanes whereby the christian souldier may be strengthened and encouraged to stand in the combate of temptations. But sometimes it commeth to passe that by reason they neglect these meanes, or else doe not so carefully vse them as they should, they are foyled by Sathan, ouercome by his temptations, and led captiue vnto sinne. How therefore must the christian thus ouertaken behaue himselfe? surely he is not desperatly to cast away all hope of victorie and cowardly to yeelde himselfe to be the slaue of Sathan, lying contentedly in the chaines of sinne, without any desire or indeauour of comming out of his captiuitie: but being fallen he is to labour and striue that he may rise againe, and being taken prisoner by sinne and Sathan, he is not willingly to remaine in their bonds but earnestly to de∣sire his freedome and libertie.

Now the meanes whereby being fallen he may rise againe, is by vnfained repentance, when as he is hartily sorie for his sinne, because thereby hee hath displeased his louing and gracious father, and stedfastly purposeth for the time to come to leaue and forsake those sinnes, into which by the malice of Sathan and his owne infirmitie he is fallen; and by a liuely faith, when as he doth apply vnto himselfe all the mercifull promises made vnto all repentant sinners. For though faith in nature goe before repentance, yet the act and frute of faith, whereby we are assured of Gods mercie in the free forgiue∣nes of our sinnes, alwaies commeth after.

Where by the way we may note a difference betweene the state of Gods children and the wicked: both fall into sinne very often, both also commit heynous and grieuous sinnes; yea sometimes the child of God falleth into more fearefull and horrible sinnes, than a meere worldling; but herein the chiefe difference betweene them consisteth, that the child of God after his fall is vexed and grieued, and laboreth to rise againe by leauing and forsaking the sinne which is odious vnto him; but the wicked man after his fall neuer soroweth nor grieueth, but rather resolueth to liue still in his sinne, and to commit it againe and againe with greedines and delight when he hath any occasion offered.

[§. Sect. 2] But here the weake christian whose soule is oppressed with the heauie waight of sinne will say vnto me; alas this is small comfort vnto me which you speake, neither can I hereby haue any assurance that I am the childe of God; for after I am fallen into sinne, such is the hardnes of my heart that I cannot bewaile nor be sorie for it; and whereas euery small worldly losse or crosse maketh me mourne, weepe and waile, when by my sinne I haue offended God, I cannot shed a teare nor shew any true signe of hartie sorrow; and such is mine vntowardnes and corruption that in stead of for∣saking my sinne, I am readie to fall againe vpon the next occasion. And therefore I cannot haue any faith or full as∣surance of Gods promises made in Christ, seeing they are all limited and restrained to those sinners which repent and amend.

That therefore these mourning soules may receiue some comfort, let them know first, that if they haue an earnest de∣sire of repentance, faith, and the rest of Gods graces; if they haue a good purpose to leaue and forsake their sinnes, and to spend their liues in the seruice and worship of God: if they are displeased with their corruptions, and according to the measure of grace giuen, pray vnto God, desiring the assistance of his holy spirit, whereby they may more and more mortifie the old man, and crucifie the flesh, and the lusts thereof: if they hate the sinne they commit, and loue the good which they cannot doe: if they can grieue be∣cause they are no more grieued for their sinnes, and be dis∣pleased with themselues, because their sinnes doe no more displease them: then may they be assured that they are Gods children, who are acceptable vnto him in Iesus Christ. For he respecteth not so much our actions as our affections; nor our workes, as our desires and indeuours: so that he who de∣sires to be righteous is righteous; he that would repent, doth repent; hee that striueth to leaue and forsake his sinnes, hee rep••teth of him, as if he had left and forsaken them; they that would neuer fall, nor bee foiled by their spirituall e∣nemies, God esteemeth as his inuincible souldiers, and va∣liant worthies, who were neuer vanquished. For the Lord accepteth the desire for the deede; and if there be first a wil∣ling minde, it is accepted according to that a man hath, and not according to that a man hath not, as it is. 2. Cor. 8.12. So he is accounted blessed, not who hath attained vnto perfect in∣herent righteousnesse indeede, but he who hungreth after righteousnesse, Matth. 5.6. that is, who hath a sence and fee∣ling of his wants and imperfections, and withall an earnest desire to haue his wants supplied.

[§. Sect. 3] But yet we must not imagine, that euery flickering and vn∣constant desire, proceeding from suddaine passion, and some extraordinary occasion, is pleasing vnto God; for so euery worldling might imagine himselfe to be in the state of grace: but vnto this desire I speake of, there are diuers things re∣quired. As first, that this desire be ioyned with an holy inde∣uour, and earnest striuing and labouring in the vse of the

meanes, whereby wee may attaine vnto those graces which we doe desire: for it is not sufficient that wee wish for faith, repentance, and other graces, vnlesse we indeuour to attaine vnto them, and to this end carefully vse all good meanes or∣dained of God for the obtaining our desires.

Secondly, this desire must not be suddaine like a flash of lightening, vanishing away as soone as it entreth into vs, but we must constantly perseuere in it, till it be satisfied.

Thirdly, it must not bee a slight, and indifferent desire, as though we would haue these graces, if we could easily attaine vnto them, otherwise wee doe not greatly care whether wee haue them or no: but it must bee very earnest, at least some∣time, though not alwayes: So as we may say with Dauid: My soule longeth after thee, O Lord, as the thirstie land. Psal. 63.1. And, As the Hart brayeth for the riuers of water, so pan∣teth my soule after thee, O God: as it is Psal. 42.1.

Fourthly, this desire is true, and pleasing vnto God, when as it proceedeth from a sense of our owne want and penurie, in regard whereof we are truely humbled. And hereof it is compared to hungering and thirsting; in which two things concurre, first, a sence of want which afficteth vs, and, a de∣sire to haue it supplied.

Fiftly, it is not sufficient that we haue a continuall and ear∣nest desire of our saluation, vnlesse wee desire as earnestly the subordinate causes and meanes tending thereunto; namely, vocation, iustification, sanctification, faith, repentance, and the rest of the graces of Gods spirit: for euen Balaam him∣selfe did wish that he might die the death of the righteous, but his desire was not acceptable to God, because he wished not also to liue their life: he desired to die like them, that he might be saued; but hee desired not to serue the Lord in ho∣linesse and newnesse of life, whereby he might haue been assu∣red of saluation.

If therefore wee would haue our desires acceptable to God, they must be ioyned with an holy indeuour to obtaine those spirituall graces which we doe desire, they must be con∣stant, earnest, and proceede from a true sence and feeling of our owne want, and be referred as well to the meanes, as to

the ende, and then the desire of grace is the grace it selfe; the desire of faith is faith; the desire of repentance is repentance; not in it owne nature, but in Gods acceptation, who accep∣teth the will for the deede.

[§ Sect. 4] And in truth this is the chiefe perfection of our righteous∣nes, when as we feele our imperfections, and labour earnestly after more perfection: for, Christiani sumus potius affectu quàm effectu: We are Christians rather in our affections and desires, than in our workes and abilities: neither doth the Lord be∣stow vpon his children the full measure of his spirit and the graces thereof in this life, but onely the first fruites, which are as it were but an handfull of corne in respect of the whole field; and the earnest to assure vs of the rest, which is but as a peny in respect of many thousands, which are confirmed vn∣to vs thereby, as the Apostle speaketh Rom. 8.23.2. Cor. 1.22. and 5.5.

True it is indeede that God bestoweth his spirit and the graces thereof vpon some of his children in greater measure, and vpon some in lesse, euen as the first fruites may be a grea∣ter or lesser handfull, and the earnest is sometimes a peny, and sometimes a shilling, sometimes more and sometimes lesse; but yet the greatest measure which any receiue, is but as an handfull of the first fruites, and an earnest peny in respect of the maine summe and full measure, which the Lord hath hereby assured vs that he wil bestow vpon vs in his kingdom: and hee that hath receiued the least earnest, hath as full and perfect assurance of the whole bargaine, which God hath co∣uenanted to make good vnto vs, as he who hath receiued the greatest, according to the nature of an earnest, to which the measure of grace here receiued is compared.

But wherein doth this measure of grace and chiefe perfec∣tion of a Christian consist in this life? Surely, not in their workes, for they are all imperfect, and so full of corruptions that they are odious in Gods sight, being considered in them∣selues, and examined by the rule of his exact iustice; neither in their inherent righteousnes, and begun sanctification, for when they are at the holiest they are polluted with the re∣liques of originall corruption, which bring foorth the fruites

of actuall transgressions, and make vs vnable to doe the good we would, in that manner and measure which we should, and therefore those which are most righteous are not in this re∣spect acceptable to God: but herein the perfection of a chri∣stian consisteth, when as seeing his imperfections, wants and sinnes, he is grieued and truly humbled with the sight and sense of his owne miserie and wretchednesse, and disclaiming and reiecting his owne righteousnes and good workes, doth flee vnto our Sauiour Christ, hungring after his righteousnes, and by a liuely faith applying vnto his wounded soule his merit and obedience, doth looke for saluation in him alone; and lastly, when as in obedience to his commandement, and in true thankfulnes for his infinite mercies he hath an earnest desire to glorifie his name, by a godly and Christian life, stri∣uing and endeuouring continually to forsake his sinnes, to mortifie his corruption, and to attaine vnto more and more perfection in righteousnes and holines. For, Maxima pars Christianismi est toto pectore velle fieri Christianum; It is the greatest part of Christianitie to desire with the whole heart to become a Christian.

[§ Sect. 5] If therefore we doe keepe the couenant of the Lord, nay, if we but thinke vpon his commandements, to the end we may doe them, the louing kindnes of the Lord shall endure for euer vpon vs, as it is Psal. 103.17.18; if we can from our harts say with good Nehemiah, Nehem. 1.11. O Lord I beseech thee let thine eare now hearken to the prayer of thy seruant, and to the prayer of thy seruants who desire to feare thy name, the Lord will heare vs indeed and graunt our requests. If with the Prophet Dauid we haue but a respect to Gods commandements, with a care to fulfill them, we shal not be confounded, as it is Psal. 119.6. If wee but desire to obey Gods commandement, the Lord will accomplish our desire, and quicken vs in his righ∣teousnes, though we be dull, yea dead vnto all goodnesse, as it is vers. 40. If with the Apostle Paul wee doe the euill which we would not, and consent to the law that it is good, deligh∣ting therein in the inner man; then though we are with him led captiue vnto sinne, yet it is not wee that offend, but sinne that dwelleth in vs, that is, our old man, our corrupt and vnre∣generate

part, which cannot fitly be called by our name, be∣cause it is mortified alreadie in some measure, and shall be fully abolished by the spirit of God; neither doth it liue the same spirituall life with vs, seeing it is not quickened by the same spirit: and therefore as those who haue diuers soules, which giue vnto them life and motion, are themselues diuers and also called by diuers names; so the new and old man li∣uing as it were by diuers soules, the one being quickned with Gods spirit, the other by Sathan (whereof it commeth to passe, that the more the one liueth the other dieth, the more strong the spirit is, the weaker is the flesh; and the actions of both are quite contrarie) therefore they may fitly be called by diuers names: neither can the actions of the flesh bee ascribed to the spirit properly, seeing they are contrarie the one to the other. For as if a science of a crab tree, and another of a pepin tree being grafted into the same stocke doe both bring foorth their seuerall fruites, the one crabs, the other pe∣pins, it may fitly be said this tree bringeth foorth either pe∣pins or crabs, because they grow in the same stocke; but yet it cannot bee truly said that the crab tree science bringeth foorth pepins, or the pepin science crabs: so because the flesh and the spirit are ioyned together in the same bodie and soule, we may in this respect say that this man sinneth, or doth that which is good; but yet whē we speak of the regenerate or carnall man properly and seuerally, as we cannot truly say that the flesh doth any good, so neither can we truly affirme that the spirit and regenerate man doth commit that which is euill, but (as y^e Apostle speaketh) sin which dwelleth with him. And though the flesh be the farre greater part, yet doth it not denominate & giue the name to the christian & his actions, because it is partly mortified, partly in mortifying, and part∣ly to be mortified, that is, deputed and destinated to death and destruction; and also because it is the worse and more vn∣worthie part without compare, and consequently not to giue the name: for as wine mixt with water is called still wine, though the water exceede the wine in quantitie, because it is the more excellent substance; so the flesh being mixt with the spirit, though it be in greater quantitie, it doth not giue

the name to vs and our actions, but the spirit, as being our most excellent and worthie part; and of it wee are called spi∣rituall, regenerate and new men, though the least part be spi∣rituall, regenerate and renewed.

If therefore we are regenerate, and haue in vs the spirit of God, and the graces thereof in the least measure, wee may boldly say with Paul, that it is no more we y^t do offend God, but sinne that dwelleth in vs, neither shall we receiue punish∣ment but the flesh, that is, our vnregenerate and corrupt part, which shall be mortified and fully abolished by the spirit of God; as for the spirituall and regenerate part, it shall daily bee more and more strengthened and confirmed in the spiri∣tuall life, and the more punishments, afflictions and torments the flesh hath inflicted on it, the more shall the spirituall man grow vp in grace and goodnes, till our corruption being by little and little mortified, and in the end fully abolished by death, we shall be perfect men in Christ, liuing a spirituall and euerlasting life in all glorie and happines in his kingdome. When therefore the Lord suffreth Sathan to afflict vs in our goods, bodies, and in our soules and consciences as hee did Iob, it is not because hee hath forsaken vs and giuen ouer his whole interest hee hath in vs to this wicked spirit, but, as the Apostle speaketh in another matter, he deliuereth vs vnto Sa∣than (to be afflicted) for the destruction of the flesh, that the spi∣rit may be saued in the day of the Lord Iesus, 1. Cor. 5.5.

[§ Sect. 5] It may be that the worke of mortification and regenera∣tion doth goe slowly forward, and the Lord may for a time let our corruptions beare great sway in vs, to the end he may hereby truly humble vs with the sight of our infirmities, and take away from vs all selfe-confidence, presumption and cause of boasting, and cause vs wholy to relie vpon his mer∣cie and Christs merits: but though it go on slowly, yet it shall goe surely, because it is not begun and continued by our selues, for we cannot so much as thinke a good thought; but all our sufficiencie is of God, as it is 2. Cor. 3.5. neither can we so much as will and desire that which is acceptable in Gods sight, for it is he that worketh in vs the will and the deed, euen of his good pleasure, as it is Phil. 2.13. And therefore these

holie desires, which are the beginnings and first fruites of re∣generation, being the worke of Gods spirit; he will finish and perfect that which he hath begun, till at last we be fully freed from our corruption, and indued with vnspotted holines and sanctification. According to that Phil. 1.6. I am perswaded of this same thing, that he who hath begun this good worke in you, will performe it vntill the day of Iesus Christ. For as with the Lord himselfe there is neither change nor shadow of change, Iam. 1.17. Mal. 3.6. so also are his gifts and calling without re∣pentance: as it is Rom. 11.29.

[§. Sect. 7] If therefore we haue but a desire to forsake our sinnes, and to attaine vnto true sanctification, this desire is Gods worke, which he wil finish & accomplish, according to that Psal. 145 19. He wil fulfill the desire of them that feare him. For if the Lord doe euen presse vpon vs whilest we doe not desire his compa∣nie; if hee stand waiting and knocking at the doore of our hearts, calling and crying vnto vs that we will open and giue him entrance: when his holie spirit hath inflamed vs with true loue of him, and opened our hearts with an earnest desire to haue him enter, will he now thinke you goe away and re∣fuse to come in when wee inuite him? Nay assuredly, for he hath promised the contrarie, Reuel. 3.20. Behold (saith he) I stand at the doore and knocke: if any man heare my voice and o∣pen the doore, I will come in vnto him and sup with him, and he with me; that is, I will make him a rich banquet of my hea∣uenly graces, and giue him to drinke the water of life, of which whosoeuer drinketh shall neuer be more a thirst, but it shall be in him a well of water springing vp into euerlasting life, as our Sa∣uiour speaketh Ioh. 4.14. So our Sauiour Christ calleth such as thirst vnto him, If any man thirst, let him come to me and drink: And, I will giue to him that is a thirst of the well of the water of life freely. If therefore we haue a thirsting desire after Gods spirit and the graces thereof, we shall in Gods good time be satisfied, and filled with the full measure of them. And in the meane time though our infirmities be neuer so great and manifold, yet in Christ God wil be well pleased with vs, when as our corruptions do displease our selues, so that we earnest∣ly desire to be freed from them, and to serue the Lord in righ∣teousnes

and holines of life. For the Lord esteemeth more of our will than of our deedes, and of our holie endeuour, than of our best workes, because this is the seruice and sacrifice of our hearts, wherewith aboue all other things hee is most de∣lighted: and therefore, Da cordi Deo & sufficit, Giue thy hart to God and it sufficeth, Prou. 23.26.

For the Lord is our most gracious father, whose loue farre exceedeth the loue euen of tender mothers, Esa. 49.15. Looke therefore what affection the tender father or mother beareth and sheweth towards their childe: and such, nay infinit more will the Lord shew towards vs, as himselfe professeth Mal. 3.17. And I will spare them, as a man spares his owne sonne that serueth him. Now we know that if a child endeuour to to his dutie, and striue to doe his best, though through want of po∣wer or skill hee is not able to doe as he would, those things which his father inioyned him; there is no louing father but will winke at his imperfections, and accept his wil; commen∣ding his obedience and dutifull endeuour, though the worke in it self deserue no commendations: how much more there∣fore will our heauenly father, whose loue is infinite and with∣out all compare, be wel pleased with vs in the middest of our infirmities, if we haue a desire and care to serue him?

The Lord is our shepheard, and we his flock and the sheep of his pasture; as it is Psal. 23.1. and Ioh. 10. Now if a sheepe be intangled in the briars, so as hee cannot follow the shep∣heard, though he heare his voyce calling vnto him, yet if hee struggle and striue to come out to the vttermost of his po∣wer, and bleat for the shepheards helpe, when he cannot help himselfe, hereby it appeareth that hee is one of his flocke, which the good shepheard will not suffer to be lost; whereas indeed if he want not power alone, but will also to be freed and to follow after, it is cleere that he belongeth to another sheepfold: so if when wee are intangled in the briars of our corruptions, and so hindred with our imperfections, that wee cannot follow the great shepheard of our soules Iesus Christ in the path of righteousnes, which leadeth to the sheepfold of euerlasting happines, though wee heare his voyce calling vnto vs; yet if with the sillie sheepe we struggle and striue to

be freed from the snares of sinne, and when wee cannot free our selues by our power, doe as it were bleate, and after our sheepish manner implore the help of our carefull shepheard; crying out with the Apostle Paul, (that blessed sheepe of Christ) Wretched man that I am, who shall deliuer me from the bodie of this death, as it is Rom. 7.24. then will our louing shepheard Iesus Christ in his good time come and loose vs, and if with strugling in the briars of sinne we are so disabled that we cannot goe, he will take vs like the straied sheepe vp∣on his shoulders, and carrie vs by the waies of righteousnesse into his sheepfold of euerlasting happinesse. Neither can it possibly be that our heauenly shepheard, who of purpose came into the world to seeke vs whilest wee were lost, and spent three and thirtie yeeres in following and finding vs, who were wandring and straied sheepe, crying and calling vnto vs euen till he became hoarce with lowd cries, and pas∣sing thorow the thornie waies of troubles and persecution, till he had shed his precious blood, and finally laid down his life for our sakes; should now turne away his eyes and stop his eares when his sheepe desire to follow him, and earnestly implore his helpe, finding their owne weaknesse and vnabili∣tie to come so swiftly to him as they should.

The Lord is our Sauiour and Redeemer, who hath not spa∣red his owne precious blood, but hath giuen it to his father as the price of our redemption, that wee might bee deliuered out of the captiuitie of the diuell, in which we were detained, as it is 1. Tim. 2.6. If therefore we haue a sense of our captiui∣tie, and a desire to be set at libertie, being wearie of our mise∣rie, and vnwilling to stay any longer in this cruell bondage; our Sauiour Christ will redeeme vs, for to this end hee came into the world, as appeareth Luk. 4.18. And though like vnto poore captiues who (hauing long time been clogged with heauie bolts, and galled with strong chaines) haue their lims so benummed and sore, that they cannot goe after they are freed out of prison; so we after we haue long been detained in Sathans captiuitie, fettred with chaines of sinne, and clog∣ged with the heauie bolts of our corruptions, be so galled and benummed, that wee cannot swiftly follow Christ our

Redeemer in the waies of righteousnes vnto his kingdome of glory, but halt and stumble euery step through our infirmitie and weaknes; yet if we haue an earnest desire of cōming after him, then surely he that hath giuen this inestimable price for our redemption, will not now leaue vs in the hands of his and our enemies; but will feede vs with the foode of his word and Sacraments, & strengthen and support vs with his holy spirit, inabling vs with the graces thereof to follow his steps, till hauing obtained full libertie wee arriue at his kingdome of euerlasting glorie.

[§. Sect. 8] Lastly, that I may fit the similitude to the spirituall con∣flict whereof we speake. If we haue an earnest desire of ouer∣comming our spirituall enemies, and withstanding their temptations, whereby they labour to draw vs to sinne: wee may be assured wee are Christs souldiers, how weakly soeuer we fight when we come to the encounter. For though a soul∣dier through sicknes be so infeebled that he cannot weld his weapon against the enemie: yet if hee march forward, and shew a couragious heart and earnest desire to ouercome, it will hereby plainly appeare that hee is faithfull to his Cap∣taine, and therefore hee shall receiue his pay, though at the first onset his lims should faint vnder him. And so if through sinne we haue our spirituall man so weakned, that he is ready to faint at the first encounter with our spirituall enemies, yet if we march vnder Christs standerd, and fight the battailes of the Lord of hoasts, hauing an earnest desire euen aboue our strength to ouercome our enemies, surely Christ our grand Captaine will acknowledge vs for his souldiers, and will giue vs our pay, euen a crowne of victorie: and seeing his power is omnipotent and his loue incomprehensible, we may make sure account that if in the fight wee receiue a foile, hee will stand ouer vs to defend vs with the shield of his prouidence and raise vs vp againe; yea if we be taken prisoners and led a∣way captiue by sinne and Sathan, hee will rescue and deliuer vs. There is no discredit accreweth to a souldier by receiuing wounds, or by being by vnresistable violence taken prisoner; nay rather it argueth his valour, and sheweth that the inuin∣cible courage of his minde doth farre surpasse the weak force

of his bodie; but rather hereby is a souldier disgraced, if ei∣ther he dare not march into the field, or being entred the bat∣taile doth shamefully flee away, or cowardly yeeld vnto the enemie: so in this spirituall warfare it is no dishonour to re∣ceiue foiles and wounds of our spirituall enemies, for the most valiant souldiers that euer fought the Lords battailes, haue sustained the like: nay if in the fight they be taken priso∣ners, yet so they resist to the vttermost of their power, and shew an earnest desire to be out of the captiuitie of sinne and Sathan, this is acceptable to their captaine Christ, and he will in pitie and compassion restore them to libertie. But if rather than they would endure the danger of the fight, they professe themselues friends to sinne and Sathan; or if hauing professed themselues Christs souldiers, they at the first encounter of their spirituall enemies tempting them to any sinne, doe for∣sake Christs standerd shamefully, or cowardly yeeld to sinne and Sathan, voluntarily liuing in their slauerie without desire of liberty: then either they shew themselues notable co∣wards, worthie to be cassered out of Gods campe: or traite∣rous rebels, who though outwardly they made a profession that they were Christs souldiers, yet in heart they desired to serue Sathan.

[§ Sect. 9] Here therefore is incouragement for the weake Christian, who is discouraged and ashamed to looke his Redeemer Ie∣sus Christ in the face, because of the manifold foiles which he receiueth in this spirituall combat; for howsoeuer before the fight of temptations he resolueth manfully to make resistance and to ouercome, yet when the diuell strongly assaulteth, the world flattreth or frowneth, and the flesh trecherously be∣traieth him, fighting secretly with whole legions of vnlawful lusts against the spirit, then is hee foiled and often taken cap∣tiue of sinne: But let such to their comfort know, that if they continue their earnest desire of fighting still the Lords bat∣tailes, and ouercomming their spirituall enemies, they are ac∣cepted of Iesus Christ, and in the end hee will giue them strength to obtaine a finall victorie.

And that their manifold foyles and griesly wounds which they receiue of sinne and Sathan may not discourage them;

let them consider that neuer any entred the battaile (our chiefe captaine Christ excepted) but they haue beene sub∣iect to the like. Adam who was the strongest champion in his owne strength that euer entered the lists, was ouer∣throwne at the first encounter, and taken captiue of sinne: in which bondage he should euer haue remained, had not Christ redeemed him. Noah was ouercome with drunkennes; and Lot added thereunto incest. Dauid a notable souldier in figh∣ting the Lords battailes, was made a slaue to his owne lusts. Peter a stout champion, ranne away and forsooke his mai∣ster. In a word there was neuer any that liued, who haue not been foyled by Sathan, and wounded with sinne. One per∣haps receiueth more and deeper wounds, or is longer held captiue in the chaines of sinne than another; but none haue escaped altogether. And those who haue receiued the most grieuous hurts, so they haue an earnest desire to haue those wounds healed which sinne hath made in their consciences, to the end they may be enabled to renew the fight against their spirituall enemies; may assure themselues that Christ the good Samaritane and their most carefull captaine, will power the oyle of his grace and mercie, and the precious balme of his blood into their woundes, which will as easily cure them, though they be many and greisly, as if they were but few, and (as it were) but small scratches.

[§. Sect. 10] And so much concerning the first consolation which may serue for the comforting and raising vp of those who are fallen. In the second place wee are to consider that Sathan foyleth vs and causeth vs to fall into sinne, not at his pleasure nor by his owne absolute power, but because the Lord hath said, thou shalt thus preuaile, for the further manifestation of my glorie: for therefore the Lord doth leaue his children sometimes to themselues, so that being assaulted by Sathan they fall into sinne, and bewray their infirmities and corrup∣tion; to the end he may shew hereby and declare the riches of his power, mercie, and goodnes, which otherwise would not so manifestly appeare. And this the Apostle plainly shew∣eth, 2. Cor. 12.8.9.10. where he saith that he besought the Lord thrice that he might be deliuered from the pricke in

the flesh and the messenger of Sathan, which did buffet him: but the Lord returned him this answere, my grace is suffici∣ent for thee, for my power is made perfect through weake∣nesse; after which answere receiued, the Apostle quieteth himselfe, notwithstanding his infirmities, nay glorieth in them, rather than in his reuelations, as he professeth saying, Very gladly therefore will I reioyce rather in mine infirmi∣ties, that the power of Christ may dwell in me.

Though then our infirmities be great and our falles many, yet are we not to be altogether discouraged thereby, seeing it is the will of God that we should thus bewray our infir∣mities and corruptions, to the end his power mercie and goodnesse, may be made the more manifest, and that both vnto our selues, and vnto others. For such is our spirituall blindnes and secret pride, that if we should alwaies alike withstand the temptations of Sathan, without receiuing any foyle, and neuer fall into any sinne, we would be readie to thinke that we stoode by our owne strength, and so ascribe the praise of victorie to our selues, thereby robbing God of the honour due vnto him: and also for the time to come, we would rely vpon our selues rather than on the Lords assi∣stance; than the which nothing could bee more dishonora∣ble vnto God, nor pernicious vnto our owne soules. But when as in the spirituall combate of temptations, we some∣times stand and sometimes fall, sometimes resist those assaults which are strong and violent, and another time faint and yeeld in the lightest trials: this maketh it apparant that it is not our owne power, which in it selfe is not much vnlike at all times; but the power of God, which sustaineth vs some∣times, that we may not be wholy discouraged; and some∣times withdraweth it selfe, that we may by receiuing foyles learne to know our infirmities, and wholy to rely our selues on the Lords assistance, returning all the praise of victorie to the Lord, who onely hath sustained vs. As therefore our in∣firmities in respect of our selues, should serue to abate our pride, and to worke in vs true humiliation and vtter despare in our owne strength: so in respect that they shew vnto vs the Lords power supporting vs, they should the rather incou∣rage

vs to fight the spirituall combate, with assured hope of victorie, seeing it is manifest that we stand not by our owne power, which like a broken staffe or crackt weapon would faile vs when we did most trust and rely vpon it, but by the almightie power of God, against which neither Sathan nor the gates of hell can any iot preuaile. And in this regarde wee may well reioyce in our infirmities with the Apostle Paul, because by reason of them it more manifestly appea∣reth that the power of Christ dwelleth in vs, which is able to defend vs from Sathans malice and violent rage, not onely when we stand manfully in the encounter, but also when we are foyled and put to the worst.

[§. Sect. 11] Yea in this respect the more weake and full of infirmities the poore christian is, the more is the praise of Gods glorious might manifested and magnified; for when Sathan, who is so malitious puissant and pollitike an enemie, hath long time assaulted a seely weake man or owman, and yet cannot wholy preuaile, but returneth away foyled and ouercome; it must needes be confessed that they are assisted and streng∣thened by some superior power which farre excelleth Sa∣than in strength and pollicie: whereas it seemeth no such wonder when as the strong christian, who hath obtained a great measure of knowledge, faith, and other graces, giueth Sathan the repulse; neither are men so readie to ascribe the praise of victorie to the Lord, because his immediate power and helping hand doth not so manifestly appeare; although in truth their victorie also commeth wholy from him, for without his gifts and graces, they were as feeble and vnable to stand as the weakest; but yet the weaker and smaller the meanes are, the more manifest is the Lords power and wise∣dome, who hereby doth accomplish things which are aboue the power of men and Angels. For example; the power and goodnesse of God appeareth great, when as he prouideth for vs foode conuenient, and giueth strength thereto to nourish and sustaine vs; and yet it is more manifest, when as he so strentheneth vs by vertue of one meale that we neede no more in fortie daies, as he did Elias; but then it shineth as it were in his full strength, when as he sustaineth vs without

any foode at all, as he did Moses and our Sauiour Christ. So it is made manifest when as he giueth vs victorie ouer our enemies, though there be some equalitie in the numbers, and other preparations, for it is he that teacheth our hands to warre and our fingers to fight: but it is more euident when as our number is small, as when he deliuered the Israelites by Gedeon and his three hundred men, from an innumerable armie; and ouercame the whole host of the Philistimes, by the weake meanes of Ionathan and his armour-bearer: but then it is most cleere and manifest, when as he ourcommeth our enemies by his owne immediate power, as he did the Aegyp∣tians in the red sea, and the host of Senacherib at the siege of Ierusalem. And so when he giueth the strong christian who is full of grace, victorie ouer Sathan, his power appeareth; for vnlesse he were strengthned with his graces, he could not stand: but when one who seemeth in his owne eyes destitute of grace, and full of sinne and corruption (so, that he plainely seeth that he is altogether vnable to withstand the least as∣sault) is notwithstanding so supported by Gods almightie hand, and immediate power, that he doth not onely stand in the battaile, but in the end obtaineth victorie; hereby the power and goodnesse of God most cleerely appeares to themselues and all the world. Seeing then our sinnes and falles do shew vnto vs our owne infirmities & weakenes, and these doe declare Gods vnresistable power and might, which notwithstanding our feeblenesse doth vphold vs: therefore let vs so despaire in our selues, as that thereby we may be mooued to rely wholy vpon the Lord, hauing so much more hope of victorie, as the strength of God excelleth the strength of man; let vs be so humbled with a true sense, and sorrow for our owne infirmities and corruption, as that in the meane time we may receiue more sound consolation and true ioy, because we stand not by our owne strength, which euery hower would faile vs, but by the power of Gods might: and therefore though Sathan and all the power of hell conspire and bande themselues against vs, yet shall they not preuaile; and though they foyle vs, yet shall they neuer finally ouer∣come; for he that is with vs is stronger than all they who are

against vs; and the greater our weaknesse is, the fitter occasion shall the Lord haue of shewing his omnipotent power in giuing vs victorie.

But if hauing bewrayed thine infirmities, and gotten a foyle in the spirituall conflict, thou presently be discouraged and despaire of victorie, surely it is a manifest signe that thou diddest trust too little in Gods assistance, and too much in thine owne strength, which because it hath failed, thou hast cast away all hope: and the greater thy horror and despaire is which followeth thy fall, the greater was thy selfe-confi∣dence, and the lesse thy affiance in God. For he that altoge∣ther relieth vpon the Lords assistance, and wholy distrusteth his owne strength, when he falleth in the time of temptation, is not much astonished with any great wonder, knowing that through his owne infirmitie and weakenes, he is most apt to fall when God leaueth him to himselfe; neither is he vtterly discouraged and ouerwhelmed with despaire, as though now there were no meanes to stand in the spirituall combate, and to obtaine victorie; but hating and with a peaceable and quiet sorrow mourning for his sinne, because thereby he hath dishonored his God, and offended his diuine maiestie, he doth not abate his hope; but with lesse confidence in himselfe and more confidence in God, he renewes the fight against his spirituall enemies, with vndanted courage; knowing that the Lord in whom he trusteth and wholy relieth will neuer faile him. And therefore let vs no more rest in our selues, if euer we would inioy the peace of conscience, or would haue any assurance of the Lords assistance; for he will be all in all, nei∣ther can he abide any sharing in the glorie of the victorie: and therefore so long as we trust in our owne strength, and fight with our owne forces, he will withdraw his helpe, till our of∣ten falles and foyles haue taught vs to know our owne infir∣mities and corruptions, that so despairing wholy in our owne strength, we may peaceably rest wholy vpon his almightie power, and promised assistance.

[§. Sect. 12] Lastly, let those who are truely humbled in regarded of those foyles which they receiue in the spirituall conflict, com∣fort themselues by the experience of Gods loue, care, and

goodnesse, both in others and in themselues; for how many haue been cast downe as well as they, and yet haue in the end been raised vp? how many haue sorrowed and mourned, that now reioyce and haue receiued comfort? how many haue taken notable foyles and grieuous falles in the spirituall conflict, and yet in the end haue obtained victorie? In a word, who hath depended vpon the Lord, and hath been reiected? who hath been truely humbled, and hath not been comfor∣ted? who hath fought against their spirituall enemies, and hath not by the Lords assistance ouercome? And is the Lords arme now shortned, or are his mercies come to an end? hath he forgotten to be gracious, or hath he shut vp his louing kindnes in displeasure? Nay rather say it is thine owne infir∣mitie, for the Lord is the same he was, without change or shadow of change, and therefore as he hath comforted and strengthened and giuen victorie vnto others, so will he com∣fort and strengthen and giue vnto thee a famous victorie ouer thy spirituall enemies, if thou wilt depend vpon him and waite his leasure.

But if this will not comfort thee when thou hearest of Gods mercie and assistance in supporting others, yet at least let thine owne experience confirme thee in the assurance of Gods loue and succor: for, hast thou not indured many as∣saults of thy spirituall enemies, and yet thou standest in the incounter? but I pray thee by whose strength? surely not thine owne, for thou art weake and feeble, and thine enemies strong and mightie, and therefore able to destroy thee euery minute, if the Lord did not support thee by his almightie power. Hast thou not also receiued many foyles, and bewray∣ed notable corruptions, and yet thou art not quite ouer∣throwne nor swallowed vp by thy sinnes? And who hath pre∣serued thee? surely not thy selfe; for if thou canst not stand against Sathan whilest thou art fighting, much lesse couldest thou rise vp againe when thou art cast downe; but it is the spirit of the Lord who hath raised thee vp by vnfained repen∣tance, and hath renewed thy strength, so that againe thou art readie to withstand and resist Sathan and his temptations. Why therefore shouldest thou feare least Sathan will in the

end ouercome and destroy thee? why shouldest thou doubt of the Lords assistance in the time to come, of which thou hast had sufficient experience in times past? seeing himselfe is vn∣changeable and his gifts without repentance, and therefore those whom he hath defended he will defend, those that he hath once raised vp, he will euer raise vp, and to whomsoeuer he hath giuen grace to withstand their spirituall enemies, to those he will continue and increase his grace, till in the end they haue a finall victorie, and the crowne of victorie, euer∣lasting glorie.

The end of the first booke.

Notes

• All that will liue like Gods seruants must prepare them∣selues for the spirituall com∣bat.
• Gen. 4.
• 2. Cor. 12.
• Matth. 4.
• The two fold vse of this doc∣trine.
• Exod. 32.
• That the world∣lings peace pro∣ceedeth not from strength, but carnall se∣curitie.
• Hierom.
• Galat. 5.17. Rom. 7.23.
• Esa. 57.21.
• Esa. 28.15.
• Luk. 11.21.
• That the true Christian may receiue comfort by feeling the spirituall con∣flict.
• Reuel. 12.17.
• Iob. 13.26.
• 2. Cor▪ 12.7.
• Deut. 8.2. and 13.3.
• Rom. 5.3.4.
• 1. Sam. 17.37. Psal. 27.9.
• Eph. 6.10.
• Iam. 4.7. 1. Pet. 5.8.
• The cause of our spirituall warre of great importance.
• Gen. 3.4.5.
• Ioh. 8.44.
• The profit of this spirituall fight.
• Esa. 37.21.
• Promises made to those that fight. Apoc. 2. & 3.
• 1. Cor. 2.9.
• Rom. 6.23.
• The honor that will accompany our victorie.
• The necessitie of vnderta∣king this war∣fare.
• Those that will fight against our spirituall enemies are sure of victorie.
• August.
• Iosh. 10.24.25
• Ioh. 16.33.
• Erasm. in En∣chir. milit. Christ.
• Sathans will most malicious.
• Gen. 3.15.
• Sathans malice ioyned with violence.
• Zach. 3.1. Matth. 13.39.
• Ioh. 8.44.
• 1. Pet. 5.8.
• Apoc. 12.3.
• Sathans malice ioyned with treacherous falsehood.
• Iob. 1.10.
• Exod. 32.25.
• Numb. 25.1.2. and 31.16. Apoc. 2.14.
• Matth. 4.2. 1. Thess. 3.5.
• Iob. 1.7.
• Apoc. 12.10.
• Iob. 1.10.
• 1. Thess. 5.22.
• Eph. 6.12.
• Of Sathans strength consi∣dered in him∣selfe.
• Esa 27.1. Iob. 41.
• 1. Pet. 5.8.
• Apoc. 12.4.
• Luk. 11.21.
• Ioh. 12.31.
• Eph. 6.12.
• Matth. 25.41.
• Matth. 12.24.
• Matth. 12.45.
• Mark. 16.9. Luk. 8.30.
• Eph. 6.12.
• 2. Cor. 4.4.
• Of the courage and audacious∣nes of Sathan.
• Zach. 3.1.
• 2. Cor. 12.7.
• Apoc. 12.7.
• Phil. 2.12.
• 1. Cor. 10.13.
• Iam. 4.7.
• If we will o∣uercome we must wholy re∣lie on the Lord. Col. 1.11.
• Phil. 4.13.
• 1. Cor. 15.57.
• Rom. 8.37.
• Eph. 6.10.11.
• Psal. 18.2.
• Rom. 8 31. Exod. 14.14.
• 2. Chro. 20.15.
• Psal. 34.7.
• 2 King. 6.16.
• How the world tempteth by prosperitie.
• How we must resist the temp∣tations of pro∣speritie.
• Ioh. 12.31.
• Gen. 13.10.
• 1. Ioh. 5.19.
• Matth. 6.24. 1. Ioh. 2.15.
• Iam. 4.4.
• Ioh. 15.19.
• Psal. 75.8.
• Apoc. 14.10.
• Mark. 8.36.
• How the world tempteth by ad∣uersitie.
• Numb. 11.5.
• How we are to arme our selues against aduer∣sitie.
• Heb. 12.6, 7, 8.
• Ioh. 15.19.
• Heb. 11.25.26.
• Matth. 5.4.10.
• Luk. 6.21.25.
• 2. Cor. 4.17.
• VVhat the flesh is.
• Rom. 7. Galat. 5.17.
• Iam. 1.14.15.
• The treacherie of the flesh.
• Psal. 41▪ 9.
• Mark. 8.34. That the flesh is a most dan∣gerous enemie.
• How the flesh is to be weakned.
• 1. Pet. 2.11.
• Luk. 11.13.
• Pro. 24.21.
• Apoc. 12.9.
• 2. King. 6.12.
• And thus you see what Sathans policie is: How we may defeate Sa∣thans policie.
• Rom. 8.7.
• Iob. 28.28. Psal. 111.10.
• Pro. 28.7.
• Psal. 1.2.
• Rom. 1.22.
• 1. Cor. 1.19.
• Psal. 119.
• That the wea∣pons of our Christian war∣fare must be spirituall.
• Eph. 6.11. &c.
• 2. Cor. 10.4.
• Eph. 6.12.
• Iob. 41.17.20.
• 1. Sam. 17.39.44.
• That we must put on the whole armour of God.
• The necessitie of the spirituall armour.
• VVhat is meant by the euill day.
• Psal. 41.1.
• Eph. 5.16.
• That we must not cowardly flee in the spi∣rituall conflict.
• That euery one must abide in his vocation.
• Of the girdle of veritie.
• VVhat we are to vnderstand by the girdle of veritie.
• That our reli∣gion must be grounded on Gods truth.
• 1. Tim 3.15.
• That we must professe the truth, in truth and simplicitie of heart.
• Matth. 6.
• Luk. 18.
• Heb. 13.16.
• Matth. 6.
• Ioh. 4 24.
• Iosh. 24.14.
• Mich. 6.7.8.
• Ioh. 17.17.
• Esa. 59.17.
• The excellencie of this breast-plate of righ∣teousnes.
• Rom. 7.15.22.
• Rom. 7.17. 1. Ioh. 3.9. and vers. 6.8.
• Psal. 119.
• That the lacke of this armour is most perni∣cious.
• VVhat the Gospell of peace is.
• Luk. 10.5.
• Rom. 10.15. Luk. 1.7.9.
• VVhat it is to be prepared with this Gos∣pell.
• Rom. 10.10.
• 1. Pet. 3.15.
• Matth. 10.32. Mark. 8.35.
• Matth. 19.29.
• Rom. 13.14.
• What is meant by quenching Sathans firie darts.
• 1. Pet. 5.9.
• VVhy Sathan is called the wicked one.
• Matth. 6.13. and 13.38. Ioh. 8.44.
• Esa. 59.17. Rom. 8.24. 1. Thess. 5.8.
• Hope, the hel∣met of salua∣tion.
• Act. 28.20.
• 2 Cor. 4.17.
• Of the sword of the spirit.
• Matth. 4.
• That the sword of the spirit is a most fit wea∣pon to repell Sathans temp∣tations.
• How we are to vse the sword of the spirit in the conflict of temptations.
• Galat. 3 10. Rom. 8.8.
• Ezec. 18.23.32
• 1. Tim. 1.15. Matth. 9.13.
• Matth. 6.24.
• 1. Ioh. 2.15. Iam. 4.4.
• Matth. 5.10. 1. Tim. 3.12.
• Matth. 19.29.
• Ioh. 10.27. Ioh. 8.47.
• Mat. 13.44.45.
• Rom. 2.13.
• Iam. 1.22.
• Matth. 7.21.
• 1. Pet. 5.5.
• 1. Tim. 6.10.
• 1. Pet. 5.7.
• 1. Tim. 5.8.
• That it behoo∣ueth vs to be skilfull in handling the sword of the spirit.
• The folly of those who neg∣lect this spiri∣tuall weapon.
• Eph. 6.18. That prayer is the meanes of obtaining Gods assistance, and the rest of the spirituall ar∣mour.
• Psal. 50.15.
• Matth. 6.13.
• Luk. 22.40.
• Iam. 1.17.
• Matth. 7.7.
• Ioh. 16.23.
• Vers. 24. Luk. 11.13.
• The rest of the spirituall ar∣mour is not suf∣ficient without prayer.
• Luk. 18.1. 1. Thess. 5.17. The properties required in prayer.
• Psal. 50.15.
• Esa. 29.13.
• 1. Tim. 2.8.
• Ioh. 9.31.
• Rom. 8 26. §. Sect. 4. Of watchfulnes Matth. 26.
• 1. Pet. 4.7.
• 1. Pet 5.8.
• Psal. 6.6. Psal. 88.1.
• Psal. 119.62.
• Eph. 5.14.
• Eph. 2.1.
• 1. Thess. 5.6.
• Rom. 13.12. &c.
• Of perseue∣rance in praier.
• Rom. 12.12.
• Psal. 27.14.
• 1. Thess. 5.17.
• Luk. 18.1.
• VVhy the Lord delaieth to graunt the pe∣titions of his children.
• Matth. 15.
• Esa. 28.16.
• Esa. 30.18.
• 1. Cor. 10.13.
• 1. Cor. 12.8.9.
• Hab. 2.3.
• Prayer to be made for all the Saints.
• Iam. 5.16.
• No armour ap∣pointed for the backe.
• Iam. 4.7.
• Sathan wor∣keth vpon our owne corrupt affections.
• Iudg. 9.
• 1. Sam. 14.
• 1. Tim. 6.9.10 How Sathan worketh vpon mens couetous∣nes.
• Act. 19.25.
• Deut. 16.19.
• Psal. 127.1.2.
• How Sathan tempteth the vaine-glorious to sinne.
• Iam. 1.14.
• Of the meanes to defeate Sa∣thans former policies.
• Ierem. 17.9.
• 1. Tim. 6.9.10. Eph. 5.5. Col. 3.5. Matth. 19.24.
• Luk. 12.20.
• How Sathan fit∣teth his temp∣tations to our worldly estate.
• Matth. 4. §. Sect. 2. How we are to defeat Sathans former policie.
• How Sathan frameth his temptations in respect of our spiritual estate.
• 2. Thess. 2.26.
• How we may resist the former temptations.
• Rom. 14.23. Heb. 11.6.
• Rom. 5.10. Col. 1.20.
• Matth. 3.16.
• 1. Pet. 2.12.
• How Sathan dealeth with professors of re∣ligion.
• That pietie and honestie are in∣separable.
• 1. Ioh. 4.20.
• 1. Ioh. 3.10. Rom. 2.13.
• Matth. 7.21.
• Iam. 1.22.
• Luk. 12.47.
• Mat. 11.21.
• Leu. 10.3.
• Matth. 25.
• How Sathan dealeth with sincere profes∣sors, and first with the weake Christian.
• How Sathan in∣ticeth the weake Christian to commit sinnes of ignorance.
• How Sathan dealeth with the strong Chri∣stian.
• Psal. 19.13.
• 2. Cor. 11.14.
• Sathan labo∣reth to draw vs into outra∣gious sinnes by degrees.
• Sathans third pollicie in drawing men out of one ex∣treme into another.
• That we are to auoyde the for∣mer temptati∣on by keeping vs in the gol∣den meane.
• How Sathan moueth vs to propound bad ends to good actions.
• How Sathan moueth vs to vse euill meanes for the effecting good ends.
• Galat. 2.
• How Sathan tempteth vs to be proud of our vertues.
• That Sathan obserueth no complements of true valour.
• Iob. 1.10.
• 2. Tim. 3.12. and 2.12. §. Sect. 2. Sathan assaul∣teth vs when we are most se∣cure.
• Sathan neuer wearie in as∣saulting vs. 1. Pet. 5.8. Iob. 1.7.
• That Sathan often changeth his temptations for his better aduantage.
• The oft chang∣ing of Sathans temptations a probable signe that he doth not preuaile.
• That Sathan assaulteth vs sometime him∣selfe, and some∣time by his in∣struments.
• How Sathan transformeth himselfe into an angell of light.
• That Sathan is most to be fea∣red when he most flattreth.
• Eccless. 9.12.
• Temptations vnto secret sins most dange∣rous.
• How Sathan as∣saulteth vs by his instruments the world and the flesh.
• 1. King. 13.
• Matth. 16.23.
• 1. King. 13.18.
• That Sathan vseth the helpe of our owne flesh in temp∣ting vs to sin.
• 2. Cor. 3.9.
• How we may auoide danger, though we can∣not discerne Sathans temp∣tations from our owne lusts.
• Act. 5.3.5.
• How Sathans suggestions may be discerned from our owne fleshly lusts.
• The circum∣stances to be considered in this spirituall conflict.
• Of two com∣mon affections to be considered of in this spiri∣tuall conflict.
• Of the first meanes to withstand our spirituall ene∣mies, to wit, Gods comman∣dement.
• Eph. 6.10.11.
• 1. Pet. 5.8.
• The second meanes, hope of victorie.
• Apoc. 2.7. and 3.5.12.21.
• The third meanes, to be alwaies in rea∣dines.
• The fourth meanes, to take occasion of Sa∣thans tempta∣tion vnto sinne of doing the cōtrary vertue.
• The fift meanes to withstand temptations when they are first suggested.
• Eph. 4.27.
• Psal. 137.9.
• The sixt means is after one temptation is past to prepare: our selues for another.
• 1. Pet. 5.8.
• Reasons to perswade vs to perseuere in fighting this spirituall bat∣taile.
• Apoc. 2.7.10.11.17. and 3.5.21.
• Ioan. Riu. At∣thend. de luct. Christ.
• The seauenth meanes not to beleeue Sa∣thans sugge∣stions. Ioh. 8.44.
• Mark. 1.24.25
• Act. 16.17.18.
• The eight meanes, neither to despise Sa∣thans tempta∣tions, nor too deepely to ap∣prehend them.
• The ninth meanes, to ob∣iect Christ a∣gainst all temp∣tations. Matth. 9.13. Esa. 53.5.
• 2. Cor. 5.21.
• Galat. 3.13.
• Col. 1.21.22.
• 1. Cor. 1.30.
• Ioh. 14.2.
• Ezech. 18.
• That to auoyde Sathans impor∣tunitie, we must leaue to dispute with him and send him to our aduocate. 1. Ioh. 2.1.
• If we will a∣uoide Sathans importunitie, we must imploy our selues in holy exercises.
• Matth. 12.45.
• That we must not reuolue in our mindes Sa∣thans tempta∣tions, but ra∣ther meditate on the contra∣rie preserua∣tiues.
• A difference betweene the child of God and the wic∣ked.
• The complaint of the weake christian.
• That the desire of Gods graces is accepted for the graces which we de∣sire.
• 2. Cor. 8.12.
• Matth. 5.6.
• The conditions required vnto that desire which is ac∣ceptable.
• The Christians perfection con∣sisteth in desi∣ring and labou∣ring after per∣fection.
• Rom. 8.23.2. Cor. 1.22. and 5.5.
• Nehem. 1.12.
• Psal. 119.6.
• 40.
• Rom. 7.
• That neither the name, nor actions of the flesh, can pro∣perly be ascri∣bed to the spiri∣tuall man.
• 1. Cor. 5.5.
• Though our spi∣rituall growth be show, yet it is certaine.
• 2. Cor. 3.5.
• Phil. 2.13.
• Phil. 1.6.
• Iam. 1.17. Mal. 3.6. Rom. 11.29.
• If we earnestly desire perfectiō, the Lord will perfect vs, and in the meane time pardon our imperfe∣ctions.
• Ioh. 7.38. Reu. 21.6.
• Pro. 23.26.
• Esa. 49 15. and 66.13.
• Mal. 3.17.
• Psal. 23.1. Ioh. 10.
• Rom. 7.24.
• 1. Tim. 2.6.
• Luk. 4.18.
• That these are Christs soul∣diers who haue a desire of ouer∣comming their spirituall ene∣mies.
• That Gods most valiant souldi∣ars haue recei∣ued soyles.
• That Sathan preuaileth a∣gainst vs not by his absolute power, but by Gods permis∣sion.
• 2. Cor. 12.8.9.
• That the Lord suffereth vs to fall for the ma∣nifestation of of his owne po∣wer, mercy and goodnesse, and for our humi∣liation.
• Gods power most cleerely appeareth in our weakenes.
• Psal. 144.1.
• Horror, feare and despaire, following our falles, argue our diffidence in God, and selfe-confi∣dence.
• The last conso∣lation, taken from the ex∣perience which we haue had of the Lords as∣sistance.