The Christian warfare wherein is first generally showed the malice, power and politic stratagems…The Christian warfare wherein is first generally shewed the malice, power and politike stratagems…

when Satan cometh to us this day and tempteth us to such gross wickedness, that we cannot choose but discern them to be his suggestions, yet this is no impediment to him but that he may come again to morrow, and deceive us with some more subtle policy, because we cannot discern between his suggestions and our own thoughts, and therefore do acknowledge no other author of his temptations but our selves.

when Sathan commeth to vs this day and tempteth vs to such grosse wickednes, that we cannot chuse but discerne them to be his suggestions, yet this is no impediment to him but that he may come againe to morrow, and deceiue vs with some more subtill pollicie, because we cannot discerne betweene his suggestions and our owne thoughts, and therefore doe acknowledge no other author of his temptations but our selues.

Hence also it is that he will not stick to tempt the most godly unto the grossest impiety, and the most learned and sound in judgement, to entertain the absurdest heresy or error. For if he prevail (which sometime he doth as we may see in the example of David whom he tempted to adultery and murder, though he were a man according to Gods own heart; and of Peter whom, he tempted to deny and forswear Christ, though he were a most worthy Apostle) then he getteth a great victory, and giveth them a singular ⟨p. 103⟩foil; but if he be repulsed, yet this is no hinderance unto him, why he may not entrap them in some more secret ambushment. Hence it is that though he begin his fight with cunning policy, taking upon him the person of a friend, and transforming himself into an Angel of light, yet this is no impediment but that he may afterwards again appear and violently assault us in his own likeness; as he assaulted our Saviour, first with subtle and secret temptations, like a friend and well-willer; and when he could not so prevail, he doth not stick to appear like himself, tempting him to outrageous gross idolatry, saying, all this will I give thee if thou wilt fall down and worship me. And contrariwise though he begin his assault like a devil and professed enemy, this is no hinderance but that he may end it like an Angel of light, and a flattering treacherous friend. So when he hath enticed us to one extreme and prevaileth not, this is no impediment but that soon after he may allure us to the clean contrary; because though we think the first motion to be his suggestion, yet we may imagine the other to be our own thought, or (as I said) the motion of Gods spirit, because it is quite contrary to the former.

Hence also it is that he will not sticke to tempt the most godly vnto the grossest impietie, and the most learned and sound in iudgement, to entertaine the absurdest heresie or error. For if he preuaile (which sometime he doth as we may see in the example of Dauid whom he tempted to adulterie and murther, though hee were a man according to Gods owne heart; and of Peter whom, hee tempted to deny and forsweare Christ, though hee were a most worthie Apostle) then he getteth a great victorie, and giueth them a singular ⟨p. 103⟩foyle; but if he be repulsed, yet this is no hinderance vnto him, why he may not entrap them in some more secret ambushment. Hence it is that though he begin his fight with cunning pollicie, taking vpon him the person of a friend, and transforming himselfe into an Angell of light, yet this is no impediment but that he may afterwards againe appeare and violently assault vs in his owne likenes; as he assaulted our Sauiour, first with subtill and secret temptations, like a friend and welwiller; and when he could not so preuaile, he doth not sticke to appeare like himselfe, tempting him to outragious grosse idolatrie, saying, all this will I giue thee if thou wilt fall downe and worship me. And contrariwise though he begin his assault like a diuell and professed enemie, this is no hinderance but that he may end it like an Angell of light, and a flattering treacherous friend. So when he hath inticed vs to one extreme and preuaileth not, this is no impediment but that soone after he may allure vs to the cleane contrarie; because though we thinke the first motion to be his suggestion, yet we may imagine the other to be our owne thought, or (as I said) the motion of Gods spirit, because it is quite contrarie to the former.

§. Sect. 10 Seeing therefore the matter standeth thus;¹ how may we resist Satan, considering that we cannot discern his suggestions from our own cogitations? I answer; we must be skilful in Gods word, and thereby able to judge what is good and what is evil, to discern what is virtue and what is vice, what God hath commanded and what he hath forbidden, which be the motions of Gods spirit, and which the suggestions of Satan, and the thoughts of our corrupt flesh; and then are we carefully to embrace that which our conscience approveth as good, being informed by Gods word, and to avoid and reject those motions which we know to be evil, whether they do proceed from Satan or from our selves; for it is not greatly material to know who is the author of them, so we are assured that they are evil and wicked; neither is it any dangerous error to ascribe Satan's suggestions to our corrupt flesh; or to attribute the wicked thought of our own flesh unto Satan: for though he be not the next ⟨p. 104⟩and immediate cause, yet he is the first and principal cause of all sin and wickedness. And hence it is that in the Scriptures the same wicked motion and action is sometimes ascribed to man, and sometimes to Satan indifferently as appeareth,² Act. 5.3.5 where first Peter affirmeth Satan to be the author of Ananias sin, by filling his heart with his suggestions, whereby he was tempted to lie unto the holy Ghost, and after he saith that Ananias had conceived this lie in his own heart.

§. Sect. 10 Seeing therefore the matter standeth thus;¹ how may we resist Sathan, considering that we cannot discerne his suggestions from our owne cogitations? I answere; wee must be skilful in Gods word, and thereby able to iudge what is good and what is euill, to discerne what is vertue and what is vice, what God hath commaunded and what he hath forbidden, which be the motions of Gods spirit, and which the suggestions of Sathan, and the thoughts of our corrupt flesh; and then are we carefully to imbrace that which our conscience approoueth as good, being enformed by Gods word, and to auoyde and reiect those motions which we know to be euill, whether they doe proceede from Sathan or from our selues; for it is not greatly materiall to know who is the author of them, so we are assured that they are euill and wicked; neither is it any dangerous error to ascribe Sathans suggestions to our corrupt flesh; or to attribute the wicked thought of our owne flesh vnto Sathan: for though he be not the next ⟨p. 104⟩and immediat cause, yet he is the first and principall cause of all sinne and wickednes. And hence it is that in the Scriptures the same wicked motion and action is sometimes ascribed to man, and sometimes to Sathan indifferently as appeareth,² Act. 5.3.5 where first Peter affirmeth Sathan to be the author of Ananias sinne, by filling his heart with his suggestions, whereby he was tempted to lie vnto the holy Ghost, and after he saith that Ananias had conceiued this lie in his owne heart.

1. 1How we may avoid danger, though we cannot discern Sathans temptations from our own lusts.How we may auoide danger, though we cannot discerne Sathans temptations from our owne lusts.
2. 2Act. 5.3.5.

1. 1How Sathans suggestions may be discerned from our own fleshly lusts.How Sathans suggestions may be discerned from our owne fleshly lusts.

Secondly, when as the suggestion is urged with great force and violence, and leaveth behind it a deep impression, which seemeth to bring a necessity of doing that which is even contrary to natural reason, whereas the suggestions of the flesh do rather lead and entice us then draw and enforce us unto sin.

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

Thirdly, the temptations of Satan move us oftentimes to such outrageous wickedness, and hellish impiety, that even nature corrupted doth condemn as abominable, and even trembleth with fear and horror, when they are first suggested.

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

Fourthly, rhe flesh taketh occasion of things present and subject to the senses to entice us unto sin; but Satan's suggestions sometimes are far fetched and so strange unto us, that before the instant they are suggested we never thought or so much as dreamed of them.

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

Lastly, the things whereunto we are tempted by the flesh, are always delightful and pleasing unto us; but satan tempteth us also to those things which are irksome and grievous: as namely to superstitious abstinence whereby the body is almost starved; to punishing of our own bodies, as he tempted the Baalitish priests, to cut and lance themselves ⟨p. 105⟩before their idol; and the superstitious papists to whip themselves before their images, and to take upon them tedious and dangerous pilgrimages to idols and relics of Saints; and the idolatrous heathen to burn in sacrifice their dear children. So also he tempteth some to despair of Gods mercy and so torment themselves with horror and fear; yea sometimes to lay violent hands upon themselves, murdering and taking away their own life, which by nature is so deer and precious unto them. All which being contrary to our natural inclinations and the desires of the flesh, manifestly appear to be the suggestions of Satan.

Lastly, the things whereunto we are tempted by the flesh, are alwaies delightfull and pleasing vnto vs; but sathan tempteth vs also to those things which are irksome and grieuous: as namely to superstitious abstinence whereby the body is almost starued; to punishing of our owne bodies, as he tempted the Baalitish priests, to cut and launce themselues ⟨p. 105⟩before their idol; and the supersttious papists to whip themselues before their images, and to take vpon them tedious and daungerous pilgrimages to idols and reliques of Saints; and the idolatrous heathen to burne in sacrifice their deare children. So also he tempteth some to despaire of Gods mercie and so torment themselues with horror and feare; yea sometimes to lay violent hands vpon themselues, murthering and taking away their owne life, which by nature is so deere and precious vnto them. All which being contrarie to our naturall inclinations and the desires of the flesh, manifestly appeare to be the suggestions of Sathan.

And these are the chief differences between the temptations of Satan and the flesh; otherwise they are commonly so like one to the other that they can hardly be discerned: and therefore let us not be so careful, curiously to distinguish them, as to avoid or resist them; knowing that Satan is the captain general, and the flesh and the lusts thereof Satan's chief aides and assistants, which continually fight against the spirit and labour to plunge both body and soul into everlasting destruction.

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

CHAP. XXII. Of the general means whereby we may be enabled to withstand our spiritual enemies.

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

§. Sect. 1 And so much concerning the manner of Satan's fight:¹ now we are to speak of the conflict it self; wherein (as I have showed) the parties assaulting and oppugning are the devil and his assistants the world and the flesh; the party defending and resisting is the christian soldier. The cause of the fight is not for lands and dominions, nor for riches and mines of gold; for these would Satan be content to give if he had them in his possession, if we would renounce Gods service, and fall down and worship him; but for the everlasting salvation of our souls which Satan laboureth by all means possible to hinder, and to plunge us into endless ⟨p. 106⟩destruction. The weapons which the assailants use in this fight are not the sword & spear, or any other carnal furniture, but spiritual temptations, whereby they seek to entice, draw, and provoke man to sin, that consequently he may receive the wages thereof everlasting death. The weapons which the Christian soldier useth to defend himself and repel his enemies, is the spiritual armour before spoken of, namely, the girdle of verity the breast-plate of righteousness, the knowledge & profession of the Gospel of peace, the shield of faith, the helmet of salvation, the sword of the spirit, and fervent and effectual prayer.

§. Sect. 1 ANd so much concerning the manner of Sathans fight:¹ now we are to speake of the conflict it selfe; wherein (as I haue shewed) the parties assaulting and oppugning are the diuell and his assistants the world and the flesh; the partie defending and resisting is the christian souldier. The cause of the fight is not for lands and dominions, nor for riches and mines of gold; for these would Sathan be content to giue if he had them in his possession, if we would renounce Gods seruice, and fall downe and worship him; but for the euerlasting saluation of our soules which Sathan laboreth by all meanes possible to hinder, and to plunge vs into endlesse ⟨p. 106⟩destruction. The weapons which the assailants vse in this fight are not the sword & speare, or any other carnall furniture, but spirituall temptations, whereby they seek to intice, draw, and prouoke man to sin, that consequētly he may receiue the wages therof euerlasting death. The weapons which the Christiā souldier vseth to defend himself and repell his enemies, is the spiritual armour before spokē of, namely, the girdle of veritie the breast-plate of righteousnes, the knowledge & profession of the Gospel of peace, the shield of faith, the helmet of saluation, the sword of the spirit, and feruent and effectuall prayer.

1. 1The circumstances to be considered in this spiritual conflict.The circumstances to be considered in this spirituall conflict.

§. Sect. 2 Now in this conflict of temptations,¹ there are first two common affections or general properties to be considered of; the Christian soldiers manful resistance, or else his fainting and receiving the foil; for either he courageously standeth upon his defence, armed with the graces of Gods spirit, and putteth Satan to flight by withstanding his temptations; or else being surprised at unawares, whilst he is disarmed of these spiritual weapons and Christian armour, he is soiled by his spiritual enemies, yielding unto their temptations and falling into sin.

§. Sect. 2 Now in this conflict of temptations,¹ there are first two common affections or generall properties to be considered of; the Christian souldiers manfull resistance, or els his fainting and receiuing the foile; for either he couragiously standeth vpon his defence, armed with the graces of Gods spirit, and putteth Sathan to flight by withstanding his temptations; or els being surprized at vnawares, whilest he is disarmed of these spirituall weapons and Christian armour, hee is soiled by his spirituall enemies, yeelding vnto their temptations and falling into sinne.

1. 1Of two common affections to be considered of in this spiritual conflict.Of two common affections to be considered of in this spirituall conflict.

¹That we may withstand our spiritual enemy valiantly in all his temptations, and obtain a final victory, there are certain general means to be used; which may serve as strong forts and bulwarks, unto which we may retire our selves as often as we faint, and be ready to receive any disadvantage in the fight. First, we are continually to have in memory the commandment of our chief captain Christ Jesus, whereby he inciteth us to a continual fight without fainting or yielding. So Eph.² 6.10.11. Be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against all the assaults of the devil. ³And 1. Pet. 5.8. Your adversary the devil as a roaring lion walketh about seeking whom he may devour. Whom resist steadfast in the faith.

¹That we may withstand our spirituall enemie valiantly in all his temptations, and obtaine a finall victorie, there are certaine general means to be vsed; which may serue as strong forts and bulworkes, vnto which we may retire our selues as often as we faint, and be readie to receiue any disaduantage in the fight. First, we are continually to haue in memorie the commandement of our chiefe captaine Christ Iesus, whereby he inciteth vs to a continuall fight without fainting or yeelding. So Eph.² 6.10.11. Be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against all the assaults of the diuell. ³And 1. Pet. 5.8. Your aduersarie the diuell as a roring lion walketh about seeking whom he may deuoure. Whom resist stedfast in the faith.

1. 1Of the first means to withstand our spiritual enemies, to wit, Gods commandment.Of the first meanes to withstand our spirituall enemies, to wit, Gods commandement.
2. 2Eph. 6.10.11.
3. 31. Pet. 5.8.

¹Secondly, let us be encouraged to withstand our spiritual enemies with assured hope of victory; for we fight the Lords battles under the standard of Jesus Christ, whose power is omnipotent, and therefore able to defend us, & to overthrow our enemies with a word of his mouth; who also is our head ⟨p. 107⟩and we his members, and therefore we may assure our selves that he hath no less will than power to succour us. As also let us always have in mind the crown of victory promised to all that overcome, even a crown of glory and everlasting happiness in Gods kingdom, Apoc. 2.7. & 3.5.12.21. And this will make us resolve never to faint in the battle,² nor cowardly yield unto Satan's temptations, though he should entice us to sin by offering us the whole world, because we would not thereby hazard the loss of this eternal weight of glory.

¹Secondly, let vs be incouraged to withstand our spirituall enemies with assured hope of victorie; for we fight the Lords battailes vnder the standerd of Iesus Christ, whose power is omnipotent, and therefore able to defend vs, & to ouerthrow our enemies with a word of his mouth; who also is our head ⟨p. 107⟩and we his members, and therefore we may assure our selues that he hath no lesse will than power to succour vs. As also let vs alwaies haue in minde the crowne of victorie promised to all that ouercome, euen a crowne of glorie and euerlasting happines in Gods kingdom, Apoc. 2.7. & 3.5.12.21. And this will make vs resolue neuer to faint in the battell,² nor cowardly yeeld vnto Sathans temptations, though he should intice vs to sinne by offring vs the whole world, because we would not thereby hazard the losse of this eternall waight of glorie.

1. 1The second means, hope of victory.The second meanes, hope of victorie.
2. 2Apoc. 2.7. and 3.5.12.21.

¹Thirdly, we are always to stand in readiness armed with the christian armour, the graces of Gods spirit, and to use all good means that we may be more and more strengthened & confirmed in them: but yet when we are at the strongest, we are not to presume upon our own strength, but to rely our selves wholly upon the Lords assistance, and when we are tempted and assaulted, we must continually implore his help, that being armed with the power of his might, we may withstand the temptation and obtain victory.

¹Thirdly, we are alwaies to stand in readines armed with the christian armour, the graces of Gods spirit, and to vse al good means that we may be more and more strengthened & confirmed in them: but yet when we are at the strongest, we are not to presume vpon our own strength, but to relie our selues wholy vpon the Lords assistance, and when wee are tempted and assaulted, we must continually implore his help, that being armed with the power of his might, wee may withstand the temptation and obtaine victorie.

1. 1The third means, to be always in readiness.The third meanes, to be alwaies in readines.

¹Fourthly, when we are assaulted by our spiritual enemies and tempted unto any sin, we must not only abstain from committing thereof, but also take occasion thereby of doing the contrary virtue. For example, when we are tempted to unlawful pleasures, we must not only abstain from them, but also we are somewhat to abridge our selves of those that be lawful, and the more seriously and painfully to follow the works of our lawful callings; when we are tempted to covetousness, we must the more carnestly exercise the works of mercy and christian liberality; when we are tempted to ambition, we must not only refrain from vainglory, but we must labour after true humility and mortification, refusing not only unlawful honours, but those also which are lawful, so oft as we have just cause to fear that Satan will (taking occasion of our corruption) hereby cause us to forget God; when we are tempted to neglect the hearing of Gods word on the Lords Sabaoth, we are the more diligently to hear it, not only then, being bound hereunto by Gods commandment, as being one of the chief means of sanctifying this day consecrated to Gods service; but also on the week days, if the Lord give us fit ⟨p. 108⟩opportunity, when as we might lawfully be exercised in the duties of our callings. In a word, when we are tempted to any vice, we are to take occasion thereby of doing the contrary virtue; in the mean time carefully avoiding the policy of Satan, before spoken of, whereby he laboureth to draw us from one vice to his contrary extreme. And so like valiant soldiers we shall not only avoid the danger and violence of Satan's strokes, but also we shall give Satan the foil with his own weapon, yea and make him afraid to assault us again with his temptations, least when he provoketh us unto sin, we take occasion thereby to serve God, and more constantly to embrace virtue.

¹Fourthly, when we are assaulted by our spirituall enemies and tempted vnto any sinne, we must not only abstaine from committing thereof, but also take occasion thereby of doing the contrary vertue. For example, whē we are tempted to vnlawful pleasures, we must not only abstaine from thē, but also we are somewhat to abridge our selues of those that be lawfull, and the more feriously and painfully to follow the works of our lawfull callings; when we are tempted to couetousnes, we must the more carnestly exercise the works of mercie and christian liberalitie; when we are tēpted to ambition, we must not only refraine frō vainglorie, but we must labour after true humilitie and mortification, refusing not only vnlawfull honours, but those also which are lawfull, so oft as we haue iust cause to feare that Sathan wil (taking occasion of our corruption) hereby cause vs to forget God; when we are tempted to neglect the hearing of Gods word on the Lords Sabbaoth, wee are the more diligently to heare it, not only then, being bound hereunto by Gods commandement, as being one of the chief means of sanctifying this day consecrated to Gods seruice; but also on the weeke daies, if the Lord giue vs fit ⟨p. 108⟩opportunitie, when as we might lawfully be exercised in the duties of our callings. In a word, when we are tempted to any vice, wee are to take occasion thereby of doing the contrarie vertue; in the meane time carefully auoiding the policie of Sathan, before spoken of, whereby hee laboureth to draw vs from one vice to his contrarie extreame. And so like valiant souldiers we shall not onely auoide the daunger and violence of Sathans strokes, but also wee shall giue Sathan the foyle with his owne weapon, yea and make him afraide to assault vs againe with his temptations, least when hee prouoketh vs vnto sinne, we take occasion thereby to serue God, and more constantly to imbrace vertue.

1. 1The fourth means, to take occasion of Sathans temptation unto sin of doing the contrary virtue.The fourth meanes, to take occasion of Sathans temptation vnto sinne of doing the cōtrary vertue.