The works of the reverend and faithful servant of Jesus Christ M. Richard Greenham,…

After (I say) this comfort received by the preaching of the word, they labouring no further to be renewed and throughly reformed, although they had some sorrow for a season, yet because they did not search themselves more narrowly, and endeavour to purge themselves as well from inward sin, as from outward, and to be wholly transfigured and transformed into a new holy, and righteous life▪ therefore it cometh to pass, that the love of righteousness departeth from them, and they return again to their old by as, and are become prays for Jesuits, and massing Priests, such is their profaneness. And this is because they rested only in the universal promises of God, which although they be all most true and comfortable, yet they can minister no true comfort and consolation unto mans soul, except he make a particular application thereof unto himself.

After (I say) this comfort receiued by the preaching of the word, they labouring no further to be renewed and throughly reformed, although they had some sorrow for a season, yet because they did not search themselues more narrowly, and endeuour to purge themselues as well from inward sinne, as from outward, and to be wholy transfigured and transformed into a new holie, and righteous life▪ therefore it commeth to passe, that the loue of righteousnesse departeth from them, and they returne againe to their old by as, and are become praies for Iesuites, and massing Priests, such is their prophanenesse. And this is because they rested onely in the vniuersall promises of God, which although they bee all most true and comfortable, yet they can minister no true comfort and consolation vnto mans soule, except hee make a particular application thereof vnto himselfe.

Lastly, some there be who would fain seem to the appearance of the Church to have forsaken and sold their sins, and to have made a full and perfect reformation of their¹ former lives evilly spent, which notwithstanding harbour and nourish sins in their hearts, which afterward will break forth, and discover their hypocrisy: and this they do because they were but a little enlightened with the flash of the holy Ghost, and were not throughly reformed inwardly, which is evident in this, that they covet to approve themselves more before men than before God, nourishing in their hearts secret self-love, as in showing themselves zealous until they come to preferment, or to this end that many perceiving their zeal may flock after them, to hear them, & so they may procure themselves fame: whom so soon as Satan beginneth a little to buffet them, they fall away and show that they had sold sin but for a season. This is contrary unto that course which the true ministers of God, and those which fear him aright ought to take, for it is their duty to seek the praise of God and not of themselves, to covet the profit of the people of God, and not their own private lucre, knowing this that they serve not men, but God, and that they must profess religion religiously, setting before their eyes the praise of God, the crown of immortal glory, the salvation of souls, and the acceptation of their labour before God. And all men must desire rather to be religious than to seem so, giving themselves² to the exercises of private prayer, reading, fasting, to private admonition, conference, and other private duties, at such time, and in such place, when and where they need not to boast of any thing done, seeing it is done in secret, which who so doth, let him assure himself that there is nothing so secret, but it shall be revealed, whether it be good or evil.

Lastly, some there be who would faine seeme to the appearance of the Church to haue forsaken and sold their sinnes, and to haue made a full and perfect reformation of their¹ former liues euilly spent, which notwithstanding harbour and nourish sinnes in their hearts, which afterward will breake foorth, and discouer their hypocrisie: and this they doe because they were but a little enlightened with the flash of the holy Ghost, and were not throughly reformed inwardly, which is euident in this, that they couet to approoue themselues more before men than before God, nourishing in their hearts secret selfe-loue, as in shewing themselues zealous vntill they come to preferment, or to this end that many perceiuing their zeale may flocke after them, to heare them, & so they may procure themselues fame: whom so soone as Sathan beginneth a little to buffet them, they fall away and shew that they had sold sinne but for a season. This is contrarie vnto that course which the true ministers of God, and those which feare him aright ought to take, for it is their dutie to seeke the praise of God and not of themselues, to couet the profit of the people of God, and not their owne priuate lucre, knowing this that they serue not men, but God, and that they must professe religion religiously, setting before their eyes the praise of God, the crowne of immortall glorie, the saluation of soules, and the acceptation of their labour before God. And all men must desire rather to be religious than to seeme so, giuing themselues² to the exercises of priuate praier, reading, fasting, to priuate admonition, conference, and other priuate duties, at such time, and in such place, when and where they neede not to boast of any thing done, seeing it is done in secret, which who so doth, let him assure himselfe that there is nothing so secret, but it shall be reuealed, whether it be good or euill.

1. 1To harbour some secret sins in our breast.
2. 2To be religious, rather than so to seem to be.To be religious, rather than so to seeme to be.

If we do this, then shall we not be in the number of those which beginning in the spirit, end in the flesh; or of those which serve God for a season, and in the end fall away from him, and his service. Doubtless it is a strange thing to see some who have bin themselves a light unto others, so now to shrink from Gods truth, as that they should become Papists, or of the Family of love, or of some other heresy. The cause of this is, because their inward stuff was corrupt, and not fully cured by effectual repentance. And thus much of gross sins. Now of the infirmities of nature which remain ever in the best, this inward¹ corruption must be sold also: for it is not enough to leave outward and gross sins, except also we beat down the inward corruption of our own nature: and although² we cannot altogether blot out this our natural corruption, yet the righteousness of Christ may be so resident and dwell in us, that it shall not only keep us from gross outward outrages and offences, but also will hold down & keep short our natural corruptions, neither must we think it enough to sell the fruits of our corrupt nature, but we must also sell the corruption it self: for as we see, so long as the tree remaineth, there will always spring forth some buds; even so of the children of God, so long as the corruption ⟨p. 306⟩of the nature reigneth in them, so long do they burst out into some offences or other: but most men make either little or no conscience at all of these little faults; but it must be otherwise with us, or else we cannot but displease God greatly. For as a river drieth up unto the fountain, yet if we do rest from all emptying of it, it will increase again: So except the children of God do keep down their natural corruption, although they offend not³ as the reprobate and wicked, in monstrous sins against God, yet they cannot but have great downfalls. Wherefore we must not with the woman, whereof the Poet speaketh, see, and behold good and lawful things, and follow that which is evil; neither must we be as⁴ the Philosophers, whose reason fighteth with their appetite, but we must fight both with reason and appetite, we must be as new creatures borne again, and we must be more willing to endure all shame and reproaches, than to fall and offend to the dishonour of God. Being grieved that we see our selves ready to displease the Lord.

This is painful unto the wicked, but very joyful and pleasant unto the children of God, when they shall sell all their sins for ever, for the more of them they sell, the more sweet and comfortable it will be unto them. Besides this, we have an adversary within us, even the prick of the flesh, the messenger of Satan, for so the Apostle witnesseth of himself.¹ 2. Cor. 12. 7. Least I should be exalted out of measure through the abundance of our revelations, there was given unto me a prick in the flesh, the messenger of Satan, to buffet me, because I should not be exalted out of measure. Who or what man was more in taking pains than the Apostle Paul? Who went through more perils for the testimony of Christs truth? Who was more zealous in advancing the Gospel of Christ Jesus? Could not all the Apostles watchings, all his fastings, his dangers, his continual prayers: finally could not all his gifts and graces which were in him abundantly beat down and cure this pride and arrogance of the spirit in him? Who therefore, or what are we that think we can get so easily a victory of sin, seeing the Apostle, who was carried up to the third heaven cannot do it. When all other sins are ended in a man, and when he thinketh himself safe from sin, then cometh pride, for it ariseth of well doing, and² therefore the Apostle said that the prick of the flesh did buffet and box him. Where he showeth that this sin was so grievous unto his soul, that he fought against sin and Satan, even as Christ did fight against him, when after he was baptised he was tempted of him: Even so it cometh to pass with the children of God, when they are delivered as it were wholly from sin, and think themselves most far off from offending God, then Satan cometh like an Angel of light, seeking by this means to deceive them, that in well doing they should please themselves overmuch, and so displease God; wherefore the virtue of God must appear in our infirmities. For as the Apostle saith,³ Gods power is made perfect through weakness: and therefore when any temptation shall happen unto us, we are to beware that we neither make a light account of them, neither be too much afraid of them, for as it is with the bodily enemy, so is it likewise with the spiritual: if thou be careless, then thine adversary setteth upon thee at unawares;

if too¹ fearful, then he over cometh thee at the first assault: even so is it with Satan, if thou be secure and pass not for him, then he suddenly taketh thee napping, if thou be over fearful; then likewise he seeketh thy destruction. Wherefore take good heed unto Satan, & see ⟨p. 307⟩that thou make not too light account of his temptations, but still consider with thy self, that the devil is ever knocking at the door, ready if thou have but one evil thought to enter into thee. Wherefore beware least by reason of thy security the devil do enter into thee, be humble in thy soul, as it becometh the child of God; on the other side fear him not too much, but know that God, Christ Jesus, the holy Ghost, and the Angels in heaven, and all the Saints of God in earth will take thy part against him.

if too¹ fearefull, then he ouer commeth thee at the first assault: euen so is it with Sathan, if thou be secure and passe not for him, then he suddenly taketh thee napping, if thou be ouer feareful; then likewise he seeketh thy destruction. Wherfore take good heed vnto Sathan, & see ⟨p. 307⟩that thou make not too light account of his temptations, but still consider with thy selfe, that the diuell is euer knocking at the doore, readie if thou haue but one euill thought to enter into thee. Wherefore beware least by reason of thy securitie the diuell do enter into thee, be humble in thy soule, as it becommeth the child of God; on the other side feare him not too much, but knowe that God, Christ Iesus, the holy Ghost, and the Angels in heauen, and all the Saints of God in earth will take thy part against him.

1. 1Carnal security & fear dangerous.C•rnall securitie & feare dangerous.

THE ELEVENTH SERMON, PREACHED BY MASTER RICHARD GREENHAM, as followeth.

THE ELEVENTH SERMON, PREACHED BY MAISTER RICHARD GREENHAM, as followeth.

EPHES. 6. vers. 10. 11. 12. 10 Finally, my b••th•••, be strong in the Lord, and in the power of his might. 11 Put on the whole armour of God, that ye may be able to stand against the assaults of the devil. 22 For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the princes of the darkness of this world, against spiritual wickednesses, which are in the hie places.

EPHES. 6. vers. 10. 11. 12. 10 Finally, my b••th•••, be strong in the Lord, and in the power of his might. 11 Put on the whole armour of God, that yee may bee able to stand against the assaults of the diuell. 22 For we wrestle not against fleshe and blood, but against principalities, against powers, and against the worldly gouernours, the princes of the darkenes of this world, against spirituall wickednesses, which are in the hie places.

After the Apostle had used general doctrine, and in forced thereupon particular exhortations, he returneth from his specials to general exhortation• again, as we may see in these verses, wherein •ee exhorteth them to stand strongly, and therefore putteth them in m•••e of armour, without the which they must needs lye o••n to their adversaries. The peril whereof is so much the greater, by how much their adversaries were the sorer, and for that cause the Apostle falls into the description of them, with whom they must encounter. Afterward the several pieces and parts of our defence are set down, &c. More plainly these things are worthy to be noted▪ The exhortation it self in these words, Be strong in the Lord. Secondly, the way how to stand, by putting on the armour of God. Thirdly, the reason, which is, For we wrestle not with flesh and blood alone, &c. Lastly, a description of the weapons and armour it self. Finally, that is to conclude, or what remaineth, or, take this the conclusion and corollary of all, that you must not think it a small thing to profess Christ his Gospel, as some do; neither yet on the other side must •e be discouraged at the difficulties of the professio, but as on the one side you must still think of a battle, and not dream of peace; so you must know, that the Lord will harness you even with his own coat armour thereunto. Thus he noteth with two extremities incident to Christians, that is, that either they forget that they are in a warfare by security and presumption, and think it to be less than it is, or else they are too much dismayed at the first view of it, and so desperately yield ere they fight. But do any here marvel, that ⟨p. 308⟩Paul should speak thus to Gods children and well approved Christians? To them I answer, that besides other miserable experience of latter times & present time which doth declare it too openly, David a dear child of God, & Peter a professed & an approved Christian, will sufficiently teach them in this point. One would little think David had had an adulterous heart or bloody hand: if one should have told Peter, that he would have forsworn his sovereign Saviour, it had been a matter of quarrel. But seeing David in the conflict shrunk, and Peter in the trial failed, let us beware we be not daring Davids, nor proud Peters, speaking further then we try our hearts.

No doubt of it Peter spake simply and as he thought, yet he saw not what he thought, he knew not his own heart. It is another thing, as Gods children can well tell us, to have a general knowledge of our strength, and another thing to have a particular feeling of it: let us thereupon still remember that heavenly apophthegm, Who so will follow Christ, must for sake himself. Now if Satan find us wisely and warily catechized in this point, then he turns another leaf, and works ou• desperation. Then he shows the difficulties of godliness, our weakness, and the number of our hinderances, to bring us to be discouraged; but this is the more rare evil. Thus Satan finding another corruption, useth another course with us, if he cannot make us easy Christians, he will make us heavy Christians. To raise up such faint hearts the Apostle cries, Be strong; and least any man should reply of his own want of strength, Paul shows what and whose strength he means, namely Gods strength, and in the power of his strength this strength is required, when we see it is not good fighting with Satan in his own armour, he is a sophister, dispute not with him in his own logic; he is an orator, beware of his eloquence; he is a Prince, take heed of his power. As Satan in his own cause must use his own strength, so we in the Lords cause are to trust to the Lords strength. This doctrine requires rather meditation than declaration, conscience than knowledge to be made of it.

No doubt of it Peter spake simply and as he thought, yet he saw not what he thought, he knew not his owne heart. It is another thing, as Gods children can well tell vs, to haue a general knowledge of our strength, and another thing to haue a particular feeling of it: let vs thereupon still remember that heauenly apophthegme, Who so will followe Christ, must for sake himselfe. Now if Satan finde vs wisely and warily catechized in this point, then he turnes another leafe, and works ou• desperation. Then he shewes the difficulties of godlines, our weakenes, and the number of our hinderances, to bring vs to be discouraged; but this is the more rare euill. Thus Satan finding another corruption, vseth another course with vs, if he cannot make vs easie Christians, he will make vs heauie Christiās. To raise vp such faint hearts the Apostle cries, Be strong; and least any man should replie of his owne want of strength, Paul shewes what and whose strength he meanes, namely Gods strength, and in the power of his strength this strength is required, when wee see it is not good fighting with Satan in his owne armour, he is a sophister, dispute not with him in his owne logique; he is an oratour, beware of his eloquence; he is a Prince, take heede of his power. As Satan in his owne cause must vse his owne strength, so wee in the Lords cause are to trust to the Lords strength. This doctrine requires rather meditation than declaration, conscience than knowledge to be made of it.

Now to show how we must be strong, it is added, Put on the whole armour of God, &c. It is a pleasant and profitable comparison here used, to show the estate of Christians. As silly soldiers going into the camp cannot hope for any good issue if they be naked and unarmed; so we, if in our daily conflicts we remain unfenced, cannot think of any better end than to be overcome. But three things here offer themselves First, it must be God his armour. Secondly, it must be a whole armour. Thirdly it must be put on. There are some in the pride of their wit, and opinion of their learning and policy, that marvel that silly souls lye so weakly under Satan's hand. But alas if one temptation shake them, if one wound of conscience bruise them, they see no learning but learning from heaven, no wisdom, but the wisdom of the spirit can help them; Satan will overcome them in his own armour, and Gods cause is defended with his own strength. Now that we must put on all it is plain; for as he were worthy to be counted a fool, that with one piece, or with a few would venture into the battle, seeing the enemy strikes rather at one part not fenced than at all the other covered; so what were it to have one grace of God, what to leave one sin, what to see one want, what to hate one corruption, and yet to lye open in a great many? Lastly, we must put on our harness. Admit a man had his armoury never so well stored, and his weapons never so tried, if either he cannot put on his armour, or being armed, wants skill to use it, what doth it profit when the enemy knocks at his gate•so if I have never so good things, if either in temptation I know not how to use them, or to deal in them, how shall I stand at Satan's assaults? This courage must be neither mean nor in our selves, but in God, and in the power of God, and in the might of his power. And to add to the former examples moe, consider how Noah presuming proved weak; how Hezekiah after many distresses not suspecting himself did fall, for the Lord leaving him he was vainglorious even before Gods enemies. So far have even Gods servants been deceived in an opinion of their strength, not that they were gross hypocrites, but that they saw not the corruption of their own hearts, and therefore when they came to handy strokes, they were foiled.

Now to shew how we must be strong, it is added, Put on the whole armour of God, &c. It is a pleasant and profitable comparison here vsed, to shewe the estate of Christians. As silly souldiers going into the camp cannot hope for any good issue if they bee naked and vnarmed; so we, if in our daily conflicts we remaine vnfenced, cannot thinke of any better end than to be ouercōmed. But three things here offer thēselues First, it must be God his armour. Secondly, it must be a whole armour. Thirdly it must be put on. There are some in the pride of their wit, and opinion of their learning and policie, that maruell that silly soules lye so weakely vnder Satans hand. But alas if one temptation shake them, if one wound of conscience bruise them, they see no learning but learning from heauen, no wisedome, but the wisedome of the spirit can helpe them; Satan will ouercome them in his owne armour, and Gods cause is defended with his owne strength. Now that we must put on all it is plaine; for as he were worthy to be counted a foole, that with one peece, or with a few would venture into the battel, seeing the enemie strikes rather at one part not fenced than at all the other couered; so what were it to haue one grace of God, what to leaue one sinne, what to see one want, what to hate one corruption, and yet to lye open in a great many? Lastly, wee must put on our harnesse. Admit a man had his armorie neuer so well stored, and his weapons neuer so tried, if either he cannot put on his armour, or being armed, wants skill to vse it, what doth it profite when the enemie knocks at his gateso if I haue neuer so good things, if either in temptation I knowe not how to vse them, or to deale in them, how shall I stand at Satans assaults? This courage must be neither meane nor in our selues, but in God, and in the power of God, and in the might of his power. And to adde to the former examples moe, consider how Noah presuming proued weake; how Ezekiah after many distresses not suspecting himselfe did fal, for the Lord leauing him he was vaineglorious euen before Gods enemies. So far haue euen Gods seruāts bene deceiued in an opiniō of their strength, not that they were grosse hypocrites, but that they saw not the corruption of their owne hearts, and therefore when they came to handy strokes, they were foyled.

No doubt Peter, as we said, & the other Apostles were not purposed to deceive mens eyes, yet they fell. Who then are we having no such strength, if the Lord let us see our weakness by withdrawing his spirit from us? why should we think well of our ⟨p. 309⟩selves? Late & lamentable memory shows, that many old Gospellers are now cold professors, some being heretics, some Epicures, some worldlings. No little charge, nor slender burden is Christianity then, for many seek the straight way, and cannot get in, many either in practise or otherwise being plainly Atheists. And surely hereof it must teach us, that Gods Saints in tentation and accusation are so fair to seek for wisdom & strength, as we are to learn wisdom by other inens harms, least in trouble we be such as falter in affliction. Here our Saviour Christ his admonition cometh in speed, that if we will come to him, we must go out of our selves, and think no wi•, wisdom, reason, or strength to stand on temptation if the Lord keep us not. We are as in building, so in battle. for the building we must provide stuff enough; for the battle we must provide sufficient furniture, we are to cast our costs before, we must reckon our revenues, and take account of our armoury, and consult of our ability, because of Christianity be building and warring together, we must provide both trowel and sword together, least finding hard tempests we retire and recoil with shame. And what makes us so secure, but that we think that Christian profession is but a sleight? And to go further, why comes it to pas•e, that oft disputing Preachers in conflicts are confounded, and most courageous ch•me subtle▪ o•• t•e vilest dastards, but from hence, that they trust in themselves? But ô mali• of the •n, ô corruption of natur•• if thou, Satan, canst not make us •o presume, thou wilt extremity to despair; ô vile nature, thy presuming is the way to despairing. And to speak of this latter extremity, which is the less curable evil, if Satan meet with us as having a ight of our weakness, sure he will bring us to despair. It is a sure temptation to hindere he (which elif n perfection is as hard as to fulfil the law) and it is Satan's practise, he once see us down, he will keep us down, & answer all our wants.

If we say we have no wisdom, he will confirm it, ••y he will make us to despair not only of our wisdom, but of Gods wisdom in us. But remember that that which is not in us, is in Christ. Remember Gods strength must be seen in our weakness Necessary then was this reduplication of Paul concerning the strength and might of God. In tentation we say, we are strongly tempted; Paul saith, the Lord will strong•• help us. But here note a difference between the exhortations legal and evangelical. The exhortations of the law kill, the exhortations of the Gospel quicken. For he that thinks he should do good as he should do it, and leave sin as he ought to do, shall find corruption in every thing. Hereof it comes to pass, that many say, I see nothing in prayer and in all g•od things but hypocrisy. It is well, thou thoughtest thy self living, but thou art dead. But to ••••• to the difference spoken of, the exhortations of the l•w do bind us on pain of death, the exhortations of the Gospel commands that which Christ is ready to give us, and it chargeth us not so much to do it, but to believe that Christ by his blessed spirit will work every good thing in us. For the Gospel being the Ministry of ••fe giveth life, and strength from above, when we are dead & weak. The not discerning of this difference makes many good precepts fall to the ground. The law indeed reveals sin, but the Gospel cures sin, the law woundeth, and so must it do; but the Gospel healeth us, which the law can never do.

If we say we haue no wisedome, he will confirme it, ••y he will make vs to despaire not only of our wisedome, but of Gods wisedome in vs. But remember that that which is not in vs, is in Christ. Remember Gods strength must be seene in our weakenes N•cessarie then was this reduplication of Paul concerning the strength and might of God. In tentation we say, we are strongly tempted; Paul saith, the Lord will strong•• help vs. But here note a difference betweene the exhortations legall and euangelicall. The exhortations of the law kill, the exhortations of the Gospell quicken. For he that thinks he should doe good as he should doe it, and leaue sinne as he ought to doe, shall finde corruption in euery thing. Hereof it comes to passe, that many say, I see nothing in prayer and in all god things but hypocrisie. It is well, thou thoughtest thy selfe liuing, but thou art dead. But to to the difference spoken of, the exhortations of the lw do bind vs on paine of death, the exhortatios of the Gospell commands that which Christ is readie to giue vs, and it chargeth vs not so much to do it, but to beleeue that Christ by his blessed spirit will worke euery good thing in vs. For the Gospell being the Ministerie of fe giueth life, and strength from aboue, when we are dead & weake. The not discerning of this difference makes many good precepts fall to the ground. The lawe indeede reueales sinne, but the Gospell cures sinne, the law woundeth, and so must it do; but the Gospell healeth vs, which the law can neuer doe.

Hitherto we have heard thus much, first we must provide that we fight in Gods harness, not with Satan's weapons, whether they be wit, reason, policy, education or such like. We fight against a Prince and principality, who wants not wit, knowledge, civill gifts, or any such things, which things have been given even unto the heathen, for they were wise and learned men, yet many of them lay in great sins, in idolatry, some fearfully ended their lives. Let not Christians then say, have I not wit, reason, and education beseeming a man? Well, so did the Philosophers and Poets, and yet behold their fruits, behold their ends: but let us deny reason, and withstand wit, for it will surely fa•le in the hour of death, and in the hour of temptation. No gift of nature, no gift of bringing up can withstand Satan or sin, unless from heaven God change us Neither is this the sin only of the unregenerate, but in the regenerate, who still sliding to reason or overweighing of God his power are foiled; and therefore we see many overcome, who purpose to withstand, yet striving in their own wisdom they are spoiled, be their purpose never so great. Many will say, why this is a monstrous temptation, I will never yield to this, yet ⟨p. 310⟩they fall. This we shall see both in temptations and accusations, when ••en strive and dispute with reason with so subtle a sophister: so the more they strive, the more they are entangled, for they want strength to fight with the strong man, who will not be subdued unless we put on the armour of the stronger man, which is Christ Jesus; which armour is afterward set down. Neither is it enough to have a piece of harness, but we must have all the whole armour, for what is it to cover the head if the breast be bare? what if the arms be armed when the back is unharnesse•? we cannot avoid the darts which come against every place. So we must not have one grace and want another; for then Satan comes in the open place, who observes whether we want a head-piece, • gauntlet, a breast plate, or whatsoever: wherefore we must think that Satan as a politic soldier looks not so much to the armed part, as to the naked part. If he seeth us afraid of him, the•• will he tempt us to despair; if we will not be pierced with uncleanness, then he will shake[…]s with covetousness.

If he sees us pettish and unarmed with love, then Satan will tempt v[…]o anger. Alas it is our weak nature to reserve one sin or other, & it gives Satan advantage; we •e Heroa•an courtiers and Christians, we are half persuaded with Agrippa to be Christians, but we must throughly be harnessed, least as a dead fly corrupteth much good oyn[…]h one sin we defile many graces. Every one hath his familiar sin, which[…]ur to espy as an adversary, and to fight against as an enemy, whether it be pl[…]r, covetousness, or such like. Whereas then thou seest some graces, yet be hu[…]hose, which especially are wanting to thee; and wherein thou art most unarmed, then pray, & labour for more help by grace in Christ Jesus. But what if we have good armour and all armour? yet without use of it we may be strangled in our armour. What if we[…]good graces, and all graces? yet without experience and use of them our souls may[…]urthered in the midst of them. Many may come to the assemblies and hear, ye[…]ey either fail in knowledge, or in practise of it. And sure such is a man as he is in temptation. What is it to have many precepts against anger, & yet be overcome of anger▪ What is it to have rules against covetousness, & to see the issue of it, & yet to be a covetous man? Let us know, that it is one thing to learn to fight against Satan, and another to fight against men. In material conflicts there is some time of truce, but with Satan there is no truce with us but for his advantage; for him we must be armed as well in the night as in the day: in outward battles winters make war to cease, we have no quietness neither in summer nor in winter.

If he sees vs pettish and vnarmed with loue, then Satan wil tempt v〈…〉o anger. Alas it is our weake nature to reserue one sinne or other, & it giues Satan aduantage; we •e Heroa•an courtiers and Christians, we are halfe perswaded with Agrippa to be Christiās, but we must throughly be harnessed, least as a dead flye corrupteth much good oyn〈…〉h one sinne we defile many graces. Euery one hath his familiar sinne, which〈…〉ur to espie as an aduersarie, and to fight against as an enemie, whether it bee pl〈…〉r, couetousnes, or such like. Whereas then thou seest some graces, yet be huhose, which especially are wanting to thee; and wherein thou art most vnarmed, then pray, & labour for more helpe by grace in Christ Iesus. But what if we haue good armour and all armour? yet without vse of it we may be strangled in our armour. What if weegood graces, and all graces? yet without experience and vse of them our soules mayurthered in the midst of them. Many may come to the assemblies and heare, yeey either faile in knowledge, or in practise of it. And sure such is a man as he is in temptation. What is it to haue many precepts against anger, & yet be ouercome of anger What is it to haue rules against couetousnes, & to see the issue of it, & yet to be a couetous man? Let vs know, that it is one thing to learne to fight against Satan, and another to fight against men. In materiall cōflicts there is some time of truce, but with Satan there is no truce with vs but for his aduantage; for him we must be armed as well in the night as in the day: in outward battels winters make warre to cease, we haue no quietnes neither in summer nor in winter.

That ye may be able to withstand. The Apostle describes our enemies. If we had to deal but with our selves, or with men like to our selves, or with the world, we had need of God his power; but seeing beside all these we are to deal with all the hellish army, much more we need this: we are not only to fight against the flesh and the world, but against the devils: neither must we think that Paul denieth in this place that we should fight with our own corruption, but he showeth we fight not only with ourselves and with the world, but with Satan too, and so that we need more armour. By two things he describes our enemies, by their might, and subtlety. For their might he calls them principalities and powers. This title is given to the devils, Rom. 8. Colloss. 1. Indeed these names are given to the good Angels, as Ephes. 1. Hebr. 1. so that look what titles are given to the good Angels, are given to the wicked spirits, which, except sanctification, are equal in gifts to the good Angels; for though these spirits have lost their goodness, yet have they not lost their strength and wisdom. They be worldly governors. God be blessed their government reacheth not to heaven, but to the world, yea of the darkness of the world. Thus he distinguisheth of the world as it is by creation, and so God is the prince of it, and as it is now by corruption, and so the Devil is the god of the world. This teacheth us, when Satan shall prevail, even over men living in ignorance and ungodliness. The world was made good by creation, but degenerated to evil by corruption. Well we see the devil is called the prince of the world, and he saith of himself that all is his. It is not so by creation, but be the righteous judgement of God all is in his hands to punish our sins, or try our faith.

That yee may bee able to withstand. The Apostle describes our enemies. If wee had to deale but with our selues, or with men like to our selues, or with the world, wee had neede of God his power; but seeing beside all these wee are to deale with all the hellish armie, much more we neede this: we are not only to fight against the flesh and the world, but against the diuels: neither must we thinke that Paul denieth in this place that wee should fight with our owne corruption, but he sheweth we fight not only with ourselues and with the world, but with Satan too, and so that we neede more armour. By two things hee describes our enemies, by their might, and subtiltie. For their might he cals them principalities and powers. This title is giuen to the diuels,