The First Treatise

The First Part.

Ephesians 6:10. Finally my brethren be strong in the Lord, and in the power of his might.

§. 1. The Sum and Several Heads.

Saint Paul having delivered such doctrines of faith, and precepts of manners (both general concerning all Christians, and particular concerning the distinct degrees of several persons in a family) as he thought most meet, in the closing up of his Epistle, gives a worthy direction for the better performing of them all; which is, to be courageous and well furnished against all those difficulties and dangers, wherewith they are like to meet in their Christian course. Well knew the Apostle that the best Christians while here they live in this world, are both prone to faint by reason of their own weakness, and also in hazard to be foiled by reason of their enemies power; therefore he takes upon him the person of a wise, vigilant, and valiant captain; and in soldier-like terms animates the Lord's soldiers, that they neither faint in themselves, nor be daunted with their enemies.

This Direction is continued from verse 10. to 21.

The parts of it are two: 1. That we be courageous, verse 10. 2. That we be well prepared: v. 11. &c.

In the former note 1. The manner 2. The matter of the Apostles exhortation.

The manner is in these words, Finally my brethren.

The matter in these, Be strong in the Lord, &c.

In the latter note 1. The means, how 2. The motive, why we must be well prepared.

The means is to be well armed, which point is first in general laid down: and then in particular exemplified.

The general is once declared, vers. 11. and again, (because of the necessity thereof) repeated vers. 13. and in both places amplified by the end.

In the particular exemplification there are six spiritual graces, fitly resembled to six pieces of armor.

Now because of ourselves we are as children, and no better able to wield this armor of God, than David the armor of Saul, the Apostle adds that heavenly exercise of prayer, teaching them how to pray for themselves and others: especially for him who was one of their chief guides.

The motive is taken from the danger, in which we are by reason of our spiritual enemies, whom he describes vers. 12. Every word almost in this Direction is of weight, and worthy to be searched into.

§. 2. The Necessity of the Point.

The first point in order is the manner of the Apostles exhortation,

Which sets forth, 1. The necessity of the thing urged, Finally. 2. The affection of him that urges it, my Brethren.

The [reconstructed: original word] translated finally, signifies a remainder, and implies that yet remained one necessary point to be delivered before he made an end, as if with more copy of words he had thus said; Though I have sufficiently instructed you in doctrines of faith, and precepts of manners, yet there is one needful point behind, which being delivered, I may conclude all: there is yet (I say) a remainder, and the only remainder of all, by which you may make good use of all that has been hitherto delivered, without which, all will be in vain.

Use: Is this Direction so needful a point? A point which may not be omitted? A point worthy of the last place, as most of all to be remembered? Then ought we to give the more earnest heed thereunto, lest at any time we should let it slip. In hearing we must well heed it: after we have heard it, we must well keep it, and not let it slip like water put into a colander or cracked dish.

§. 3. The Apostle's Affection.

To urge this point yet somewhat the more forcibly, the Apostle in the next place manifests his affection in these words, My brethren, which declare both the humility of his mind, and the gentleness of his spirit.

Brother is a word of equality: in calling them brethren, he makes himself equal to them, though he himself were one of the principal members of Christ's body, one of the eyes thereof, a Minister of the Word, an extraordinary Minister, an Apostle, a spiritual Father of many souls, a planter of many famous Churches, yea the planter of this Church at Ephesus: and though many of them to whom he wrote, were poor mean men, handicrafts men, such as labored with their hands for their living: and many also servants, and bondmen; yet without exception of any, he terms and counts them all his brethren, and so makes himself equal to them of the lower sort. Behold his humility: For if to affect titles of superiority, as Rabbi, Doctor, Father, be a note of arrogance (as it is, and therefore Christ in that respect taxes the Scribes and Pharisees) then to take and give titles of equality, is a note of humility. The like notes of humility may be often noted both in other Epistles of this Apostle, and in the Epistles of other Apostles; indeed and in all the Prophets also.

Well they knew, that notwithstanding there were various offices, places, and outward degrees, among Christians: yet they all had one Father, and were fellow members of one and the same body, and in regard of their spiritual estate, all one in Christ Jesus.

Use: Take my brethren the Prophets, take the Apostles, indeed take Christ himself for an example of humility. For Christ, though he were Lord of all, yet for as much as he took part with us, and so all were of one, he was not ashamed to call us brethren. Who then can disdain to call any saint brother? This point of humility and meekness Christ wills us after an especially manner to learn of him. It is a grace which will highly grace us before God and man. It makes us amiable in God's eyes, who gives grace to the lowly: and it makes our company very acceptable to men. A humble minded man who makes himself equal to them of the lower sort, and counts all his brethren, will be sociable and willing to converse with any for their mutual good. But proud and ambitious spirits are full of scorn and disdain, so as men cannot well endure their company, and God will resist them. Therefore, to conclude this point, whatever your parts of nature, or gifts of God's Spirit be, whatever your place or calling be, whatever excellency or eminency you have above others, remember that all saints have one Father, all are of one body, all are one in Christ, therefore all account one another brothers. Let Magistrates, Ministers, and all of all sorts apply this.

Use 2: As for such profane persons, who deride the saints for giving this title brethren one to another, do they not through those saints' sides strike the Prophets, the Apostles, indeed and Christ himself?

Note further the gentle and mild spirit of the Apostle; Brethren, is a title of kindness and love: My, an attribute which adds emphasis to it. In other places he uses other attributes, which add greater emphasis, as My beloved brethren, My brethren beloved and longed for. So likewise other phrases which imply as great meekness and gentleness, as My little children, My beloved children, etc.

It was not want of authority to command that made him thus gently exhort, but rather an earnest desire that he had to persuade, and even provoke them to do that which was their bounden duty and tended to their good. Mark how he deals with Philemon, verses 9, 10, 20, by this meekness he insinuates himself into them, and shows that he seeks not himself, and his own good, so much as them and their good.

Use: Learn, Ministers, Masters, Parents, and all Christians, how to enforce your exhortations and persuasions: even with evidences of love, with all mildness and gentleness. (The servants of the Lord must not strive, but be gentle toward all men.) Thus shall you give them a pleasant savor and sweet relish, yes, though the things to which you exhort be unpleasing to men's natural taste, and carnal appetite. When loathsome potions or bitter pills are sweetened with sugar, they will the sooner be swallowed, and better digested: so exhortations seasoned with terms of mildness and gentleness.

Thus much for the manner of the Apostle's direction.

§. 4. The need of Christian courage.

The matter follows, the first part of which is in these words, Be strong in the Lord, and in the power of his might: where note, first, what is required, secondly, how that which is required may be performed.

The thing required is to be strong; the Apostle here speaks of an inward spiritual strength, the strength of the inward and new man, and his meaning is that we should be valorous and courageous in the performance of those Christian duties which we take in hand.

Christian valor and spiritual courage is a needful grace. Note with what variety of phrase the Apostle does exhort to this (1 Corinthians 16:13): Stand fast, quit yourselves like men, be strong: to this God persuades his servant Joshua, and David, his son Solomon. David had in him this holy valor and courage, when he went against Goliath, and Paul when he was going to Jerusalem. But most valorous and strong did Christ our Captain show himself, when he was going up to Jerusalem to suffer; the Evangelist says, he steadfastly set his face, he settled himself fully to go: though it were to drink a most bitter cup, he would not be drawn from it. Because Peter labored to dissuade him, he sharply rebuked him, and called him Satan.

The reasons why this spiritual valor is so needful are specially two.

First, because of our own indisposition, timorousness, dullness, and backwardness to all holy and good duties. What Christian does not find this by woeful experience in himself? When he would pray, hear God's word, partake of the Sacraments, sanctify the Sabbath, or perform any other like Christian duty, there is I know not what fearfulness in him, his flesh hangs back, as a bear when he is drawn to the stake. This the holy Apostle found in himself: so that for the rousing up of our own dullness we have need of valor.

Secondly, because of those many oppositions which we are likely to meet with. We heard before how the flesh would hang back, and so labor to hinder us. The world will likewise do what it can, either by vain enticements to seduce us (as it drew away Demas,) or else by reproach, trouble, and persecution, to terrify us (as those who forsook Paul). But above all the Devil will be ready to resist us (as he resisted Joshua) and to hinder us (as he hindered Paul) yes, to buffet us (as he buffeted the same Paul). To omit other instances, most lively is this set forth in our Head and General Christ Jesus. So soon as he was set apart to his public Ministry, the Tempter came to him: after he began to execute it, Satan stirred up the rulers, priests, scribes, Pharisees, and many others to hinder him; yes, he moved Peter to dissuade him, and when Christ was about to offer up himself a sacrifice, then again came the Prince of this world to discourage him. The like oppositions all Christ's members are to look for; so as there is no hope, no possibility of holding out and enduring to the end without this Christian valor and magnanimity here spoken of.

Use 1: Justly may they be taxed, who either too timorously, or too securely and carelessly enter into a Christian course, and undertake such Christian duties as are required at their hands. Hence it comes to pass that many duties are clean omitted by them, others intermitted and broken off before they are half done: and as for those which are done, so untowardly are they done, that little or no comfort can be found in doing of them. Lamentable experience shows how small matters do discourage many who know the right way, and are often in conscience moved to walk therein.

Such as lack this Christian courage were better not give up their names to be Christ's Soldiers, or profess that they intend to fight the Lord's battles: for by their timorousness and cowardliness they discourage other Soldiers of the Lord, and hearten the enemy. The Lord would not suffer any that were fearful and faint-hearted to fight his battles on earth against earthly enemies, lest they made others faint like themselves. Can we think that he will entertain faint-hearted soldiers in his spiritual battles against spiritual enemies, in which combats his own honor, and his children's salvation are so deeply engaged?

As for the Enemy he is like a wolf, if strongly he be resisted, he will flee; if timorously he be yielded to, he will more eagerly pursue and insult.

Use 2: Endeavor we therefore to get to ourselves a holy courage and spiritual valor, shaking off our natural fearfulness, that in nothing we fear our adversaries, but (as Christ our General did) endure the cross, and despise the shame. We that will be Christ's soldiers must duly consider the advice which our Lord gives (Luke 14:13), which is, to observe what kind of enemies, how many, how mighty, we are to encounter with. We shall hereafter hear how hard a battle we are to undertake, how many, mighty, malicious, and subtle our enemies be: if notwithstanding all this we be minded to fight under Christ's banner, then let us be strong and courageous, bold as lions; so are the righteous.

§. 5. All strength from God.

But alas, what are we — weak flesh and blood? What strength can there be in us to fight against such enemies as will set on us?

For removing this scruple, the Apostle adds this clause, in the Lord, &c. whereby he shows how we come to be strong, not by any strength in ourselves, but by seeking strength in the Lord, casting ourselves wholly and only on him, and on his power.

The strength and valor whereby we are enabled to fight the Lord's battle, is hid in the Lord, and to be had from him. For all our sufficiency is of God, without Christ we can do nothing. Hence is it that David says to God, I love you dearly, O Lord my strength: The Lord is my rock and fortress, &c.

It is more evident than needs be proved, that this our Apostle was a strong and valiant champion of the Lord; but from where had he this strength? I am able (says he) to do all things through the help of Christ which strengthens me. That which in particular he says of himself, he also affirms of other saints, who were strengthened with all might through God's glorious power.

The Lord has thus reserved all strength in himself, and would have us strong in him: partly for his own glory, and partly for our comfort.

For his glory, that in time of need we might fly to him, and in all straits cast ourselves on him: and being preserved and delivered, acknowledge him our Savior, and accordingly give him the whole praise.

For our comfort, that in all distresses we might be the more confident. Much more bold may we be in the Lord, than in ourselves. God's power being infinite, it is impossible that it should be matched by any adverse power, which at the greatest is finite: were our strength in ourselves, though for a time it might seem somewhat sufficient, yet would there be fear of decay: but being in God, we rest upon an omnipotence, and so have a far surer support for our faith, as we shall hear in the next doctrine.

Use 1. Learn we to renounce all confidence in ourselves, and to acknowledge our own inability and weakness. Thus shall we be brought to seek for help outside ourselves. They who overestimate themselves, and imagine that they are sufficiently able to help themselves, will be so far from seeking strength, that they will foully scorn it, when it is offered to them. Mark what is said of the wicked man, who is proud in his own conceit — He contemns the Lord: as he that is full despises a honeycomb, so he that is confident in his own strength, despises help from any other.

Use 2. Having seen our own weakness, and thereupon renounced all confidence in ourselves, our care must be to fly to a sure ground, and rest thereon: so shall we be safe and sure, indeed so may we be quiet and secure. This sure ground, and safe rock is only the Lord: strong he is in himself, and can both strengthen us, and weaken our enemies. In this confidence did David come against Goliath, and prevailed. Thus may we be sure of victory: Through God we are more than conquerors.

Use 3. But vain is the confidence of such as trusting to themselves and their own strength, defy all their enemies. Proud boasters they are, whose pride at length shall have a fall. Such in regard of outward power were Goliath, and Sennacherib. Intolerable is this presumption, even in outward strength: note their end (1 Samuel 17:50 and Isaiah 37:36-38). But more than most intolerable in spiritual strength, of which we have not one dram in ourselves, but in that respect are as water spilled upon the ground. Peter was too confident therein: had he not seen his presumption after he began to be puffed up, and speedily humbled himself, fearful had been the issue thereof: for nothing more provokes God than spiritual pride, because nothing is more derogatory to his glory.

Vain also is their confidence who go from weak to weak, from themselves to other creatures; like the Israelites, who went to the Egyptians for help. Aptly does the Prophet compare them to a reed, whereupon if one leans, it breaks and tears his arm. Such are the silly Papists, among whom some think to be strong in Pope Gregory, Pope Boniface, Pope Alexander, and such others, whom without breach of charity we may think to be very fiends in hell: others in Saint George, Saint Christopher, and such others who never were: the histories of them are mere fictions: others (who think they have a far surer ground of confidence) in Saint Peter and Saint Paul, and such like holy and worthy saints: but the best saints that ever were, had no strength to help others; they only had a sufficiency for themselves. Thus it comes to pass, that in their greatest need, when they seek and look for best help, they are all like those who came to the wells and found no water: they returned with their vessels empty: they were ashamed, and confounded, and covered their heads.

§. 6. God's power most mighty.

That we may be the rather moved to renounce all vain confidence in ourselves or other creatures, and be bold, valiant, and strong in the Lord, casting our whole confidence in him alone, the Apostle adds these next words (in the power of his might) which are a very forceful amplification of this former point. Some distinguish these two words, power and might, as the cause and effect, attributing might to God, and power to the saints, and so make God's might the cause of their power, as if he had said, be strong in that power which you receive from the might of God. But I take this distinction here to be, first, too curious, and without good ground. Secondly, impertinent, because that which the Apostle aims at, is to raise up our faith to God, and to settle it firm in him, and therefore he sets forth the power of God, as it is in God himself. Thirdly, not agreeable to the phrase, which is the same in this clause as in the former, in the Lord, and in the power, &c. which implies that the power here spoken of, is a power in the Lord, and that as the Lord himself is without us, and above us, so is this power. The phrase therefore which the Apostle here uses, I take to be a Hebraism, which some for perspicuity's sake translate thus, in his mighty power, and not unfitly. This very phrase is used before, and by most translated his mighty power: this Hebraism power of might, adds great emphasis, and implies, that might by an excellency and propriety belongs to God's power only; and that all other power in comparison of it, is mere weakness.

The point hence to be noted is this, that

The power of God to which we are to trust, is a most mighty and strong power, a power able to protect us against the might of all adverse power whatever. In this respect the Apostle calls God's power an exceeding greatness of power. He searches after rare and high phrases to set forth this power of God, because of the infinite greatness thereof, which cannot by ordinary and usual phrases be expressed.

According to God's greatness is his power, infinite, incomprehensible, unutterable, unconceivable: as a mighty wind which drives all before it: as a swift and strong stream against which none can swim: as a burning flaming fire which consumes and devours all; so is God's power. Whatever stands before it, and is opposed against it, is but as chaff before a strong wind, or bulrushes before a swift current, or stubble before a flaming fire; for all adverse power, though to our weakness it seem never so mighty, yet can it be but finite, being the power of creatures, and so a limited power, indeed, a dependent power, subordinate to this power of might, of his might, who is Almighty, and so no proportion between them.

Use 1. A strong prop is this to our faith, and a good motive to make us perfectly trust to the power of God without wavering or doubting, notwithstanding our own weakness, or our adversaries' power: though there be no strength in us, yet is there power in God: though we be on every side environed with strong and fierce enemies, our flesh and the violent lusts thereof, as headstrong rebels and traitors within us; the furious world, with the potent and raging persecutors thereof, on one side; that fierce Lion and cruel Dragon the Devil, with all his hellish host, on the other side; indeed all these banding their forces together continually in arms against us, yet is there in God a power of might, in comparison whereof all the power of all our adversaries is but weakness. When we know not what to do, then may we, then must we with faithful Jehoshaphat turn our eyes to God, and to the power of his might. When we see potent enemies against us, and no outward means to defend us against them, we are ready to cry, Alas how shall we do? And with the Israelites to doubt of the power of God, and say, Can God help in such straits? Can he support such weaklings as we are? Can he subdue such and such enemies as assault us? Against such doubts we are to meditate of this mighty power of God. God's power being a power of might, he needs nothing to help him. The weaker we are, the more is his power manifested: for it is made perfect in weakness: neither can God's power be weakened or hindered by any adverse power. Many and mighty enemies are to him a few and weak ones: so that the more mighty his enemies be, the more honor redounds to him in subduing them. Therefore for strengthening our faith, that we may be strong in the Lord, pray we that God would open our eyes, that we may see what is the exceeding greatness of his power to us who believe: so shall we neither fear because of our enemies' power, nor faint because of our own weakness, but stand still and behold the salvation of God.

Use 2. It is no matter of presumption to be sure of victory, being strong in this mighty power. Indeed, if the ground of our assurance rested in, and on ourselves, it might justly be counted presumption; but the Lord, and the power of his might being the ground thereof, they either know not what is the might of his power, or else too too lightly esteem it, who account assured confidence thereon, presumption. No doubt but many so deemed of David's confidence, when he undertook the combat with Goliath: indeed it is manifest that his eldest brother Eliab, and also Saul so judged: but David's eye was lifted up to God, he was strong in the power of God's might, which made him so bold and confident. Thus we with like confidence and assurance may trust to the same mighty power, though all the world count us presumptuous for it. The truth is that our adversaries might well object this against us, if our confidence were in our own power, or rather weakness: but being in the power of God's might, unjustly they slander us, and most injuriously impeach God's mighty power.

§. 7. The benefit of confidence in God.

To conclude this first general point of Christian courage and confidence in the Lord, and in the power of his might, great is the benefit thereof, and that in three respects especially;

1. It will remove causeless fear, as in Nehemiah. Solomon says, that a slothful, timorous man is loath to step out of doors, fearing that there is a Lion without, when he has no cause so to fear: and that the wicked flee when none pursue. But he that is strong in the Lord, and in the power of his might, will make the uttermost trial.

2. It will make bold in apparent danger. Instance the example of David. In this respect are the righteous resembled to a Lion.

3. It will recover a man's spirit, though he should by any occasion be wounded, struck down and foiled, so as at first he prevail not, yet it will make him rise up again and renew the battle, like to the Israelites:

Thus at length shall we come to be Conquerors.

THE SECOND PART.

Ephesians 6:11. Put on the whole armor of God, that you may be able to stand against all the wiles of the Devil.

§. 1. The heads of those means.

The second part of the Apostle's direction now follows, which declares how we may be well prepared against all danger.

Wherein first we are to consider the means whereby we may be prepared.

In the setting down whereof, the Apostle declares 1. What the means be. 2. How to be used.

The means are expressed under this metaphor, Armor.

And further described, 1. By the kind thereof, Armor of God. 2. By the sufficiency of it, whole armor.

§. 2. Christians are Soldiers.

For the metaphor, it is taken from Soldiers, who in time of war, when they enter the field against their enemies, are subject to much danger and many annoyances of swords, spears, darts, arrows, bullets, and such like weapons of their enemies, and therefore for their better safeguard use to be well provided and fenced with good armor. In that the Apostle exhorts Christians to put on armor, he gives us to understand, that,

A Christian's course of life is a warfare: for armor, especially the use of armor, is a token of war: armor is not given to a man to sit with it at a fire, or to lie lazing on a bed, or wantonly to dance up and down, or follow pastimes and pleasures in it, but to fight: to this purpose many like metaphors are used. Christians themselves are called Soldiers; their course of life a fight; they which oppose against them enemies; the temptations wherewith they are annoyed assaults; in a word, this is a difference between the Church in Heaven and on earth, that this is militant, that triumphant.

Thus has God in wisdom disposed our estate on earth for weighty reasons.

1. The more to manifest his pity, power, providence and truth in keeping promise: the straits to which in this world we are brought, the promises which God has made to deliver us, and the many deliverances which we have, show that God pities us in our distresses, that he is provident and careful for our good, and wise in disposing evil to good, that he is able to deliver us, and faithful in doing it. For this cause did God suffer the Israelites to go into Egypt, to be there kept in hard bondage, to be brought into many dangers, and set upon by many enemies.

2. To make proof of the gifts he bestows on his children. A soldier's valor is not known but in war: in time of peace what difference is seen between a valorous man, and timorous coward? By that sore combat to which Job was brought, were the graces which God had bestowed on him evidently made known.

3. To wean them the better from this world: for so long as all things are quiet in the world, without troubles, oppositions, and assaults, we are exceedingly prone to delight in it, and to say, It is good to be here. Much prosperity makes many to be like that fool that bid his soul live at ease, etc.

4. To make Heaven the more longed for while we are on earth, and the more acceptable when we come to possess it. How earnestly does the soldier in tedious and dangerous combats desire victory? How welcome is triumph after war? As a safe haven to mariners tossed up and down in troublesome seas, is most welcome; so Heaven to Christians, whose life in this world is a warfare, a sea-fare.

Is our Christian estate a soldier-like estate, a warfare? Accordingly let us carry ourselves; a little sleep, a little food is enough for a soldier, he lies not on beds of down, he pampers not his body with delicate fare: but he watches much, he fares hard, and lies hard. Thus Christians may not suffer themselves to be overtaken with the vain delights and pleasures of this world. Note what the Apostle says of a Christian soldier, No man that wars entangles himself with the affairs of this life, that he may please him who has chosen him to be a soldier. Who having this armor think to take their ease, follow their pleasures, embrace the world, they pervert the main end of it: for it is given to stand, and to resist; which if they do not, unworthy they are of armor, and shall be cashiered. Ease and rest is not here to be looked for, but rather temptations and assaults which we must watch against, and when one conflict is past, look for another, and resist all as they come: of all things we must take heed of security, and provide that at any time we be not unfurnished: read the history of the people of Laish, and make a spiritual application thereof.

Thus much for the Metaphor.

§. 3. The use of spiritual graces.

Consider we now what is meant thereby. It is evident by the Apostle's exemplification hereof, that such spiritual sanctifying graces, as God endows his Saints with, are the armor here meant. In that these are compared to armor, observe that

The graces of God's Spirit are for safeguard and defense. This is the main and principal end of armor, as the Apostle himself in this, and in the 13th verse, plainly shows: for in both places expressly he says, that we must put on and take to us the whole armor of God for this very end, to stand against, and to resist our enemies. Thus is righteousness as a breastplate, hope as a helmet, faith as a shield, all for defense, as we shall after more distinctly show: in the meantime let this general observation be noted, both of such as yet have none of those graces, and also of such as have them, or at least think they have them.

For the first sort, with what care and diligence are they to desire and seek after them, being so needful and necessary? What rest can they give to their souls, till they have obtained them? Would we not count him a mad man, or at least weary of his life, who should rush naked without any armor into the field among his deadly enemies? What then may we judge of those that live in this world, among the mortal enemies of their souls, utterly destitute of all saving graces? How many thousands thus live, as it were, weary of their souls, and judge themselves unworthy of eternal life?

For the other sort which have these graces, they are to use them for their defense, as armor is used, and not for ostentation. Armor is not given to jet up and down in it, and be proud of it, as many are of apparel. Let those who have no better gifts than such as are called parts of nature, as wit, strength, beauty, and the like, boast in them, if they list: these are like light, slight, gay stuffs, which make children and fools brag. God's graces are of a more sound and solid substance, and therefore to be used accordingly, and not made a matter of show and ostentation. Let this be noted of such as are over-conceited, and so proud of their knowledge, faith, patience, and other graces.

§. 4. Christians' armor spiritual.

Thus having handled the Metaphor, and the meaning thereof, come we to the amplification. The first point whereof is the kind of armor here set forth. It is called armor of God, and that in four especial respects: 1. It is made of God, even in heaven. 2. It is prescribed of God, even in his Word. 3. It is given of God, even by his Spirit. 4. It is agreeable to God, even to his will.

All these do show that,

The armor wherewith Christians are fenced, is divine, and spiritual. In this respect, says the Apostle, The weapons of our warfare are not carnal: by denying one contrary, he affirms the other: not carnal, that is, spiritual. The several pieces after mentioned do evidently prove this point.

Our enemies are spiritual, and their assaults spiritual: must not then our armor needs be spiritual? What other armor can stand us in stead against such enemies, such assaults? As good have a sheet of paper on our naked breasts to keep off a musket shot, as use any other armor than spiritual, against the spiritual assaults of spiritual enemies.

Use 1 Hereby is discovered the egregious folly of many in fencing themselves against spiritual enemies: as,

1. Of conjurers, sorcerers, and such like, who imagine that the Devil may be driven away by charms, and they kept safe from him by spells, circles, etc.

2. Of superstitious Papists, who think to drive the Devil away with holy water, holy oil, crosses, crucifixes, Agnus Dei, etc.

3. Of sottish worldlings, who seek to arm themselves against the spiritual assaults of Satan by outward means, as against grief of mind and terror of conscience, by music, company, gaming, etc. The truth is, that by these means great advantage many times is given to the Devil: for thus he gets a surer possession in them.

Not much unlike to these are they, who think by medicine to purge away trouble of conscience: as soon may an ague be purged away by drinking cold water. All these are very childish and ridiculous toys, mere scarecrows, which the Devil laughs at.

Use 2 For our parts, seeing there is an armor of God, let us be wise in distinguishing between this and all counterfeit armor: for this end let us observe diligently God's word which describes it, and that so plainly as we may easily discern it: we have no warrant to use any other: neither can we safely trust to any other. Having therefore found which is the armor of God, let us seek it from above of the Father of lights, from whom it comes down, and it shall be given. Having received it, let us give the praise and glory of it to him that has given it, and use it according to his will, so may we confidently trust to it.

§. 5. The Christian's Armor Complete.

The next point is the sufficiency of this armor, termed whole armor. The Greek word is a compound word, and signifies both all manner of armor that is needful, and also such complete armor as covers all the body, and leaves no part naked or unfenced. This is thus set down both to commend to us this armor, and also to instruct us how to use it. In the first respect I observe, that,

The armor of God is a complete armor, every way sufficient: sufficient to defend us in every part, and sufficient to keep off and thrust back every assault, and every dart of our spiritual enemies. For the first, if we well note the particular pieces of this armor hereafter described, we shall find the Christian soldier armed from top to toe. For the last, the Apostle says of one piece, that by it all the fiery darts of the wicked may be quenched: if by one piece, much more by every piece jointly together, may all assaults be repelled. Hence it is that the Scripture which prescribes this armor, is able to make the man of God absolute.

This armor being of God, it must needs be complete, or else question might be made of his power, as if he were not able to provide sufficient armor; or of his providence, as if he cared not to have his soldiers well armed; or of his goodness, as if he were not moved with the wounds and foils of his servants, which for want of good armor they must needs receive: but God's power, providence and goodness being without all defect, we may conclude that this armor of God is complete.

Never were any of the saints so sufficiently armed: for the Devil has still found some part or other unfenced, even in the best; and thereby wounded them. Instance, Noah, Lot, Abraham, David, Peter, etc.

Ans. The fault was not in the insufficiency of their armor, but in the negligent and careless use of it, as if a soldier which has very good armor of proof, every way complete, should either not at all, or very loosely put on his headpiece, or breastplate, or any other piece: and this is evident, because in such parts where some were wounded, others were well fenced. Noah and some others failed in the use of their breastplate of righteousness: Peter failed in holding out his shield of faith. If the fault were in the armor, either in the weakness or want of this or that piece, then would the Devil without fail foil every Christian in one and the same part.

Use 1 This sufficiency of God's armor ought to incite us diligently and carefully to seek after it. A soldier which is to go into a dangerous fight, if at least he has any care of his limbs and life, will not be quiet till he has got good and complete armor of proof. How careful was Saul well to furnish David when he was to enter combat with Goliath? Rather than he should lack, Saul was ready to have afforded him his own, if it had been fit. Lo, here is the complete armor of God, sufficient to keep us safe: let us first labor to get it.

Use 2 Having got it, let us be bold and confident in this armor of God, because it is of proof, and complete. It was this armor that made David so confident against Goliath, though he had no outward armor on him. They who are well armed, and yet fainthearted, dishonor him that gave them their armor, abuse the gift itself, and make themselves ridiculous to all that see or know them.

§. 6. The Armor of God to Be Used.

Hitherto have we handled the means appointed for our safety: now we are to declare how this armor is to be used. Put on the whole armor.

Here are two points to be noted, 1. That we put on armor. 2. That we put on whole armor.

This word put on, is a word of practice, by which the Apostle follows his former metaphor, taken from soldiers which are in the field: they do not as householders in the time of peace, let their armor hang on the walls without use of it, till it rust, but they make use of it by putting it on, wearing it, and putting it to the proof; so,

Christians ought to be well furnished always, and well prepared with the graces of God's Spirit: they must ever have them in readiness at hand to use them, and make proof of them. In this sense is this phrase of putting on often used, and applied to many particular graces, indeed to Christ himself, whereby is implied, that we should apply Christ to ourselves, and so make use of him, and of all his actions and sufferings: indeed also of all those graces, which he conveys into us. Other metaphors are also used to set forth the same point: stir up the gift of God which is in you (says the Apostle) (2 Timothy 1:6). The metaphor is taken from a fire, which is of little use when it is covered over and smothered up with ashes, but stirred and blown up, it is of great use. Again, our Lord uses another metaphor to the same purpose, A good man (says he) brings forth good things (Matthew 12:35). As a wise man that has store of treasure will not let it lie rusting and corroding in his chest — this is a note of a covetous miser, who were as good be without treasure as have abundance, for he wants in his greatest abundance, because he uses not that he has — but brings forth and employs it for his own and others' good: so does a good man with the treasure of grace which God has bestowed on him. Excellent metaphors to illustrate and urge this point.

All the benefit and good of a thing comes from the use of it: as armor rusting by the wall's side, as fire smothered with ashes, as money corroding in chests, so are the graces of God's Spirit, if they be not employed: though in themselves they be never so excellent, yet to us and others they are fruitless and unprofitable, without a right use of them. This David, no doubt, well knew, and therefore did not hide God's righteousness in his heart (Psalm 40:10).

Use 1. Far short come they of this Apostolical direction, who upon conceit that they have as good armor as the best, please themselves therein, and yet show forth no practice thereof: knowledge they have, and well are they able to discourse of the kinds of graces, and of the differences between current and counterfeit grace, as also of the many wiles of Satan, and of the means to avoid them, and yet no proof do they give of the soundness of any grace in themselves. For example, many imagine that they have very good and sound faith, and yet live altogether by sense: for while all things go well, according to their desire, they can believe and depend upon God: but when any cross falls upon them, then their shield of faith is to seek, every dart pierces them to the very heart. Others conceit they have a good breastplate of righteousness, and yet no practice of piety, none of charity, to be observed in them. They are like those of whom Saint James speaks, that can say to such as are naked and destitute of daily food, be you warmed and filled, notwithstanding they give them not those things which are needful for the body (James 2:16).

Use 2. Let us for our parts make proof of the graces we have: what armor we seem to have, let it be seen on our backs. Think we that we have the shield of faith? Let us live by our faith, as the Patriarchs did (Hebrews 11): or the breastplate of righteousness? Let it cover us as a robe: let us be so conscientious in practicing the several duties thereof, that with the testimony of a good conscience we may say to God as Nehemiah did, Remember me, O my God, in goodness for all that I have done for your people (Nehemiah 5:19). Or the girdle of verity? Let us so uprightly and sincerely behave ourselves, as we may with comfort say with honest Hezekiah, Lord, remember how I have walked before you in truth (Isaiah 38:3). Thus may the general doctrine be applied in all the particular branches of this Christian armor: which that we may the rather do, note what is further required: that the whole armor be put on.

Section 7. Every grace to be used.

As this particle, whole, is annexed to armor, to commend to us the sufficiency of the armor of God, whereof we have heard before: so this compound word, whole armor, is inferred upon that action of putting on, to teach us, that it is not sufficient to put on some parts and pieces thereof, but every part and piece, the whole armor must be put on. From the true scope of the Apostle's meaning, I gather that,

The power of every sanctifying grace must be manifest in the life of a Christian. This was it to which he exhorted before, saying, Let us in all things grow up, etc. (Ephesians 4:15). There he uses a metaphor taken from the members of a natural body, implying that spiritual graces are to the spirit, as fleshly members to a body; now if the body grow in some parts only, and not in every part proportionally — as if it should grow all in the head, and not correspondingly in the legs, or all in the shoulders, and not at all in the thighs — it would be but a monstrous body: or if it abound with noxious humors, which make it swell in some parts, those humors will be so far from preserving the body, that they will rather impair the health, and shorten the life of it. So if a Christian shall be hot in faith, and cold in love; or have great knowledge, and show little obedience: or be full of devotion, and empty of discretion, surely he is a monstrous Christian: the want of some graces makes the others to be of no use. Such professors are a shame and dishonor to others; they are full of noxious and distempered humors, which will destroy that show of spiritual life which they seem to have. Fitly may they be compared to Nebuchadnezzar's image, whose head was of gold, but his feet of iron and clay: what was the end of that image? The feet thereof were smitten, and so all broken together. Such is likely to be the end of all monstrous Christians (Daniel 2:32).

But is it possible that any one Christian should have all sanctifying graces?

Indeed truly, it is not only possible, but also necessary that not only any one, but every one be endued with every kind of sanctifying grace, which pertains to the essential being of a Christian. For regeneration is as perfect in the kind thereof, as our natural birth.

Men ordinarily are born with all the parts and members of a man: if not, they are either monsters, or at least imperfect: but in the spiritual birth, which is from above, even of God, there is no imperfection of parts, there are no monsters: all that are born of the Spirit have all the essential parts of the Spirit; and thus are all alike, though not in measure, yet in number of graces. For as the flesh has corrupted every power of the soul and part of the body, so does the Spirit renew every power and part of both. The Apostle testifies of the Corinthians, that in all things they were made rich, and not destitute of any gift.

Forcible and weighty motives there are to urge this point, as follows.

1. God makes nothing in vain. Now then, God having made this whole armor, the whole armor must be put on. If a careful and wise captain should provide sufficient armor for all his soldiers, and some of them be careless in putting on every piece thereof, might he not be offended with them, and that justly? Much more should we provoke God, by neglecting anything which he in his good providence has provided for us.

2. We stand in great need of every piece of this armor: for unless we put on every piece, we lie open to our enemies, even as if we had put on never a piece: for they are very subtle, they narrowly view us on every side, and soon can espy if any part be naked. What if a soldier have a helmet and want a breastplate, if a dart light upon his breast, and pierce to his heart, what good does he get by his head-piece? Or if he have a breastplate, and want a girdle to knit it close, or tassets and cushes to cover his belly? Thus if faith, or hope, or righteousness, or verity, or any other part of the Christian armor be wanting, the Devil can thereby take his advantage to destroy the soul: so as not only duty to God, but safety of ourselves may move us to put on the whole armor.

3. True trial of the truth of those graces, which we seem to have, is made by the concurrence and meeting of all together. Single graces, that is, graces which stand alone, are counterfeit graces. Faith without righteousness is presumption: righteousness without truth is hypocrisy, and so in the rest. All come from the same fountain: he that has not all, has none at all.

How needful is it that we follow the counsel of Saint Peter, which is, to give all diligence to join one grace to another, to knowledge faith, to faith hope, to hope righteousness, to righteousness truth, to truth patience, and so in the rest? Thus will it not repent the Lord to have provided whole armor for us, when we shall use all. Thus shall we give no advantage to our spiritual enemies; thus shall we have evident proof of the Spirit's abode in us, and be assured that indeed we are born anew.

§. 8. Man's Endeavor to Be Added to God's Assistance.

The two general parts of the Apostle's direction have hitherto been distinctly handled: now let us consider them jointly together. The first part is that we be strong in the Lord. The second, that we use those means which God has appointed for our safety. From this, observe that:

God's assistance and man's endeavor concur together: they may not be severed. Without God's mighty power man can do nothing: unless man put on the whole armor of God, God will do nothing. This the Church knew right well, and therefore both prays to God to be enabled by him ("draw me") and also promises to do her uttermost endeavor, and follow his direction ("we will run after you"). The like we read of David: but most clearly is this point laid down by Christ, who having said, "No man can come to me, except the Father draw him" (whereby he shows that God must enable man to come to him), adds, "Every man that has learned of the Father comes to me" (whereby he shows that man, enabled of God, adds his own endeavor).

Why God's powerful work is necessary has been shown before on verse 10, namely, because of our own utter inability to do anything of ourselves. Before God quickens us, we are dead in sins, no more able to do any spiritual function than a dead corpse to do any natural function: yes, after we are quickened, we are still supported by God's grace, which works in us: yet being quickened we must do our endeavor, because of that order which the Lord has in wisdom appointed to bring us to glory.

For this end does God work in us both to will, and to do, that we should work out our own salvation (Philippians 2:12-13). God works not upon us, as upon stocks or stones, but gives to us life and ability, as when he raised the widow's son, the ruler's daughter, and Lazarus, he put life into them, and enabled them to move, rise up, walk, eat, and do other functions of the living.

By this is discovered the error of proud presumptuous Papists on the one side, and of secure careless Libertines on the other. The Papists, to establish their own power and strength, hold and teach that after the first motion and stirring of the heart, which they acknowledge to be of God only, a man absolutely by his free will may do well if he will. But Christ says of the branches which were in the vine, whose hearts were stirred up, "Without me you can do nothing."

The care which the Apostle has to direct them to the fountain of strength, the Lord, even then when especially he urges them to arm themselves, argues that without continual strength supplied to them from the Lord, they are not able to stand of themselves against the assaults of their enemies.

Libertines fall into another extreme; they, to pamper their flesh, and pursue their carnal delights, so refer all to the work and power of God, that they are altogether careless in using any means themselves, upon conceit that God is able of himself to save them, and that when God pleases he will save them, do they in the mean time what they please. But fondly they argue from God's power, who neglect the means which God has appointed and revealed, wherein and whereby he will manifest his power. His revealed will is the ground of our faith and obedience: if we follow the direction of it, then may we safely trust to the power of God; otherwise in attributing all to the grace of God, we abuse it, and turn it into wantonness. Were it not necessary for us to do what God enables us to do, as well as trust to the power of God's might, the Apostle need not have been thus careful in stirring us up to arm ourselves.

Use 2 As we presume not in trusting to our own strength, lest we provoke God to resist us, so neither tempt we God in neglect of the means which he has appointed, lest we cause God to forsake us: but as we look for help and strength from God, so must we be careful in well using all those means which God has ordained for our help and safety. To this purpose tend all the exhortations in the Scripture, whereby any duty is required at our hands. Note the complaint of our Lord against Jerusalem: How often would I have gathered your children together, and you would not? Be we not like to them, lest we be rejected as they were: Know we this for certain, that God will not with cart-ropes by force and violence, against our wills draw us to Heaven.

To this end does God take out of us that stony and inflexible heart which is in us by nature, and gives us a heart of flesh which is flexible, that it being made pliable by God's Spirit, should apply itself to God's work, as David did (Psalm 119:112). The truth is, that many Christians are wonderfully wounded and foiled by the Enemy, because of their own idleness and security, in that they are backward in putting forth themselves, and negligent in endeavoring to do what God enables them to do.

Lo, here is complete armor of God provided for our defense and safety; be we careful in putting it on and well using it.

Thus much for the means to be used.

§. 8. The end and benefit of Christian armor.

The end why this means is to be used, follows in these words: That you may be able to stand, etc. In setting down this end, he declares the benefit of the forenamed armor, which is an ability to stand, amplified by the enemy against whom we stand, the Devil, and his subtlety, in this word, wiles.

The Apostle still follows and continues his metaphor taken from Soldiers, who being every way well fenced and prepared against their enemies, stand stoutly against them, neither fall down, fly away, nor give ground. Therefore this word stand, is a word of safety and freedom from danger; indeed, of victory and conquest, implying, that they which are well prepared with the armor of God, so long as they well use it, can neither be slain, nor taken captives, nor beaten down, nor made to fly, nor yet foiled or put back, and forced to give ground, but stand fast and safe upon their ground, indeed stand fast in the field when their enemies are driven away, and so remain Conquerors, as we shall after hear. And this is all the conquest which in this world we can look for, to keep ourselves safe, that we be not conquered or foiled, and that we give no advantage to our enemies. As for the utter subduing of the Devil and his host, that belongs to Christ our Captain and Champion.

This safe standing being laid down as the end why this armor of God is given, and declaring the benefit which follows upon the well using of the armor, these two Doctrines naturally flow from there,

1. There is no hope, no possibility of remaining safe without spiritual armor.

2. They who well put on the armor of God, Doctor 9, and use it as they ought, are safe and sure, and so may be secure.

§. 9. Who are without armor, can have no hope to stand.

For the first, that which the Prophet says of one piece of this armor, the shield of faith, I may well apply to the whole armor: if you have it not on you, Surely you shall not be established, you cannot stand.

Without this armor we are naked, and lie open to every dart and shot of our spiritual enemies: and are no more able to free ourselves from the power of the Devil, than a poor helpless lamb or kid from a roaring lion or ravenous bear. If being unfenced, we stand safe, it must be either by reason of the goodness of the Devil, that he pities us, and cannot find in his heart to take any advantage against us; or of his carelessness and blindness, that he pries not about us, or observes when and where we are fenced or naked; or of his weakness, that he is not able to pierce and wound us, though we be naked: but such is his malice, his subtlety, and sedulity; such also his power (as we shall after hear) that none can imagine there should be any such goodness, carelessness, blindness, or weakness in him.

Besides, by neglecting to use this armor provided of God, we provoke God to cast us into the power of our enemies, and to give them power over us, as he dealt with Ahab.

Use 1 How egregiously do they deceive themselves, who conceive that though they have no part or piece of this armor of God, they can be as safe and sure, and may be as secure as they who have the whole armor on them; much like to the seven sons of Sceva, who overboldly ventured to adjure an evil spirit (Acts 19:14-16) but what was the issue? Being unarmed they could not stand, they were overcome and forced to fly.

Many think there needs no such care about faith, righteousness, sincerity, etc. as some do take:

For ought they see, they are most assaulted and most foiled, who are most busy and diligent in putting on this armor, and fitting it to them.

To grant that they which put on this whole armor of God are most assaulted, because the Devil without any great assaulting, prevails against such as have it not on; I utterly deny that they are most foiled: for they who are without it are clean vanquished, and in the power of the Devil, which the other never shall be.

Indeed but say they, we find and feel no such matter, we are very quiet, no way molested.

I easily believe it: but what is the reason? Because the Devil has them in his power, he needs not eagerly pursue them.

Miserable is that rest and quiet which they have: even like to that which the poor kid has, when it is brought into the lion's den, or the mouse when it is in the cat's mouth, the cat can play with the mouse when she has once caught it: and the lion can let the kid lie quiet in his den, while he ranges and roars after that prey which is out of his clutches. But what security of life have these that are so taken? Their security is, that they are sure to be gnawed to pieces and devoured. This is the case of those who being destitute of the armor of God, yet think themselves quiet and well. They are fast bound with the chains of sin, and wholly in the Devil's power, where he ceases to molest them for a while, but rather dallies with them, while he eagerly pursues such as have on this armor, and are out of his power, and stand manfully against him. Against these he casts all the darts he can, but all in vain, as the next doctrine shows.

Section 10. Who well use their armor are sure to stand.

They who well put on the armor of God, and use it as they ought, are safe and sure, and may be secure. Saint Peter exhorting Christians to seek after such graces as may be comprised under this armor, expressly says, If you do these things, you shall never fall (2 Peter 1:10). Saint John says of one piece of this armor, namely faith, that it is the victory which overcomes the world (1 John 5:4). What then may be said of this whole armor, of every piece of it together? Saint Paul goes yet further, and says of himself, and of other Christians like himself, who have put on this armor, We are more than conquerors (Romans 8:37).

The points which have been before delivered, that this is complete armor, the complete and whole armor of God, do sufficiently confirm this point.

Use: A strong motive this is to persuade us to put on the whole armor of God. This is the main end which the Apostle aims at in laying down this end, to show that as this is armor of proof in itself, so it will sufficiently defend us, and keep us harmless. If at any time we be foiled, the fault is our own, we can blame none but ourselves, because the Lord gives such means whereby we may be able to stand. Is it a benefit to stand fast and safe? Is it a matter to be desired to be kept free from spiritual wounds and hurts, indeed from eternal bondage and slavery under sin, Satan, and other mortal enemies of our souls? And from everlasting torment and torture that follows thereupon? (How blind are they which see it not! how foolish are they which regard it not!) If this (I say) be a benefit, then take notice of the means whereby we may be enabled to stand fast in that liberty which Christ has purchased for us, and made free from the forenamed slavery: and withal make conscience, and give all diligence to use the means aright. It is a point of notorious folly to be desirous of a thing, and careless in doing that whereby our desire may be accomplished. Indeed, it is a cunning wile of the Devil in good things to make men separate the means from the end, but in evil the end from the means; as to make men desire and look for the good and happy end of righteousness, and yet be backward in walking in that way that leads thereto: and contrariwise, eagerly and swiftly to run in the way of sin, and yet not fear the wages of sin, and the issue of that course. In the first kind Balaam was deceived. In the second Eve was deluded. Balaam desired to die the death of the righteous (Numbers 23:10); but careless he was in leading such a life as brought forth such a death. Eve was persuaded she should not die (Genesis 3:4), and yet feared not to eat of that fruit, against which death was denounced (Genesis 2:17). Let the fearful end of both these make us wise against these wiles. Worldly men are wise enough herein, if they observe a good benefit to be had, they will seek how it may be obtained, and do with all diligence that whereby it may be obtained. This makes them to pass over sea and land to get such commodities as their own land affords not: this makes them when they fear enemies, to have all warlike provision ready; often to muster their men, to keep continual watch and ward at their chief port towns, with the like. Now this end here laid down, being a matter of so great consequence (for if we stand not fast, but suffer ourselves to be foiled and overcome, no less damage and danger follows thereof, than loss of eternal happiness on the one side, and utter destruction on the other) — why should we be more foolish in spiritual matters, than worldlings are in temporal? They indeed are more sensible of temporal things, whether good, or evil. Let us therefore in spiritual matters give the better heed to the direction of God's word: that faith may make us as wise, as sense makes them.

Section 11. Satan our adversary.

The necessity and benefit of this armor will be better manifested, if we shall duly weigh who is our enemy, and what his assaults be (1 Peter 5:8)?

The enemy, against whom we are made able by the whole armor of God to stand, is the Devil. Thus is he called our adversary, enemy, tempter, murderer, etc. (1 Peter 5:8; Matthew 13:39; Matthew 4:3; John 8:44). Much might be spoken of the creation, nature, fall, and many other points of the Devil: but I will content myself with such points as may most serve for our present purpose, which is to show how fearful and terrible an enemy he is.

Section 12. Satan a terrible enemy.

For the better understanding of this, know, that the Devils by creation were good angels, as powerful, wise, quick, speedy, invisible, immortal, etc. as any other angels: equal in every respect, but inferior in no respect to the very best angels.

When they fell they lost not their natural substance, and essential properties thereof, no more than man lost his when he fell: for as man remained to be not only flesh and blood, but also a living, indeed and a reasonable creature after his fall, so the Devil remains to be a spirit, invisible, immortal, quick, speedy, etc. as before: only the quality of his nature and properties is altered from good to evil: as powerful as he was before to good, so powerful is he now to evil; invisible and quick he is, wonderful close and speedy in working mischief, he was not more desirous of good before his fall, than since he is mischievous, and even set upon evil.

There are four especial things which make the Devil very fearful;

First, his power. Secondly, his malice. Thirdly, his subtlety. Fourthly, his sedulity and speed.

Who fears not a powerful enemy? This made Goliath seem so terrible. If an enemy is malicious, even for his malice he is feared as Doeg: or if he is crafty and subtle, for which Achitophel was feared: indeed also the enemies of Israel were accounted fearful in regard of their swiftness, that they came hastily with speed. How terrible will all these make an enemy, when they all meet together? It may be thought that if an enemy is malicious, and lacks power, he may consume himself with malice, and do little hurt to others: or if he is powerful and malicious, but lacks wit, craft, and subtlety, he may like an unbridled horse run headlong in his powerful malice to his own ruin and destruction: or though to his power and malice, subtlety is also added, yet if he is slow and careless, he is the less feared, in hope that he may be prevented in all his enterprises. But where malice is strengthened by might, might whetted on by malice; both malice and power guided by craft, craft and all stirred up by diligence, sedulity, and speed, who can stand against such an enemy?

Now all these do in a very high degree concur in the Devil, as Saint Peter does notably set them down in this description of the Devil; Your adversary the Devil like a roaring lion walks about, seeking whom to devour. His name Devil, and that which he seeks for, to devour, shows his malice. The beast to which he is resembled, lion, shows his power and craft, and the attribute, roaring, adds terror to it: lastly, his walking up and down shows his sedulity. Of his power, malice and sedulity, I shall have occasion more distinctly to speak on the 12th verse.

Section 13: The Devil's wiles.

Satan's subtlety is here particularly expressed under this word, wiles. The Greek word signifies artificial, crafty, cunning conveyances of matters, windings up and down, and turning every way to get the greatest advantage. Fitly is this word used by the Apostle, for his temptations and assaults are very cunning, full of much deceit, of many windings, which make him so mightily prevail against the greatest sort of the world, even against all that are not strong in the Lord, and wise in well using the whole armor of God.

The titles which in Scripture are given to the Devil, do evidently imply his great craft. He is termed a Dragon, and a Serpent, which of all other beasts are counted the craftiest, and wisest: indeed to show that he has had long time of experience to make him the more subtle and crafty: he is called an old Serpent, a great red Dragon. There are names in Greek which we ordinarily translate Devil, that yet further signify his great subtlety, for they note out his great knowledge and inexperienced skill.

As his names are, so is his practice, full of many windings, full of much craft. It is an infinite task, a matter of impossibility to discover all his cunning stratagems and subtle devices. He has old tricks, which long he has used, because by long continued experience, he has found that foolish men are soon deceived with them, and that the harm of some cannot warn others: and yet does he daily invent new upon new, ever shifting from one to another: if one will not serve, he has another presently in a readiness. For diverse persons, diverse conditions, and dispositions, he has diverse temptations. Sometimes he plays the part of a roaring ravenous lion: sometimes of a crafty fawning fox: sometimes appearing in his own shape, sometimes changing himself into an angel of light, doing anything for his advantage. Because the Apostle holds himself close to the metaphor taken from war, I will also follow it, and under it discover some few particular stratagems, leaving it to the particular meditation of others to find out others.

1. He can well tell how to marshal and set his army in array; he well knows how to order his temptations: for first he is accustomed to make the onset with light skirmishes and to begin with small temptation; and then by degrees to follow with greater and mightier forces. Thus came he to Eve; first only he made a question whether God had forbidden them any of the trees: and then by degrees he came directly to contradict the express word of God. So when he tempted Christ, he began with a doubt whether Christ were the Son of God or not, and lastly tempted him to monstrous idolatry.

Thus he makes men careless at the first, and his temptation lightly to be regarded, till he has gotten some advantage; which when he has gotten, he will follow with all the might and main that possibly he can.

2. If thus he prevails not, but at first he is put back, he can change his ranks and weapons: he can alter his temptations, and begin with fierce and violent assaults. Thus he set on Job. If he cannot seduce men by moving them to make light account of sin, he will persuade them that every sin is most heinous, that their sins are unpardonable. If he cannot make them superstitious, he will strive to make them profane: and thus help one temptation with another.

3. If he observes the forces of the Lord's soldiers to be strong and well ordered and fortified, then his endeavor will be politically to allure some out of their ranks, and so make a breach; it seems that thus he prevailed much, and got great advantage in the Church of Corinth. For thus he bred schisms and contentions among them. Therefore the Apostle exhorts every man to abide in the same vocation in which he was called. Thus in these our days has he caused much trouble in God's churches by the inordinate walking of many persons; who leaving their own places, have caused divisions, sects, and separations from the church.

4. If he observes some provident captain, watchful over the Lord's armies, and careful to keep his soldiers in good order, animating and encouraging them, then will the Devil use the king of Aram's stratagem: all his forces shall be bent against that captain. Thus he fiercely set upon our chief captain in the wilderness, and throughout the whole course of his life; but especially in the garden, and on the cross. Thus did he desire to winnow the Apostles: thus does he sorely tempt magistrates, ministers, and such as have charge over others.

5. If he prevails not against them, rather than fail, he will set upon the weakest. Thus dealt he by the ministry of heretics, who led captive simple women. And thus in our days deals he by the ministry of Papists, Anabaptists, Separatists, and all other sectaries.

6. If by none of these means he can accomplish his plots, as he desires, face to face, or force against force, then will he lay some secret ambushments or other, to set on the Lord's soldiers unawares behind their back, like to that stratagem of Joshua, and of the Israelites: as when he suffers Christians to go on in doing the work of the Lord, and performing such duties as belong to them, but will come behind, and cast into their hearts some conceits of merit and pride. Thus he gave Paul a back-blow. Thus he overcomes the Papists, and many ignorant persons among us. Sometimes also he will cast lustful and worldly thoughts and cares into them, and so choke all.

7. If the Lord's soldiers be so circumspect, as neither by force nor fraud he can prevail, he will not stick to change his flag: and seem to fight under the Lord's banner, as Tobiah, Sanballat, and other deadly enemies of the Jews endeavored to do. In this respect the Apostle says, that Satan transforms himself into an Angel of light, and his ministers into the Apostles of Christ. Thus oftentimes he prevails with such as are of tender consciences to make many needless scruples, by accounting such things to be sin, which God's word never made sin, and by thinking many things to be necessary duties, which belong not at all to them.

Thus have we a taste of some of his wiles, I will not further range forth into this spacious field, lest I be too tedious.

Use: Having such an enemy as the Devil is, had we not need to be strong in the Lord, and in the power of his might? This enemy having so many wiles, had we not need be always prepared with the whole armor of God? Assuredly if we be not strong in the power of God's might, there is no standing against the Devil. If at any time we be without the whole armor of God, doubtless we shall soon be overtaken with some of his wiles.

Use 2: How does this which has been said of the Devil and his wiles, commend to us the provident care of God over us, who keeps us safe from such an enemy, and from such wiles? And how does it set forth the excellence of the fore-named whole armor of God? Very excellent must needs that armor be, which is able to keep us safe from so potent and malicious an enemy, who has so many wiles to deceive us. This shows it to be very complete and every way sufficient, for while we have it on, well fitted to us, all the craft of the Devil cannot find a naked place where to wound us, his strength is not able to pierce it; no though his craft and strength be both whetted on with malice. Is there not now great reason we should put it on and always keep it on? That we neither wake, nor sleep, be alone, or in company without it?

Use 3: Labor to have our eyes enlightened (that we may discern those wiles of the Devil) and to be filled with spiritual prudence and wisdom, that we escape these snares. Let us preserve in us a holy jealousy over ourselves, and suspicion of the Devil and his wiles, fearing lest he should find us somewhere unarmed, and sometime unprepared (for otherwise we are safe.) God's word is able to afford to us wisdom enough to avoid his wiles. For David thereby was made wiser than his enemies. Let us therein exercise ourselves, and withal pray with David, that God would turn the wiles and counsels of the Devil into foolishness: For God catches the wise in their own craftiness.

THE THIRD PART.

Ephesians 6:12. For we wrestle not against flesh and blood, but against Principalities, against Powers, against worldly Governors, Princes of the darkness of this world, against spiritual wickedness in heavenly things.

§. 1. The coherence.

In this verse is laid down the motive which the Apostle uses, to urge the fore-named direction. It may have a double reference: First, general to the former exhortation, Be strong, &c. indeed, and put on the whole armor, &c. because we have such enemies as are here described. Secondly, particular to the last clause of the former verse, where he showed that we were to stand against the Devil, so it serves as an amplification of them: for if the question be asked, what is the Devil, that we should be so prepared against him? These words set him forth; not flesh and blood, but principalities, &c. The first particle "for," being a causal particle, which intimates a reason, implies the first reference: the immediate connection of this verse upon the last clause of the former verse, implies the second. Both may well stand together: for both import one and the same thing: namely, that because we have so dreadful and deadly enemies, we ought to be well prepared against them.

§. 2. Danger makes watchful.

From the inference then of this verse, and from the force of the Apostle's argument, I collect, that the greater danger we are subject to, the more watchful and careful we must be for our safety. When Christ observed what a sore agony he was to enter into, he did not only watch and pray himself, but called upon his disciples to watch and pray: and because they did not, he rebuked them for their sluggishness. Saint Peter urges this duty of watchfulness upon a like reason; namely, because we have so fearful an enemy. Outward temporal dangers make natural men watchful and careful for their temporal estates and lives, as the histories of all times and ages show. Seeing then that spiritual dangers are much more fearful, ought we not to be much more careful?

If we be, we do not only show that we have regard of our souls, and seek the good of them, but also we shall procure much good to them, and prevent and keep away much mischief from them.

Use: What false consequences do most make of that spiritual danger, whereunto they understand that they are subject by reason of their spiritual enemies? Even clean contrary to this inference of the Apostle, and the wisdom thereby taught us; and that in two extremes: one of presumption, the other of despair: for some, when they hear of such enemies as are here described, they do too vainly, carelessly, and proudly despise them, like Gaal: others too meanly, basely, and slavishly dread them, like Ahaz.

§. 3. Against presumption.

The former extreme, which is presumption, arises partly from too great a conceit of ourselves, and of our own strength; and partly from too light credence and belief of that which is recorded of the Devil.

That self-conceit makes us foolishly imagine that we are well able to resist all temptations of the Devil, or any of his instruments: whereupon many are ready to say (when they are exhorted to take heed of the Devil, and of his strong temptations) I defy the Devil and all his wicked crew, he can do no hurt to me: I can (I thank God) easily avoid his temptations — the gates of hell cannot prevail against me; and yet proud silly fools, they are overtaken and overcome with every slight temptation. Peter (though otherwise a man of good gifts) was somewhat too conceited of himself, and too much inclined to this extreme, and yet when he was to stand to it, a silly wench daunted him (Luke 22:33, 56-57).

Light credence makes us think the Devil cannot be so terrible as he is set forth to be; but that the things which are written and said of him and his wiles are but as scarecrows and bugbears to make men afraid, like old tales of the walking of spirits, of fairies, hobgoblins, etc. This incredulity much hinders the power of such exhortations, directions, admonitions and rebukes, which are given us for our good. Both Peter and the other Disciples were somewhat tainted here with: for when Christ told them all, that all of them should be offended by him, and that Peter in particular should deny him, none of them would believe it (Matthew 26:31, etc.). Peter says, Though all should, yet he would never: and again, though he should die, yet would he not deny Christ: and so said all the Disciples (John 13:36, etc.).

Section 4: Against Despair.

The latter extreme, which is Despair, arises partly from too deep an apprehension of the power of the Devil (as if his power were infinite, and he were able to do whatever his malice led him to, and so could do what he would: or unlimited, God letting the reins loose to him, and holding him in no further than he list himself, and so he might do what he could, like an untamed horse that is not curbed and bridled in) and partly from too light an esteem of that power which is to be had in God, and of the great help and benefit which the whole armor of God affords, as if God were not able to make us strong enough, nor that whole armor sufficient to make us safe.

These two causes of despair made the Israelites often times utter most desperate speeches against God: for when they heard that in Canaan (the land which was given them for inheritance) the people were strong, that there were men of great stature, even giants therein, that the cities were walled and exceeding great, they desperately expostulated with the Lord, why he brought them into that land to fall by the sword, and in despair of ever possessing Canaan, would needs return again into Egypt (Numbers 13:29, 33-34; Numbers 14:3-4, etc.). And another time they plainly made doubt of God's power, saying, Can God prepare a table in the wilderness? Can he give bread (Psalm 78:19-20)? As these Israelites murmured against God and made question of his power and truth in performing his promises, in regard of their temporal enemies, whom they judged to be too strong for them: so do many in regard of their spiritual enemies. Thus we see how prone we are to pervert those things to our destruction, which the Lord has set forth for our instruction. Here the Apostle lays down both the means for our defense; and also the danger to which we are subject, that we should be the more careful in arming ourselves: we either presumptuously defy our enemies, and care not to use any means of safeguard; or else are too timorously daunted with our enemies, and think the Lord's defense can do us no good.

Therefore, that in hearing the great danger wherein we are by reason of our enemies here described, we take not occasion thereby to fall into any of these extremes, but rather the more carefully avoid them, and keep in the middle way, which is, so much the more earnestly to fly to the power of God's might, and so much the more carefully to keep fast on the whole armor of God; I thought good beforehand to deliver this instruction, which naturally arises from the force of the Apostle's reasons.

Now we come more distinctly to handle the words themselves.

Section 5: Exposition of the Words.

In this verse is a description of a Christian combat.

The parts are two. In the first is noted the kind of combat: wrestle.

In the second are set forth the combatants, or the persons, which on either side maintain the combat. These are on the one side defendants; on the other side assaulters, which are largely described; and that both negatively, not flesh and blood, and affirmatively, but principalities, etc.

The first point in order to be handled is the kind of combat, implied under this word wrestle. In the original it is thus set down word for word: There is a wrestling. We may not think that hereby is meant a matter of sport, as our English word wrestling may seem to imply: for though the Greek word, as well as the English, be sometimes attributed to a strife of sport, yet is it also used for a serious and fierce fight and combat. The Greek word, according to the proper notation of it, signifies such a strife as makes the body of him that strives to shake again.

It implies then that the combat here spoken of is not a light skirmish, with enemies aloof off, but a grappling with them hand to hand; and in that respect the more fierce and dangerous. If they were far off from us, and aloof should shoot or throw their weapons against us, we might think to spy their darts before they fall on us, or that they might miss of their aim: but the combat being, as it were, a grappling hand to hand, all such hopes are taken away: for they are near us to spy where to harm us, and so may assault us the more fiercely.

Section 6: The Danger of a Christian's Combat.

Our spiritual war is a sore, fierce and dangerous war. It is a kind of combat which will try our prowess and courage, whereby proof will soon be made whether our armor is armor of proof or not, or whether we have put on this whole armor. The truth of this was manifested in Christ our head, whom the Devil hurried from wilderness to pinnacle, from pinnacle to mountain: what the Devil did to Christ outwardly and visibly, he uses to do to others inwardly and secretly (Matthew 4:4, etc.). The estate and condition of Christ while he lived on earth is a lively representation of the estate and condition of his Church in this world. Peter felt such a wrestling (Luke 22:31), so did Paul (2 Corinthians 12:7), so do all that slavishly yield not themselves to the power of the Devil.

Thus God orders our estate: first, to more fully manifest and magnify the power of his might, and the sufficiency of his armor. For the sorer the fight is, and the more dangerous, the greater does that strength appear to be, and the more excellent the means whereby we are supported.

Second, to make us with greater and stronger confidence depend and rely upon him, as David and Jehoshaphat.

Third, to use the means appointed more carefully, as the Jews who, while they were working, were prepared against their enemies.

Use 1: This may serve as a means to make trial of our estate: if all be quiet within us, that there be no wrestling, no fighting — or if any, now and then a light skirmish — it is to be feared that our enemies have gotten possession of us, and we slavishly have yielded to them, and so made a covenant with them. Fierce combats give us more assurance that the Lord is still our God, and we his soldiers, than light or no assaults: for if the Devil be our Lord, he can let us be quiet; but if our enemy, assuredly we shall feel his hand.

Use 2: This shows the reason why so many faint and are foiled: for it were no great matter to endure light and easy combats: but when we come to be shaken indeed, then to stand fast is a token of extraordinary courage — this was what proved the patience and courage of Job.

Use 3: Think not that we have done enough when we have passed over some light trials, but prepare for greater; we must come to a wrestling. Mark what the Apostle says of them which had endured a great fight: "You have need of patience" — and again, "You have not yet resisted to blood."

Use 4: For our comfort, note that though wrestling implies a sore combat, yet it implies not a conquest over us — of this there is no fear: for Christ our head has overcome our enemy, and destroyed him that had the power of death, that he might deliver all them which for fear of death were all their lifetime subject to bondage. He has led captivity captive, and delivered us from the power of darkness, that we might be free from being overcome, though not from wrestling.

Section 7: None exempted from fight.

The defendants who maintain this wrestling are comprised under this particle "we," which includes himself and all like to himself, together with them to whom he wrote, and all like to them: so that

All of all sorts are to wrestle and fight this spiritual combat. Neither ministers nor people, poor nor rich, male nor female, newly planted nor old grown — none of whatever rank, condition, estate, age, or quality — are exempted. Whoever is of the seed of the woman must look to have his heel bruised. There is enmity between the two seeds; the Devil spared not the woman who was the weaker vessel, and he feared not the head, Christ himself, who was the strongest of all. Who may think to be spared? Who can imagine that Satan will fear to wrestle with him?

God will have all of all sorts to be tried, and the Devil bears a like hatred against all. He seeks whom to devour; so he may devour them, he cares not who they be — as a wolf spares none of the flock, ram, sheep, or lamb that he can come by.

Use 1: Let all — ministers and people, strong and weak, all of all sorts — apply all the exhortations and directions here delivered to themselves. Let not the weaker sort put them off upon the notion that fierce combats belong to strong Christians; Satan, having greatest hope to prevail against the weakest, will not fail to set on them. Nor yet let the stronger put them off upon the notion that the devil dares not meddle with them: for though there may be some difference between them and the weaker Christians, yet the strength of the strongest is nothing in comparison of the devil's might, if they come in confidence of it and not of the Lord's strength. Besides, Satan, knowing that their fall will prove a discouragement to others, will make the greatest assaults against them.

Use 2: Let ministers know that the precepts they give others belong to themselves, which the Apostle here implies: for though his direction were in the second person ("be strong," "put on") yet he lays down the motive in the first person ("we") to show that he was in as great danger as they, that he stood in as great need of help as they, and that therefore the forenamed directions belonged to him as well as to them. Ministers are men as well as others, subject to like passions as others. If they do not preach to themselves, what means of edification, of direction, and of encouragement belongs to them? Therefore, as people may not imagine that these matters of spiritual warfare belong only to ministers — as if they only were the Lord's soldiers — so neither may ministers put them off from themselves to the people, as if they were only to look on and the people to fight; but every one should apply them to themselves.

Section 8: Exposition of words.

We have heard of the defendants: who are the challengers and assaulters? They are set down negatively: not flesh and blood. For this particle "not" has reference to this latter clause, as if there were a comma between "wrestle" and "not," thus: "we wrestle, not with flesh," etc.

By flesh and blood are here meant such creatures as have a bodily substance which consists of flesh and blood — in which respect man is termed flesh, and Christ is said to be made flesh, because he had a corporeal substance — herein a difference is made between a spirit and a body.

Have we not then any enemies that have bodily substances in this spiritual combat? Are spirits only our enemies?

Our own flesh is an enemy to us. Other men also are enemies: there are many adversaries, such as infidels, idolaters, heretics, worldlings, all sorts of persecutors, and even false brethren.

Why then is flesh and blood here excluded?

They are not excluded, for this negative clause is not to be taken simply, but

First, comparatively — not so much with flesh and blood as with principalities. With these especially we wrestle. Thus the Apostle forbids servants to serve men. Or: not only with flesh and blood, but also with spirits — so says Christ, "Call not your friends to dinner," that is, not them alone, but the poor also. Or: not with flesh and blood alone as it is in itself, weak and frail, but set to work, assisted, and guided by spirits. As if some English soldiers were in pay under the Turk or Spaniard, against whom we maintain war — though they be in battle against us, yet it might be said, "We fight not with Englishmen."

2. By way of exposition, not with such as are weak, frail, foolish, visible and mortal, as flesh and blood, Thus the horses of the Egyptians are called flesh, that is, weak, opposed to Spirit: so as this phrase not flesh and blood, implies more, or other than flesh and blood.

§. 9. How our spiritual enemies exceed flesh and blood.

Our most mortal enemies are more than flesh and blood, more in number, greater in power, craftier in their wiles, of longer continuance, more envious, malicious, furious, cruel, not so open and visible, but invisible, close and secret, and in many other respects more fearful and dangerous.

1. Among flesh and blood, none so mighty but may be confronted: as Daniel's visions of the beasts shows. The great Monarchs of the world have been destroyed one of another, but no flesh and blood can confront the Devil.

2. Among flesh and blood none so politic, but they meet with some that at length match, indeed and outreach them. Ahithophel whose counsel was counted as an oracle, was overmatched by Hushai: But all the wit of all the world cannot match the subtlety of the Devil.

3. Suppose that among flesh and blood some be so mighty, as none mightier than they, so subtle as none can go beyond them, yet are they flexible, and may by fair means be persuaded and entreated to allay their fury, as David by wise Abigail; indeed, and wicked Saul by David's humbling of himself, and pleading his innocency: but there is no such flexibility in the Devil, his malice will not suffer him to be moved, unless for greater advantage.

4. Grant that some among men were implacable, yet their fury might be avoided by flying from them, as David avoided Saul's fury, Elijah Jezebel's, Joseph and Mary, Herod's: From the Devils we cannot fly, they are everywhere, they can soon overtake us.

5. But what if no means of escape could be gotten, but that needs we must be subject to the rage of flesh and blood, yet in their greatest pride, power and rage, they may be clean taken away by death, as Pharaoh and his host were drowned: Herod the great died, and the other Herod who persecuted the Apostles: but our spiritual enemies are not subject to death. I might in many other respects make comparison between flesh and blood on the one side, and Spirits on the other, and show how there is no comparison between them, that these are not flesh and blood, but much more fearful.

Use 1. This does much aggravate the terror of our spiritual enemies: for if the wrath of a King (a King that is but flesh and blood) be like the roaring of a Lion: if a man mighty in his own strength, as Goliath, be fearful: if a subtle man, as Ahithophel, cause doubt and dread: if a malicious man, as Doeg, be mischievous: if a host of flesh and blood be terrible; how much more these enemies which are not flesh and blood?

Use 2. It is no easy matter to prevail against them, or to avoid their assaults: it is not outward prowess and courage, not strength of body, dint of sword, troops of armed men, it is not state-policy, or war-like subtlety that can annoy them, or keep us safe from them. To oppose wit or power of flesh and blood against such as are not flesh and blood, is to set dry straw against flaming fire. The weapons of our warfare must not be carnal, but spiritual, and so mighty towards God, to keep us safe from these enemies. For seeing our enemies are not flesh and blood, in vain is such armor as can protect us only from flesh and blood.

§. 10. The Devil has his hand in every temptation.

In combates even with flesh and blood we have especially to do with Satan: Flesh and blood is but Satan's instrument, he is the General, he the Captain, he sets flesh and blood to work, he assists flesh and blood, so as he is the author and finisher of the evil which they do: they being but his vassals, though they seek to annoy us; yet we wrestle not with them, but with a higher power. When the Serpent tempted Eve, she had to do with the Devil; and therefore the Devil is said to be a murderer from the beginning. The Sabeans and Chaldeans robbed Job, yet is the deed attributed to Satan. Though a maid and a man brought Peter to deny his Master, yet in that Satan winnowed him. Christ says to Peter who tempted him, Go behind me Satan. The persecuting Jews hindered Paul from coming to the Thessalonians, yet he says Satan hindered him. Satan is said to cast some of the Smyrnaeans into prison, yet men-persecutors did it. In this respect he is called the god of this world, the father of murderers, a spirit that works in the children of disobedience: and false Apostles are called ministers of Satan. That which is said of flesh and blood, in regard of others soliciting us to sin, or hindering us from good, may be applied to ourselves in regard of our corruption and evil lusts, which provoke us to evil: Satan has a hand in them; indeed he is the author and finisher of the mischief which they do, so as in those temptations which arise from our flesh, we have to do with Satan. Therefore the Apostle dissuading us from anger says, Give no place to the Devil. When covetousness moved Ananias to lie against his conscience, Saint Peter said, Why has Satan filled your heart? When pride moved David to number the people, it is said Satan provoked him: for as the Spirit of God stirs us up to every good thing, so the spirit of the Devil suggests to us every evil thing.

Use. Learn wisdom of the men of Aram. In all combates whether against our own corruptions, or against evil men, as persecutors, seducers, and the like, strive to drive the Devil away, and that by spiritual armor; indeed, pray to God to rebuke him. Assuredly flesh and blood cannot much annoy us, if Satan be resisted and withstood. Observe in all histories of all ages, the records of battles, and you shall find that if the Generals and Captains have been conquered, the common soldiers have soon yielded, or been put to flight.

It is the Devil which blows up in us the fire of lust, pride, covetousness, and all other vices: he lays before us evil baits, agreeable to our nature, and so seduces us: he enrages persecutors, he blinds idolaters, he seduces heretics, etc. If this were well weighed it would make us pity flesh and blood when it fights against us, rather than envy it: it would keep us from snarling like a dog at the stone which is flung.

Use 2. I might here lay forth the wretched estate of all that fight against Christians, and show how they fight under Satan's colors, and shall receive their wages of him, which is death: but of this I shall have fit occasion to speak hereafter on this word, worldly-governors.

§. 11. Who cannot stand against flesh and blood, can much less stand against principalities and powers.

The affirmative part of the description of our assaulters follows, which is joined to the other part with an adversative particle but: not with flesh and blood, but with principalities: whereby is further confirmed that which we have before proved, and shall yet more evidently be demonstrated in handling the particular branches of this description, that our enemies, with whom we are to wrestle, are much more terrible than flesh and blood. I will not stand to prove the doctrine again in this place, only here observe one use.

Use 1. They who are [reconstructed: qualified] with that which flesh and blood can do, can never be able to stand against these spiritual enemies. He that is terrified with the barking of a little whelp, will be much more with the roaring of a lion: he that in faith cannot say, "I will not fear what man can do," can never say, "I will not fear what principalities can do." Let this be noted of those who are turned out of the ways of righteousness, and made to flee by man's threatenings, reproachings, and evil treatment, let them never look to overcome and reign with Christ. The Sabeans, Chaldeans, and all that flesh and blood could do, prevailed not against Job. Therefore when flesh and blood makes any assault, let us thus reason with ourselves, There are more severe enemies than these, with whom we must wrestle: if we shrink from these, how shall we stand against them? Let the consideration of this make us the more bold and confident against all that flesh and blood can do.

§. 12. Exposition of words.

Now consider we the particular branches of this description of our enemies. There are four distinct branches distinguished by this particle against. Much ambiguity and obscurity is in this description. I will therefore as plainly as I can clear the meaning of the words.

From these several branches many collect diverse and distinct orders of Devils, one subordinate to another: as among men there be diverse orders, some kings, some dukes, earls, barons, etc. Thus they make the Devil, mentioned before, the head and monarch of all the rest: principalities under him: powers under them, and so in the rest. For my part, I think these distinctions in this place over-curious: I deny not an order to be among Devils, even as among thieves, pirates, swindlers, etc. There is a head and prince of them. For mention is made of the Devil and his angels. There may be also distinct and several offices among them (as among the aforementioned pirates) as some to tempt, some to accuse, some to execute vengeance, etc. For if all should do the same thing, how should the other things be done? But that certain be always tied to one place, person and function, is both uncertain and unlikely. Further, that here in this place there should be so many orders and ranks of Devils, as are distinct branches, is also uncertain; neither can any such thing by any just consequence be collected.

I rather take these titles to be used by the Apostle, to set forth their conditions and effects.

The first title is principalities, or governments: so termed, because they have great rule, power, and dominion, not so much over other Devils, as over wicked men.

The second is powers, to show that their principality is not a mere titular matter, but is armed with power, so as with their powerful government, they are able to do great matters.

These two titles, principalities and powers, are thus set down, rather than powerful governors, to amplify both the one, and the other.

The third is worldly governors. This I take to be added as an exposition of the first, or rather as a limitation of it, showing over whom the Devils are governors: not over the chosen and called of God; but over the world (for Christ makes a direct opposition between these:) therefore the Apostle uses a compound word, which expresses not only their government, but also their subjects (John 17:9).

But the elect also are counted to be of the world while here they live, because in the world they were bred, brought forth, brought up, and ended their days.

They are in the world, but not of the world, after that they are effectually called: therefore for more perspicuity's sake, the Apostle adds this clause, of the darkness of this world, whereby particularly he shows whom the Devils govern in this world; namely, such as are darkness: here again for emphasis sake, he rather uses this word darkness than dark: and he understands the darkness of ignorance and wickedness: so that in plain terms they are the ignorant and wicked men of the world, over whom the Devils reign.

The fourth is spiritual wickedness. This declares their nature, that they are spirits, and their condition, that they are evil, and malicious. The phrase which the Apostle uses is somewhat strange, word for word it is this, "Spirituals of wickedness," or "spirits of wickedness," that is, most monstrous wicked spirits.

Lastly, is added a phrase somewhat ambiguous, because that to which it has reference, is not expressed: it is this, word for word, "in heavenlies." Here some to make up the sense add places, whereby is implied that these evil spirits are over us in the air: for there are three places in Scripture termed heaven. First the air where fowls are. Secondly, the firmament where the stars are. Thirdly, that place of glory, which is called God's throne, where Christ in his body, and the souls of the just and perfect men departed are. This is called the third heaven, the highest heaven.

Now if the place of spirits be here meant, by heavenly places must needs be meant the air, which is the lowest heaven: for out of the highest heaven they are excluded. Others add things, whereby is implied the cause of this combat, which is not any light, fading earthly trash, but heavenly and spiritual treasure. Of the difference of these expositions, I shall speak more fully, when I come more distinctly to handle this clause.

Of these four aforementioned branches; two, namely the first and the third do in the general scope set forth one and the same point; namely the dominion of the Devils — the fourth contains three distinct points. First, the nature of Devils. Secondly, their quality. Thirdly, the place, or cause of the combat.

Our enemies then are in this affirmative part described by five arguments; 1. Their government: 2. Their power: 3. Their nature: 4. Their quality: 5. Their place of abode, or cause of fight.

§. 13. Of Satan's dominion.

For the first, this word principalities, being meant of Devils, shows that

Our spiritual enemies have a dominion, a rule, a government: for this title "principalities" is given to men that are in authority, and in this very respect, because they have rule and government. As for the Devils, they are expressly called governors in this verse, and in other places, the Devil is called a prince, a god.

Question: How came the Devils to have a rule? Is their government from God? Ordained of him?

Answer: I may to this question in some sort apply the answer which Christ gave to Pilate, they could have no power at all, except it were given them from above. So that their dominion is by God's permission, who in just judgment for punishment of the wicked, has given liberty to the Devil to exercise jurisdiction over them. For as God gave the rebellious Israelites into the power of cruel tyrants and usurpers, so he gives the world into the power of the Devil.

Yet have they no true right and title to their government, as if it were properly deputed to them of God, as the government of lawful kings and magistrates on earth is. For as the kings of foreign nations which invaded Israel, and for a while ruled over them, were but oppressors and usurpers, (though God in justice made them a rod to punish the people) and therefore when Israel repented, the Lord delivered them, and cast the rod into the fire: so the Devils. Other reasons therefore there be of the Devils' dominion, and that partly in regard of themselves, and partly in regard of their vassals.

For themselves they have usurped dominion, they have by tyranny taken principality to themselves, even as one of their chief instruments on earth have done (I mean that man of sin, who exalts himself above all that is called God, or worshipped, showing himself that he is God, even that Whore of Babylon, who glorified herself.) Thus have these principalities here spoken of, exalted and glorified themselves. In regard of this ambitious tyrannical usurpation; the Devil having showed Christ all the kingdoms of the world, and the glory of them, said, "This is delivered to me, and to whoever I will, I give it."

For the Devils' vassals (which are all the wicked of the world) they slavishly and willingly yield themselves to his government and tyranny, making themselves subject to these principalities, whereby the rather these Devils have taken dominion over them: as the men of Shechem subjecting themselves to Abimelech, he became their king: as the hearts of Israel turned after Absalom, and he became their king: and after that to Jeroboam, and he became their king; and to many others who became their kings. In which respect God said, "They have set up a king, but not by me; they have made princes, and I knew it not." That the wicked do willingly and slavishly subject themselves to the Devil is without question: for it is written, "The whole world worshipped the Dragon which is the Devil."

Use 1: Take heed how we give any place to the Devil, or yield to him any whit at all. Where he gets any entrance, there will he set his throne, as Nebuchadnezzar did; he is exceeding ambitious, and tyrannical: he will be a king, or nobody. If he get an inch, he will take an ell: if any make themselves in anything subject to him, he will soon take a principality over them. Now consider in how woeful an estate they live, who have earthly tyrants to rule over them, and withal consider how far the Devil exceeds all the tyrants of this world in malice and mischief, and from there gather in what misery they lie, who are under the principality of Satan.

Use 2: How besotted are they, who think that the Devil is their servant, at their command, which is the conceit of witches, conjurers, sorcerers and the like, indeed also of many profane and wicked worldlings. Indeed he may, and does often pretend and make show of service, but it is like the service of him who styles himself, "A servant of servants": only a means the more to insinuate himself into them, and to get the more sovereign principality and rule over them. They know not the Devil nor themselves, who think to rule over him.

Use 3: Learn we to subject ourselves to the Lord Christ, as to our King, that he may maintain our cause against these principalities. One king cannot brook that another should have principality over his subjects. If Christ be our Lord and King, he will not suffer other lords, especially such as are his enemies, to rule and reign over us. But otherwise, if we be like those who said, "We will not have this man to reign over us: Let us break his bands, and cast his cords from us;" then in just judgment will Christ give us over to the tyranny of Satan. For there is no middle monarchy or rule between these: whoever are not Christ's subjects, are Satan's vassals. "All that dwell on the earth shall worship the Devil, whose names are not written in the book of life." Note what was threatened against Israel, "Because you served not the Lord your God, etc. Therefore you shall serve your enemies, etc." This will be just with the Lord to give them over to Satan's power, who rebel against him; that so by their hard bondage under him, they might the better see their folly, and if they have so much grace, bewail it, and become wiser.

§. 14. Of Satan's Power.

The second argument whereby the Devils are described, is their power: this shows, that

As our spiritual enemies have a dominion, so they have power to exercise the same: a power whereby they are able to keep their vassals and captives under them in subjection. In this respect Satan is called a Prince of power. Many titles in Scripture given to him do argue as much, as strong man armed, roaring lion, great red Dragon, god of this world. Consider how he dealt with Job, and it will appear that he is indeed a Prince of power.

The Lord suffers him to be a Prince of such power,

1. That his own divine power might be the more manifested, in subduing such a powerful Prince.

2. That there might be made a greater trial of the courage of his saints and children. Thus was Job's courage and strength manifested.

3. That he might execute the sorer vengeance upon the wicked.

This general point, that the Devil is a powerful and mighty Prince, being thus cleared, for the better understanding of Satan's power; I will as plainly as I can resolve their particular questions.

1. Whether the Devils be able to do what they will?

2. If not what they will, then whether they be able to do anything above the course of nature?

3. If not above nature, wherein consists their extraordinary power?

4. Whether their power be any whit lessened since their fall?

5. Whether they have always liberty to do what they are able?

§. 15. Of the Restraint of Satan's Power.

1 For the first, the Devil is not able to do whatever he will; for this is proper only to God, whose power is infinite. Were he able to do what he would, God should have no command of him, no power over him: but he himself is a creature, his power is a created power: and therefore limited within the bounds of a creature.

2 For the second, He is not able to do anything simply above, or directly against that course which the Lord has ordained to his creatures, which is commonly called, the course of nature. For God has tied all his creatures to that; and has reserved only to himself, who is the sole Lord of nature, power to alter it as pleases him. Which being so, by necessary consequence, it follows that the Devil, 1. Cannot work miracles, 2. Nor force the will of man, 3. Nor know the secrets of man's heart, 4. Nor foretell things to come: for all these are either above, or against the course of nature.

§. 16. Of Satan's power in miracles.

1 Concerning miracles, the Devil cannot work any. For Christ by the miracles which he wrought, manifested himself to be the Son of God, endowed with divine power. The Prophets and Apostles were declared to be the servants of God, and assisted with divine power; indeed God was manifested to work in and by them, by the miracles which they wrought. If the Devil had power to work miracles, miracles had not been so evident a demonstration of the power of God. The very Sorcerers could say of the miracles which were wrought by the ministry of Moses, "This is the finger of God."

Objection. Those Sorcerers wrought some of the miracles which Moses did.

Answer. Though there were some outward likeness and resemblance between some of those things which Moses and the Sorcerers did, as turning rods into Serpents, water into blood, and bringing abundance of frogs; yet in truth there was a very great and main difference between them. There is no doubt but the things which Moses did, were truly and properly miracles: as for the things which the Sorcerers did, either they might be done by natural means, as the Devil might secretly convey Serpents, and blood, and frogs from other places to Egypt: or else the things which they did might be mere illusions, only appearances of things which were not so: and so the Egyptians made to think they saw Serpents, blood, and frogs, when in truth there were no such things: this latter is the more likely, as may be gathered by the circumstances noted in those histories. First for the Serpents, it is said that Aaron's rod devoured their rods: Evident therefore it is, that Aaron's rod was turned into a true living Serpent, and likely that the Sorcerers' rods were not so, because they made no resistance, but were devoured.

2 For the waters, it is noted, that all the water that was in their river was turned into blood, and so continued seven days, and that they could not drink of that water. But no such thing written of the waters which the Sorcerers seemed to turn into blood; neither is it likely these waters were so: for the waters which they seemed to turn must needs be in Goshen, (which was free from all the plagues) in Egypt all was blood.

3 For the frogs, those which Moses brought were gathered on heaps, and made the Land stink. But what became of those which the Sorcerers brought?

Objection. Why then went they no further? Could they not as easily have made show of lice?

Answer. God would not suffer them any longer to delude the Egyptians.

Fitly may I apply that title which the Holy Ghost attributes to the pretended miracles of Antichrist, to all the pretended miracles of Satan, and call them lying wonders.

§. 17. Of Satan's power over Man's will.

2. Concerning Man's will, the Devil cannot simply and directly force it to yield to anything: for this is against that nature which God has given to the will. Take away freedom from the will, and you clean destroy the will itself. Therefore God in converting a sinner forces not his will, but works in him to will.

Objection. Satan brings the will of natural men to his bent.

Answer. This he does partly by fair allurements, and partly by fearful terrors; by some external means or other, he moves the will to yield to him. All at all times yield not to him. If he could force the will, he would draw all to his bent.

§. 18. Of Satan's power over Man's heart.

3. Concerning Man's heart, it is as a bottomless pit, of an unsearchable depth, deceitful above all things: to search it, and simply to know the secret is above the reach of nature: it is one of God's incommunicable properties to be a searcher of the heart. Hereby Nathanael gathered that Christ was the Son of God.

Objection. Most of the Devil's temptations be framed according to the inward disposition and secret intents of men's hearts.

Answer. Though certainly he knows them not, yet very shrewdly can he guess at them, and that not only by their outward speech, behavior and carriage, (which he espies more narrowly than all the men in the world can) but also by the inward humors, temperature and disposition of the body, which (being a spirit) he discerns as easily as the outward behavior.

§. 19. Of Satan's power in foretelling things to come.

4. Concerning things to come, a simple foretelling of them, without any help at all from natural causes, signs, effects, and the like, is also above nature: God proves himself to be the true Jehovah hereby. Hereby he gave testimony to his Prophets to be sent of him, and guided by his Spirit. Satan cannot do this.

Objection. Satan and his instruments have foretold many things to come, as when he appeared to Saul; and the divining Maid; indeed God implies that they may.

Answer. Such things they may foretell, as by natural causes or signs may be collected, or conjectured: or which by God have any way been revealed. The Devil is admirably and extraordinarily skillful, and experienced in all the causes of nature, and can draw one consequence upon another: As if one link of a long chain being in a deep well, appear but a little above water, by it he can draw up link after link, and so at length the bucket itself out of the water, which otherwise could not have been seen. Also he diligently marks all the secrets which God reveals, even so soon as they are revealed, and so may seem to foretell of himself [reconstructed: such] things as God foretold. There was very great probability of that which the Devil told to Saul: the things which the divining Maid and such other foretold, might be such as were gathered by some unknown natural causes. That which God implies of false Prophets, may be meant of mere conjectures, or of some such instances as are here named.

§. 20. Of the extent of Satan's power.

3. For the third, the extraordinary power of the Devil consists in this, that he can do anything whatever is in the compass of nature, and may be effected by natural means. For example, he can violently move the air, and cause tempests and storms: he can inflame the air, and cause thunder and lightning; indeed, and extraordinary fire to fall down: he can exceedingly trouble the seas, and cause such waves and billows to arise, as shall swallow up ships and men: he can cause waters to swell over the banks, and so make great breaches. On earth he can cause earthquakes, he can throw down the strongest buildings, and root up the best settled trees, and move all things: he can carry and hurry up and down even in the air the bodies of men and beasts: indeed, he can enter into them, and make them with violence rush and run headlong here and there: he can cast them into the fire and water, grievously vex and torment them, and inflict sore diseases upon them; he can possess them, make them lunatic, dumb, deaf, blind; make them foam and roar out, and all to rend them; he can stir up wrath, pride, covetousness, lust, and the like passions in men; he can know the disposition of men, and accordingly lay baits for them, or bring them to baits; he can darken men's understanding, and cause much trouble and anguish in their soul and conscience; indeed, so much as they cannot endure it, but are brought to make away themselves; he can incense man against man, kingdom against kingdom, subjects against princes, princes against subjects, and so cause quarrels, wars, treasons, rebellions, oppressions, murders, etc. Many more strange mischiefs can he work, which for kind are extraordinarily wonderful, and for number innumerable.

§. 21. Of the power of evil Angels compared to good.

4. For the fourth, if comparison be made between the Devils and the good Angels, (to whom at their first creation they were equal in power) it is evident that their power is somewhat lessened by their fall. For whenever there was any opposition between good and evil Angels, the evil were always foiled, they could not stand against the good. But in comparison to other creatures, they still retain so much power over them, as their power cannot appear to be any bit diminished by their fall: but that still they remain to be as powerful to do mischief, as they were before to do good: for all other creatures (except the good Angels) are not able to withstand their might and fury.

§. 22. Of the restraint of Satan's power.

5. For the fifth, though the word here attributed to the Devils does properly signify a liberty to do as one wishes, yet it may not, nor cannot be denied, that that power which is given them is so limited and restrained by a higher and superior power, even the power of God, that they cannot as they wish themselves exercise the uttermost of their power, and do what they are able to do, if they were not held in. Fitly may I apply that to the Devil, which is said of the sea, that God has set bars and doors before him, and said, This far shall he come, and no further. In this respect they are said to be delivered into chains, and reserved in everlasting chains: By which phrases is implied that the Lord deals with Devils, as men use to do with cursed mad ban-dogs, which will fly at the throat of every one with whom they meet, they tie and chain them up for fear of doing hurt. For proof hereof, note what God said to the Devil under the serpent, "You shall bruise his heel": by which phrase is implied a restraint, namely, that he should not come so high as the saints' head to crush it, he should only snarl at his heel, and bite it; that is, he should not be able utterly to destroy their souls, but only annoy them with smaller temptations.

But more clearly is this laid down by many particular instances. Satan's power in the sorcerers of Egypt was restrained; the evil spirit could not enter into Saul, till God permitted him: for it is said, God sent him. The like is noted of the lying spirit that seduced Ahab. Satan stood at Joshua's right hand to resist him, but the Lord rebuked him. He desired to winnow Peter, and the other Apostles, (so as without leave he could not do it) and yet he prevailed not as he desired. Many other particular instances might be alleged; but the most famous of all is that which is noted in the history of Job, where he could do nothing against Job till he had leave, and when he had leave, he could do no more than was permitted. Lastly, as an argument from the less to the greater, and so a more forcible argument, note how he could not enter into swine without permission; much less can he do anything against man without leave. Are not men much better than swine?

Objection. But now Satan is loosed, and has liberty to do what he can.

Answer. That is spoken comparatively, in regard of former restraint: as when a dog has sometimes been tied very close, and afterwards his chain is let out further, he may be said to be loosed.

The Lord thus limits his power, both in regard of himself, and also in regard of man, who is made after God's image.

For himself: 1. That he might manifest a difference between his own power, which is infinite, without limits and bounds; and the power of his enemies who oppose themselves against him. Therefore is his power called a power of might, as if no other power were mighty but his. 2. That he might show himself to be an absolute Lord and Commander over all creatures, not only those who voluntarily subject themselves to him, but also those who obstinately oppose against him.

For man, lest the Devil should soon devour all mankind, for that he seeks. If he were not restrained, no creature could resist him, and stand before him. As the sea, if it had not bounds, would soon overwhelm the whole world, so would the Devil soon turn everything topsy-turvy, quickly destroy all living creatures, and bring all to the very depth of hell, where himself is. Therefore though the Lord for just reasons has given him a very great and mighty power, yet in wisdom and goodness has he also restrained his power, and set bounds to it.

Thus we have heard of the extent, and of the restraint of the Devil's power, both which are well to be noted.

The one, that we should not make too light account of him. The other, that we should not dread him too much.

Is the Devil a Prince of such power? Be neither arrogant nor secure; but know that all the means which we can use, are little enough to keep us safe from him. Indeed, let us seek for greater power and strength than is in ourselves, remembering the exhortation in the tenth verse, and the direction in the eleventh.

Yet because he is neither able to do what he will, nor has liberty always to do what he is able, but has his power restrained and limited by God, be not fainthearted, nor despair. Though he may sorely assail us, yet assuredly shall he never prevail against us: remember Job's conflict, and the end thereof. As we cast one eye on the extent of the Devil's power, to keep us from security: so cast another on the restraint thereof, to keep us from despair.

§. 23. Of the place where Satan rules.

The next point shows yet a further restraint of the Devil's power. For it declares the parties over whom especially he exercises his power: who are first implied under this compound word 'worldly governors,' and then more expressly handled in the next ensuing words.

From the general I collect that the government of Devils is only in this world, and over the men thereof. It can no further extend than to the compass of this inferior world under heaven; neither can it longer last than the time of this world. Thus the devil's dominion is restrained to the air, and expressly is he termed the god of this world. At the end of this world shall Christ put down his authority and power.

It has pleased the Lord to appoint this world, and the continuance thereof, the place and time of probation, wherein he will make trial who are fit for his Kingdom, who unworthy of it; and for the more thorough trial of good and bad, to give Satan dominion and power in this world.

Use: This is a good ground of encouragement to us, to move us patiently and constantly to endure all those brunts, to which through the malice and power of the Devil, we shall be brought in this world: without the circuit of this world they cannot reach: when we pass from it, then pass we out of their jurisdiction, to the place where with Christ our head we shall triumph over these principalities. For in heaven where Christ in his body is contained, where are the spirits of just and perfect men, and the glorious company of good angels, the devils have nothing to do: they are from there cast out. As Christ (who in this world was sorely assaulted by Satan) when he ascended up on high, led captivity captive, and triumphed over them: so if we suffer, we shall also reign with him. Death, whereby a passage is made from this wayfaring world, to that world of triumph, is the last enemy; the pangs thereof the last assaults; so as this being well thought of, cannot but move us with patience to resist to blood and death.

§. 24. Of the parties over whom Satan rules.

Yet more distinctly are the parties over whom Satan rules, expressed in these words, 'Darkness of this world,' whereby are meant such ignorant and wicked men as have no light of spiritual understanding, no life of grace in them, and therefore deservedly called darkness.

The Devil's rule and dominion is properly, and principally over ignorant and evil men: even such as are described (Ephesians 4:18-19) and before that called children of disobedience, or of unbelief, for the original word will bear both. For ignorant men, the Devil is said to be the god of them that are blinded. For wicked, they which commit sin, are said to be of the Devil.

These resist him not, but yield to him: for ignorant persons know not his power, malice, subtlety, sedulity, mischievous enterprises, with the like: no marvel therefore that they suffer themselves to be guided and governed by Satan. When the men of [reconstructed: Aram] were struck with blindness, they were easily without any resistance, led into the midst of the chiefest and strongest city of their enemies, for they saw not where they went. So ignorant men not seeing in whose power they are, suffer themselves there to be.

Wicked persons believe not that the Devil is so cruel a tyrant as he is reported to be: they think him to be the best Lord, because he suffers them to do as they please, and his temptations are agreeable to their corrupt humors and carnal desires: they take most delight in doing the work of the Devil; indeed, as Christ says, they will do the lusts of their father the Devil. Is it then any marvel that the Devil is their governor?

Neither ignorant nor wicked persons will subject themselves to the Lord's government: not ignorant, because they know not the benefit of it: not wicked, because they think it too strict, too much crossing their licentious humor. Therefore in justice God gives them over to the rule of the Devil.

Hereby may trial be made whether we be under the rule and power of the Devil or no. If we love darkness more than light, if we have fellowship with the unfruitful works of darkness, we are in the power of the Prince of darkness. Hearken to this, O ignorant persons, you that are neglecters and despisers of the light of God's Word, that cry out against so much preaching: if at least your ears be better than your eyes, and you can believe that which by others is declared to you. Hearken to this also, O you wicked persons, who pursue so eagerly the evil desires of your hearts, and the foolish customs of the vain world — if at least your evil hearts will let you yield to any thing that may turn to your good. Oh, if it were possible, for these two sorts of persons, to see in what a miserable plight they are by those governors under whom they live, then would the ignorant learn knowledge, and sinners enter into a new course. Foolishly they think they live in great liberty, whereas in truth, they live in most slavish bondage. I may justly in this case take up the complaint of Wisdom, and say, 'O you foolish, how long will you love foolishness,' etc.

Use 2: Hereby also men may learn how to come out of Satan's power; namely, by coming out of darkness into light. So long as we live and lie in darkness, there is no hope, no possibility of freeing ourselves from the tyranny of Satan. God first delivers us from the power of darkness, and then translates us into the Kingdom of his Son.

This use affords a good direction to Magistrates, to Ministers, to all that have charge of others, and to private persons.

To Magistrates, that they take order to establish the Ministry of the Word in such places as are under their rule.

To Ministers, that they be diligent and faithful in preaching it.

To all that have charge, that they bring such as are under them to the Word.

To private persons, that they be willing to hear, and careful to practice what they hear.

Note what Christ says of the issue and power of the Word preached by his Disciples, He saw Satan fall down like lightning: for by it men's minds are enlightened, and their hearts converted, so as Satan cannot bear such sway over them, as he does over ignorant and wicked persons (Luke 10:18).

That which is in general said of freeing men from the tyranny of Satan, may particularly be applied to those who are in bondage under his great Viceroy on earth, even Antichrist, which deceives the greatest part of the world. His kingdom is a kingdom of darkness: where the light of the Gospel shines forth, the clouds and mists of that darkness vanish away. Experience shows, that where the preaching of the Word is rare, there is greatest number of Antichrist's vassals. God grant this may be duly considered by them, who for the safety of the kingdom, and the furtherance of religion, do treat of means whereby the number of Papists may be diminished.

For ourselves, let us first labor for the light of knowledge to enlighten us, and then for the light of grace to renew us; so shall we be freed from the kingdom of darkness. For the attaining this, we must diligently attend to the light of God's word, and also pray for the spirit of revelation and sanctification.

They who have sure evidence that they are light in the Lord, may from hence reap comfort, in that thereby they may be assured, that though they live in the world, yet they are not under the rule of the god of this world: he is prince only of the darkness of this world. Live therefore as children of light, as the Lord's freemen: have no fellowship with unfruitful works of darkness. For what communion has light with darkness?

§. 25. Of the nature of Devils.

The third argument whereby the Devils are described, is their nature: they are here termed spiritual things, so that

The enemies of our souls are of a spiritual substance. Often in Scripture are they expressly called spirits, and that both in the old and new Testament.

They were created spirits, and spirits they still remain to be. Their fall has not altered their substance: for then could not that nature and substance which transgressed be punished.

Use 1. Grossly do they err in the nature of Devils, who think, and teach that they be nothing but bad qualities and evil affections, which arise from our flesh. The Apostle expressly denies them to be flesh, and implies that they are much more than flesh: how then should they be thought to be affections arising from the flesh? If because they are spiritual things they should be no substances, but only qualities, then neither should the souls of men, nor good Angels, nor God himself be a substance: for all these in Scripture are termed Spirits. But spiritual things may be as truly and properly substances as bodily things, if not more: it is not any outward property of a body that simply makes a substance: Things may be sensible, and yet be no substances, as colors, sounds, smells, etc. But for the Devils, the actions which they perform, the places where they abide, and from where they go up and down, the power with which they are endowed, the torments and pains which they endure, with many other like arguments, which out of the Scripture may be collected concerning them, evidently show that they are truly and properly substances. The contrary opinion, as it is erroneous, so it is very dangerous, in that it does much extenuate those fearful things which have been delivered concerning Devils, indeed, it makes them to be but fables. Therefore this error is so much the rather to be taken heed of.

§. 26. Of the advantage which Satan has.

The spiritual nature of Devils does many ways aggravate their terror. For they being spirits, it follows that they are

1 Invisible: though they see us in every place, and on every side within and without, yet they cannot be seen of us. And as their nature is, so are their assaults, such as by the eyes of flesh and blood cannot be seen. Consider what advantage one that sees has against a blind man. The Sodomites who so fiercely assaulted Lot's house, being stricken with blindness could do no hurt (Genesis 19:9-11). Elisha himself alone led an army of his enemies (being made blind) wherever he wished (2 Kings 6:19). We to spirits are as blind men: we can neither see them, nor their assaults. I speak of men as they are flesh and blood, natural men. God gives to them that are born of the Spirit, spiritual eyes to discern them and avoid them.

2 Privy to whatever we do or speak, whether we be in company or alone, in light or in darkness: scarce a thought can pass from us, but they can shrewdly guess at it: soon can they spy out all our devices against them. The King of Aram found it to be a great disadvantage, that his enemy had one who could disclose the words that he spoke in his private chamber; and his heart was troubled for this thing (2 Kings 6:11). What great advantage have these spiritual enemies against us, who are flesh and blood?

3 Not hindered by any bodily impediments: no sensible substance can in any way stay their course, or slacken their enterprise; they can either pass through, or pass over all such things as would stop and hinder us; as armies of men, stone walls, iron gates, woods, waters, indeed, seas, and oceans, with the like. They need not such space of time to pass from place to place, as we do; but can on the sudden be in diverse places, which are many millions of miles asunder. For they have no corporeal gravity to hinder them, neither can they be let by any bodily obstacle. The sun is not swifter than they: the sight of a man's eye, the lightning from heaven is not more quick or speedy. This also is a very great advantage.

4 Not subject to any fainting, to wearisomeness, to failing or decaying, and the like, as bodies are: for they are simple substances, not framed of any external matter, or contrary qualities, which cause fainting, decaying, etc. Hence it is, that after they have done many thousand great exploits, they are as fresh and ready to do many more, as they were at first. They need no resting time, but continually night and day are assaulting men without intermission, and without ceasing: some comfort it is to them who are sorely assaulted by bodily enemies, that the night comes on, which usually causes some stay. But in the combat with spiritual enemies, there is no hope of any such matter. No, they are not subject to death: from the beginning of the world they have assaulted man; and to the end of the world shall they continue: whereby they must needs gather much experience, which is a great disadvantage.

I might further proceed in setting down other particular points of advantage which they have against us, in this respect that they are spiritual things. But these may suffice, and surely these may be enough to discourage many, and make them say;

§. 27. Of the help we have against Satan's advantages.

If our enemies have such advantages, to what purpose do we resist and maintain fight against them?

Though they be spirits, yet God (in the power of whose might we are strong) is a Spirit of spirits, the highest spirit, every way infinite. God is invisible even to them, and they as blind as beetles to God: they cannot know the counsel of God, yet God knows all their devices; God is everywhere present, much less subject to decay than they. Indeed, God gives to his soldiers his Spirit to open their eyes, that they may see the Devils' temptations: he discovers all the purposes of the wicked one, and thrusts him out of his hold: he keeps us from fainting: and for our further encouragement gives his hosts of good Angels a charge to guard us, and keep us in all our ways.

Use 3 This point concerning the spiritual nature of our enemies, is a strong motive to urge those exhortations which we have heard before of flying to God, and relying upon his power, and likewise of using spiritual armor.

§. 28. Of Satan's evil quality.

The fourth argument whereby the Devils are described is their quality, which is wickedness.

Some restrain this to their malice in particular. Their malice has been in part laid forth by discovering their manifold wiles, and shall further be declared on the last clause of this verse. Here I will speak of their wickedness in general, for so I take the extent of this word in this place.

The Devils are extremely evil: they are wholly and only set upon mischief and wickedness: therefore as by a kind of exaggeration they are here called spirits of wickedness, so elsewhere Satan is termed by a kind of propriety that wicked one. Many attributes in Scripture are given to them, to set forth their wickedness, as unclean, evil, foul spirits, with the like.

In many respects may the Devil be accounted most monstrously wicked.

1 Because he was the first author of wickedness: that which Christ says of one particular branch of wickedness, may be applied to the general, he is the father of wickedness, and in that respect is said to be a murderer from the beginning.

2 Because by nature he is most impure: no jot, no dram of goodness in him. If that be true of a natural man, that all the imaginations of the thoughts of his heart are only evil continually, much more is it true of the Devil.

3 Because he is most willing and forward to evil, taking delight therein. Not unfitly may I apply the words of the Psalmist to him, He loves evil more than good, and lies more than to speak truth. He is of himself so set on mischief, that he needs none to egg him forward: neither does it ever repent him of any evil that he does.

4 Because evil is his continual practice: what good he can he hinders, and draws as many as he can to evil: all his temptations are to wickedness. First he tempted man to sin, and ever since he does not cease more and more to stir him up to it, and that not only by himself, but also by his instruments the flesh, the world, persecutors, idolaters, heretics, profane men, etc.

Use 1 Hereby may we take notice of the Devil's meddling with us, when he prevails against us: Whenever we are solicited to any wickedness, then is the Devil at our elbow; when we commit any wickedness, then has the Devil beguiled us, and prevailed against us. As by our disposition to righteousness, and the fruits of holiness, we may know the powerful work of the Spirit on us, so we may know the rule of Satan in us by the works of wickedness. Christ proves that the Jews were of their father the Devil, because they did the lusts of their father the Devil. For he that commits sin is of the Devil, who works in the children of disobedience.

This also may serve as a strong motive to dissuade us from all wickedness, because it is a diabolical quality: therein we are like not only to filthy swine, but even to the infernal spirits. By committing wickedness we make ourselves the Devil's instruments, indeed, his imps and limbs, and we bear his image. If it be a good motive (as needs it must be a good motive, for oft it is urged by the Holy Ghost) to stir us up to holiness and righteousness, because the Lord God is holy, because that is his image, that becomes his children; then by the consequence of contraries, it is also a good motive to keep us from wickedness, because the Devil is a most wicked spirit.

Note this all profane men, all impious despisers of God and of his holy ordinances, all cursed swearers and blasphemers, all cruel, malicious, rebellious, riotous, lascivious, beastly persons: in a word all wicked persons note this; as here you carry the Devil's image, so assuredly shall you in hell partake of his punishment and torment, if you do not repent.

They who will have nothing to do with these spirits of wickedness, must have nothing to do with wickedness itself. Whoever let wickedness reign in them, let the Devil reign over them. Satan enters not into us but by wickedness.

§. 29 Of the number of Devils.

As a general amplification of all the forenamed arguments, in this description of our spiritual enemies, note how every branch is set down in the plural number, Principalities, Powers, Worldly Governors, Spirits, whereby is implied, that

The Devils are many. If the question be asked how many they be, I answer that it is a needless, a curious, and doubtful question: there is no ground in Scripture for resolution of it. If the holy Scripture decide not this question, what book can decide it? Indeed, what need is there that it should be decided? Too curious and too bold they have been, who have gone about to divide them into nine orders, opposite to their conceited nine orders of good Angels, and in every order to place certain millions.

But to let pass these uncertainties, certain it is that there are a very great number of hellish spirits: for they made a host to fight against Michael and his Angels: indeed, we read that there were not only seven Devils, but a whole legion in one man: now a legion is computed to contain about 6666. If at once in one man there were so many, how many were there in all the world besides: for we may suppose that no man is free at any time, but has Devils attending on him to solicit him to evil; so that it is evident, that though their just number cannot be reckoned up, yet that there is a very great number, indeed (as the Apostle says of good Angels) an innumerable company.

Question: Seeing there be so many Devils, how is it that often times there is mention made but of one whom we are to resist, and stand against?

Answer: This shows that they have a head among them; and that he and they concur in the same mind, and all aim at the same end: their forces are so united and combined together, as if they were all but one Devil. Besides, this word Devil is a collective word, which comprises many under it: as Turk, Spaniard, etc. Thus we say, all Christendom together raised an army against the Turk: or England sent forth an army against the Spaniard. Whether therefore we use these words Satan, Devil, etc. in the singular number, or Principalities, Powers, etc. in the plural number, all is one. Under one many are comprised, and by many a united power is meant.

Use: This their number aggravates all the former points: If it be a fearful and terrible thing to be under the bondage of one earthly tyrant, what is it to be slaves to an innumerable company of Principalities, who have such power, are so malicious and mischievous, and are all spirits, and Devils? One Devil is able to foil many armies of flesh and blood: what then is one poor man consisting of flesh, to legions of Devils? Those who have no other hope but in flesh and blood, have no hope of safety at all, but are in a most miserable plight. This hellish host (if it were seen) could not but be much more terrible to such, than the host of the Syrians was to him that cried out (2 Kings 6:15): "Alas master, how shall we do?" But to us that fight under Christ's banner, there are two strong props. One, that they which are with us, are more than they which are with them. The other, that there is no restraint to the Lord to save by many or by few. That there are more with us than against us, is apparent: for all the good Angels are with us, watch over us, and fight for us. Now it is out of doubt that there are more good Angels than evil: for the Scripture speaks much more of the number of those, than of these. As the Devil had a host of evil Angels with him, so had Michael a host of good Angels with him. Mention is made of one legion of Devils in one man, but Christ could have had more than 12 legions of good Angels to guard him (which amount to about 80,000). Daniel mentions a far greater number, as thousand thousands, indeed, ten thousand thousands: indeed, yet further, to show that all the set numbers which we can set, come short of their number, the Apostle terms them, a company of innumerable Angels: surely then there are more with us than against us: for the good Angels are all ministering spirits, sent forth to minister for their sakes, which shall be heirs of salvation.

The consideration of this is sufficient to uphold us, notwithstanding the multitude of Devils. But the other prop for our faith is much stronger and surer; which is God's infinite power, whereby he is able to save as well against many as few. For when we consider that thousand thousands are as one to him, what need the number of millions astonish us, more than one? So that although the Devils be many ways fearful to them that are out of the guard of good Angels, and protection of God, yet not to be feared of such as belong to Christ.

§. 30 Of Satan's abode in the Air.

The fifth and last argument whereby our enemies are described is in the last clause of this verse, which of all the rest is most doubtful. Most interpreters so expound it, as if the place of the Devils were here set down, namely, the Air, which is often called Heaven; which being so, hereby is implied, that they have very great advantage against us, by reason of the place where they are. For the Devils being in the Air,

1 They are above us, over our heads, everywhere round about us, and so still ready to annoy us: this among men is counted a very great advantage: a few men on a hill, or on high walls and towers are able to do much mischief to a great army in a low valley beneath them.

2 They can spy all things that we do: so that in this respect we are to be the more circumspect over ourselves, and vigilant against them. Those which have envious, malicious enemies, which overlook them, and so can see whatever they do, will be careful that they do nothing whereby those spiers may take advantage to accuse them, or to work any mischief against them.

3 They are in their own kingdom: for the Devil is a prince that rules in the Air: now among men, they which are in their own dominion, where they have all at command, where they may have still new supply, have a great advantage. And they which war in their enemies' dominions, had need be backed with a far greater power than their enemies have: but we of ourselves are far weaker, and less in power than our spiritual enemies, and we fight with them in the air, which is their kingdom, where they have all at command: have they not then in this respect a great advantage? Have we not need to be backed with a far greater power?

These and such like observations may be drawn from this circumstance of the place: which I have the rather noted because most do so interpret this clause.

§. 31 Of the cause of Satan's quarrel.

But yet freely and ingenuously to make known my own judgment (with submission to better judgments) I rather think that the Apostle here means the cause or prize of this combat, for which it is maintained, as if it were thus translated, In heavenly things. My reasons are these.

1 In the original, places are not expressed, but indefinitely the Apostle says, In heavenlies. Now when an adjective is so set alone, most usually the substantive understood, is thing or things.

2 In other places being thus indefinitely set down, it is taken for heavenly things, and so translated, as (Hebrews 8:5): They serve as the example and shadow of heavenly things.

3 This word, being often used in the New Testament, at least twenty several times, is never used in any man's opinion (this place only excepted) of any aerial place, or thing, but of those things which are truly heavenly and spiritual: the word itself according to the proper notation thereof, signifies the upper heavenlies: so as most improperly it is taken for the lowest heavens, the air.

4 It is not a matter of so great weight and moment for spirits to be in high places over us, for they can as much annoy us being beside us, within us, beneath us, as above us. High places may be a help to men who are clogged with flesh and blood, to spirits they can be small advantages.

5 The words being expounded of heavenly things, this last clause adds as great weight to the description of our enemies as any of the former, as we shall see when we handle the Doctrine.

6 Both ancient and later divines, and those of good learning and judgment, have thus expounded this clause; so as it is no new or private conceit of mine.

Objection. This very word is often indefinitely used, as here; and yet it signifies places, as Chapter 1, verses 3, 20 and Chapter 2:6, etc.

Answer. Though it signify heavenly places, yet not such as are in the lowest heaven the air, but the highest, which is not the place of devils; there because the devil cannot come, I expound it heavenly things.

Object 2. The phrase will not bear this exposition: for the preposition "in" is never put for the cause.

Answer. One of the Greek Fathers, who was very skillful in the propriety of that tongue, so expounds it. Besides, this particle is so used in other places of the New Testament: twice in one verse, namely (Matthew 10:32): Whoever shall confess me, I will confess him, etc.: word for word, "in me, in him." Here the preposition "in" signifies the cause, as if he had said: he that shall make confession before men for my sake, I will make confession before my Father for his sake. So again, (Matthew 11:6): Blessed is he whoever shall not be offended in me, that is, for my sake. And (Matthew 26:31): All you shall be offended in me. The King's Translators render it, "because of me." So in this my text, this last clause having reference to the principal verb, may be thus translated: We wrestle because of heavenly things.

The Doctrine then which hence I gather is this:

The main things for which the devils fight against us are heavenly matters. Before I proceed further to prove, or apply this point, I will a little more fully explain it.

1 By heavenly matters, I mean such as principally respect God's glory (for God being himself heavenly, whatever tends to his honor, is in that respect heavenly,) and then such as respect our souls' salvation: for as the things which concern the temporal good of our body are earthly, so the things which concern the eternal good of our souls are heavenly: for to heaven they aspire, and in heaven shall they enjoy their happiness.

2 Where (I say) the devils fight for heavenly matters, my meaning is, not that they desire to get them, but that they endeavor to spoil us of them: so that in this combat the prize proposed to us is heavenly; namely, whether we will serve our heavenly Father, or the hellish [reconstructed: fiend]: whether we will let go, or fast hold that heavenly treasure which Christ has purchased for us, all those heavenly things whereby God is honored, and our souls are saved.

For proof that they be heavenly things which Satan especially aims at, observe those several temptations recorded in the Scripture: I will give a taste of some. What aimed he at in tempting Adam and Eve? Was it not to deface God's image in them, and to strip them of that happiness wherein God had created them? The issue shows as much. What sought he in tempting Christ? Was it not to make him doubt whether he were the Son of God or not? Yes, and utterly renounce God, and worship the devil? Was it not Peter's faith that he sought to winnow? Does he not blind men's eyes, that the light of the glorious Gospel of Christ, which is the image of God, should not shine to them? As for earthly things he makes not much account of them, he can be well content to let men enjoy them, he casts them to men as baits: we read how he offered to Christ all the kingdoms of the world, and the glory of them, if Christ would have worshipped him.

Object. He deprived Job of his temporal estate.

Answer. It was a higher matter which Satan aimed at, namely, to bring him to deny God, and blaspheme him to his face; as may be gathered by Satan's answer to God.

He would make all like to himself. Through his pride he is fallen from heaven, and utterly spoiled and deprived of all heavenly goodness and happiness; therefore he seeks also to deprive man of the like.

Behold here the malice of the devil: it is no good that he seeks for himself by this fierce and long conflict which he maintains, but our woe and misery. He seeks whom to devour. Malice first moved him to assault man, and malice still whets him on to continue his fight against mankind. Dared he ever have ventured on Christ Jesus the Son of God, but that malice wholly possessed him? Not unfittingly therefore are many titles given to him in Scripture to set forth his malice, as Satan, which signifies an adversary; Devil, an accuser; Tempter; Evil one; Enemy; Murderer; and Father of lies. If the reasons of all these names (which are not hard to gather) be duly weighed, they will show that he is even made of malice.

Among other motives to stir us up to arm ourselves well, and constantly to stand and fight against the Devil, this is none of the least. It is no small matter that we fight for, but a matter of the greatest weight and consequence that can be. Satan could say (Job 2:4) All that a man has will he give for his life: yet is life but a temporal and earthly matter. If all for his life, what for his soul, and the salvation thereof, which is a heavenly matter? So as there is no comparison between them. What then shall it profit a man, though he should win the whole world, if he lose his own soul? Or what shall a man give for recompense of his soul? When wise captains see that a sore and fierce battle is to be fought, which with the very rumor thereof may dishearten their soldiers, they use to hearten and encourage them by bringing to their mind, and setting before them the prize, or cause of their fight: some will say, Lo, you fight for whole towns, and cities, and kingdoms: others, You fight not to get that which is other men's, but to keep that which is your own; you fight for your country, your lands and inheritances, your wives and children: others, It is not honor and conquest, they are not goods and lands that you fight for, but liberty and life: stand to it therefore, if the day be lost, you are either dead men, or slaves.

Note how the Philistines encouraged one another, Be strong and play the men, O Philistines, that you be not servants to the Hebrews. Now all these are but earthly matters; but I may say to the Lord's soldiers, It is the Lord of Heaven whose battles you fight, his honor is engaged therein; it is your souls' salvation, and heavenly happiness, which is in hazard: your enemies seek to spoil you of the precious graces of God's sanctifying Spirit, and to deprive you of that rich and glorious inheritance, which Christ by no less price than his own blood has purchased for you: if you yield to your enemies, all these you lose, and become vassals to your mortal and malicious enemy the Devil, you are even fire-brands of Hell. Be strong therefore, and of a valiant courage: fear not, but fight and stand it out to the uttermost; so shall you be more than conquerors.

The things which especially we ought to look to, to be watchful over, and to labor to keep safe, are the forenamed heavenly things: and that not only in regard of the excellency and worth of them, but also in regard of Satan's main opposition against them. What he in malice does most assault, we in wisdom must most defend, and set foot to foot against him: if an enemy bring all his forces against the chiefest tower of a city, wise citizens will there bring their best munition, and strongest defense: if thus we deal with Satan, we shall oppose godly wisdom to his wicked subtlety, and so keep ourselves safe from all his assaults. This is the wisdom which the Apostle here teaches us by those several pieces of armor, which follow to be handled: for they are all concerning heavenly things, and tend to the salvation of the soul.

The Fourth Part.

Ephesians 6:13. For this cause take to you the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand.

§. 1. Of repeating one and the same thing.

Here the Apostle returns again to the second part of his former direction, and repeats in effect the very same things which he delivered in the 11th verse: namely, how we may keep ourselves safe against the forenamed enemies.

We may not think that this his repetition is vain and idle: for he was guided by God's holy Spirit, who does nothing in vain. Note what Joseph says of the iteration of one and the same thing to Pharaoh in two dreams, The dream was doubled the second time, because the thing is established by God, and God hastens to perform it. Many good reasons may be given why here the Apostle thus repeats his direction, as, to show,

1 That what before he had delivered, was upon very good advice delivered: not rashly, so as he doubted whether he might stand to it or no, but so as he dares avouch it again and again, as being an infallible truth, which he also knew to be a truth. Like to that thundering denunciation of a curse against all that should preach another Gospel, which he lays down twice together.

2 That it was a needful, behooveful, and profitable truth: a most sovereign and necessary means to keep us safe: necessary for us, in regard of our own inability to stand fast without it; sovereign in regard of the sufficiency of the means, which can and will (being rightly used) keep us safe. Mark the reason why it was not grievous to the Apostle to write the same things, even because to them to whom he wrote, it was safe.

3 That naturally we are backward and sluggish in using this armor: therefore he thought it not enough once to urge the point, but again presses it. Thus Solomon often repeats divers exhortations. So captains when they see their soldiers loath to arm when there is great need they should arm, will call upon them again and again to arm.

Ministers may here learn, as just occasion is given, to call their people to the remembrance of weighty points, especially such as they observe their people most backward to. It is not sufficient once to have delivered such a point, but again, and if need be, again it is to be urged. The Apostle having propounded Christ a pattern of patience to the Hebrews, because he was a most worthy and perfect pattern, he calls them again to consider him. Thus shall ministers show that they make a difference between points of less or greater need; and that they have respect to the good of their people.

Objection. Many will say that ministers lack matter, and therefore repeat the same things.

Answer. The very same may be objected against the repetitions used by the Prophets, by Christ himself, by his Apostles, and other faithful and able ministers. But let ministers see that they do it not upon idleness, but just cause, and then need they not fear such cavils.

People must here learn patience, not to snuff, or be discontent if they hear the same thing again, which before they heard. This impatience argues an itching ear, which cannot endure a repetition of any thing, and it shows that they have more respect to the ear, than to the heart: like the Israelites, which had more respect to their outward taste, than to their inward nourishment, and thereupon loathed manna because they had so often tasted of it. This makes people get them a heap of teachers.

In particular concerning the present point in hand, let us persuade ourselves that it is a point worthy to be attended to with all diligence, and to be observed with good conscience; so that we may give the more earnest heed to it, and not let it slip. Let us also have a holy jealousy and suspicion over ourselves, fearing lest we should be too careless in using these means for our safety — indeed, too incredulous in believing the good use and benefit of them. Therefore let us rouse ourselves: for where the Spirit is most earnest in urging a point, we must be most heedful in marking it.

§. 2. Danger must make watchful.

Before we come to the particular branches of this verse, note the inference of it upon the former, which is plainly implied in these words, "For this cause" — that is, because you have such terrible enemies as have been described to you, "Take the whole armor," etc. By this inference the Apostle gives us to understand that:

The more dreadful and dangerous our enemies are, the more careful we ought to be to stand upon our guard, and to look to our defense. This is in effect the same that was delivered in the beginning of the 12th verse; we will therefore no longer insist upon it.

§. 3. A resolution of the verse.

This verse may be divided and branched forth as the 11th verse was.

The sum of it is a direction to instruct us how to defend and keep ourselves safe against the Devil.

The parts are two. The first shows what are the means of safety. The second declares the end why these means are to be used.

In the first he declares: first, what the means are; and second, how they are to be used.

The means are the very same which were delivered in the 11th verse, namely, the whole armor of God. I shall need to speak no more of it.

For using the means, the Apostle sets down another word than before: there he said, "Put on"; here, "Take to you." Both words in general imply one and the same thing. This latter word is a compound word, and signifies sometimes "to take up" or "to take to yourselves," and sometimes "to take again" or "recover." We are said to take up to ourselves such things as we do not have of ourselves, and to take again or recover that which we have lost or let go. Both significations may be applied here.

§. 4. Where our defense comes from.

From the first I gather that:

The graces by which we are armed are no virtues or qualities which arise from ourselves: for then it were improperly said, "Take to you." These graces are some of those special gifts which come from above, which we receive.

By nature we are born in our souls as naked and destitute of spiritual armor as in our bodies of outward clothing. Read Ezekiel 16:4-5, etc.

If we find ourselves destitute of this armor, we must seek it not in ourselves, but outside of ourselves, even where it is to be had — and that is in the Lord: for every perfect gift comes from the Father of lights. He gives it to such as seek it by faithful prayer in the means appointed by him, which are his holy word and sacraments. When there is news of the enemy coming to invade our land, and thereupon proclamations and edicts sent forth to charge all to arm themselves, then everyone who either regards his own safety or his sovereign's charge seeks out armor — and to the armories do those who have none resort. We have the same motives to stir us up to seek spiritual armor.

§. 5. Of the repair of grace.

From the second I gather that:

The graces which are decayed in us, or seem to be lost, may be resumed and recovered. This much Christ intimates to Peter, saying, "When you are converted," etc. This cannot be meant of his first conversion, which long before was worked in him, but of his recovery. The prophets often call upon God's people, who had made themselves naked and fallen off from their Lord and Captain the Lord God, to return again to him. Very express and direct for this purpose is the charge of Christ to Ephesus: "Remember from where you have fallen, and repent, and do the first works." Was it not the recovery of grace which David so earnestly prayed for? In faith he prayed, and was heard.

Two strong props there are to strengthen our faith in the recovery of grace. One without us, which is the author of grace. The other within us, which is the seed of grace.

First, it is God who is the author of grace, who as in his nature, so likewise in his properties, is unchangeable: so that the same cause which moved God to bestow the graces of his Spirit on a man still remains in him to make him renew his Spirit, and that is his mercy and goodness, which can no more be turned from his children than the sun be pulled out of heaven. A cloud may hinder the bright beams of the sun, yet still it shines, and will at length break forth: so the beams of God's kindness by the clouds of our infirmities may be kept from us, but still there remains mercy in God, which will at length break through those clouds. For whom God once loves he loves to the end: and in this respect the graces of his holy Spirit are termed gifts without repentance.

Second, the seed of grace is not corruptible, but incorruptible. The Apostle calls it the seed of God: this seed is the holy sanctifying Spirit of God, which Christ very fitly compares to a springing well, out of which flow rivers of water of life, by which supply and repair of grace, if it fail, may be made. Now this seed remaining in them who are born of God — who can doubt but that which is decayed or impaired in them through negligence, security, pride, or any infirmity, may by repentance be renewed and recovered?

This highly commends the riches of God's mercy, who is not content that once he has well armed and prepared his soldiers against their enemies, but is still ready to make repair of that which is battered, shattered, or lost through the violent assaults of the enemy, or through their own negligence. One would think it sufficient that once he bestowed on us whole armor — even such as is sufficient to keep us safe, if we ourselves are not at fault. But when through our default any of the pieces of it are faulty or missing, to make it all up whole again much amplifies his goodness.

This also shows a main difference between the Law and the Gospel. For the Law leaves no place for repentance, nor affords any means to resume that which is lost, or recover that which is decayed, but utterly condemns a man for that which is lost or decayed: for it says, "Cursed is every one that continues not in all things which are written in the Book of the Law to do them" (Galatians 3:10). But the voice of the Gospel is "Repent, sin no more, Turn you, turn you from your wicked ways; for why will you die?" I may in this respect resemble the Law to Abishai, the Gospel to David: both of them found their enemy: Abishai would immediately have struck him stark dead: but David wakes him, tells him in what danger he was, admonishes him to look better to himself. Thus the Law sets forth the rigor of God's justice, the Gospel the riches of his mercy.

§. 6. Why the Whole Armor Is to Be Used.

The end why this whole armor is to be used now follows. It consists of two branches: first, to withstand, which implies a fight; secondly, to stand fast, which implies the issue of the fight, victory, and conquest — both of them amplified with a circumstance of time, but in a differing manner. The first has respect to the time present (in the evil day). The second to the time past (having done all). In setting down the end, he also declares the benefit of this armor (that you may be able), about which we have spoken on verse 1.

The word whereby the end in the first branch is expressed is not altogether the same that was used in verse 11. The word there used was simply "to stand." Here it is compound: "to withstand," or "stand against." This is a word of defiance and combat, and it also implies the manner of fight, which is face to face, hand to hand, foot to foot, not yielding a hair's breadth to the enemy.

§. 7. Of Manful Standing.

Here then are two duties to be observed of all such as have taken to them the whole armor of God.

1. That stoutly they stand against their enemies and bid them defiance: of this we shall speak more on the first word of the next verse.

2. That they give no place to them. This is a duty which the Apostle in express words commands. Often it is implied under this word that is here used. A worthy pattern we have of this in the example of our Lord and General, Christ Jesus, who still withstood Satan in every assault, and would not yield any whit at all in any of his temptations.

Our arch-enemy is both crafty as a fox, and cruel as a lion: his craft will make him soon spy and take an advantage: his cruelty will make him follow it to the uttermost.

Great is their folly who first yield a little, and then think well enough to acquit themselves: they much deceive themselves: for after they have once yielded, they have neither will nor power to stand, as they had before. For as Satan is subtle, so is sin deceitful: whoever has tasted of it will scarce content himself with a taste, but will still more and more hunger after it. Thousands are deceived therewith, and by small yieldings at first, at length clean overthrown. An especial point of wisdom it is duly to consider our own folly and weakness together with the Devil's craft and power, how in ourselves (without this armor) there is no comparison between us and our enemies: indeed, also to consider the nature of sin, and our proneness to it; that so we may resolutely set ourselves against all temptations, not yielding any whit at all to any. Who almost finds not by woeful experience that a little yielding has caused a great overthrow?

§. 8. Of the Evil Day.

The time against which the forenamed armor is prepared is next to be handled. It is here termed "the evil day." By evil is meant not so much sin as trouble: and day is put for any continuance of time. Some take evil day for the whole time of a man's life, indeed for the continuance of this world, all which time Satan assaults us, but no longer.

This I take to be too large an extent of this phrase, for in the original there is to each word adjoined an article — that day, that evil day — which implies some set and distinct time; therefore others restrain it to the day of a man's death: but that I take to be too strict a restraint: there are many other days and times wherein use is to be made of armor. Therefore, in the mean between both, I expound the evil day to be that time wherein Satan shall any way set upon us and assault us, whether by outward afflictions, or otherwise. All his temptations tend to evil; and therefore the time wherein he assaults us may well be termed an evil day.

Quest. When comes that day?

Answer. It is no more known beforehand than the day of death, or the day of judgment. Whenever the Lord lets loose the reins to Satan, then is that evil day. That time wherein the Devil deprived Job of all he had, smote his body with sore boils, vexed him by his wife and friends, were evil days to Job.

§. 9. Of Satan's Being Loose.

In that the Apostle tells us of an evil day, he implies —

There are times appointed wherein the Devil shall be let loose, and have liberty to assault us. This the Apostle expressly foretold, saying, "There shall come perilous times." Mark the answer that was made to the souls under the Altar, that they should rest till their brothers who should be killed as they were were fulfilled. Thereby is declared, that as they which were dead had their evil days, so the living should have their evil days. The Apostle makes a necessity of this, and puts a must to it, saying: "We must through many afflictions enter into the Kingdom of God." As there are common times of trial for whole churches, so for particular persons. There is small reason for any to doubt of this, but it is a point of good wisdom for all to look for it. For who is there that has not felt some experience of this, and by his own experience can verify the truth of this point?

The Lord will have all his tried: for so is his own power, mercy, and wisdom the more manifested in his Saints; and so are his enemies the more confounded. Besides, the Lord will hereby make a difference between his Church here on earth, and in Heaven.

Be not secure, as if no evil day could or would come: this is a most dangerous conceit, whereby the Devil gets great advantage, for thus he suddenly surprises many: and yet it is the conceit of too many. In their peace and prosperity they think there shall be no alteration, they shall never be moved: not only careless worldlings, but oftentimes God's children fall into this conceit, as David. Let us take heed hereof, though for a while we think all well, yet always it shall not be so: the evil day comes sooner upon some; later upon others; longer it tarries with some, shorter with others, yet it comes upon all: though it be uncertain when it comes, and how long it tarries, yet most certain it is that it will come.

§. 10. Of preparation against trial.

As another use of this, mark the next point, for in regard hereof the Apostle counsels us to prepare against it: indeed, he makes mention of the evil day, as of a motive to make us watchful and careful to arm ourselves against it. Now then in that he bids us take armor, that we may stand in the evil day, his counsel is, that

Preparation must be made beforehand, against the time of trial. The care which Job had for his children beforehand, must we have for ourselves. It should seem that he himself looked for the evil days that came upon him: for he says; The thing which I greatly feared is come upon me, etc. And this was it which made him so well endure so sore assaults. Very careful was Christ in preparing the disciples against his departure, because he knew there were evil days coming upon them. The last petition of the Lord's prayer tends to this purpose.

If preparation be not beforehand made, we may suddenly be surprised and overcome, like the people of [reconstructed: Laish]. But if we be well prepared, we may well be the more secure.

What is likely to be the issue of them who put the evil day far away from them, and never think of resisting the evil one till he sets upon them? Many thus plunge themselves into much misery. The children of this world are in this respect wiser than many Christians: for they use in time of peace to have their trainings, musterings, tiltings, and many other martial exercises, that thus they may be beforehand prepared for war.

Let us in the time of our greatest tranquility meditate on the evil to come: and for our help herein, observe what evil falls upon others, and consider the like or worse might have fallen, or may afterwards fall upon us: and therefore thoroughly examine ourselves, and search what faith, what hope, what righteousness, what sincerity, what other good and needful graces we have in us, that we be not left seeking our armor when the Devil comes to assault us.

Hitherto of the first branch, concerning the end of arming ourselves.

§. 11. Of the multitude of trials.

The second follows, wherein the circumstance of time is first laid down, and first to be handled: it is in these words, having done all things; that is, having well passed over all those brunts, to which you shall be brought, and well acquitted yourselves.

Here first the Apostle implies, that

Many trials are to be undergone, many assaults to be withstood, before we can look to be free and safe. Through many afflictions we must enter into the kingdom of God (Acts 14:22). Many are the troubles of the righteous (Psalm 34:19). This was presented to us in Christ our head, and in all his faithful members in all ages, in Patriarchs, Prophets, Apostles, etc.

The ancient Jews were an especial type hereof. Canaan, a place of rest and quiet was promised to them; but before they entered into it, they went into Egypt, and were there bondsmen; from there they came into the Wilderness, where they were brought to many straits and difficulties; and lastly, many sore battles fought, before they could have rest in Canaan.

This partly arises from God's good and wise ordering of matters to his own glory, and his children's good: and partly from Satan's insatiable cruelty, who never thinks he has assaulted enough, so long as a Christian soldier stands. It was a sore blow he gave Job when he deprived him of all his goods, and children; a blow that might have stricken another clean down, indeed, stark dead: but because he stood stoutly, he lent him another blow, which was much sorer; indeed, still he laid on with all his might, till God would suffer him to strike no longer. The like insatiableness is manifested in his instruments: instance Saul's pursuing of David, and the Pharisees' persecuting of Christ: they were never satisfied.

Think not the Christian combat ended when some few battles are fought, and that you are now out of all danger, because through God's mercy and power you have hitherto been delivered; rather expect and prepare for more. No doubt but Peter thought himself safe enough, when one maid which would have betrayed him was gone away: but we read that a second came to him, indeed others also (Matthew 26:69 etc.). Therefore so long as Satan has liberty, (which will be so long as we, or any other man lives in this world) let us be watchful, and still prepared for many assaults one after another. Many stout victorious monarchs have been overthrown, because after a conquest they feared no fresh assault, and so have been suddenly surprised. It should seem that Belshazzar was so overtaken, because the same day that he made his royal feast, himself was slain, and his kingdom taken by Darius (Daniel 5:1, 30).

Use 2. Many think, that by reason of those many assaults which the Devil makes against them, and the many trials to which they are brought, God has utterly forsaken them, and given them over to the power of their enemies; this then may serve for their comfort, and as a prop to uphold them, that God does thus order the estate of his children, that many things must be done and finished before we can look for rest.

§. 12. Of holding out.

The word which the Apostle uses to set down the time of conquest, is a word of perfection, and implies a full and final ending of a matter: to it he adds a very general particle all: whereby he teaches us that,

It is not sufficient well to begin the fight and make a good onset, nor yet to hold out the brunt of some assaults, but all, however many, and of whatever kind, must be held out; all must be finished before we can look for victory. He that says all, excepts not any at all. This perfect finishing of all is that to which the Apostle so earnestly exhorts the Hebrews, and plainly tells them that yet longer they were to endure, because they had not resisted to blood, and therefore had not finished all. In this respect Saint James says, Let patience have her perfect work. This was Christ's care, to finish all: therefore when he was going to his triumph, he said, I have finished the work, etc., and again, It is finished. So the Apostle (who would have us follow him, as he followed Christ): I have fought a good fight, and have finished my course.

The promises of reward are restrained to this condition: He that endures to the end shall be saved. Be faithful to the death, and I will give you the crown of life. To all those seven churches of Asia, to which Christ wrote, he promised a reward, but with a proviso of overcoming. He that prevails in some conflicts, and is at length overthrown, cannot properly be said to overcome: so that all which is done is in vain, if all be not done. For mark what the Lord says: If any man draw back, my soul shall have no pleasure in him. Saul fought many of the Lord's battles valiantly; but he withdrew himself, and the Lord forsook him, so that at length he was overthrown. Was not the glory of all the former victories utterly dashed by this? Did not the Philistines as much (if not so much the more) insult over him? So will the Devil.

Be careful to add constancy to courage, if you desire the crown of conquest; and though you have done many things, yet give not over so long as there remains anything to be done. Do not so much consider what conflicts have been endured, as how many are yet still to be endured. Regard what is to come, rather than what is past. This was Saint Paul's mind. Many in all ages, who have done many things, have lost the crown of glory, because they have not done all. I would the times and ages in which we live did not afford so many examples of backsliding, as they do. Many have fallen, more are likely to fall: the times are evil, men are weak, all of us prone to faint.

§. 13. Of the issue of constancy.

Yet for our encouragement, note the last word of this verse, to stand, wherein the second branch of the end here set forth is laid down. To stand, in this place, is a note of victory: it implies that Satan, notwithstanding all his power, malice, subtlety, fury, diligence, and the like, cannot overthrow those that are well armed; but as conquerors, when all the conflicts are ended, they shall stand safe and sure, even the last in the field. It is here added as the issue of the former point, as if he should have said: If manfully you withstand your enemies, at length you shall stand as conquerors over them. The point here to be noted is this: that courage and constancy bring assured conquest and victory. The promises before mentioned intimate as much. That which Saint James lays down as the issue of resisting the Devil is in effect the very same which is here laid down. There it is said the Devil will flee; here, we shall be able to stand: the Devil's flight and our standing both imply a conquest. This was the end which we know the Lord made at the end of Job's patience. Hence it is that the Apostle counts the man blessed that endures temptation.

God's honor is otherwise impeached if those who finish all are not crowned as conquerors: of all men, Christ's soldiers are otherwise the most miserable. Where then is the privilege of enduring? Wherein lies the difference between those who fight under Christ's banner, and others, if not in prevailing? For the time, Christ's soldiers are commonly much more sorely assaulted. But in this consists the difference: that they are never forsaken, that the Lord will give a good issue; that though they are brought to temptation, yet they are never cast into it: for the rod of the wicked shall not rest on the lot of the righteous.

In all conflicts have an eye to this end; though your enemies be many and fierce, yet fear not — you shall stand when they shall flee. Patiently wait, and faint not. He that believes shall not make haste: for God, who alone can end the fight, stands by; he orders all the assaults, for number, measure, kind, continuance, and every other circumstance; and knows when and how to determine all. Therefore courageously withstand your enemies, that you may victoriously stand. For to give no place to the devil is to overcome the devil.