Aſſaults of the Diuell are of two ſorts: forcible or politike. Now this Text ſpeaks of thoſe ſubtle ſtratagems, the worde ſignifying one principall kinde (to witte) ambuſhmēt, that put for the other: the ſenſe then of the words is, that you may bee preſerued harmeleſſe, notwithſtanding the Diuell do practice all his ſtratagems againſt you. Thus you ſee what is the benefite of our Chriſtian furniture: it doth put vs out of danger; this is tryed proofe, we neede not feare any ſhot if it bee well buckled vnto vs: thus Chriſt being with this harneſſed, the Diuell could not faſten any thing on him: for euen ſome peeces, are of no leſſe force, much more the whole. 2. Pet. 1. He thay ioyneth faith, vertue, knowledge (which all is but the breſtplate of righteouſnes) ſhall not fall: Iohn ſaith, faith (which is but our ſhield) is our victory. Now if one peece bee of ſuch vſe, how beneficiall is the whole? Againe, in the falls of the Saints it may be ſeene how they caught their wipes, for lacke of their armor. Vſe 1 Which muſt teach vs firſt, to priſe and get vs this furniture. We ſee how going to warres we eſteeme more then life ſuch an armour as can ſecure vs, that wee need not take care for gunſhot: how much more ſhould wee count of this, which keepeth the life of God from being wounded in the ſoule. Which if we were fully clad with, vve might fight at the Cannons mouth ſecure from danger. 2. It doth let vs ſee what we muſt blame when wee are wounded; our want to our ſelues in not putting on this armour: for hence it was cauſed.

2. Wee ſee that the Diuell doth vſe policie in aſſaying vs, Thus from the beginning he ſhewed more of the Serpent then of the Liō. 2. Cor. 11.3. He did through deceit beguile Euah. 2. Theſ. 2.8. His working is not in all power onely, but in all deceluablenes of vnrighteouſneſſe: he is the father of common Machiaueliſme: hee knoweth the Lions skin wil not come where the Foxes may enter; and if hee were ſtrength without ſubtilty, he were the leſſe to be feared. For vvhat is the Poets Poliphemus vvhen his eyes are vvanting? what is ſtrength if wiſedome and policie bee vvanting or abſent. But for our further inſtruction, wee muſt ſearch out vvhat theſe ſubtill ſtrat • gems are, whervvith hee doth circumuent vs: not that vvee can finde them all out, but that wee may point at the fountaines of further meditation.

Theſe may be conſidered generally, or more particularly. Generally, his policy in fight is, that he obſerueth all circumſtances for his aduantage: as perſon, place, time; and as hee ſet vpon Chriſt in the Deſart when hee was now hungry: the condition of the party, whether in proſperity or in aduerſity, religious, or otherw • ſe: his weapon in chooſing and vſing of which hee ha • h great s • ill: and two things are here remarkable and moſt eminent. Firſt, that hee will then redouble his forces, when after God is ready to remooue him: as men that beſiege a Citie, if they haue intelligēe of any power comming to remoue their ſiege, they will put forth all their courage: trying if they may make breach or ſcale the walls and enter. Reuel. 12.12. Hee can ſo watch opportunity, that he can be ready to hurt vs with our owne weapons. As 2. Cor. 27. hee would haue ſwallowed vp the Corinthian in his repentant ſorrowe.

The more particular conflicts and aſſaults, ſome are leſſe ſeene, ſome are more openly hoſtile. The leſſe manifeſt aſſayling of vs is, when hee diſſembleth his perſon, or his ſtrength: For Satan often commeth in the perſon of a friend, ſometimes in an Angels of light, ſometimes in the perſons of Saints departed; and hee is like that policy of the Gibeonites, Ioſ. 9 9. Like the King of Iſrael who fought with Aram in other apparell:1 King. 22.30. or like as if a Man of warre meeting an enemy ſhould hang out the ſame colours with them, and ſet men ſpeaking the ſelfe ſame language, and of the ſelfe ſame habite with their enemies, and ſo ſhould board them and ſinke them at vnawares; theſe therfore muſt a little bee opened. Firſt, hee commeth and cloſeth as a friend, inſinuating, as if hee bare vs more good will then God. Geneſ. 3. God knoweth if your eies ſhould be opened, &c. ſo to Chriſt, Maſter ſpare thy ſelfe: but mark what Chriſt replyeth, Goe behinde me Satan. So hee commeth to another▪ What? he hath abuſed thee; doe not let him doe thee that wrong, others will bee heartened to doe thee the like. So when he perſwades couetouſnes, You muſt haue ſome thing more then this: You haue, and may haue a great charge: ſo to him that would double his diligence, What neede you ſo diſeaſe your ſelfe? God forbid none but ſuch great paines takers ſhould com to heauen. Thus hee would with a friendly parlie, with a Ioabs kiſſe vtterly betray vs. Secondly, he hath ſometimes taken on him the perſon of an Angel of light, in wordes which hee can ſpeake good. Marke 1.24. and 5.7, Thou art the Son of God. The maid with the ſpirit of diuination ſaith, You are the ſeruants of the moſt high God: Acts 16.16. but he profaneth the words, and vſeth them vnto euill ends, to win himſelfe credit in his lying, or weaken the truth of them by his confeſſing: ſo in nomine domini beginneth much wickedneſſe. Secondly, hee will ſet vs vnſeaſonably and buſie vs about good works, and thus hee did Martha, Luke 10.40. making her ſo buſie in the entertainement, that ſhee had no leaſure for the better worke, that which Mary choſe. This is his wickedneſſe, and he alwaies doth it either to iuſtle out a better work, or to draw-in with that good ſom greater euill. So in the Church, many reade often and are thinking of good things, but the Diuell doth draw them to this, that they might not attend the worke in hand. Thirdly, hee will perſwade to euill vnder the ſhew of good: thus hee will make vs vnder the pretence of diſcretion and moderation, be like thoſe who were neither hotte nor colde, fit for nothing but to be ſpued out of Gods mouth: He will with a ſhew of zeale fetch vs off to murther. Luk. 9.54. Hee did the diſciples, and thus hee beguileth ſuch who will reform without authority, and the Browniſts who beguiled with a falſe ſpirit of zeale, make ſeparation: ſo by perſwading prouidence, hee doth fill the heart with couetouſneſſe: ſo by perſwading perfection, hee foileth in will-worſhip: ſo theſe doctrins of Diuels forbidding meates, mariage, religiouſly, are broached vnder pretence of chaſtity, abſtinence; invocation of Angels and doubting, vnder pretence of humility. Col. 2. and vnwritten truths with curious queſtions, vnder pretence of profound learning: ſuch like doctrine. Reuel. 2.24 ſo ſtiled, is called therefore the depth of Satan. 4. By diſſwading that which is truely good, as if it were a vice: thus repenting, and leading new liues, and taking vp the orders of God, this is new-fanglenes, and leuity: thus doing any dutie that is not ſo generally receiued, it is diſſwaded as ſingularity and pride; thus zeale is madneſſe, as in Chriſts practice cenſured. Mar. 3.21. And Paul vvas thought to be mad through much learning: thus the lawfull remedy is calumniated as vncleanneſſe; depending on Gods providence is counted tempting him: as in that example of Ahaz, Eſay 7.12. Particular faith is pride, &c. And thus he doth ſette fine colours on foule cloathes, and like an Angel of light doth beguile vs. 3. Hee taketh on him the perſon of Saints departed: as apparitions for the confirmation of erronious doctrines, do fully aſſure vs.

The ſecond leſſe apparant action is, his d • ſſembling of his ſtrength; ſomtime eleuating, leſſening his power: as whē our Lord hath foyled him in vs, hee will make vs if he vvere eaſily withſtood that vvee might after a ſort command him, that then wee might wex ſecure, and bee betrayed, 2. By diſſembled flight, like the ſtratagem vſed, Ioſ. 7. Iud. 20. Hee will ſeeme as fled, but then hee playeth the Parthian, hee fighteth moſt dangerouſly: Thus many that haue beene prodigall, giuen to women, are grown better husbands, and become new men; the Diuell ſeemeth to bee fled: but if they be not new creatures indeede, having new hearts, hungring after righteouſneſſe, and the knowledge of God, in Chriſt, the Diuell hath them farre ſurer then before.

So in Saul, when the evil ſpirit came vpon him; when Dauid played, the Diuell ſeemed to be gone, but alas nothing leſſe. So ſome haue bin troubled in conſcience, and they haue skinned all ouer in their manner, all is quiet now: but let them beware, for if they haue not met with the right cure, the Diuell by lying ſtill, and diſſembling flight, will make them ſecure to their deſtruction.

Now, vvee cannot finde them out better, then by conſidering of warlike ſtratagems, to one whereof the holy Ghoſt here hath reference. Novv theſe are diuided into three bands: for they are either in prying out, or in concealement, or in matter of attempt. For the firſt, the diuell doth pry into vs, and knovveth vs but too vvell, hee is named from knovvledge, yea he hath his intelligences frō every look, geſture, affection, that vve may ſay as Aram did, We can doo nothing in our bed-chamber, but he vnderſtandeth it, 2. Kings 2.11.12.

Secondly, for concealement, he is as ſubtill to finde vs out as to hide himſelfe; and therefore carrieth his matters ſo, that the moſt are murderd by him before they vviſt who hurt them; being like the Fox, vvho entereth fetching leaps into her hole, that one may not bee able to trace her to her den ſhe lieth in: which will appear more in his more apparent practices. His more apparent practices are theſe; Firſt, his ambuſhment: and this word doth note a ſtratagem vſed by the Iſraelites againſt Ai: this is the noted courſe of the divell, that hee ſhall bite at the heele, and come vpon vs behinde our backe as it were. Thus ſomtime he tempteth vs to groſſe neglect of our duty or the contrary, but he commeth vpon vs ſtealing, with indevotion, or eying man in the performāce of duty, ſeeking to corrupt the manner or intention: but theſe things not taking place, hee hath lying in ambuſh, pride and ſecurity; with which, after performing any good duty, we are ready to be overtaken.

A ſecond ſtratagem, to reſtraine courſe of victuall from the beſieged, or to take away weapons from the enemy; the one practiced againſt Samaria, the other by the Pſtiliſtims againſt Iſrael, 1. Sam. 13.19. Now this is the attempt of Satan againſt vs, to famiſh vs if it were poſſible: for now at a ſermon, the milk, bread, and meat of our ſoules, is dealt forth by Gods Steward; but hovv many doth the divell keep from taſting one mouth ful? ſom vaniſh in wādring thoughts: ſome ſit like pillars: ſome if they bee held too long, or haue it not trimly diſhed forth, fall out vvith their meat, and vvill none: ſo many vvorthy communicants hee maketh afraid to touch the ſacrament; vncomfortable performance, indiſpoſitions ſo trouble them. So he doth labour nothing more, then to vvring our vveapons out of our hands; as praier, vvhat a deal of diſcomfort doe vvee knovve in it? ſuch ſvvarms of thoughts impertinent, ſuch miſts, ſuch loſſe of all comfortable ſenſe? But the divell knovveth, that a praier preferred in the obedience of faith, though out of the deeps of death and ſpirituall thraldome, is tvvice acceptable: but his drift is to make vs lay aſide praier. So faith: vvhat is the matter that renevving our faith vvee haue ſome trial preſently that ſhaketh vs more then euer? The matter the divell aimeth at is, to make vs by ſuch continuall foiles, after renuing our faith▪ bee vveary of this, and ſo caſt our ſhield from vs.

A third ſtratagem in enemies is, to get the contrary forces out of their hould, or to diſorder their march and battell array, Ioſ. 7. Iud. 20.

Novv this is the diuels politicke practice: for our wal & mount is firſt our belief in the word of promiſe, and threatning of God if vve ſin; 2. Our conſtant courſe in good exerciſes. Novv the divel vvil dravv vs from theſe, as thoſe in Mal. 3.14. vvho vvere brought to ſay, It is in vain to ſerue the Lord: as Evah, the divell brought her to make a peraduenture of death that vvas ſo peremtorily threatned, & then ſtabbed her deadly. So Dauid vvas vvont to pray thrice a day, and take times for ſuch devotions: but the diuel (as it is probable in 2. Sam. 11.2.) had cauſed him to com from his trench, and then did preſently vvound him.

The fourth ſtratagem is, Spreading of falſe terrors. Iud. 7. Gedcon vvith a frightfull ſhovve did ſo aſtoniſh the enemy, that they turned one againſt the other: thus the diuell doth often marſhal many cauſeleſſe terrors, as he makes others preſume vvhen they ſhould tremble. Hence it commeth, that hee maketh Gods dear chriſtian children be ſometime troubled with fear vvhether they are in the fauour of GOD, vvhether they euer had true grace vvhether they haue not ſinned againſt the holy Ghoſt. So in particular actions if one will make a conſcience of vnlawfull gain, he will feare them with poverty, They ſhall not be able to liue: ſo, if they bee liberall, he wil caſt in this fear, They may want themſelues: ſo, if they defend an innocent helpleſſe perſon, he will bid them looke what they doo, they may draw an old houſe on their heads: and he doth fill the eyes of the ſpirit with ſuch diſguiſed bug-beares.

The fift ſtratagem is, to ſend-in ſom ſmall forces, or ſuborn ſom treacherous inſtruments which may betray all: thus the divell will often faſten ſmall ſinnes on vs, to bring vs on to greater; ſuborne falſe brethren.

Now what is the vſe of all this, Vſe. but to ſtirre vs vp to looke about vs? ſeeing wee haue ſo ſecret and ſo ſubtill an adverſary inſtructed with a thouſand arts to circumvent vs, what need haue we to be innocent as Doues, but wiſe as Serpents? Now, Queſt. if you will ask, Hovv wee may bee k • pt ſafe.? Anſ. Learn to feare and ſuſpect the euill one: this is the Sentinell of the ſoule, vvhich maketh diſcouery of the aduerſary. Bee watchfull, &c. Credulity is full of perill, but vviſe ſuſpicion ſecureth from danger. Secondly, let vs keep vvithin our houlds; keepe the threatning vvord vvithin thy hart, & the daily courſe of chriſtian duty, and they ſhall not bee able to hurt: but aboue all things, hould Chriſt and his vviſdome by faith: for (Pro. 8.12.) hee dvvelleth with prudence, he findeth out counſels, the ſpirit of vviſdome is in him. If vve had to deale vvith ſome crafty B • oaker, vvee vvould ioine the vviſeſt head vvee could meet vvith againſt him: but get Chriſt the wiſdome of the father, and no vviſedome ſhall bee able to hurt thee.

Fourthly, pray with Dauid. Achitophels ſtratagems, in the time of peace, vvere like the Oracles of God; but what ſaid Dauid, Lord confound the wiſedome of Achitophel. 2. Vſe. This ſhould teach vs thākfulnes to God, who in his word doth make diſcouerie of ſuch like ſtratagems. If one diſcouer to vs any vvily device of an enemy, we are glad, nothing doth come to vs more welcome: ſo nothing ſhould more reioyce vs, who are in our vvarfnre, then to know what plots our enemies haue contriued againſt vs. Forewarned, forearmed.

The reaſon followeth. For we wreſtle not against fleſh and blood, &c.

In which, three things are to be conſidered. 1. Who are the vvreſtlers. 2. The wreſtling it ſelfe. 3. The Antagoniſts that vvreſtle with vs. But the vvordes are difficult: therefore it may bee asked, Queſt. 1 What it this wreſtling? Anſ. Anſ. 1. A ſpeech borrowed from an earthly exerciſe, to ſhadowe a ſpirituall courſe. For vvreſtling againſt one, is the putting of a bodily force forth, that I may caſt down from his ſtanding, and lay along him againſt whom I vvreſtle: ſo the life of a Chriſtian, is the receiuing of a ſpirituall impreſſion from the powers of darkeneſſe, vvhich they make to this end, that they may caſt vs downe from the ſtate of faith, righteouſneſſe, & bleſſedneſſe; to an vnbeleeuing, vnrighteous, & curſed condition.

Secondly, it may be asked, Queſt. 2 how it is ſaid vvee fight not againſt fleſh and blood, ſeeing the Apoſtle ſaith, Hee fought vvith beaſts at Epheſus, &c. that is, ſauage men, of beaſtly quality; ſeeing againe that men make vs no ſmall exerciſe? Anſw. Anſ. The meaning is not ſimply to exclude them; but after a ſort: in this manner, vvee haue not onely, or principally fleſh and blood. The like ſpeech is to bee found elſewhere. God ſaith by Samuel, they haue not caſt thee off, but me: that is, not thee only or principally. 1. Samuel, 8.7.

Queſt. 3 Thirdly, it may be asked, how the Apoſtle can ſay, that theſe do thus moleſt vs, the powers of darkneſſe; when Coloſ. 1.13. wee are ſaid to bee deliuered from them. Iohn 16.11. The Prince of this world is ſayd to bee caſt forth, and iudged?

Anſ. Anſ. We are deliuered from the raging power of them, not power of tempting for exerciſe ſake. 2. Wee haue deliuerance, and Satan is ſubdued in part: for the Scripture ſpeaketh of things begun, and in dooing; as done: in ſome meaſure wee haue deliuerance, but not perfect. Wee ſee not all things ſubiect to Chriſt. Heb. 2.8. and Rom. 16.20. Satan is not, but ſhortly ſhall be troden down vnder our feet; This ſerues in generall. But the laſt part of the verſe is difficult, & therfore requireth more particular examination. For the ſumme therefore of it, here is a deſcription of the Diuell & his Angels, which are the aſſaylants of vs in the way of ſaluation. Now they are deſcribed three waies. 1. From the reſpect of power they haue in regard of this world, and that particularly called principalities, and powers; generally, call'd worldly gouernours; which is expounded by way of correction, gouernours of the darkneſſe of this world. 2. They are deſcribed from their nature. 1. Their eſſence, ſpirits. 2. Their quality, wicked. 3. From the place of them, in high places, or heauenly places;

The aire called by the name of heauen, as the fowles of the ayre are called the fowles of heauen. Now for the meaning, wee muſt open the words. Queſt. 1. What is the differēce betwixt theſe three words. Anſ. Anſw. They do lay downe a difference of degrees in evill Angels, which is plainely taught in Scripture. 2. The exact difference, is not comprehended by vs, though the Lord hath reuealed it. We ſay it is taught in the Scriptures, that if any thing bee found out pertinent and ſound, it may be knowne to haue been reuealed by God. 2. We ſay, that theſe things, though in Scripture not fully conceiued, we may teach modeſty, and conſcience of our infirmity, when we come to the Scripture; that ſo wee may ſeeke to haue our vnderſtanding vnlocked. 2. That we may baniſh the pride of being wiſe aboue that which is written, when we cannot conceiue all things vvritten. 3. That we may teach, that the perſpicuous knowledge of this doctrine of Angels, is kept till we ſhall be 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . But yet with reuerence ſo farre as the word of God doth holde forth light, wee may impart that wee conceiue.

Firſt, therefore you muſt knowe that there are two ſpirituall kingdomes in the world. The one of light, God, Chriſt. The other of Satan, called alſo the power of darkneſſe. Col. 1.13. Who hath deliuered vs from the power of darkneſſe. Act. 26. Now as the kingdome of God is not in word, but in power, in righteouſneſſe, peace, and ioy: So the kingdom of Satan is in power; which eſpecially ſtands in foure things. In ſinne, which as a ſpiritual iudgement he doth execute: In the curſe. Heb. 2.14 That hee might deſtroy through death, him that had the power of death: in inflicting euils apparantly, euill in bodie, ſoule, goods: and in giuing things good in thē ſelues; yet beſtowed in Gods fierce wrath. And thus hee beſtoweth through Gods iuſt iudgement, the glory and riches of this world. For when God wil let a man thriue in ſinne, the Diuell vvill ſerue him in proſperous ſucceſſe, aboue that his heart can deſire. This is his proper power in regarde of the wicked. Now in reſpect of the godly, he hath a power to exerciſe them with ſundry tentations.

Secondly, you muſt ſette downe, that in this kingdome of euill Angels, there are ſome in order before others; that is granted of all. More particularly, there is one vniuerſall commander of the reſt, and Prince as it were of the whole world: therefore the Scripture ſpeaketh ſingularly of him, calling him the Diuell, with an eminency aboue his Angels: Satan, the Prince of this world, as our Sauiour doth often call him, in Iohn 2. There are Princes, or principall ſpirits in Nations and Countries vnder him. Thus the Scripture teacheth, Dan. 10.13. The Prince of Perſia, where he ſpeaketh of an Angel hauing power in that countrey; hauing power to worke ſo in the ſonnes of diſobedience, that the matter of the Church was hindered. And theſe are principally vnder the Prince of the whole world.

Thirdly, it may bee probably conceiued, that in Countries there are of inferiour authority vnder them, and they are powers. For in earthly kingdomes (when theſe two words are ioyned) the one doth ſignifie principall gouernours, the other ſecond ones, or ſubdelegate vnder them: So that, the firſt word may note the Prince of the whole world, and ſuch as are principall ouer nations vnder him. The ſecond, ſuch as are in authority vnder them, to execute Gods ſpiritual iudgement of ſinne and curſe, and haue power of tempting the Saints. Now the third word doth comprehend both the former, as the generall doth the kindes vnder it: For both the Princes of this world, Princes nationall, and powers inferior to them, all are worldly gouernours.

Now hee openeth the foundation of this their power; leſt they ſhould bee thought gouernours, ſuch as are the ſons of the moſt high, and haue receiued magiſtracie for the good of men; hee ſaith, they be rulers in the world, by reaſon of the darkneſſe in it: or by the world, I mean the darkneſſe of ſinne, all kinde of curſes, and ſpirituall temptations. The ſecond thing they are deſcribed from, is their nature. Firſt, they are ſpirituall: that is, intelligences that cannot be ſeene with eye; ſubtle and powerfull. 2. For their qualitie, wicked; ſuch as haue at leaſt eminently in them al wickednes. The third thing is the place; the doctrine of which, you may remember in theſe three concluſions.

Firſt, they are caſt out of heauen; which was their firſt habitation, Iude 6. Secondly, the place appointed to them all (and where ſom are reſerued to the laſt day) is hell, or the deep. 2. Pet. 2.4. For if God ſpared not the Angels, &c. Luke 8.31. And they beſought him that hee would not commaund them to goe out into the deepe, that is into hell. For theſe guilty perſons are impriſoned before execution.

Thirdly, that Gods iuſt diſpoſition is ſuch, that for executing his ſpiritual iudgments & curſes on the wicked, & trying with temptations his owne children, ſome of them are in the earth. Apoca. 12.12. For the Diuell is come downe in great rage. Iob 1. The Diuel compaſſeth the earth. Some are in the ayre, as in this place to hinder the ſauing hearing of Gods word; and in the ſtory of Iob, they ſtirred vp tempeſts,

Now then the ſumme of theſe wordes, may more largely in this maner be vnfolded. You haue good reaſon to put on the armour of God: for all of vs who haue receiued to beleeue, & haue through faith our hearts purified to obedience; what is our life, but a continuall conflict (wreſtle) and who are thoſe that encounter vs? Not fleſh & blood, for then wee needed not armour of ſuch high proofe, forged by God himſelfe. But thoſe that ſtriue with vs, are ſuch, as if you looke at their authority, they haue a kingdome amongſt men, the Prince of the whole world; vnder him national Princes; theſe haue principalities, and ſecondarie powers vnder them. Theſe principalities and powers, theſe all of them are great gouernours in the world, doe all of them reſiſt vs, yet I wold not haue you take them ſuch as haue a magiſtracy ouer the outward man, for the good of them, as worldly Princes; vvho are therefore called gods. But the regency they haue amongſt men, is by reaſon of darkeneſſe. Gods ſpirituall iudgements, curſes which God vvill haue executed, and temptations wherwith God will haue his children exerciſed; gouernours of the darkenes of this world. Againe, for their nature, they are not weake fleſh, but ſpirit: and therefore ſubtle, & mighty to ſpread their wickedneſſe, wherewith they are repleniſhed.

Finally, they are ſuch to whom (caſt out of heauen) though the deepe hell belongeth; yet the Lord by his iuſt diſpenſation (that his iudgements may bee executed on the wicked, and his children tryed) doth let them bee in the earth, and houer ouer our heads in the ayre, in great abundance, prying into vs, and ſo hauing the vantage of the place againſt vs.

Firſt, then wee ſee heere, that no man, whatſoeuer his worthineſſe is, or graces, but is encountred by Satan. Our parents were ſet-on in ſtate of innocency: Chriſt; He deſired to winnow the Apoſtles: for of all other he is the moſt oppoſite to ſuch, as vvho vvill ſtill be buſieſt vvhere he hath leaſt to doo. And no marvell: for, the Saints haue received Gods preſſe-mony, and bound themſelves by ſacrament to fight againſt him. Againe, the Saints are paſſed (by the povver of God) out of his kingdome, and therefore hee doth ſpite them, as not of his family: as dogs vſe to bark, and bite not thoſe of the houſe they are in, but ſtrangers: and the Saints finally haue the goulden graces of God, vvhich are the treaſure hee vvould robbe from them. Theeues break not into poore cottages, but houſes vvhich are fulleſt of treaſure: ſo Satan vvil offer to break into thoſe hearts vvhich God hath ſilld vvith his ſpirituall treaſure; there is booty for his malice to prey vpon.

This therefore muſt bee laid down, that All the faithfull finde ſpirituall enmity agai • ſt them: for though ſomtime hee goe away for a ſeaſon, Luke 4.13; though there be olde men aſwell as yong: yet this hindreth not, but that it may bee affirmed of all, that they haue their enemies ſtill begirting them, and aſſailing them, vvhen they hope for advantage by it. Vſe. 1 Which doth refute the vaine iudgement of the world, which ſavoureth not the things of God: for wheras this is the eſtate of all Saints, they count them either fooliſh, or humorous, troubled with they knowe not what, or think that they are ſome notorious ſinners, if they bee in their mindes moleſted. Secondly, it muſt teach all of vs who are weak in grace, of ſmall growth, not to wonder if we be troubled: for if the green wood eſcape not, what ſhall vvee, dry in compariſon, bee exempted?

Thirdly, we muſt bee admoniſhed (though of never ſuch proceeding) not to lay aſide our armour, ſeeing that wee are ſtill ſubiect to be aſſaulted: Nunquam bella bonis, nunquam, certamina deſunt.

Secondly, wee muſt ſee what is the courſe of a chriſtian life: it is a conflicting courſe, or wraſtling continually; power of darkneſſe ſeeking to throwe him from faith, holineſſe, bleſſednes, to ſinne and a curſed eſtate: our life is a warfare. The life of all men generally is full of commotion, Iob. 14.1; much more of them, who for oppoſition in this world, are of all men the moſt miſerable.

Paul ſaith, his life & courſe was a warfare; I haue fought a good fight, &c. 2. Tim. 4 7. Iacob, Gen. 32.28, beeing a patterne of all true-hearted Iſraelites, whoſe lives are a wraſtling by teares and praiers, againſt all ſpirituall wickednes. Sometimes it is not manifeſt to the eye of the world, that the matter is ſo with them as it is, they are thought to haue faire lives; but many a man, merry in company, hath a ſhrewe at home: ſo the Saints, though they may ſeeme to bee pleaſant, haue that in ſecret which doth fill their hearts with ſighes, and their eyes with teares, ſomething outward, or inward, or both, wherwith they alwaies wraſtle. It must bee thus: for the fire of grace is like the heat of the body in this, if the heat of the ſtomach had nothing to wraſtle with, it would bring all the body, & ſo it ſelfe, into an vtter conſumption: if Gods grace had not ſomething without or within, exerciſing of it, with which it might wraſtle, it could not, in this eſtate vve are in, be preſerved.

Againe, theſe wraſtlings in temptation doo bring vs to knowe the povver, vviſdome, and faithfulneſſe of God, to knovve our ſelues and others.

Thirdly, vvithout ſtriving, vvee muſt not be crovvned, 2. Tim. 2.5. and if any man ſtriue for a maſtery, &c: for though this is not the cauſe, tis the vvay to our glory.

Vſe 1 The vvhich doth, firſt, let ſuch knovve vvho lead pleaſant lives, and are at eaſe in Sion, vvho are not poured from veſſell to veſſell, but vvalke on, as if their league and covenant were ſtricken vvith hell, that their courſe is not the life of Chriſtians (this is a vvraſtling and conflicting eſtate) and it is a ſigne that the ſtrong man poſſeſſeth the houſe, that all is ſo quiet.

Ʋſe. Secondly, this muſt make vs, though vvee finde much ſtrife in the vvay, that vvee muſt not faint, nay vve muſt take heart: for this, that vve finde ſuch a conflict, is a token that vvee are the Lords, and that he hath caſt out the ſtrong one of the vvorld. But you vvill ſay: Queſt. Ob. May every one that findeth a ſtrife be ſure of this? Naturall men haue a fight often in themſelues, condemning that they doo, approuing the contrary; Video meliora, proboque. Anſ. Anſ. There is a fight betvveene the naturall light of conſcience, and the ſenſuall courſes. But by theſe three rules we may diſcerne the fight of the ſpirit and fleſh from it: Firſt, our ſtrife is cauſed not from enormous ſwarving, but from the corrupt quality which infecteth vs throughout, our birth, ſin, the lavv of evill vvhich dvvelleth in the members. Novv this is a thing vvhich the light of nature doth not deſcry.

Secondly, the light of nature cauſeth a ſtrife, vvhen vve doo ſome groſſe things, or in groſſe neglect: but the ſtrife of the ſpirit is in good things, againſt the not perfect performance of them: thus Pauls fight vvas, that he could not 〈 in non-Latin alphabet 〉 , accompliſh the things hee vvould, in the manner hee deſired. Third • y, this naturall accuſing vvas in vs alvvaies: but this ſtrife of the ſpirit vvee finde by experience, vve never knew vvhat it meant, till, giving our names to Chriſt, vve did endevour in all things to ſerue him. Hence it is, that they vvho novv moſt complaine, vvill ſay, they once thought themſelues vvell enough, & euery little thing too much forvvardnes, before GOD touched them more neerly.

Novv follovveth the third thing, vvho it is that doth in all things ſtriue againſt vs? The Diuell and his Angels. This the Scripture hath of olde taught, God putting enmity between the ſerpent and the ſeed of the woman, and therefore the Diuell by eminency is cald the Tempter. 1. Theſ. 3.5. And his hatred is ſo great, that there is nothing from which he will not take occaſion to be dealing with vs. For as God doth worke the perfecting of his by the buffeting of the Diuell: ſo Satan doth turne the beſt graces of God to matter of tēptation. But for the clearing of this, wee muſt knowe that the Diuell doth ſometimes tempt vs immediately: as Ananias, Acts 5.3. Iudas, Luke 22.2. Secondly, thus: in temptation of blaſphemy, ſelfe murther, in the iudgement which hee bringeth, and in this maner Chriſt was tempted, in two temptations; & Iobs body and goods were touched by him.

Now bee is plainely wreſtling in this kinde, but in thoſe things wherein hee is not the next moouer, yet is the firſt and more remote agent; and therefore they may be ſaide in ſome things to wreſtle againſt vs: As when the things of this world arme themſelues, or the perſons in the world doe make vs matter; Satan is a principall worker in them all. The laſt branch is to bee ſhewed in the next doctrine: the things of the world, as glory, riches, pleaſure, muſt not be conſidered as naked things, but as inſtruments by his vſe lifted vp, the force they haue of bewitching and inueigling our hearts from God. Thus hee vſed the glory of the world to Chriſt as a bait to take him with. Thus, 1. Timothie 6.9. riches are his ſnare; thus the apple delighting the eie and taſte, was an argument hee preferred to our firſt parents: and that life in theſe things, which ſo worketh on the naturall man, commeth partly from Satan, which is alſo crucified by the ſame croſſe of Chriſt, by which he was ſubdued. 2. Saint Iames Iam 1.14. ſaith, that our concupiſcence withdrawing vs, wee are tempted of it: but though it be ſo fruitfull a parent that it can without mid-wifery bring forth alone: yet wee muſt conceiue it ſo, that for the moſt part, our luſt is moued and excited by theſe euil ſpirits, they blowe the coals vp, and are the fires of the ſinne whereof our concupiſcence is the mother: be not angry, giue not place to the Diuell, the Diuell therefore ſtirreth vp anger, Ephe. 4.26.27. Dauids heart did ſwell, but the Diuell perſwaded & mooued it, 1. Chron. 21.1. The widowes following luſt, goe after the Diuell, 1. Tim. 5.15. And as it is alwaies true that when wee doe any good thing, wee doe it from the principles of grace in vs, yet the ſpirit giueth vs the will and the deede: ſo when wee doe euill withdrawn by our concupiſcēce, the Diuell for the moſt part doth kindle, and excite the ſin which dwels in vs, that we may ſay it is true, The Diuel is, by himſelfe, and by the things of this world, & by concupiſcence, the principall tempter.

Doct. Now more particularly, that he ſaith we wreſtle not againſt fleſh and blood, it doth teach vs, that in thoſe things men doe or ſpeake offenſiuely to vs, our principall enemie is not man. Paul had much oppoſition by men, yet hee ſaith we wreſtle not againſt men: he ſaw worſe enemies in them then themſelues: men did perſecute the Saints, but Reuel. 2.10. the holy Ghoſt ſaith, the Diuell doth caſt them into priſon: the falſe teachers did ſeduce the Corinthians, but 2. Cor. 4.11. the holy Ghoſt ſaith, Satan did beguile them: the Damoſell and men that chaſed Peter to the denyall of his Maſter, were not his chiefe enemies, but the Diuell that deſired to winnow him, Luke 22.21. So the Caldeans and Sabeans, that ſpoyled Iobs goods, were not the chiefe againſt him, but Satan by them. The Diuell doth like fowlers who go with their ſtalking horſe twixt them and the fowle, that they may ſhoote more ſecurely: ſo hee doth put men, ſometime our friends, ſomtime good men, of whō we are nothing afraid, between vs and him, that hee may work his miſchiefe vndiſcerned. Ʋſe 1 Wherfore ſeeing it is thus, when any perſon doth offend vs, or prouoke our ſpirit, let vs not ſo much looke at them, as at the enmitie the Diuell doth ſhew in them, who doth labour to winow vs, weaken our faith, break our patience by thoſe things; and this wold make vs not take to heart, ſo much perſons that offend vs, but bend our forces moſt againſt thoſe principal enemies, whoſe trunks & inſtrumēts the other are. Saul left hunting Dauid whē he heard the Philiſtims were vpon him. Ʋſe 2 2. Seeing the Diuel doth euen make men inſtruments of his wickednes, let vs by the way take good heed, that hee doe not circumuent vs: the rather, becauſe hee will winde in him ſelfe, when wee haue no ill purpoſe in it; as Peter praying Chriſt to ſpare himſelfe. The Corinthians being ſeuere to the inceſtuous perſon, the Diuell would haue vſed this their courſe to the ouerwhelming of him with ſorrowe.

Secondly, the Diuell, with his Angels are called powers and principalities. Wee ſee the euill Angels haue a great ſtroke in the frame of this preſent euill world, in ordering (or rather diſordering) of ſtates and kingdomes: theſe are not emptie titles,, but giuen them from a powerfull action they haue in the hearts of men, by Gods permiſſion: And the ſame muſt be gathered when hee is called the Prince of this world, yea, 2. Cor. 4.4. the god of this world; his vſurpation, and the ſpirits of euill men yeelding him no leſſe. Great is their power in keeping out good, keeping in euill, procuring iudgement: and hee doth ſcoure thorough Court and Countrey, for this purpoſe. Thus he prouoked Dauid by ſinne to lay the people naked to Gods iudgemēt, 1. Chro. 21.1. And Satan ſtood vp againſt Iſraell. Thus hee laboured to cutte off the hopes of the Church, by ſtirring vp euill Princes, to entrap Daniel in the matter of his religion. Dan. 6.5. Thus hee ſtood at the right hand of Iehoſuah to reſiſt him. Zach. 3.2. Prince, Prieſt, and People, hee worketh in them all to holde vp his owne kingdome, and ſtabliſheth all things that ſerue for it; as on the contrary to keepe out light & truth, and all means which ſhold befriend theſe. Hence it was, that the beſt Kings of Iudah neuer made a thorough reformation: hence, that in ſome Countries receiuing the Goſpell, as in Germany, there haue beene ſuch bones of diſſenſion, as ſubſcription to their bookes of concord, the apple of diſcord. For Mat. 13.24.25. the Diuell ſoweth tares, when good ſeede is ſowen by the Lord.

Vſe 1 Wherefore ſeeing that theſe ſpirits haue ſuch a power in this world, we muſt not wonder at ſuch ſpeeches, Which of the great ones beleeue on him? Ioh. 7.48. You ſee your calling, not many wiſe men after the fleſh, not many mighty, not many noble are called, 1. Cor. 1.26. For then the Diuell could not haue ſo great a ſway in the kingdome of this world, if he ſhould not holde great perſonages (for the moſt part) ſure to him. Vſe 2 Againe, it letteth vs ſee, that the ſuccesfull proceeding of the Church and Commonwealth, will not come off eaſily; for theſe powers doe oppoſe againſt it. And ſuch as are light of beleefe in this point, it proceedeth from ignorance: They doe not knowe the power, and latitude of the Diuels kingdom. Vſe 3 But the third and principall vſe is, to ſtirre vs vp to pray that God would make theſe powers fall down like lightning from heauen: that God would binde vp theſe powers of darkneſſe, and ſend forth his good Angels to watch for the good of Church and Countrey. If the Diuell be ſo buſie to hinder the perſonall progreſſe of a private man, what will he do to withſtand the happy eſtate of a whole nation, if God ſhould not rebuke him?

The third thing to bee marked hence, is, that hee ſaith they be gouernours of the darkneſſe of this world: Doct. Obſerue hence, that whoſoeuer doe liue in the ſtate of darkneſſe, they are vnder the Diuels power. Theſe are ioyned, the one as the foundation of the other: and before wee haue deliuerance from the one, we cannot be freed from the other. Act. 26.18, To open their eyes, that they may turn from darknes to light, and from the power of Satan to God, &c. And therefore the Scripture affirmeth of one, who heareth the word, and commeth not to the affectiue knowledge of it (ſo to learne Chriſt, as the truth is in Chriſt) that hee is in the hands of the God of this world. 2. Cor. 4.4. In whom the God of this world hath blinded their mindes, that is, of the Infidels: that the light of the glorious Goſpell of Chriſt, which is the image of God, ſhould not ſhine vnto them; for ignorance is the very foundation of the Diuels kingdome. Againe, whoſo liueth in the darkneſſe of ſinne, is of the Diuell. Ioh. 3.8, He that commiteth ſinne is of the Diuell: and whoſo is ſubiect to Gods curſe (as euery one not truely beleeuing is) is as yet vnder the power of Satan: for hee is Gods executioner; euen as we may ſay, if a man bee led pinioned vp the ladder, and haue a handkerchiefe knit before his eyes, that hee is in the hands of the hangman. If one be in the dungeon at the Caſtle, with boults on him, we may ſay he is vnder the power of the Iayler: ſo if this vaile be knit before the eyes of the mind and ſo the face couered: If one do liue in vnrighteouſnes & vnholineſſe, bound with the bands of many treſpaſſes (whoſe ſins you ſhall looſe) If one lie in the little eaſe of an euill conſcience, whether he be in a drunken ſleep and feele nothing, or if hee be waking: ſuch a party is in the power of Satan; for the Diuell is but the Iayler and hangman to the Iuſtice of God.

Ʋſe 1 Wherfore let vs examine our ſelues, and conſider how it is with vs: for wee would bleſſe our ſelues, wee would be loth to haue one neer vs, come into ſuch condition for the outward man, ſo ſhamefull, ſo miſerable: but let vs look our ſoules be not in worſe hands. It is ſo with vs, that the eye ſees not, the heart dreads not, yea vvee count our chaines and impriſonment the onely liberty; and to knowe nothing, nor to care for any thing in matters of religion, the pleaſant life. Men loue darknes better then light; & becauſe they haue euer beene in this hell, they thinke there is no other heauen: but if you be thus impriſoned in darknes of vnderſtanding, in vnrighteouſnes vnder Gods diſpleaſure; knowe this, there will come a day of execution too ſoon vpon you.

Ʋſe 2 Secondly, wee muſt ſtirre vp our ſelues to thankfulnes, who are now made light in the Lord: for if the divell's territories reach no further then darknes, we are delivered from his kingdom, who haue received the light of vnderſtanding and holineſs in any meaſure. This made the Apoſtle, Col. 1.12, break out into thankſgiving. Is it not a merry time when the gaole-delivery comes, when their fees are payed, when their Irons are took off, and themſelues diſcharged, that they now may walk at liberty? it is merry with them, though they hault a little after: ſo with vs, though wee limp by reaſon of the chains wee carried ſo long, vvee ſhould tell this treaſure often.

Doct. The fourth thing to bee marked from hence is, that the divels are called ſpiritual wickednes, or ſpirits of wickednes, that As wee will haue nothing to doe with the diu • ll, ſo must we flee from his wickednes: if we l • t-in his wickedneſſe, we cannot but giue him entertainment: for, the diuell cometh vnto vs in ſuggeſtions of vnrighteouſnes; if vvee conſent to them, vvee entertaine the divell. Ananias and Iudas, when they conſented to the wicked motions the divell inſpired into them; the divell is ſaid to fill the heart of the one, and to enter into the other, Luke 22.3. Acts 5.3. and not onely of theſe enormous ſinners, but of all that walke in euill: and for the diuell he hath a dwelling in them; The ſtrong man armed keepeth the houſe, Mat. 12. yea, the godly if they liſten to wickednes, they giue place to the diuell, Eph. 4: for looke, as when God knocketh at our harts by a holy motion, if wee open in obeying, the Lord doth come, and further dwell in vs, Apo. 3.21. So when theſe wicked ſpirits doo reach out their wickednes vnto vs, if vvee conſent to it, they come to poſſeſſe vs after a ſort, and haue a dvvelling in vs. But, you will ſay then, Queſt. Who hath not the divell dvvelling vvith him? for, vvho doth not often yeeld to evil? Anſ. Anſw. None but doo ſomtime giue place to him, yet he dvvelleth not alike in all. Thoſe that with full conſent of heart receiue his ſuggeſtions, he hath full hould in them: but the godly vvhen they giue place to him, they let him come into the ſuburbs and out-parts: but becauſe Chriſt dwelleth in their hearts by faith; the tovver being kept, hee is, by the renevving of their faith and repentance, forced to retire. This therefore is to bee marked, that ſeeing the diuell is nothing but a ſpirit of vvickednes, that by conſenting to vvickednes, vvee let-in the divell vnto vs. Novv then take heed: Vſe. men vvill ſpet at his name, and bleſſe themſelves from having to doe vvith him: but if you giue place to vvrath, ſtomachfulnes, contention, pride, good fellowſhip, and the ſuggeſtions of this kinde, you receiue him into your boſome, and are notably fooliſh; like as men ſhould be afraid at the name of fire, but care not to bee burned vvith the heat of it. You muſt not conceiue of the diuell as of ſom hideous ſhape, as if hee ſhould come like as you dreſſe him in May-games and Pageants, vvith hornes, in an ox-hide, and cloven feet, ſquirting fire; no ſaith hee, I vvill goe to ſuch a one, I vvill bee a ſpirit of vntruth, I vvill be a ſpirit of error, 1. Reg. vlt. 22. a ſpirit of couetouſnes, of pride, of malice; I vvill ſuggeſt theſe things: Conſent to theſe vvickedneſſes, and you receiue the ſpirit which prompteth you vvith them, to your vnderſtanding. And the Lord teach vs to hate vvickednes, even as the divell that is a ſpirit of it, full of it, and labouring to fill vs vvith it.

Laſtly, that they are in high places, are aboue vs, Hence learne circumſpection: for, ſeeing vve ly naked to the vievv of them, vvee muſt bee carefull, that they ſpy nothing in vs to their advantage: againe, vvhat are they? not only lion-like enemies, but malitious Promoters.

Novv if a Promoter, that ſhould bear vs no good vvil, ſhould ſtand ouer our heads, vvould vve not be watchful; knovving, that every fault vvould be informed againſt vs? ſo the divell is no other then a malitious accuſer of vs; and theſe ſpirituall vvickedneſſes hang hovering over our heads: vvherefore we had need be circumſpect. [ver. 13. and for this cauſe.] Now followeth the ſounding of the alarum a ſecond time by the Apoſtle to vs, the vſe of all this great deſcription of the povver of darknes: which though for ſubſtance it is all one vvith verſe 11, yet the conſiderations in it are divers: for the holy Ghoſt doth in repetitions inforce circumſtances different; both for our further delight and inſtruction, as the ſame meat maketh divers diſhes if diverſly cooked. The words are plaine, the parts are the exhortation to our duty (grounded on the vvords before) and the ends of our duty: he exhorteth to the one, leading to the other. Firſt, reſiſtance amplified from the circumſtance of time, in the evill day; that is, in the houres of temptation, of afflictions, of the power of darknes.

Secondly, perſeuerance, ſet down by the antecedent, That hauing finiſhed all things (that is, hauing outwreſtled all the euills which meete you in theſe hard times) you may bee able to holde your owne; yea to go on more and more ſtrenghened and fuller of reſolution then before. Wee ſee then what is the end of all that is reuealed of euill Angels, their ſubtiltie and power; That we pull vp good hearts to reſiſt them. It is not to feed curioſity, but to make vs more vigilant. 1. Pet. 5.8. Be ſober & watch, for your aduerſary the Diuel goes about as a roaring Liō, &c. Much leſſe is it the purpoſe of Paul to disharten vs, as thoſe naughty Spies, Nū. 13. who tolde of the Gyants of Canaan, ſo as to quaile the courage of the Iſraelites: but this faithfull ſeruant doth ſo tell them, that hee may whet vp our ſpirits to the reſiſtance of them. 1. Pet. 5.9. Whom reſiſt ſtedfaſt in the faith. This then muſt be our care, when we know how powerfull, ſubtill aduerſaries wee haue, To buckle our ſelues to battell, and gird vp our loynes to martial reſiſtance. Now, that we may bee encouraged to wage this warre, who are ſo weake, Firſt, we muſt conſider the ſpirit in vs, is ſtronger then the ſpirite in the world. 1. Iohn 4.4. The ſpirit which doth beare at one end of the ſtaffe in euery godly fight, is ſtronger then all the Diuels in hell. Secondly, all the Diuels power is limited, and that ſhort, that he is not able to wound vs mortally. Gen. 3 15. Hee ſhall bruſe thy heele: he cannot wound vs in the head, or hurt vs, as Chriſt doth him (yea and maketh vs likewiſ • ) when he doth tread him vnder our feete. Rom. 16 20. The God of peace ſhall ſhortly tread down Satan, &c. All his power is deriued and lymited: hee can not touch a cattell that belongeth to vs, nor a hogge, if Chriſt doe not make him his warrant.

This we may ſee by experience, what is the cauſe, when wee are in the beſt liking, the Diuell doth bring vs downe and moyle vs in ſinne; and yet, when by ſin wee lie vnder him, hee can do nothing till we are riſen by dayly repentance: hee is at his chaines end, and can goe no further: if we were in the mouth of this roring Lion, hee could not couch his fangs without Gods permiſſion. Thirdly, notwithſtanding all his power, hee can doe nothing with vs but by our owne leaue, hee hee muſt knock and ask our leaue before he enter. Now a tyrant that raignes by entreatie, is not much feared: and an enemy Qui non poteſt vincere, niſi volentem, is not much dreadfull. Fourthly, Chriſt hath vnarmed, and bound him. Coloſ. 2.15. and hath ſpoyled the principalities and powers.

His Panoplia is gone. Now for a man in compleat harneſſe to feare a naked bound Gyant, were too much daſtardiſe. Fiftly, We haue the good Angels with vs, fighting againſt them. Pſa. 91.11. For he ſhall giue his Angels charge ouer thee, &c. Heb. 1.14. Are they not all miniſtring ſpirits ſent forth to miniſter for their ſakes, which ſhall be heires of ſaluation? So that if our eyes were opened, vve might ſee (as Eliſha ſaide) there are more with vs, then againſt vs. Laſtly, our Captaine, the Lord Ieſus, the Lord of Hoſtes, the Firſt & the Laſt, is with vs for our encouragement. If one Ioſuah could ſtand againſt one and thirtie Kings, of Canaan, what principalities, powers, vertues, ſhall be able to ſtand before our Iehoſhuah, the Lord of Hoaſts? Wherefore though they be mighty, yet we may ſay as he, Num. 14.9. They are as bread for vs, & let vs take heed how we let our hearts be daunted, & ſpeake of our ſinnes, and other ſuch infirmities, as if we neuer ſhold out-grow them, and wiſh our ſelues dead, rather then ſo yoaked. For if God would take vs at our wordes, it were enough to keepe vs out of that glorious reſt of his. Num. 14.28. As I liue ſaith the Lord, I will doe vnto you euen as yee haue ſpoken in mine eares. But we ſerue a gracious Lord.

Doct. The ſecond thing to bee marked, is, We must prepare our ſelues before the day of temptation commeth. Take vp, that when it commeth you may reſiſt. It is good for vs to be appointed aforehand, when we know that we ſhal be ſet vpon with euills. Iob. 3.25. Hee when it was faire weather looked for a ſeaſon of temptations. Paul, Acts 20.24. hee cared for nothing but this, that he might finiſh his courſe with ioy, ſhoot the vp-ſhot well, and in the euill time ſurrender a comfortable ſpirit to his Creator. And this duty is enioyned, when wee are bid be ſober and watchfull. For firſt, Anſw. in preparing to warre, is the continuance of peace. If a nation grow ſecure, and let fall the care of all warlike munitions, it is a whiſtle that calleth, vpon them, ſom forrain enemy: when men goe naked it maketh knaues ſet vpon them, that would not ſtirre were they weaponed. Againe, wee cannot diſpatch ſmal things to com off happily, without prouidence before they come: If one put off things to the point of time in which they are to bee vſed, how many difficulties doe they meete with, which with forecaſt are happily contriued? As it fared with thoſe Virgins Mat. 25. who brought not oyle, till their Lord was come: they then came too late, the day after the Fair: ſo a thouſand to one, that who neglecteth the preſent time, and prouideth not, ſhall neuer in the euill day bee able to compaſſe it.

Vſe 1 This then rebuketh the way of many, who take no care for the time to come, let to morrw care for it ſelfe; who may be ſent to School to the Ant, Pro. 6.6.8. ſhee doth in ſummer ſtore vp for winter; who may bee checked by their owne courſes in things earthly. If they haue a iourney to make of pleaſure, they will be weeks aforehand prouiding for it: if they feare hard times, they will lay vp ſomething againſt the dear year. Which wiſedome in earthly things may euince their folly, who wil not get a ſtock of grace, on which to ſpend in hard times, when it is no eaſie gathering. Vſe 2 Secondly, it muſt teach vs to haue our eyes in our head: and foreſeeing, euill times are to come, let vs hide our ſelues vnder the wings of the Almighty. Let this this be one of our petitions, That we may finde grace from the throne of grace, in the times of need. In Anno 88. when vve had intelligence of the the ſhips comming againſt vs, the Drum was ſtricken vp in our ſtreets, preſſe money walking, muſtering euery vvhere, all kinde of prouiſion, that wee might be able to meet them victoriouſly: ſo it becometh, that hauing certain intelligence, that theſe times will come, though it is vncertaine when, wee ſhould put our ſelues alwayes in a readineſſe.

Thirdly, it is to bee marked, That when hee biddeth all the faithfull prouide againſt the euill day, hee taketh this for granted, tho whoſoeuer are the Lords, in this courſe of their liues ſhall know ſome hard ſeaſons. Hee doth not ſhoot off falſe fires, making them afraid of moon-ſhine in water, but forewarneth them of that which ſhould befall them. Neither doth hee tell them of euill times, on this particular ground, that perſecutions were hard at hand only, which are not alwaies; but on this ground, that the powers of darkneſſe doe fights againſt vs, which is common to all ages. Wherfore the doctrine is plaine, that the Lords ſhall knowe in the courſe of their liues, ſom times full of difficulty. We muſt not think that hony moones will laſt all the year. True it is, there is great diuerſitie: yet this alſo is true, that in all liues they haue their euill dayes in them. Some are very dripping euer and anon ſhowrs, like Iacobs: ſome faire in the fore-part, and ending, but hauing a ſound ſhower at noon-time, like Iob: ſom in the ending clowdy and ſtormy, as Iohn 20.18. It is ſaid of Peter, that when he was young, hee went whither hee would, &c. when theſe days ſhal com it is hid. Iob 24.1, How ſhould not the times bee hidden from the Almighty, ſeeing who know him, ſee not his daies. But that ſuch doe abide vs is reuealed. Euery one that will liue godly, muſt ſuffer perſecution. Wee muſt thorogh many afflictions, Acts 14.22. If wee haue not our chaſtiſing wee are baſtards, Heb. 12. Ʋſe 1 This then doth check the ſecurity of many, who becauſe it is, and hath been well, they thinke the hand of the Almighty will neuer alter: think they ſhall die on their neſts. Iob 29.18. Then I ſayd, I ſhall die in my neſt, I ſhall multiplie my dayes as the ſand; thinke they ſhall neuer bee moued, neuer ſee euill, Pſal. 10.6. That their mount ſhall not be ſhaken. They might as well ſay, the ſunne ſhines, they ſhall neuer ſee raine againe.

Ʋſe 2 Secondly, we muſt learne to walke in fear. The more proſperous our eſtate is, the more we muſt feare. We are ſure to knowe euill times, ſooner or later: ſuppoſe thou ſhouldeſt eſcape till death, it wil be an euill hower. For looke as enemies beſieging a place, if ſome come to remooue them, they will deſperately make on-ſet, as knovving, that if they vvin it not preſently, they ſhall never prevaile: ſo Satan in death, then or never muſt he get the day of thee. Thinke therefore hovv furiouſly hee vvill aſſault: feare therefore thoſe times; and the rather, becauſe if you fear, and your hearts melt; God wil be mercifull. As Ioſias vvhen his heart melted at Gods threatnings, God tould him, they ſhould not come to paſſe in his daies. If a rod ſhaken be enough, a parent vvill not ſtrike vvith it.

Fourthly, that hee ſaith, having finiſhed all things, that is, outwraſtled all the evils wherwith in thoſe hard times you ſhall be exerciſed; obſerue hence, that when times of temptation come, wee muſt look for many things wherin wee are to bee tryed. Doct. Having finiſhed all things, wee muſt not looke to haue done: when ſome one trouble is outwraſtled, one woe paſt, two follow, aſwell in perſonall as publike viſitations, Apoc. 9.12. Iob when GOD brought the euill dayes on him, how many things, one in the neck of another, did exerciſe him? changes, armies of ſorrow did beſet him, Iob 10.17. Wherefore broughteſt thou mee out of the wombe? oh that I had periſhed, and no eie had ſeen me. So Chriſt: the divell came to him with a threefould temptation, and then gaue back but for a ſeaſon. The particular evill day is deſcribed thus, Eccleſiastes, 12.2. that after raine commeth clouds: that is, it is like this April-weather, as one ſhower is vnburdened, another is brewed: euē as in the euill day, when GOD doth muſter his iudgements againſt the wicked, to conſume them, God hath a pit, ſnare, feare; as Eſay 24.17.

Or as Amos 5.19. as if a man did flee from a Lyon, and a Beare meet him; or went into the houſe, and leaned his hand on the wall, and a ſerpent bit him; that is, hee hath one euill in the necke of another to deſtroy them: ſo in the day of temptation hee hath many exerciſes, that his children may bee throughly tryed, as gold in the furnace. Ʋſe 1 Therefore men muſt not thinke, when one euill is paſt, all their bitterneſſe is ouer; as children, if they haue had their payment, thinke all ſure for a time after: neither yet muſt wee bee ſo ſhort of ſpirit, as to wexe weary when God dealeth with vs, though wee like weather-beaten birds would ſun our wings quickly: for, vvee are all like Ephraim, Hoſ. 10.11. vvee loue to threſh, but endure not the yoak eaſily. Ʋſe 2 Again, there being many trials in our euill dayes which abide vs, vvee haue need to begge at Gods hand, that hee would teach vs to deny our ſelves, that he would ſtrengthen vs in the inner man, to all long-ſufferance with ioyfulnes. Thirdly, Ʋſe 3 vvee muſt learne to reckon on the vvorſt: the beſt vvill ſaue it ſelfe. It is good to thinke; I ſee vvhere the hand of God hath begunne vvith mee, I knovve not vvhere it vvill end vvith me. Caſt the vvorſt; Short ſhooting heere may loſe all. That is a vvorthy reſolution of Iob in his day, 13.15. If thou vvilt kill me, yet vvill I truſt in thee. Hee that beleeueth, maketh not haſte.

Doct. Laſtly vvee ſee, that Wee muſt not onely haue care to outwraſtle euils for the preſent, but to perſeuere after; that is, hold our owne in grace, yea haue grace increaſed; ſhewing it ſelf in a holy defiance of all enmity, if the houre of death be at hand: or in further reſolution to encounter new enmities, if life continue. Wee faint not, ſaith the Apoſtle, nay vvee are more then conquerers, Rom. 8.37. Heereto muſt bee recalled the glorious exulting, Rom. 8.38. I am perſvvaded, that neither life, nor death, &c. I haue fought a fight, vvhat is laid vp for me but a crovvne of righteouſneſſe? And vvhile life continueth, vvee muſt bee ſtrengthened for further reſiſtance. 1. Pet. 5.10, And the God of all grace, vvhich hath called vs to his eternall glory by Ieſus Chriſt, after that yee haue ſuffred a little, make you perfect, confirme, ſtrengthen, and ſtabliſh you; Where, he maketh our confirming and ſtrengthening of vs, a fruit follovving our ſubduing of temptations: as trees ſhaken, root more firmly; and cities beſieged, vvhen the enemie prevaileth not, they grovve euer after more invincible.

This then muſt teach vs, Vſe. vvho haue endured many things, vvee muſt haue care ſtill to perſeuere. What vvould be more pitiful then to ſee a ſhip, having paſſed all the billovves of the ſea, runne vpon rockes in the mouth of the hauen? ſo vvhen vvee haue paſſed many ſurges in this vvorld, and novv ſhould come into the hauen; then, not to go on, and caſt our anchor in a ſafe road, vvere too too pittifull. Againe, marke vvhat minde vvee ſhould haue to perſevere, that haue ſuffered; ſeeing, vvhen vve giue ouer to endure, all our former ſuffering is in vaine. Novv if a man had laid much money forth on a thing, vvould hee loſe his former charge for a trifle? no; he vvould rather double the coſt hee had been at: for, we muſt carry minds rather to double all our ſufferings, then to giue ouer before our end. Againe, the more we haue gon through, the more the Lord giueth vs theſe mindes; the more vvee ſhou • d be fleſhed againſt further aſſaults. Many faile in this: the ſtanding after many trials haue beene vvell endured, as Dauid fought all the Lords battels, and paſſed avvay his daies happily, yet aftervvard fell moſt grievouſly.

Now follow the ſeverall peeces of armour, of which in generall two things muſt be marked; Firſt, that vve muſt not ſo preciſely difference theſe things, as to think that one may not ſerue for the vſe of another, as that the ſhield may not doo in ſome ſort what the breaſt-plate doth: for; 1. Theſ. 5.8. Paul calleth faith a breaſt-plate. Secondly, for the diſtinction of defenſiue and offenſiue armor, the truth is, that though ſom part may with more property and eminēcy be tearmed offenſiue: yet they are al ſuch weapons as doo ſtrike down aduerſary power, aſwell as ward the blowes which the diuell reacheth vs. Faith therefore is called our victory, 1. Iohn 5.4. This is the victory that ouercometh the world, euen our faith. Now then to conſider of the ſeuerall parts as they be in order, Firſt he ſaith, Stand, beeing girded about with the girdle of truth. For the maner of proceeding, before we proceed to the doctrines and word of exhortation, we will ſeek out foure things: firſt, what is meant by euery one: ſecondly, what is the vſe of it: thirdly, how the diuell doth labour to diſarme vs of it: fourthly, how we may hold our owne againſt him. The girdle of truth then cometh firſt: Now truth ſomtime ſignifieth the doctrine of truth, Iohn 17.17. But that it cannot heere ſignifie; the ſword of the ſpirit, beeing thus to bee conſidered. Truth therefore heere, is ſoundneſſe: which is alwaies accompanied with conſtancie, For which cauſe the Hebrewes doe in one word ſignifie both.

For the ſecond, this girdle hath three vſes. Firſt, it doth adorn vs: for this was the vſe of the Studded belt, which the ſouldiers did weare, to hide the gaping ioynts of their armour, which would haue been vnſeemely: and nothing doth adorne a ſoule more, then vprightneſſe: as our Sauiour commending Nathanael, gaue out this ſpeech of him; Beholde a true Iſraelite in whom there is no guile, Iohn 1.47.

Secondly, a girdle doth tie other cloathes about vs, cloſe to vs, which otherwiſe the winde would blowe about, and would hang but looſe vpon vs: ſo this girdle of truth doth containe and holde together all other graces, wherewith the ſoule is arrayed; and without truth to keepe them together, in time all of them are borne away with winds of temptation. Mat. 13.20.21. That grace that was not knit together with honeſty of heart, came to nothing in the end: as appears in the Parable.

Thirdly, a girdle truſſing vp the loynes of a man moderately, doth ſtrengthen a man; whence is the exhortation ſo often vſed of girding vp the loynes: ſo this grace addeth great ſtrength to the inner man, as wee may ſee in Iob; who when God ſeemed, and men did fight againſt him, when heauen & earth ſeemed to conſpire againſt him, yet this did ſtick by him, Chap. 27.5, Vntill I die, I will neuer take away mine innocency from my ſelfe. Now the works of it are exerciſed in our daily courſe, or in the evill times of greater exerciſe then ordinary. Dayly it doth make vs ſtrike at the roots of hypocriſie, we diſcerne in vs, and reſiſt the temptations of the Diuell, which tend to make vs corrupt our actiōs in their end, or manner of pe • formance: but eſpecially it doth ſtrengthen vs in the euil time, whē the Diuell ſhall bee ready to bear vs down, that we haue been but hypocrites. Now for the third thing, The Didoth by foure meanes eſpecially ſeeks to wipe vs of this girdle. He will from the example of others,Ob. reaſon thus: Such, & ſuch as Iudas, haue had greater things then you, and gone further then you, yet they were but hypocrites, How canſt thou tell? is it otherwiſe with thee? Many firſt are laſt, &c. Anſw. Wee muſt auoide this obiection, Anſ. by learning to diſtinguiſh true conſtant grace, from fained and and temporary: which is fitly done by theſe two differences. Firſt, the wicked haue ſtreames of graces often, but they haue no communion with Chriſt as the godly haue; and therefore their graces wither when heate commeth. Epheſ. 3.17. It is a true liuing faith that maketh Chriſt to dwell in the heart, and this is the cauſe why our grace laſteth: as wee finde by dayly experience ebbes. And this water runneth exceedng lowe: yet hauing the well-head in vs, and renewing our faith on him the quickning Spirit, riuers doe afreſh runne out of our bellies, and the current of grace as high as before. The temporiſer, though he haue a ſtreame of grace, yet wanting the foū tain to feed it, it muſt needs dry away; as thoſe ſtreames, or ponds which haue no ſpring, nor head of water to maintaine them, cannot continue. Secondly, theſe hypocrites receiue the grace they haue, retayning ſome notorious ſinne, or courſe in leſſer euils, wherein they hate reformation: as Herod, Mat. 8. Now this maketh grace it cannot be held with them. For as a ſtomack ill affected thorough choler, though neuer ſo wholeſom meats bee receiued into it, yet it cannot holde them, but is prouoked to caſt: ſo where there is this obſtruction of the ſoule, the wilfull loue of any ſinfull courſe, whatſoeuer grace is receiued into the heart, it will not let it reſt, but maketh the ſoule caſt it vp vpon all occaſions.

Secondly, the Diuell will from our vnſound performance of duties thus reaſon againſt vs: Ob. 2 Thou knoweſt thou haſt often looked more at man then God, and haſt propoūded indirect means when thou ſhouldeſt haue eyed his glory onely: therefore thou haſt not this truth. Anſw. Anſ. We muſt diſtinguiſh of hypocriſie, as of other ſinnes: for as ſinne is raigning, or not; ſo is hypocriſie. Now there may be this, not raigning hypocriſie in the hearts and conſciences of Gods people. Dauid, Pſal. 31. when hee ſaid, Bleſſed is hee, in whoſe ſpirit there is no guile, did take him ſelfe tardy in this evill: and Bradford, with other of thoſe moſt holy Martyrs, doe much ſeeke pardon of hypocriſie and carnall goſpelling: but no ſinne that raigneth not, muſt diſcourage vs. Queſt. How may we know it raigneth not? Anſw. Anſw. If we haue purpoſe againſt it. Secondly, if we haue griefe for it. Thirdly, if we ſeeke for ſtrength againſt it.

Ob.Thirdly, the Diuell will through croſſes wee beare, and from the preiudicate opinion of other men beare vs downe that vvee are not ſound hearted. Anſw. Anſ. The book of Iob is but a canuaſe about this; where it is determined, that no calamities can proue a man an hypocrite, nor no opinion of men, though wiſe and holy: The ſelfe ſame thing befalleth him that ſweareth, and him that feareth an oath. Eccl ſ. 9 1 2.

La • tly, the Diuell will labour to foiſt in this leauen of hypocriſie in our dayly courſe, that thus by little & little, hee may picke this good ſe • d of righteouſneſſe out of our hearts. Here our reſiſtance is to holde vs to our owne, and pray to God to rebuke him. And this way is made for the fourth queſtion, How we may keepe this truth.

Firſt, by conſidering the woefull curſe that belongeth to the contrary: For God deteſteth nothing ſo, as hypocriſie: and abhorreth thoſe duties that are not done to him in ſoundneſſe. 2. The bleſſedneſſe of it. Bleſſed is hee whoſe heart is vpright, Pſal. 119. it is the delight of God; and hither belong all the vſes aboue named. 3. In our cō mon daily duties to labour this: 1. To performe them with our heart. 2. As in the ſight of God. 3. To his glorie, for this will make the grace of truth to be deepely rooted in vs.