A Spiritual Trumpet: EXCITING AND preparing to the Christian WARFARE.  
Sounded first in the utmost parts of the Lords Camp, to one wing of the Army, now in the midst for the benefit of all.  
By WILLIAM JEMMAT, Master of Arts, and Preacher of God's word at Lechlade in Gloucester shire.  Cyp. epist. ad Cornel. 
Qui in pace militibus suis futuram praenunciat pugnam, dabit militantibus in congressione victoriam.  
LONDON, Printed by I. H. for john Bartlet at the gilt Cup in Cheapside. 1624.   

To all the LORDS Captains and Soldiers, W. I. wisheth courage and victory.  
GOod friends, my purpose in publishing these few leaves, is, to rub up the memory of those many good Treatises, already extant, concerning Temptations and the Christian Warfare, 
M. Tailor, M. Downam, etc.  and to bring them into use. Pity it is to see, how so many and so good helps are generally neglected; and people for most part live, as if they had never heard of spiritual enemies, neither in the Ministry, nor otherwise. Certainly it is one main stratagem of our adversary, the devil: persuading, either that there are no such black fiends to be feared, or that they have no power to tempt or corrupt them, through the goodness of their hearts, and the strength of their faith: and working them to busy themselves about other matters, worldly affairs, lusts, vanities, and the treachery of pretended friends, true enemies. While they run at large in these things, they shall neglect him, and his undermining. Whereto if we add the sensuality of carnal men and women, who cannot look up to things above sense, and will not when they are called on, we have (I think) the full cause of this universal security.  
One of these rocks is commonly run upon. The most think not on it, whether there be any devil or no. Many espy a devil, but rather in others than themselves: And after the sin is committed, not before: And it must be a foul, gross, open sin too, or else it goeth without observation. The multitude is of opinion, that bore spitting at the mention of the devil, and defying of him, is sufficient: And so I have marked in the very treating of these things publicly. This is an unreprovable resolution, and must not be called into question. And in other places, where this is laughed at for great simpleness (as indeed it is) yet through carelessness, or worldliness, or voluptuousness, or other profaneness, the devil keeps up his strong holds, and suffers in no manner as he should. The story of these wars is all they affect and regard. Yea Gods own people do not acquit themselves so generously as they ought, in this combat; but, by the former evils, take great foils, and hinder their progress in grace exceedingly. And some of them who resist the devil well and carefully in respect of sanctification and the exercises thereof, yet in respect of consolation and those blessed privileges which their heavenly Father allows them in Christ, do not resist him, but pass their days uncomfortably. But these are more to be pitied, than blamed: Yet withal must bead monished, to resist in this kind as well as the other: because the devil's malice is seen in this, as in that, and God hath promised victory, as well as enjoined resistance.  
If I may (as a Trumpeter) stir up the Lord's Camp to consider better of these enemies, I have my desire. For men of the former sort is the former voice of this Trumpet, in the Direction: For those of the latter sort, the latter voice, in the Consolation. Take both together, & you shall acquit yourselves like men, like men of God.  
Lately I endeavoured by a small watchword to arm God's people against the malignity of the world, 
S. Matthewes contiersion.  which at the worst, can but put us to the loss of all worldly comforts, and must still leave unto us God, and Christ, and our great Comforter, & our graces, & integrity of our consciences, & the glory of heaven. And now I attempt the like concerning this Archenemie, the god of the world, 
2 Cor. 4.4.  the prince of darkness. He hath many ways to assail us, and we have many weapons to repel him, with promise thereof, and victory, and a crown of triumph. There is no one thing that can discourage us, if we be not wanting to ourselves, in watchfulness, in conscionable use of the means, and holy endeavours. Therefore let us up and be doing, and our God will go out with us, to assist us, and foil our enemies.  
But I will not pre●et my sel●e in the ensuing exhortations Take them (good Reader) as they are; and though they give not so strong and shrill a sound, as in the hand of the Lords other Trumpeters, yet a distinct sound they give (I trust) & such as may prepare good Christians to the battle.  
The Lord of hosts who hath ordained these conflicts, & hath said to his Prophets & their successors, 
Esa. 58.1  Cry aloud, lift up thy voice like a Trumpet, and Set the Trumpet to thy mouth, 
Hos. 8.1.  vouchsafe a blessing to these my endeavours, and give his people a heart to look about them, that, while we keep out carnal enemies, we admit not spiritual, and lose not our souls by security while we preserve our bodies and outward estates by magnanimity. What will it prosit a man to win the whole world, and lose his own soul? So I rest, thirsting for a good issue of all these trials and skirmishes, to you and all the Lords Warriors, that I may rejoice with you in the day of our full Triumph.  
Lechlade. Novemb. 27. 1624. W. JEMMAT.   

A short view of the Contents of this Book.  
THe text consists of a Direction, & Consolation.  
In the Direction, six things are handled.  

I.  
The Doctrine proposed and proved. page 3.   

II.  
The Object, or in what the Devil must be resisted. 

1. In his own proper suggestions, moving 

Unto evil. p. 7.  
From good. p. 8.    
2. In the temptations of his instruments: whereof 3. sorts. p. 10.     

III.  
The means whereby be must be resisted. 

1. Rules of Preparation: which are three 

Sound illumination, in the points. p. 19  
Sound humiliation p. 26.  
Sound reformation. p. 28.    
2. Rules of Oppugnation. Some means are Principal: as 1. The Word. 2. Faith. 3. Hope. 4. Patience. 5. Prayer. p. 30.    
Less Principal and auxiliary, as 

1. Comfort of conscience. p. 42.  
2. Communion of Saints. p. 43.     

iv  
The manner how the Devil must be resisted. Early: in respect of 

Our life: three reasons. p. 46.  
Any one temptation to sin. p. 56.  
Gouragiously: wherefoure grounds of courage. p. 60.  
universally. p. 66.  
Wifely: where three Rules of wisdom in resistance. p. 68  
Constantly. p. 75.     

V  
The reasons why he must be resisted. 

1. The nature of the resisted: 

That evil one: diverse ways. p. 77.  


Satan: an enemy.  
To God. p. 81.  
To Christ. p. 84.  
To the Gospel. p. 86.  
To eminent men. p. 89.  
To holy and wholesome orders. p. 90.  
To every particular Christian. p. 93.    


The Devil: accusing  
God to man. p. 95.  
Man to God p. 96.  
Man to man. p. 98.  
Man to himself. p. 100  
Virtues for vices, and vices for virtues. p. 102.  
In his instruments. p. 103.      
2. The nature of the resister. p. 106.  
3. The mischiefs of being foiled, Privative. p. 109. 

3. The mischiefs of being foiled, Positive. p. 111.       

VI  
The Uses of the point. 

1. To bring out of request the easy life of many. p. 112.  
2. A Caveat against security and lukewarmness in the godly. p. 119.  
3. An exbortation to examine ourselves: where eight marks of right resistance. p. 133.  
4. A confutation of them who dislike such treatises. p. 162.  
5. Commendation and encouragement to them that so resist the Devil. p. 166.     
In the Consolation, containing the Devil's flight, are five things.  
I. 
What it is not. p. 171.  II. 
What is it. 

Partial and temporary. p. 174.  
Totall and final. p. 176.    III. 
What lesson we learn: Victory shill be to them that resist.  iv 
What reasons here are for it. 

1. The faithful promise of the mighty God. p. 181.  
2. The valour of our Captain. 182.  
3. The validity of our armour: shown in the parts. p. 184.  
4. We have a bruised enemy. 189.  
5. We need some refreshment after skirmishes. p. 192.    V 
What Uses are made hereof. 

1. Comfort to God's Warriors: where four Answers to the Objection concerning the tediousness of this combat. p. 196.  
2. Fond are they that sear perpetual molestation in Christianity. p. 204.  
3. Go on in resisting. p. 208.  
4. Use times of respite well. p. 211.  
5. It is folly to lay all slips on the Devil: for he flies, if he be resisted. p. 214.     
In the Appendix (out of Gen. 3.15.) gather these things.  
I. 
Seven notes of right enmity against the Devil. 

1. If it be of & from God. p. 220.  
2. If it be for God and his glory. p. 223.  
3. If we resist him duly. p. 226.  
4. If we avoid places where he haunteth. p. 232.  
5. If we earnestly beg of God strength against him. p. 236.  
6. If we be careful to give him no advantage. p. 239.  
7. If we zealously endeavour to thrust down his Kingdom in others. p. 343.    II. 
Areproofe to three sorts of men. 

1. Of them that think not on this enmity. p. 247.  
2. Of them that embrace the contrary amity. p. 251.  
3. Of them that help the Devil in stead of hindering him. p. 255.    III. 
Motives unto enmity against the evil spirits. Consider, 

1. What they are in respect of God. p. 259.  
2. What they are unto us. p. 261.  
3. What they are in themselves. p. 263.  
4. God hateth them unreconcilablie. p. 265.  
5. So always have Gods faithful servants. p. 266.  
6. This enmity is the ground, or companion of true grace. p. 267.  
7. There are certain Meditations to effect this. p. 271.    iv 
A testimony of Cyprian, with the Application and Conclusion. p. 275.    

A SPIRITVALL TRUMPET.  JAMES 4.7. 
Resist the devil, and he will fly from you.  
I Think it not needful to look after any coherence between these words and the rest of the context. Our Apostles purpose is to give good counsel to these scattered jews as concerning the life and power of godliness. For the form of it, none more forward than they: and therefore he prescribes them such substantial duties, as might indeed commend them to God, as the other could not. Among the rest this is one, Resist the devil, and he will fly from you.  
The parts whereof are two, 
Parts 2.  a Direction, and a Consolation: or a Duty directed unto, and the blessed Fruit promised to them that perform it.  
Doctr. 
Resistance to be made upon the devil.  From the former we learn, that it is the duty of God's people to make resistance upon Satan, till they have given him the foil. A devil there is, most subtle and malicious, who seeks by all means possible, to rob us of the inheritance of the Saints in light, and make us miserable like himself: and our care must be, to oppose, to resist, to disappoint him. With S. james accords S. Paul, Eph. 4.27 Give no place to the devil: yield not an inch. And with them both agreeth S. Peter, 1 epist. 5, 8, 9 Your adversary the devil. Whom resist steadfast in the faith: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he stands against you, therefore do you withstand him: he will be sure to give no ground, till he needs must, therefore turn not your backs upon him, stand your ground.  
Here four material questions come to be answered, 
Four questions proposed.  the solution whereof will give great light to the Christian Combatant.  
Quest. I Quest. 1. Wherein should we resist the devil?  

I I. Resist him in his own person.  Ans. In two things. First, in his own proper suggestions. He makes not dainty of doing his work, yea in his own person, though the Defendant be never so mean and base in the world. None so good, but he hopes to make him bad: None so bad, but he hopes to make him worse, or at least to keep him as bad as he is: therefore he refuseth not to present himself to any, but in a diverse manner; sometimes visibly, sometimes and more commonly, invisibly; sometimes pleasingly, sometimes terribly; sometimes by outward objects, sometimes by inward motions, and that more ordinarily. Being a spiritual nature, he easily applieth himself to our spirits, our fancies and minds: and, unless he be well watched and withstood, he makes great battery upon the soul, darkens the judgement, benumbs the conscience, persuades the will, and distempers all the affections: and then doth his best to continued this disorder.  

Motions to evil. Vnde venis? ab homicidijs, à sanguinib. ab adulterijs, etc. Orig. in job 1.7  As for example: The devil put into judas his heart to betray Christ, and prevailed. He put into David's heart to number the people, and prevailed. He put into Eve's heart to swallow the forbidden fruit, and her own bane, and prevailed likewise. So at this day, by the instinct of the devil it is, that men are carried along to pride, to covetousness, to uncleanness, and the most loathsome courses, 
Matth. 8.32.  as the swine into the lake. In this resist him.  

Dissuasions from good: as 1. from zeal.  Resist him also in motions to lukewarmness, or apostasy. A chief part of his employment is, to hinder good, that either it may not be strengthened, or not continued. It is he that dissuades men from care in the pursuit of religion; What need they be so hot? and what encouragement doth the world give them for such peevish courses? Master, spare thyself, 
Matth. 16.22.  it shall not be so unto thee, thou needest not be at so much charges in the matter of piety. Here is a dart of the devil, here resist him, and say as Christ to Peter, 
Vers. 23.  Get thee behind me, Satan, for thou art an offence unto me.  
Many a man he persuades, 
2. From constancy.  not to hold out in his religious beginnings, shows him the course of the world, the backeslidings of some, the harshness of his courses, and the pleasures or profits that he might have; and, 
job 2.9.  Dost thou still retain thine innocence? blaspheme God, and die; forswear thy profession, and all; take thy swinge, and please thyself, thou wilt never be younger. This is the black voice of a black spirit. Herein resist him.  

II. In his instruments.  Secondly, resist him in the temptations of his instruments. That he may leave no stone unturned, to advantage himself, or disadvantage man, he furnisheth men with variety of evil arts, and maketh them his factors, to deal for him in all places. For what? Though simple people take the devil for their enemy, yet can they think so of their brethren? will their own flesh and blood deceive them? Yes: he hath many Agents whom he sets on work to deceive the world, 
Three sorts of factors for the devil.  and loseth not his labour.  
First, false prophets, or erroneous teachers, who corrupt the judgement with false doctrine; as in Popery, Brownisme, Arminianism, and other sects, which creep in among God's people by the fly insinuation of seducers.  
Secondly, libertine teachers, who infect the life by handling the word of God loosely and deceitfully; as in profanation of the Sabbath, formality of worshipping God, usury, etc. In all which, they nothing else but do that openly, which Satan doth secretly: and therefore they are called his Ministers, 2 Cor. 11.15.  
Thirdly, those that are either scoffers, or hinderers, or persecutors of the truth. Some can only bark against the Sun, and do no harm; as those that put nicknames, and rests, and flouts upon Professors. Others have authority also, as over children, and servants; and these can dishearten them by frowns, and checks, and vile usage, to make them weary of holiness. Others have fire and faggot to command, and any extremities they please; and these can violently make away the godly, till the hour of darkness be overpast.  
All these receive their power from the dragon, Reu. 13.4. and come with his commission, as Christ intimates, joh. 14.30. The Prince of this world cometh: that is, in judas the traitor, in the jews my accusers, in the soldiers my executioners, in the people that wagged their heads, railed on me, mocked me, bid me come down from the cross, and save myself.  
Thus we see, how Satan layeth about him both by himself, and by his instruments, to put us to the worse. In both these, suggestions inward, and temptations outward, we must make resistance upon him. And this of the first question.  
Quest. 2 Quest. 2. With what should we resist him? for of ourselves we are bare, and naked, and unable to encounter him.  

Insufficient weapons for this warfare, three kinds.  Answ. Ask conjurers & charmers, they will tell you, you must make circles, use spells, amulets, and I know not what.  
Ask simple people, and they will tell you, you must spit at the mention of him, bless yourselves from him, defy him hearty, and all his works.  
Ask Popish Priests, and they will tell you, you must sprinkle yourselves with holy water, carry a Crucifix about you, and cross yourselves well at your mouth, forehead, eyes, ears, breast, and other parts. These are the straws which the devil hath taught men to fight withal, and in the mean time laughs at them in his sleeve: 
Exire se saepe dicit, & fall. t. epist. ad Magnum.  often pretending (as Cyprian observed in Exorcists) to go forth, and leave the servant of God, but deceiving, etc.  
But ask counsel at the wisdom of God, and we shall find armour of proof indeed. The word tells of spiritual scourges (as the same Father elsewhere calls them) wherewith the devils are tortured; 
Torquentur spiritalibus flagris, & potestate diviua: lib. ad Demetrianum.  and of the power of God, whereby only they can be vanquished.  

The weapons that are sufficient, in two heads.  The means then of resistance stand in two sorts of Rules: 1. Of Preparation, 2. Of Oppugnation. With some things the Christian must be furnished before hand, and some other things he must use in the skirmish itself.  
The first in three things: 
1. Preparative.  1. Sound illumination, 
3. In special.  or knowledge. 2. Sound humiliation, or repentance. 3. Sound reformation, or holy life. Never go into the field without these: for these are necessary, and they put metal into a man, as one that may be bold.  

1. Knowledge. of 3. points.  First, the spiritual warrior must be careful to get sound illumination, that he may know why, & in what he must resist. Therefore he must labour to see, first, God's institution, ordaining these conflicts; Ges. 3.15. I have put enmity between thy seed and her seed; he shall break thine head, and thou shalt bruise his heel. Consider, the battle is Gods, the quarrel is Gods, the armour Gods, the strength Gods, and the valour and victory are Gods alone. And say as David, 
1 Sam. 17.45.  I come to thee in the name of the Lord: I come not unsent, without just cause, commission, or authority: no, the God of heaven pressed me into the field, he gave me my press-money, and livery, and bade me fight, and so I will. 
Note.  God makes peace for us with himself, by the atonement of jesus Christ; with the creatures, by virtue of that covenant; with one another, by the operation of the Holy Ghost: but no peace with Satan; his sin is unpardonable, therefore himself altogether unpeaceable, unreconcilable. Know this.  
Secondly, know the provision & furniture of the devil. Be fully acquainted with his malice, and subtlety, and unweariablenesse: how he is expert in his forces, and diligent in mustering and exercising them to the very end of thy life. Be able to say as the Apostle, 2 Cor. 2.11. We are not ignorant of his devices. How shall a Captain be able to enter combat with the enemy, if he know not his power, plots, stratagems, ambushments? What King goeth to war, 
Luk. 14.31.  and sitteth not down first, and taketh counsel, whether he be able with ten thousand to meet him that cometh against him with twenty thousand? Should he go forth a little way, and then fly, or send for conditions of peace? Here therefore know, that the devil is an old serpent, the wisest of all beasts, a beast of seven heads, and every head hath many turnings and windings▪ Do thy best to take an anatomy of them. Read the works of those godly men, who have expounded Christ's Temptations: Especially learn what it is wherein thyself art most assaulted; and know these things more by practice, than by history.  
Thirdly, know thine own impotency and insufficiency for so great a combat, both in skill and power. He that knows himsel●e aright, cannot presume (as simple ones do) that he can keep himself well enough; or as the sons of Sceva, 
Act. 19.14.  who would needs ferret the fox out of his own hole, to their own shame & harm: But he will acknowledge his unskilfulness and faintheartedness, and say to himself as Saul sometime said to David, Alas, thou art a child, thou art not able to fight with this man of war, this Goliath of hell, 1 Sam. 17.33. He will fly out of himself for strength, betake him to the banner of Christ, and look for the accomplishment of the vision shown to Constantine, 
Pol. Virgil.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is (in the language of Scripture) to be a conqueror, and more than a conqueror, through him that loved him, Rom. 8.37.  
This as concerning illumination.  
Next, 
2. Repentance.  the spiritual warrior must look carefully to sound humiliation. If he will look his enemy in the face, and fight the field manfully, he must first make all sure at home, and see, that there be no homebred enemies, and lurking traitors within his own walls. See Iosh. 7.10.11, 12. Every sin is an adversary to thy soul, yea a tyrant, and must not be suffered to reign in thy mortal body, lest it set God at odds with thee. If there were no devil in hell, yet something in thyself is sufficient to foil thee. Sin is absolutely evil, as Satan is not. Therefore unroost this cursed brood, humble thyself before God, put away the accursed thing: so shalt thou be able to stand, where otherwise thou must needs fall. It is our Apostles method in this place; first, submit yourselves to the Lord; then, resist the devil: and verse 10. Humble yourselves in the sight of the Lord, and he shall lift you up; higher than Satan can reach you, or pull you down.  

3. Holiness and integrity of life.  Further, the spiritual warrior must have a special care of sound reformation, or holy conversation. For this is that which Satan most laboureth against, either to prevent it, or interrupt it; and that which most confounds him in his enterprises: therefore it is called the breastplate of righteousness, Ephes. 6.14. because it keeps off gunshot, darts, spears, and all the devil's munition. As job, by sound holiness in his heart and life, swum thorough a great stream of violent oppositions. Pro. 28.1. The righteous is as bold as a Lion: and so every good man sindes, that uprightness is a great prop to boldness and confidence.  

II. Oppugnative.  Now to the Rules of Oppugnation: that is, such as whereby he may either set upon Satan, or keep him off from giving him the stab. A Christian prepared, and furnished as before, must see, that he take unto him the whole armour of God, 
Eph. 6.13.  and use it, and still keep it about him.  

In 5. several pieces.  The several pieces hereof are these:  
First, the word of God is the sword of the Spirit, Ephes. 6.17. able to cut off Satan's temptations, and preserve our graces. Christ still resisted him with this, It is written; 
Matt. 4. Luk. 4.  which put him so to a Nonplus, that he was not able to reply upon him in the same kind. This shows us the validity of the word: It is profitable to exhort, to reprove, to convince, and instruct in righteousness, 2 Tim. 3.16. No error in doctrine or manners, but may be suppressed by it: no truth, no holy duty but is begun, and continued, and perfected by it: Therefore buckle this sword of the Spirit upon thee; 
Psal. 119.11.  Hid the word in thy heart, that thou mayst not sinne against God. Oppose Scripture to all temptations; as of earthliness, Col. 3.1, 2. Seek the things which are above: set your affections on things above, and not on things upon earth. Of pride and vainglory, Phil. 2.3. Let nothing be done through strife or vainglory, but in lowliness of mind let each esteem other better than themselves. Of looseness & timorousness in matter of religion, Reu. 3.19. Repent, and be Zealous: and if any tell you this is peevish, or the like, tell them again, No, it is good to be always Zealously affected in a good matter, Gal. 4.18.  
Secondly, faith in the Son of God is a special weapon for resisting the devil: 1 Pet. 5.8, 9 Whom resist, steadfast in the faith; firmly assenting to the whole truth, especially of the Gospel, with application of it to one's self for justification, and direction, and salvation. Eph. 6.16. Above all, take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 
Faith, how it is so helpful in this warfare.  And thus faith can help us, partly for that it lateth hold upon Christ, who hath broken the Serpent's head, and put away the enmity, and reconciled the Father to us: (so it can well stand between us and Satan; for, 
Rom. 8.33, 34.  how can he condemn, when God justifieth?) and partly, in that it draws virtue from Christ, both in the example of his life, and by the power of his death and resurrection, to overcome as he hath overcome: He is the Head, and his influence quickeneth the whole Christian, to bestir himself as the member of such a powerful Head.  
Thirdly, another piece of our spiritual armour is hope, to wit, an assured expectation of the mercy of God, that he will surely provide means for us to hold out in grace unto glory. This is called the helmet of salvation, 1 Thess. 5.8. And why a helmet? Because when Satan raineth down his snares as thick as hail (from the high places where he hath his abode, Eph. 6.12.) and vexeth the Christian with threats of hell and damnation, than hope lifteth the heart upward, to a power that is higher than he, who hath said, I will not leave thee, 
Heb. 13.5.  nor forsake thee. It looks to God above hope, and against hope; saying, Surely he is faithful, though I be unfaithful: He hath called me effectually, and though I of myself be not able to do his will, yet he will do it: 
1 Thess. 5.24.  He hath begun a good work in me, and will surely finish it: As for thee, Satan, thou art a liar, I believe thee not; I will use the means of perseverance conscionably, and then a button for thee; thou art a dog in a chain, wounded with a deadly wound, and the God of peace will tread thee shortly under my feet, Rom. 16.20.  
Fourthly, Patience is a special part of the Christians Armour: Hereby he shall be able to possess his soul, which otherwise will be loft through fretfulness and impatience, Luk. 21.19. Satan is incessant in his malice, to weary us out by importunity. He prevails too often in his enterprises, to the disturbing of our peace and confidence: and hangs diverse clogs at our heels, to keep us from fight; as namely, the frowns of acquaintance, the unnaturalness of friends, the revile of neighbours, & the violence of secular authority; that, if one cannot dishearten us, another may, or all put together, may not fail. So that we have need of patience, 
Heb. 10.36.  that we may receive the promises. Therefore while we walk among these snares, and thorns, and rubs in our way, we must get our feet shod with the preparation of the Gospel of peace, Eph. 6.15.  
Fiftly, Prayer is the bond that ties all the other pieces together: as there, verse 18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance. 
Prayer how it is helpful.  Pray, to espy a temptation when it cometh: pray, to be able to use the armour which God hath put upon us, to be resolute and courageous for the truth, to be delivered from evil, that we may not enter into temptation, or be left to ourselves and Satan's courtesy: And when the battle goeth sore against us, cry aloud (as jehosaphat in the army) for aid and secure from God, and say, Lord rebuke Satan, magnify thy power in confounding him, and strengthening me, and give me grace to resist unto blood.  
These are the main weapons for resisting 
Two subsidiary aids.  the devil: For the better managing whereof, use these two helps.  
First, keep thyself in such a temper, that thou mayst always enjoy the benefit of a good and a pure conscience. Dub it not with the filthiness of any sin: let none be admitted willingly, or wittingly, nor continue unrepented of: for this would choke thy conscience, when it should have a voice to check thee. Yea labour on the contrary, to fortify and cheer it 
Hic murus aheneus esto, Nil conscire sibi, nulla pallescere culpa.  up with the sweet testimony of uprightness and integrity: So shall it be bold to speak for thee, and answer Satan. Mark also the motions, and checks, and recoilings of it: and make a good use of them; because this tends to the application of the former weapons.  
Secondly, be sure thou livest indeed in the Communion of Saints. As thou believest it, so make use of it; which is, by joining thy forces with the rest of God's people. Pray for the brethren who endure the same skirmishes abroad in the world: help them with thy counsel, and experiences: and be as ready also to take profit from them: suffer the word of admonition, yea crave it, depend upon their lips that they may feed thee: descry what policies of Satan thou hast met withal, and wherein he is most happily repulsed: Compare trials, and conquests, and counsels: join all together, and you shall all speed the better: So did the Apostles and Disciples against the rage of the devil in his instruments, the chief Priests and their whole Council, Act. 4. 23-31.  
And this be spoken of the second question.  
Quest. 3 Quest. 3. In what manner should we resist the devil? or what are the conditions of sound resistance?  

1. Resist the devil betimes.  Answ. First, resist him early and timely; and that, both in respect of thy life, and in respect of any one sin, whereby he would have evil done, or good left undone.  

1. In the beginning of thy life, 3. reas.  For the former: Begin thy life with this holy combat, and end it in the same. Thy whole being on the face of the earth, from thy birthday to thy dying-day, is a continual warfare. Thou art borne in a camp, among soldiers and armour: Thy Parents by their profession are of the train band, fight under the conduct and colours of the Lord jesus: And canst thou expect immunity? expect it not: no part of thy life is free from hazards; therefore let none be free from watchfulness, from resistance.  
And the equity hereof stands upon three other reasons.  
First, remember there is an old grudge between thee and Satan in this very respect. He was envious & spiteful at the prosperity of mankind, as soon as it began: could not endure to see man so happy, and himself so miserable: laid about him, how to strip our fathers and us of all those robes of blessedness, wherewith God had clothed us, and leave us naked to his own condemnation: and he never ceased till he had effected his purpose. And is not this a good argument, to resist him timely? What brave or generous spirit can put up such an injury? What? no revenge for so great an indignity? 
joh. 8.44.  Shall Satan be a man slayer from the beginning, and wilt not thou be a devill-slaier (at least a resister of the devil) from thy beginning? Did he owe thee a spite, when thou hadst done him no wrong, and dost thou owe him no ill-will, since he hath done thee the greatest wrong that can be? Consider his forwardness to undo thee, and be thou as forward to oppose him.  
Secondly, consider this, that God hath scarce ever raised up any notable instrument to repair his decayed Church, and defeat Satan of his malicious purposes, but he hath presently bestirred himself to suppress and hinder it, and make it forceless. Abel was a most faithful and holy man, very hopeful, and likely to establish the pure worship of God in his family and posterity, if he had lived: therefore what should the devil but cut him off quickly, and shed his blood by his own brother? jehosua was willing and ready to do much good for the Temple of the Lord at jerusalem: therefore what should Satan but stand at his right hand and resist him? Paul, 
Zech. 3.1.  immediately upon his conversion set himself to preach the Gospel, and plant Churches among the nations: therefore what should Satan but set himself to stir up tumults, and do his best every way to hinder him? The Church, 
1 Thess. 2.18.  the Spouse of Christ, is a woman, Revel 12.1. clothed with the Sun, that is, in the robes of Christ the Sun of righteousness: 
Mal. 4.2.  and the moon under her feet, that is, disesteeming and trampling upon all these vain and transitory things in the world: and hath upon her head a crown of twelve stars, that is, professeth the doctrine of the twelve Apostles, which she accounts her crown and glory. This woman, being married to Christ, is often with child by her husband, to the subversion of the kingdom of darkness. Now mark the disposition of the Prince of darkness in this case, vers. 4. He still playeth rex in the Church, casteth down a third part of the stars from heaven to earth, that is, many Preachers and Professors of the truth, partly by erroneous doctrine, and partly by a profane course of life. But especially if there be a child to be ●orne, who shall rule all nations with a rod of iron, that is, mightily subject them to the obedience of the Gospel; if so, now he useth more than ordinary diligence to spoil the birth, and devour the child: so saith the Spirit, The dragon stood before the woman which was ready to be delivered, to devour her child as soon as it was borne.  
Never doth there peep a special beautiful plant in the garden of God, but incontinently he doth what he can to crop it away. Therefore see herein his malice, and learn by himself to resist him early. Shall he be watchful for evil, and we not watchful for good, or to prevent evil?  
Thirdly, remember thou madest a vow at the beginning of thy life in baptism, that thou wouldst be a faithful soldier for Christ, from that time forward, even to thy life's end. Ever since thou wast baptised, thou wast bound by thine own solemn promise, to this resistance against Satan: Therefore look to it. Where is the word of an honest man? where the word of a Christian? If thou hast not hitherto resisted the devil, begin now, foreslow no more time.  

2. In the first proposal of any temptation. Centere caput serpentis, i●caue primam peccati insinuationem, Cornelia Lapide in Genes. 3.  Again, resist him early (as in respect of thy life, so) in respect of any sinful motion put into thy mind, whether to call thee from good, or egg thee on to evil. These are matters that need no deliberation, and to consult with flesh and blood in these cases, is most dangerous. What should fire do near to gunpowder, or flax? Yet such is our corrupt nature to the temptations of Satan: easily conceives mischief, and brings forth confusion. And what should Satan, that subtle fox, be suffered to set foot within the doors of the house of our soul? will he not soon wind in his whole body?  
If Eve will vouchsafe to enter parley with the serpent, and make a demur concerning the commandment, will he not soon work her to pride, infidelity, rebellion, and apostasy? Therefore it will be good for the sons of Adam, 
Genes. 39  to do as joseph did toward his lascivious Mistress. Being solicited to folly, he never fumbles for the matter, never saith, I pray give me time and leisure to consider of it, yet I cannot, but I may hereafter: no, but he giveth her a plain denial at first, 
Vers. 8, 9  God forbidden that I should do this thing and sin against God, against my master, against thee his wife, my own self, and the holy covenant of the Lord.  

Stultis vanisque promissionibus nullus à cord Christiano dari debet accessus, sed primis utillation bus obuiare debet ambigens manu. Cyp. de ieiumo & tentat.  He that means to foil spiritual wickednesses, must give the onset betimes. He must not strain his wits, and try whether he can stretch his conscience to swallow some iniquity or other, and then device some shift or excuse to cover the filthiness, but give it a clear repulse at the first proposal.  
And this is the first condition of right resisting the devil.  

II. Resist the devil courageously.  Secondly, resist him courageously. Here we say to God's people, as jahaziel the Levite sometimes said to jehosaphat, and the men of judah, going to fight against a great multitude of Moabites and Ammonites, 2 Chron. 20.15. Fear you not, neither be afraid for this great multitude; for the battle is not yours, but Gods: Fear not the whole legions of hellish infernal spirits, nor faint because of their forces; for if you knew all, you would see you have small reason to be afraid. In the wars of men, there are many things that put courage into a man; as for example, goodness of the cause, valour of the Captain, trustiness of the fellow-soldiers, and weakness of the enemy. All this, and more than this, may be seen in this consideration.  

4. grounds of courage in this fight.  First, whose is the battle? not ours, but Gods: therefore most just, most holy, most equal and reasonable. It is only to preserve his glory to him alone, by the kill of sin, and the maintaining of his own Ordinances: and consequently to deliver poor captive souls from hell and damnation. And why should Satan rob God of his honour, and his people of salvation? Who would not be manful in such a quarrel?  
Secondly, who is our Captain? is it not the Lion of the tribe of judah? is it not he, who overthrew the devil alone in a single combat? He, 
Reu. 12.7, 8.  who thrust down the dragon and his angels, that their place was no more in heaven? He, who hath him in chains, and confines him when he list, to the bottomless pit? Who would not do his best service under such a victorious leader?  
Thirdly, who are our fellow-soldiers? are they not the righteous, who are bold as lions? are they▪ not such as will resist unto blood, 
Heb. 12.4.  and never give over till the field be won? Are not the holy Angels on our side, 
Heb. 1.14.  who are the fiery chariots, and glorious armies of the Lord of hosts? and do not all the godly, in all parts of the world, closely follow the same cause? Who would not be courageous, when he stands with such champions?  
Fourthly, who are our enemies? are they not the enemies of God and all godliness? tortured with the torments of an accusing conscience, and partly with the torments of hell? Are they not of a cravenly brood, which will she if they be resisted? Who would not stand out the brunt of the battle, when he knows his enemies shall run away?  
Think on these things, and be not offended either with the multitude, or the blackness, or the violence, or the importunity of Satan's temptations, therefore to flinch back, and cease fight. Remember it is his nature to do his best against thee, by doing the worst, in the worst manner that may be; and when he hath spent his powder, he must be gone.  
This is the second condition: Be courageous.  

III. Resist him universally.  Thirdly, resist the devil universally, in all his feats and arts of deceiving. Quench all the fiery darts of the wicked, Ephes. 6.16. One poisoned dart is enough to kill thee, one lust to condemn thee. Satan is like that Champion who said, Let me smite him once, 
1 Sam. 26.8.  I will not smite him the second time. Keep but one sin, which either the Ministry, or thy conscience checketh, and Satan desires no more; that one is too much. What avails, whether a man die of the pestilence, or of the famine? by a sword, or by a bullet? if he die, it is all one to him. Therefore give no place to the devil: labour to be as Christ, who was good enough for him at every turn; the Prince of the world came, and found nothing in him; he outstood all Satan's malice, and frustrated all his policy, Luk. 4.13. When he had ended all the tentation, he departed from him for a season.  

iv Resist him wisely.  Fourthly, resist the devil wisely: March craft with subtlety, and oppose serpentine wisdom to the wisdom of the serpent. A man that hath a wily and politic fellow to deal withal, had need summon his wits together, and do his best to defeat his counsels: So in this case, the Christian who hath to do with Satan, may, and must use many points of heavenly policy. Let him therefore consider oftentimes with himself, in his retired thoughts,  

Three points of wisdom in resisting the devil.  First, that the devil is exceeding subtle to counterfeit a truce, and make as though he were our friend, and meant us no harm; only to make us secure, and heedless of what we have to do: for ease slaieth the foolish, Prou. 1.32. See the straragem of the Danites against careless Laish, in judg. 18.7.27.28. then think upon the devil: and learn to suspect that estate, which is without suspicion, without jealousy, without watchfulness.  
Secondly, ponder upon this, till it be firmly ingraffed in thy mind, that the devil is as malicious and dangerous in small sins as in great ones; in those that seem to fawn, as well as those that make the hair stand on end, they are so odious. For why? he knows well how to make a little sin a shooing-horn to draw on a greater. He that will be brought by custom to swear neatly, and dally with oaths, faith and troth, or the like, will also be brought by a stronger occasion to swear bloodily and roaringly. He that in ease and peace falls back from his care and diligence in good duties, may fear he shall easily be induced by persecutions to fall quite away. A scorner now, will be a Bonner hereafter. Thiefs doubt not, if they can put in a little boy at a window, but the house is their own. So here. For why? A small sin entertained and cherished, stifleth the conscience, strengtheneth corruption, deadeth the heart, and grieveth God's Spirit. Know this, and withstand Satan in such, as well as in other sins. Here is wisdom.  
Thirdly, let the Christian think on this policy; that he shall wisely and mightily resist the devil, if he make a countertraine, to undermine the underminer: That is, let him use the uttermost of his power, to chase away the works of darkness from himself, and his family, and the place where he liveth: also to set up the worship of God in all places, and establish it where it is, and maintain, and grace, and adorn it: for this is quite contrary to the devil's machinations. It was notable policy in Scipio, when no means would serve to drive Hannibal out of Italy, then to set upon Carthage, and so draw him homeward, to defend his own. So that Christian, who is continually infested by the malicious temptations of the devil, may deal very wisely, if he vex him again, by enlarging the kingdom of grace: not only saving himself harmless, but disaduantaging this his desperate adversary by all means possible.  

V Resist him constantly.  Lastly, resist the devil constantly: not for a day, or for a month, or for a year, or two, or three, or more, but to thy life's end. 
Luk. 22.28.  Abide with Christ in tentation. This is the right, and the blessed resisting. What credit is it for the Lords soldier, to stand one day, and run away the next? what good, or what comfort, to be free to day, and a bondslave tomorrow? Therefore be advised by the Apostle, Eph. 6.13. Having done all, stand: being foiled, begin afresh: make another skirmish, and another, and another: and never cease resisting, till the devil cease tempting and molesting thee, and the crown of conquest be set upon thine head.  
This is the solution of the third question.  
Quest. 4 Quest. 4. Why, and for what reasons should I resist the devil? and what are the grounds of this opposition?  
Answ. There cannot want abundance of arguments, to show this fit and necessary: Specially in 3. heads. 
Reasons for resistance, 3.   
First, consider who is thine Antagonist, or the party whom thou resistest. He is that evil one, he is Satan, he is the devil. And either of these hath weight enough to urge this resistance.  
First, he is that evil one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 joh. 5.18. The devil, evil many ways.  exquisitely evil, evil (according to the derivation of the word) with pains and industry; so evil, that none goeth beyond him, none cometh near him in wickedness. And he is evil, both by his wilful departure from God, the chief good, and by a transcendent naughtiness which is now inherent, and seemeth all one with his nature. Evil, by occasioning the fall of mankind, from the top of goodness, to the gulf of extreme wickedness: as also by stirring up and drawing forth the corruption of man's heart. Evil, by disgracing and discountenancing all the ways he can, all that is good, both good men, and good matters: And by aiming in all his proceed at man's greatest evil. Now who that hath any spark of grace or goodness in him, will not pick a quarrel against such a one, and stoutly maintain the quarrel being once begun? Shall simple people be afraid of the devil, when they hear him described to be a black grim fellow, with claws, and horns, and all things terrible; and shall not we do our best to keep out of his clutches, when we hear he is so evil, so incurably and desperately evil?  

2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osor, inimicus.  Secondly, he is Satan, an enemy, an adversary▪ Evil is always opposite to good: Therefore he whom we have found so evil, must needs prove Satan, 
Satan, to whom he is an enemy.  a rank adversary to all that good is.  
First, unto God: He stretcheth his joints, and mainly bandeth his forces against the Majesty of God primarily and principally, and against others for his sake. He maligneth that inexhaust fountain of infinite grace that is in him, thwarteth his most holy and righteous counsels; disgraceth, defaceth, and extenuateth his most glorious works; and seeketh to rob him of his glory, peculiar to himself alone. Thus our Saviour noted him for an adversary (Matt. 4.10. Avoid. Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve:) whereas before, he was only called a tempter, and the devil.  
So in the institutions which God hath appointed for the good of his people, whether spiritual ordinances, or temporal encouragements: Here he fully sets himself to cross the Lord in all his intendments. He knows, that the more means he giveth us to set us forward in his service, the more he looketh to be worshipped, 
Luk. 12.48.  and the more he will require at our hands: and, if great favours be abused, the more is he dishonoured, and his servants endangered. If he can get Adam to sin, in innocence, in Paradise, than he hath made a whole world of sinners, and a hell full of firebrands. If he can work David to adultery, 
2 Sam. 12.14.  and so to murder, he wounds all religion thorough his sides, and makes the Name of God to be blasphemed greatly for his sake. Whence would he have had Christ to fall, but from a place where were stairs to go down? Cast thyself down from hence, Luk. 4.9. And where doth he more bestir himself, than in places where people have greatest means of knowledge and good conscience?  
Secondly, he is an enemy to Christ, the promised seed, who came into the world to destroy the works of the devil. 
1 joh. 3.8.  If he cannot break his head, he will be still nibbling to bruise his heel. 
Gen. 3.15.  If he must not meddle with his Deity, he will vex and torment his Humanity to the uttermost. And when he cannot single with him in his own person, being now in heaven, he will be sure to justle at his members. In the days of his flesh, he still set upon him either by himself, or by his Agents. After that solemn constict at his Inauguration, he left him but for a season, Luk. 4.13. Continually he sent his messengers to tempt him, as namely the Scribes, and Pharises, and other petty tempters. So that his whole life was nothing else but a continual warfare against the kingdom & power of darkness.  

3 Variè diabolus amulatus est veritatem. Tert. adverse Prax. c. 1  Thirdly, he is an enemy to the Gospel; to the proceed, and the prevailing of it. Feign he would have suppressed it in the cradle and infancy of it, that it should never have been preached. If that cannot be, the Preachers of it shall be set upon on every side, to make them desist. If that will not fadge, false Apostles and false brethren shall be raised up, to mingle falsehood with truth, and jumble together the Law and the Gospel. If that mischief be prevented, than he will turn himself to another corner, and give letters of commendation to the Apostles, to make them suspicious and odious: Act. 16.17. These men are the servants of the most high God, which show unto us the way of salvation. One way or other he will hinder the pure and powerful preaching of the word; as Paul saith, 
1 Thess. 2.18.  We would have come unto you (even I Paul) once and again, but Satan hindered us: If not, he will do his best to hinder the fruitful and faithful practice of the word so preached. He makes the heart of man to frame many objections against it, as, that it is either an enemy to Civil States, or needless, or comfortless, or prejudicial to his thriving in the world, to his credit, or commodity.  
Fourthly, he is an adversary to eminent men, who stand up in the gap, and set themselves to deal between God and his people, either in Church or Commonwealth. Peter must be winnowed, 
Luk. 22.31.  
2 Cor. 12.7.  and Paul must be buffeted by the messenger of Satan. Which of the Lords Worthies hath he not confronted, persecuted, and (if he could) taken out of the Church, in any age or state thereof? It grieveth him much, that there is any one found, who seeketh the weal and peace of jerusalem. One godly Minister in a whole country shall be picked out, above all the rest, to be a butt of contradiction, defamation, scoffs and reproaches. So in Magistracy.  
Fiftly, he is an enemy to all good order among men, especially in the best things. He envieth the flourishing estate of a Christian Kingdom, and doth what he can to undermine and blow it up. He envieth to people the settled course of a powerful Ministry, and doth what he can to interrupt and dissolueit. He envieth to christian's the liberties and benefits of the communion of Saints, and doth what he can to make them weary of their holy exercises, or otherwise disunite and scatter them, by arts and tricks that he will device: Whence the Apostle wisheth the Corinthians to be wise, and temper their just severity with due mercy, 2 Cor. 2.11. lest Satan get an advantage of us, to wit, in making the incestuous person despair through extremity of rigour, and consequently hindering others from so severe a religion. He is ready to make his best of any thing: Therefore look to him, spoil him of his purpose, preserve your liberties by all means possible.  
Lastly, he is an enemy to thyself in particular, in thy body, and soul, and goods, and friends. He envieth thee every good day that thou passest, every benefit that thou receivest from God, and every bit of bread that doth thee good. He grudgeth at thy prosperity, as sometime at jobs. He still goeth about, seeking whom he may devour, 1 Pet. 5.8. not what, as of the estate, but whom, as of the man. He oweth thee a spite as well as any. Then give him as good as he brings. Who can put up so much injury, and be patiented? How canst thou choose but resist him who is an enemy to all these?  

The devil so called in six respects.  But see further into his nature: In the third place, he is the devil; that is, he is a traducer, a calumniator, an accuser. And this depends upon the two former properties. For, he that is so perfectly evil, and so strongly malicious as we have seen, will never stick to traduce, and calumniate, and falsely accuse all that he deals withal.  

Diabolum se fecit, deferen do de Deo, & quidem falsum. Tert. adverse. Marc. l. 2. c. 10.  And first, he accuseth God to man, telling him he is a hard Master, reaps where he sowed not, and gathers where he scattered not, as the grumbling fellow in the Gospel had learned to speak; and as they in the Prophet, Mal. 3.14. What profit is it to serve the Lord, or to keep his ordinances, or to walk mournfully before him? None at all, it is altogether vain. Or if not, yet nothing to that which Satan bestows upon his servants: He will give a world to Christ, if he will fall down and worship him: Did God ever give so much to one man, for one outward reverence, at one time? Alas they are all piddling matters that he gives, nothing comparable to the bravery and jollity which is in the world.  
Secondly, he accuseth man to God, as the holy man job, chap. 1.9. Doth job fear God for nought? or is it not for his flocks of cattles, and great prosperity? dost thou think he loveth thee for thy sake, and not his own rather? And this is the nature of this cursed fiend, that he first provoketh us unto sin, (promising us pleasure, profit, impunity, and safety enough,) and then goeth and puts up a bill of indictment against us: first he dissuades us from care, and conscience, and constancy in good duties, and then accuseth us to God, of heaviness, hypocrisy, and distractedness. Thence he is called the accuser of the brethren, which accused them before God day and night, Reu. 12.10.  
Thirdly, he accuseth man to man. One special piece of his employment is, to breed discord and contention among brethren. It is he that stirreth up jealousy, suspicions, and uncharitable surmises, in one neighbour against another: that he doth in malice, what proceedeth from charity: that he informeth him of somewhat out of curiosity, not out of conscience: that he affecteth a peevish singularity in matter of religion, and not obedience to God. He saith to one man of another, as the Nobles said to Hanun concerning David, 
2 Sam. 10.3.  Doth David indeed respect Hanun? canst thou think he loveth thee in deed and in truth? Still he casteth such bones, and demurs, to separate between dear friends.  
Fourthly, he accuseth man to himself. It he be an holy man, one that feareth God, and endeuoureth to perfection in the way of godliness, he will make him believe, that he is but an hypocrite in all he doth, not a jot of sincerity is in him; therefore a castaway, a reprobate, a firebrand of hell. On the contrary: If a man be careless▪ and dissolute, and looketh not which end goeth forward in things of his soul, him he will make believe, that his estate is better than it is; oh he is out of all hazard, cocksure of eternal life, and what need he fear? Just like the flatterers of the tyrant Dionysius, who would lick up his spittle, and protest it was as sweet as Nectar or Ambrosia, the food of their gods. Thus all the sins of the godly are mortal, and cannot be pardoned; all the sins of the wicked are venial, & cannot be punished.  
Fiftly, the devil accuseth virtues for vices, and vices for virtues; and makes men fall into that curse of the Prophet, Esa. 5.20. Woe unto them that call good evil, and evil good, that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter. What now adays is forwardness in religion accounted, but foolish giddiness? and what lukewarmeness, but discreet moderation? How often is extreme earthliness shrouded under the name of good husbandry, and pride under the name of decency, and apishness in compliments under the name of good manners, and excessive prodigality under the name of good nature? Who hath taught this strange imposition of new names, but that Grand Liar, the master of falsehood?  
Sixtly, he accuseth in his instruments. The devil maketh men to be accusers, sycophants, pickthanks, devils, (as the word standeth in the original, 2 Tim. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Such was Doeg against David, Ziba against Mephibosheth, the false witnesses against Christ, and those wicked wretches who informed the Heathen Roman Emperors, 
Euseb. hist. eccles. l. 9 c. 3.  that the Christians of the Primitive Church affected a temporal kingdom, and would dispossess them of their throne, unless they were the better looked unto.  
Now doth Satan thus say and unsay, altar and change, put in and put out, and turn things upside down, that we cannot see the truth of our estate as we should? Who then would not resist this accuser, this traducer, this slanderer, this broacher of lies, and master of misrule?  
Add unto all this, that he is one who will not be overcome by fair means: there is no winning of a devil with kindness: that will not serve the turn: He will overthrew thee, if thou do not overthrew and chase him away. Therefore resist him.  

State precor vestri memores, memores quoque Christi: Quae sit vestra tribus, quae gloria, quis Deus, & Rex, Quis Dominus, meminisse decet. Prudent. in Psychom.  Next consider, who thyself art, that must make resistance upon Satan. Who art thou? Thou art a man, a reasonable creature: therefore, as a man, provide as well as thou canst, for thine own safety. Thou art a sinner, taken in the snare of the devil, and led captive by him to do his will, 2 Tim. 2.26. therefore deliver thyself, as a bird out of the snare of the fowler. Thou art a Christian; therefore must partake of Christ's powerful grace and anointing, and be a King, to conquer his and thine enemies. Thou art a baptised person, and vowedst enmity against the devil, when thou receivedst the seal of righteousness, and enterdst into the Church: therefore perform the word of an honest man. Thou art one of the Angels of Michael; therefore must fight with him against the dragon and his Angels. And one of a band of Lions; for the righteous are bold as Lions, Prou. 28.1. The same combat is performed by thy brethren abroad in the world, 1 Pet. 5.9. therefore resist steadfastly (it is the Apostles argument) and stand it out: sometimes one dieth in the field by cowardly undermining, and sometimes another, but the Lords Champions go still away with the victory.  
Finally, consider we what mischief he would bring upon us, 
Mischiefs of being foiled.  if he could once foil us.  

1. Privative.  First, all the livelihoods of a Christian, all his graces, and all his assurances, he would quite take away. His desire is, 
Luk. 22.31, 32  to winnow the Saints, and make their faith fail: that by the failing thereof, all the labours of a godly Ministry may be lost, as the Apostle inferreth, 1 Thess. 3.5. Or if he cannot bring them unto flat infidelity, he will seek to pull them from that integrity and simplicity which becomes the Gospel of God our Saviour, 2 Cor. 11.3. He will endeavour to make them vain, formal, hypocritical, fantastical, or unfruitful; or to draw them from their constancy in doing good, and resisting evil. And hereby he aims at their spiritual beggary, that is, to rob them of all their hopes, and comforts, and assurances, all the joys of the holy Ghost and a good conscience, and all the glory of the kingdom of heaven. Now, shall a man fight for his purse, or goods, and not resist for so great a patrimony of Saints?  

2. Positive.  Secondly, all evil followeth immediately upon thy overthrow. For now thou art the devils own child, an utter enemy to God and the things of God, furious and outrageous by little and little, desperately evil, & heir of condemnation, like thy father himself in sin and punishment, and thy torments shall be endless, easlesse, remediless.  
Resist therefore, and betimes prevent so great mischief.  
And thus the four questions are fully answered, both for clearing the point, and directing the Christian Warrior. Let us now descend to the uses hereof.  
Use 1 
A reproof & disgrace to the easy life of many.  And first, this serves to bring out of request the secure and easy condition of many people, who neither do, nor will, nor think they have need to suspect themselves. We may well say of them with the Prophet, 
Psal. 73.4, 5.  They have no bands upon them, either in their life or death, neither do they come into trouble as other men; They are fat, and strong, and lively, and in very good liking; They have the world at will, and more indeed than heart can desire; All admire, and follow, and attend them, and speak well of them, Oh the only men in town or country: and they can think, and speak of others, and do to them what themselves please, yet all must be well.  
Others of a meaner rank can spend their days jollily, and smoothly, and contentedly; neighbourly men, & good Church-keepers; not only give way to religion, but some countenance; and so pop into their grave, as fruit gathered when it is ripe.  
And do you dislike or condemn this estate, 
Vide ne fortè ideo non sit bellum, quia pax perversa est. Aug. de verbis Apost. serm. 12.  will some man say? I answer, Yes, and I have just cause so to do: for it is as dangerous a condition as those who are openly profane, if not more. But howsoever, it cannot be good, it cannot be safe. For, hath not the opening of this text discovered, that the life of a Christian here is the life of a soldier? Have we not heard of war, and fight, and striving, and resisting? And have we not seen, that this bustling is grounded upon reasons very sufficient? Whence then is this general carelessness, and universal unfeelingness, which possesseth the hearts of the sons of men? Is it indeed a pleasant, or an easy thing to be a warrior? No trouble, no fear, no distraction in a camp? No wounds, or bloodshed in an army? Were he not a fool that would go into a battle array, and yet say, 
Ezek. 13.10.  Peace, Peace, where there can be no peace? Examine the matter by common reason, and you shall find it evidently true. Then look back upon Satan, and think if you can, that he is more idle or weak to follow his skirmish, than men are to follow theirs. Nay, he is more malicious, more puissant, more unweariable. No truce can be taken, no favour expected, no conditions of peace accepted, unless we yield him all that he asketh: and, what that is, let any one judge.  
Therefore (my brethren) let these things work upon our hearts, and persuade us for time to come to fight, and fight valiantly. Let us know, that we have a most pestilent, and terrible, and bloodthirsty enemy. And knowing it, we cannot in reason but do our best to prevent his purposes. Let us be sober, and temperate in all things, not suffering ourselves to be clogged with any distractful hindrances, within us, or without us; as they that run in a race, and strive for the mastery. 
1 Cor. 9.25.  And not only be sober, but watch, 1 Pet. 5.8. Be sober, be vigilant. And not only so, but pray, Matt. 26.41. Watch and pray, that ye enter not into tentation. And more than that, Endure hardness, as a good soldier of jesus Christ, 2 Tim. 2.3. Be not entangled with the affairs of this life, strive lawfully.  
Use 2 
A caveat to the godly against security and lukewarmness.  Secondly, this serveth as an antidote, or preservative to the children of God, to keep them holily constant in that rank wherein the Lord hath placed them. Oftentimes it cometh to pass through the weakness of their flesh, and the heaviness of their spirit, and the occasions they have in the world, and their familiarity with good duties, that they do even stand at a stay, and know not well which way to turn themselves. To join with profane ones, they dare not, they cannot: it is against their profession, and conscience, and salvation. And to exceed themselves in the work of holiness, they know not how. They are sure, that more grace should and may be obtained, but wherein, or how? Thus in a maze (as it were) and doubtful what to do, they easily incline to a temperate mediocrity, and rest content with some of the power, 
2 Tim. 3.5.  but more of the form of godliness: Grace they intent still to pursue, but without due affection: Holy exercises they will still observe, both at home & at Church, but coldly, sleepily, brokenly, unfeelingly, unfruitfully.  
This lukewarmness of theirs, carnal persons see, and laugh at it: themselves see, and bewail it, and wish it were with them as sometimes it was at their first conversion; to be forward, and zealous, and do the work of the Lord diligently. But how may this be, or what should they do?  
Here now I answer by virtue of this text, Resist the devil. Many means they have to shake up their security: as for example, To consider deeply and seriously the multitude and heinousness of their sins, both before their regeneration, and since: To recount their extreme beggary in themselves, and unworthiness to receive the least favour from the Lord: To prise highly the blood of the Covenant wherewith they are redeemed: and the like. But especially let them be careful to remember, and carry in mind, this necessary doctrine of the Christian Warfare. For, if the noise of drums and trumpets, if the fourbishing of swords, and the glittering of armour, and the trailing of pikes, will not stir up a man's spirits, what will? This therefore let the Christian man consider, and thus let him say with himself:  
What? have I no enemy, with whom to exercise myself? Are there no devils abroad in the world or in hell? Hath my purse enemies on the highway, and my goods enemies about my house; and my body enemies, and my soul no enemies? Much ado I find in getting and keeping a small worldly estate about me: and doth it ask no fear or pains, to get and keep possession of the kingdom of heaven? What? no opposition? Did all the earth sit still, 
Zech. 1.11, 12.  and at rest, while jerusalem was under an heavy indignation, threescore and ten years; and shall I, who profess myself one of the citizens of the new jerusalem, sit still, and at rest, while the whole world of Believers is hot in the battle? How doth this hang together? Should I not weep with them that weep, and be sorry with them that sorrow? Have I not too just cause so to do?  
Why, what do I think of Satan? Is he so loving, that he will spare me, or so weak, that he will fear me? Is he witless, that he cannot deceive me by subtlety, or idle, that he will not? Was he too good for our first parents in innocence, for Noah a Patriarch, for David a Prophet, for Peter an Apostle, for Demas an Evangelist, for Ananias and Sapphira two famous Professors, and many Worthies of the Lord? and is it not likely he will get ground of me? Me? Alas silly creature that I am! who am I, to stand in the hands of so stout a Champion, especially unarmed!  
Therefore harken, O my soul, and all that is within me, muster up your forces, and come into the field. I have hitherto spotted, & slept, and snorted in the cradle of security: I little dreamt of an enemy, at least to be so near as indeed he is, like Saul and Abner in the camp when David might have smote off their heads, 1 Sa. 26.8.15. An hundred to one, but I had been destroyed ere this time. Oh blessed be God who hath delivered me out of the mouth of the Lion, and the paw of the Bear, and hath given me time to see mine error! By the grace of my Lord jesus, I will hereafter keep more constantly to my colours, & fight under the bannet of my own Lord.  
Thus therefore I argue: Is he a fox, and not subtle? Is he a serpent, and not wily? and, if he be subtle & wily, hath he no feats or tricks to put upon me? Because I in simplicity think him no harm, doth he think me none? Is he not now at this present time, about some stratagem to undermine me? Doth he not lay siege to the Castle of my soul, either to scale the walls of my faith, or to batter the bulwark of my patience, or to pull down the turrets of my zeal and fortitude? Hath he not some fetch or other, to draw me from my hold, and then some ambushment, to surprise me unawares? Yes: he hath a thousand ways to circumvent such a simple freshwater soldier as I am: as many turnings and windings, as ansractuous Meandrus; as many heads as the serpent Hydra, as many eyes as the never-sleeping Argus, Therefore seeing the uncircumcised Philistims are still ready to come upon me, and bind me if I sleep, I will surely look unto them, I will up and shake myself, and follow my Christian course more warily, more watchfully.  
The Lord grant that thou mayest.  
Use 3 Thirdly, let this be a word of exhortation to all of us, so to resist the devil, th●t he may fly from us. The most hold it fit to resist him; but few agree upon the right manner. Therefore let us deal thoroughly in this business, and never rest till we know we resist as we ought.  
Quest. How may I know that?  

Marks of right resisting the devil.  Answ. First, if thou resistest thine own corrupt and rebellious flesh, by mortification, humiliation, watchfulness, and the conscionable use of holy means. For the devil and our own flesh are of the same kind in respect of sin, and fight equally against the soul: as 1 Pet. 2.11. Abstain from fleshly lusts, which war against the soul: and jam. 4.1. Lust's war in the members. This is an homebred enemy, lurking within our own walls. Of itself it worketh many stratagems against us, by moving to the acts of pride, malice, revenge, oppression, contempt of the Gospel, and the like. And the devil is no readier to crave its assistance, than it is to afford it: working slily as he doth, and secretly: that the Christian almost needs not to ask that question, How shall I discern the temptations of Satan from the evil motions of mine own heart? Some difference there is, and a devil may be espied by the suddenness, and horribleness, and unnaturainesse, and importanacie of his suggestions. The motions of nature are more slow, and more suitable with nature, and not so violently pursued as those are. But for the most part, we need not observe any such distinction; the flesh easily agreeing with the devil, and the devil shaping his temptations to the desire of the flesh.  
This a good Christian knows, and therefore he looks homeward principally: Especially seeing the devil cannot foil him without himself, but himself can destroy himself without the devil. So that well was it said, 
jer. 17.9.  The heart of man is deceitful and wicked above all things, even above that foul spirit, as foul and as black as he is.  
Some say of Mary Magdalen, 
Luke 8.2.  that seven devils were cast out of her, that is, seven deadly sins, pride, adultery, and the rest. And we may almost say, So many sins as thou cherishest and maintainest, 
Quot peecata, tot daemonia.  willingly and with delight of thy heart, so many devils thou lodgest under the roof of the house of thy soul. 
Matt. 12.43.  They are unclean spirits, because they bear rule over men by the uncleanness of their hearts and lives.  
Now examine thyself by this mark. So truly and faithfully as thou watchest against the corruptions of thy nature, so truly and faithfully thou resistest the devil. And those are easily proved liars, who say they defy and scorn the devil, yet obey their own lusts, use no discipline toward their unruly hearts, but take their own swinge in any or all ungodliness: No, no, they agree with him well enough: he desireth no better weapons against us, than those out of our own armoury.  
Secondly, thou resistest the devil, so long as thou desirest to resist: and this desire is ever accompanied with care and watchfulness. None in the Lord's field is yet overcome, who desireth to overcome; yea they that fall by the sleights of Satan, and are taken away by violence, yet falling in this quarrel, 
Heb. 12.4.  and resisting unto blood, they are still conquerors, and more than conquerors. God, who accepteth the will for the deed, accepteth the faithful purpose of resistance for resistance itself, even when the Tempter doth somewhat prevail, & make battery upon the soul. Christ taketh notice of the willingness of the spirit in his Apostles, 
Matt. 26.41.  when he seethe great weakness in their flesh.  
And this note serveth principally for the comfort of afflicted souls, which cry out of themselves as foiled, and such as have cast up the buckler to the devil, in way of voluntary yielding; yet minding to go on in the skirmish as trustily as ever, and keeping the same way as before. They must know, that their case is good enough, and they shall be accepted according to what they have, 
2 Cor. 8.12.  and not according to what they have not; yea according to that which they desire to have. A man in war that is half dead, doth what he can against the enemy, by spurning, by supplanting, or otherwise: And so do you against the grand enemy of your souls, therefore shall not be accounted to have revolted, but shall be crowned as well as the rest, and (it may be) among the first. Only continue this desire, care still to maintain the Lords right, and watch still to disappoint the adversary: This shall be reckoned to you for perfection of valour.  
The third mark of resistance is this: If thou grievest when thou art foiled, and seekest to recover thyself, and make amends by better trustiness. Undo the works of the devil, by morning for them, by repentance, by running to the ensigns of Christ, and by doing the contrary works, of what kind soever: and now know thou hast resisted. For the devil's purpose is, that thou shouldest continue under a foil; and he knows, that if he cannot get thee to lie still in the sin committed, it will do him no good, nor thee harm. It is one kind of resistance, to recover ourselves after our falls. Otherwise, which of the Lords Worthies did ever resist him? 
1 Chron. 21.1. 2 Sam. 24.1.  Satan stirred up David to number the people, and he numbered them; which was his great sin, so mortally punished: but David's heart smote him for this fact, and he made his recantation, saying, I have sinned, 
Vers. 17.  I have done wickedly, let thine hand be against me, and my father's house: and so Satan was altogether disappointed of his malicious project against him.  
The fourth mark is: If thou art troubled when thou seest the works of darkness go forward, and gladded to see any thing on foot that overthrows the kingdom of the devil. For he that resisteth him aright, would have him resisted and rejected every where, by others as well as by himself: he would have none obey him, or submit to his government: he is a rebel, and an usurper, and therefore why should he have any place, to rule in any parts of the Lords territories? Solomon saith, When the righteous are in authority, the people rejoice: but when the wicked beareth rule, the people mourn, Proverb. 29.2. We may apply it to this: A good man is sorrowful, when he seethe any sent into a place, either for Magistracy or Ministry, who is likely to advance Popery or profaneness, to discourage and weaken the hands of the godly, to hearten the wicked, and do mischief any way among simple people; or when he seethe the people themselves set upon wickedness. It is even a death to him, and his zeal doth almost consume him, 
Psal. 69.9. joh. 2.17.  as is said of David and our Saviour. And on the contrary, it is joy to his heart, to hear or see a good man come into a place where he may do good, or hinder evil; to see a faithful Minister set over a people, or good orders taken for the curbing of sin. For now he hopes the power of the kingdom of darkness must totter, and now it is likely the strong holds of the strong man shall be cast down, & much good will be done in such a place. Therefore he cannot but rejoice: why should he not? And while he doth so rejoice, he hath further cause of joy in this also, that he is an enemy to the devil, and the devil to him.  
The sift mark is, Care in the use of the means, whereby the devil is resisted. He that useth physic, resisteth the disease: and he that is conscionable in sharpening the spiritual weapons before mentioned, doth resist the devil. So much diligence as a man useth in searching, and applying, and laying up the word, in strengthening his faith, in confirming his hope, in fortifying his patience; so much as he striveth in prayer, to be conqueror; so much as he endeuoureth to keep his conscience clear, and to keep with the Lords armies, by whom the same skirmishes are fulfilled: so much sincerity he hath in following this combat with the devil. And they that say they resist him, yet neglect these weapons, care not for the word read or preached, think not of increasing their faith, or any of those graces, nor make conscience of holy exercises, do lie in so saying: Though they should spit so long, that they spit out their lungs, yet the devil would not fly from them; but keep possession, and that quietly enough. For he is not expelled, but by divine authority and power. He that meaneth to foil him indeed, will so consider, and be so diligent in using the approved means of resistance.  
The sixth mark is, Fear lest thou resistest not in the due manner. This a careless Christian never hath: yea he is more confident in his straws and toys, than the godly is in wielding the armour set apart by God himself. For most part, a carnal man thinketh not of resisting the devil, till he is even ready to fall headlong into his condemnation, and then he bestirreth himself, after his fashion. Or he can see the devil in his own wicked practice, but it is after the sin committed, rather than before: And not in small sins, but in great and crying sins only, which the world taketh notice of, or such as bring present punishment, & shame among men. Or if he begin at any time to resist the devil, he doth it so faintly, and sillily, and by halves, that he never getteth out of his clutches. And when he is most in heart, together with some watchfulness, and that against all sins as he thinketh, yet than he is unconstant, and loseth the victory one day which he got the other. But howsoever, in all his striving, even at the best, he is never fearful or jealous over his deceitful heart, but thinks he doth well enough, and he doubts not at all. Whereas a true Christian fears he doth not as he should, and recompenseth his failing in the matter, by his care in the manner of resisting the devil.  
The seventh mark is, Unfeigned thankfulness to Christ; who giveth strength to resist, and to overcome. This is a sign, that we resist upon a good ground, and by a right power; not by our own wittiness; or skilfulness. We acknowledge we are of ourselves silly, & insufficient for such a combat, and therefore, after it is finished, we must not live to ourselves, or sacrifice to our own yarn, as if our own bow and sword had saved us; but as the Psalmist speaks, Psal. 44.3. Thy right hand, and thine arm, and the light of thy countenance because thou badst a favour unto us: therefore to thee will we live, for thee will we die. Thus the Saints cast all the honour of the victory upon Christ, their head and commander, Reu. 5.10, 11, 12. Thou hast redeemed us to God by thy blood, and hast made us Kings and Priests unto God, and we shall reign on the earth, etc. They overcome the dragon by the bleud of the Lamb. Reu. 12.11. & therefore the Lamb shall have the honour of their conquest. And they will specially express their thankfulness in holiness of life, observing the laws of their General, and keeping within his camp, and under his banner, without mutiny, outrage, filthiness, or any unbeseeming behaviour. But where it is otherwise, the devil is not rightly resisted. Where Christ gets no honour in an holy and refined conversation, he never assisted such against Satan. For, wherefore are we redeemed out of the hand of our enemies, 
Luk. 1.74, 75.  but that we should serve our Redeemer in holiness and true righteousness all the days of our life?  
Lastly, this may be some stay to a troubled and afflicted heart: If the devil resisteth thee, thou resistest him: yea, therefore he resisteth thee, because thou resistest him. For he fighteth not with his own: why should he? or to what end? While the strong man keepeth possession, all is in peace: as while the jailor hath his prisoners sure enough, he lets them lie together in quietness enough. But, as he bestirreth himself, if any of them give him the slip, so if any man at any time begin to get out of the power of Satan, by whom he was taken captive at his pleasure to do his will, presently uproars and tumults are made, and the devil hath officers every where (wicked and  men) who will use all expedition in sending Hue and cry after the escaped Christian; and, if either violence, or subtlety, or promises, or threats, or any thing will reduce him to his ancient bondage, he shall not long continue a free man.  
Take this therefore for a note of opposition against the devil, if he maintain opposition against thee. 
jam. 1.2.  Count it all joy, when thou fallest into diverse temptations. Though they be troublesome and tedious to a holy heart, which hateth and abhorreth them, & would fain be rid of them, yet have they their use also for good, and assure the Christian by strong consequence, that his estate is safe enough, and so long as he continueth making resistance, he need not fear. A happy man he is, that seethe the devil professing himself his enemy.  
Use 4 
A censure of scorners, who dislike such discourses.  Fourthly, we see by all this, how wide they are from the right, who like not such treatises, such practices, such care in examining one's self; but jest, and scoff, and put off all this so necessary a duty with a scornful tush. Tush (saith one) what do you tell us of a devil? when did you see him? and how do you know him so well? and why do you affright people with such words of terror? And Tush (saith another) what needs all this preaching about this matter? a goodly Sermon! and, He names the devil almost at every word. So some have said of the former discourses, simple and blindfolded creatures that they are: The Lord open their eyes, that they may see how the god of this world hath blinded them, 
2 Cor. 4.4.  and get out of his snare. But others have a tush too, and it is cast against them that are so careful in resisting the devil, as we have proved allshould be: Oh it is a fit of melancholy, a silliness, a childishness: and, What man, take a good heart, put such thoughts out of your mind, Come, follow the world as we do, make yourself merry, and leave these uncouth cogitations to them that are so peevish.  

Note this.  But stay, O man: this is not to resist the devil, but to scorn him. If this troubled person should take this counsel, he should not overcome this grand enemy of his soul, but take truce with him, and so, by pleasing himself in a fond and vain peace, should lose his own salvation; as thou in all likelihood must lose thine. Therefore be advised what thou wilt do: these are no jesting matters: Hear what the Apostle saith, Resist the devil, and for time to come yield it a duty both lawful and necessary, that the people of God should thus care, and labour, and strive in resisting, and thou with them.  
Use 5 
This heartneth the godly.  Finally, here is commendation and encouragement for them that so resist the devil. And it shall be of worth, against all calumnies and scoffs of those jesters, whatsoever they be. Know (O soldiers of the Lord) that you are in the right way. You have rightly judged of your life, to be (as it is) a warfare. You fight the good fight of faith, and are sure of victory; which, when it is achieved, there is a crown of righteousness prepared of old, which shall certainly be put upon your heads. You take God's part against his and your enemies, and therefore he will take your part, sustaining you, and ●●iling them. You are the Angels of Michael, and shall see the time, when the great dragon (the devil) shall be quite cast out, and utterly excluded from heaven, no more to molest, and vex, and disquiet your righteous souls. And for the present, during the time of this conflict, know for your comfort, that notwithstanding all his wiles, and tricks, and close following of his business, yet upon your resistance he must avoid and be gone. If you use the armour described, and use it in the due manner before spoken of, he cannot stand before you. So often as he giveth onset, do you give him battle; and then lean upon this faithful promise, full of consolation (which comes now to be handled)  
And he will fly from you. 
The second general part of this text.   
The event of other battles is doubtful, victory altogether uncertain: Though the cause be good, and the men valorous, & stand the field stoutly, yet they may go away vanquished, as the Israelites a long time before the Beniamites. But here the conquest is certain: before any stroke is given, we know we shall overcome: every one that will resist, shall chase away his enemy, though himself be never so weak, his enemy never so strong and puissant.  
Quest. But how may we understand this flight of the devil? and how doth he fly away, who is so incessant in temptations?  
I answer: First, Answ. I 
Homil. 7. in joshua.  Origen thinks, that the Saints of God, resisting the hellish tempters when they provoke unto evil, do diminish the army of the devils, and (as it were) kill many of them: so that it is not lawful for that spirit, which is overcome of an holy man, living chastely and graciously, again to set upon any other man. But this is not so: for the same devil, which had been repelled by our Saviour in his first temptation, did try him with a second, and a third.  
Therefore secondly, others (by the relation of Lombard) think, 
Lib. 2. distinct. 5 H. lit.  that this of Origen must be understood only of that vice, wherein the foul spirit was overcome: as for example, If he solicit any good man unto pride, and be foiled, he may not again solicit unto pride, either the same man, or any other. But this is wholly uncertain, and not material to the comfort of a Christian; as our text doth intent. For if one devil should leave such a sinful motion, another would follow it, and disquiet him as much as the other could possibly; especially there being so many legions of them, one to succeed another in their mischievous intendments. And what cares the devil, by what sin he gains a soul, if he may be sure to gain it? Either of the extremes will serve his turn sufficiently: or an habitual neglect of good, as well as the wilful perpetration of evil.  

A twofold flight of the devil.  Therefore thirdly, the plain answer is this: There is a twofold flying away, forced upon the devil by the power of God, and this his promise: One partial and temporary, the other total and final.  

Partial and temporary.  That, when the child of God is enabled by the wisdom and grace of God, to reject any wicked suggestion, and so is rid of the Tempter for that time: and, so often as the devil reneweth his temptation, so often the Christian reneweth his courage, in resisting him, and therefore still remaineth conqueror. The devil left Christ but for a season, Luk. 4.13. and no longer doth he leave the members of Christ. He goeth away, and returneth, and then must go away again, and so continueth passing to and fro, beaten and overthrown so often as he is resisted. Feign he would return and re-enter into his old house, to take and keep more sure possession: but if a repulse be given him, he must take the repulse, and fly away.  

Totall and final.  This, that is, the total and final flight of the devil is at the end of the warfare, and of the Christians life, when he most bestirreth himself, because his time is but short, 
Reu. 12.12.  and he would fain lay hold on the righteous soul which he long molested, to carry it among his own fiends, in eternal torments. Here he is prevented of his purpose perfectly. The Spirit of God assisteth the Christian heart, and upholdeth it with faith, with patience, with remembrance of the promises, with the sense of God's mercy, and all convenient supplies, according to the several and particular occasions. 
Luk. 16.22.  And at last the Angels take the soul (as the soul of Lazarus) and carry it into Abraham's bosom, in endless blessedness. And now the whole skirmish is finished, the field won, the good fight of faith fought to the uttermost, and the devil fled away for ever and ever.  
The point is this:  
Doctr. 
The devil, resisted, fleeth necessarily.  All the Lords Warriors, who resist the devil as they ought, shall overcome, and be rid of him. They are as sure of victory, as of trouble. His presence is not so tedious and tiresome, but his absence (which is most certain) shall be as joyous and comfortable. We fight not at uncertainty, but know we shall overcome. It was for want of resistance, that our first parents were deceived, and are of the forbidden tree: that David lifted up his heart, and numbered the people: that judas betrayed his Master, and so fell into his own place: and, that ever any was subdued by the devil, was for want of resistance. They that would overcome, did overcome, and could not be foiled. Our Saviour resisted, and saw the devil flying from him. The Apostles and Disciples resisted, and saw him fall like lightning from heaven. Saint Paul resisted, and found grace sufficient against the messenger of Satan that buffeted him. In a word, all the Angels of Michael that fought against the dragon, did so thrust him to the walls, that he was cast out, and his place found no more. Where the Christian finds a heart & hands, the devil must find wings and heels. And why?  
Reason 1 First, because of the faithful promise of the mighty God, who is able to do this for us, and hath said he will do it. And he hath said so, both here, Resist the devil, and he will fly from you; and elsewhere, The God of peace shall bruise Satan under your feet shortly, Rom. 16.20. where the Apostle speaks of them that are wise unto good, and simple concerning evil; which is all one with resisting of the devil. To such he is a God of peace, and will in a little time put an end to all their conflicts. For, faithful is he that hath promised, who also will do it.  

Vincatur necesse est, quia Christus quem confitemur, invictus est. Cyp. de exhort. Martyr.  Secondly, the valour of our Captain is such, that the enemy cannot stand before him or us. He himself, by himself, did in single combat put him to the worse, and made him avoid: by whose conduct and conquest we also shall go away victors. We go not forth against these hellish wickednesses, in our own name and strength, but in the name and strength of God, & by the power of Christ, who was never overcome yet, but overcame in every skirmish. Reu. 12.11. They overcame him by the blood of the Lamb. And hereof we may assure ourselves, before we set foot out of our tents and camp; as the Church of old, Psalm. 44.5. Through thee will we push down our enemies: through thy Name will we tread them under, that rise up against us. The same voice of Christ, that sent away the devil from himself (Avoid Satan) will send him away from us also, when our temptations (as his) are ended.  
Thirdly, the validity of our armour is greatly prevalent for the foil of this enemy. For the excellency of it, it is called the armour of God: 
Eph. 6.13.  and for the completeness of it, it is called whole armour of God. And because of this, God will not have his workmanship so much disparaged, as to suffer him that useth it, to take a repulse, or suffer the armour itself to be broken and mangled.  
The edge of the sword of the Spirit was never yet blunted by the hardiness of the enemy: no, They overcame him by the word of their testimony, Reu. 12.11. The Word of God is of an invincible nature: not one tittle of it can pass away: it will uphold him that holds it forth, so that he cannot perish in his afflictions.  
The shield of faith was never yet bored or pierced thorough by any darts of the devil, came they never so thick and violent. No: this is the victory which overcometh the world, 
1 joh. 5.4.  (both the Prince of it, and the malice, and the allurements, and the affrightments of it) even our faith. Faith, as much as a grain of mustard seed, can do wonders.  
The helmet of salvation was never yet beat off the head of God's Warrior, 
So hope is called, 1 Thess. 5.8.  by any snares of fiery temptations which the devil reigned down upon him. No: our hope is a sure anchor, so steadfast in apprehending his Object, that it entereth into that within the veil, Heb. 6.19.  
By our patience we may possess our souls, 
Luk. 21.19.  even when our enemies are most urgent upon us, and ready to tyre us out. Even then, when we love not our lives to the death, we shall overcome the dragon, Reuel. 12.11.  
By effectual and fervent prayer we shall prevail much. 
jam. 5.16.  The Lord never heareth that voice which the Archangel spoke, The Lord rebuke thee, 
jude 9  but presently he consenteth, and saith, The Lord rebuke thee, O Satan, even the Lord that hath chosen jerusalem, rebuke thee, Zech. 3.2.  
So of all the parts of our Christian armour, they are all so cutting, and wounding, and deadly in slaying, that the enemy (as Ahab) must die of the blow, and be glad to retire.  
Fourthly, the devil is indeed an enemy, but an enemy already overcome, and smitten with his deaths-wound. Christ hath spoiled principalities and powers for us, and triumphed over them openly upon his Cross, Col. 2.15. so that all our resistance is (as it were) but the kicking of a cursed beast, whose throat is already cut; to let out his lifeblood, whereby he doth yet spurn against us. There was no more for the Captains of Israel to do, after the battle ended, but only to tread upon the five heathen Kings whom joshua had overcome, Ios. 10.24. Come near, put your feet upon the necks of these Kings. The like is the voice of our victorious joshua: Come, here are enemies foiled to your hands, up and trample upon them. Christ pulls out the sting of the old hellish serpent, and then saith in the words of the Psalmist, 
Ipsi Christo applicat Irenaeus, l. 3. c. 38.  Thou shalt tread upon the lion and adder; the young lion and the dragon shalt thou trample under feet, Psal. 91.13. Christ put the devil to his wings, when himself had been violently tempted: And ever since he hath been so crazy and fearful, that the weakest member of Christ, using the same method and means of resisting, hath been able to chase him away. Also by virtue thereof, the ancient Believers who were before Christ in time, (being the forward in this barrel) did nor fly before their enemy, but made him to fly, and that every way as efficaciously as we can do.  
Fiftly, our own weak and frail condition requireth such respite 〈◊〉 some times. Sometimes the devil must be gone, that we may be a little refreshed and revived. We need a breathing time; and therefore it shall not be as the devil will, who would always molest us, and get that by importunity, which by persuasion he could not get: but, will he, nill he, he must sometimes vanish. The Lord knows our frame, and how we are but dust, easily foiled with long vexation: therefore in compassion to our infirmity, he stinteth our adversary, what he shall do, and how long he shall stay, and when he shall avoid; and will not suffer us to be tempted above that we are able: An issue there is of our trials, and he will, with the temptation, make a way to escape, that we may be able to bear it, 1 Cor. 10.13. The Lord knows, 
2 Pet. 2.9.  how to deliver the godly out of temptations: both when the fit time is, and what are the means, and what is the measure of his servant's strength.  
Likewise, he will have them have time, to prepare themselves for other skirmishes: To repair the breaches which Satan made, to fortify their holds where they are weak, to try their weapons in better manner, to gather their grounds of comfort together, for magnanimity and unweariablenesse.  
Finally, they shall have some space allotted, that they may enjoy comforts from God, and the joy of their salvation. Temptations are uncouth, and black, and terrible, and vex a good heart, and disquiet the mind with an holy indignation: During which time, the Christian cannot take his portion of rejoicing in the Lord, as the word doth allow him. Therefore a time shall be, when this harshness and bitterness shall be gone, and the contrary sweetness succeed in the place.  
Use 1 
Consolation to the godly.  Hear this, ye armies of the Lord, and be comforted. Rejoice ye heavens, and ye that dwell in them; Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, which accused them before our God day and night, Reu. 12.10.12. The devil (as malicious and subtle as he is, yet) when he is resisted, must fly away. He is of a cravenly brood, and cannot stand where he finds a valiant opponent. Let this therefore stop all voices of unquietness, and especially the voices of desperation, whereby the Christian doth many times too much trouble himself. O (saith he) I find not this doctrine true: the devil doth not so fly from me, as you speak, but is ever assailing me with thoughts of blasphemy, with idle, and filthy, and unlawful motions: 
A fourfold answer to complaints of Satan's tediousness in tempting.  I find almost continual temptations. To whom I answer:  
First, you say well, that the devil's temptations are almost continual: for I know they are not continual altogether and wholly. You find some refreshing betweene-whiles. And is not this some comfort? Doth it not fly away, though it be but for a while? And did he leave your Lord and Saviour otherwise? It is sufficient, that the servant be as his Master, and not in better estate, Matt. 10.25.  
Secondly, our whole life on earth is a time of warfare, and no part of it can be secure from the Tempter. Know therefore, if he should stay till death, yet than he must be gone. If he fly not at noon, yet he must and will fly by night. Only resist, and his back shall be turned upon you first or last. Stay the time, and wait when it will be. And take heed you look not for more immunity from trouble, than your present condition will permit.  
Thirdly, you say the devil doth not fly from you: Look and consider how well you resist him: It may be, you shall find by examination, that he stayeth the longer with you by your own default. According to our resistance is his flight: and according to our manfulness, his cowardliness. No wonder if he stand his ground where he is faintly and heartlesly opposed. Our Saviour tells us, that some devils are not cast out but by fasting and prayer: 
Matt. 17.21.  So also, some temptations and molestations cannot be vanquished, but by extraordinary care and striving.  
Fourthly, when the people of God have their hearts testifying with them, that they have done their best in resisting the devil, and yet he flieth not away so perfectly as they desire, let them know this is matter of comfort rather than of sorrow, and, if they could remember their grounds, they should rather rejoice than be troubled. So saith Saint james, chap. 1.2. My brethren, count it all joy, when ye fall into diverse temptations. For this is a sign, that the devil hath not yet won us. He is not so silly and unwise, as to trouble his own. It is good to have him our enemy, and we may well be joyous in this, even in the very midst of all the throng. Woe unto us, when the devil gins to be our friend. If we be not tried and judged, as other of God's people are, we have the more cause to try and judge ourselves.  
Use 2 
Fond to leave godliness for a supposed perpetuity of molestation.  Again, we see by this doctrine, how fond it is to fear perpetual molestation, and so leave the power and sound practice of godliness. Many think, and some are not ashamed to say, that if they set to such & such exercises, they shall lead a melancholy life ever afterward: Oh this profession of the Gospel, which Ministers urge so much, is a tedious and uncomfortable profession; they shall be still troubled with the devil, & the world will be upon their backs, and manifold vexations they must endure. Amongst the many errors committed in this argumentation, the answer to the chief is this: that there is no enemy they shall meet withal in these distasted ways of holiness, 
No enemy in Christianity but must fly.  but if he be resisted, he must fly away. It is impossible he should stand, if we ourselves be willing to chase him away. Our text is plain concerning the great and most hideous enemy, whom we must encounter. And as plain is the Scripture concerning the other enemies: 1 joh. 5.4. Every one that is borne of God, overcammeth the world: even when it cometh against us with tribulation, and distress, and persecution, and famine, and nakedness, and peril, and sword: In all these things we are more than conquerors, through him that loved us, Rom. 8.37. As for our own flesh, and the lusts thereof, which war against our souls, the Lord hath given us his own Spirit, to take part with us against them: that, as the flesh lusteth against the spirit, 
Gal. 5.17.  so the spirit also shall lust against the flesh, and the body of sin shall be at last destroyed.  
As for them that will have peace without fight, and hope to pass away their lives comfortably, not troubling themselves with the devil and his temptations, nor incurring the displeasure of the world, nor yet watching the corruptions of their own evil hearts; we envy them not their peace, but pity them; hoping, and wishing, and desiring God in our prayers, that he will rouse them up out of their fondness, and set them forth to know, and meet, and resist, and overcome their enemies.  
Use 3 
Be hearty in resisting: the event will give leave.  Thirdly, let the people of God be encouraged hereby, to go on stoutly in resisting the devil; and that in the full measure, and due manner, before described. Let them buckle to them the whole armour of God, and still try it, as David did saul's, before he went against Galiah. Let them repair breaches, and recover losses, and regain time, and be ever watchful to save themselves harmless; yea to disadvantage the enemy, and work him what displeasure they can: which is, by furthering holiness to the uttermost, both in themselves and others. Let them be bold as the righteous are affirmed to be, and go forth to the fight confidently, assuring themselves of a comfortable return, and saying as he to Goliath, This day will the Lord deliver thee into mine hand, and I will smite thee, and take thine head from thee, 1 Sam. 17.46. I know the event will be gladsome, and therefore (by God's grace) I will resist unto blood, to the last gasp.  
Well, hold that resolution, and the victory is thine, with the spoils, and crown of it.  
Use 4 Fourthly, in as much as the devil flieth away in this life but only for a while, therefore use well the times of respite, and of his absence. Remember he will come again. 
Provide for Satan's return and reentry.  The unclean spirit, when he is gone out of a man, findeth no rest any where: all places are dry, and uncomfortable unto him: and therefore he resolveth with himself, I will return unto my house, from whence I came out, Luk. 11.24. Though he must have the full foil at last, yet he will come and do mischief as long as he can. And some he hath gained by importunity. Others, whom he could not win, he endangered shrewdly; put them to much disqoietnesse; got them to commit great errors, especially coming upon them unawares, and soon after his departure from them. Wisdom would therefore, that every breathing time be well improved, and rather preparation made for a new encounter, than triumphs for the old. Wise seamen provide for a storm in a calm: and wise Captains stand upon their guard as well after a battle, as before; fearing, lest (as the Amalekites) they lose more by their security, 
1 Sam. 30.20.  than they got by their prowess and magnanimity. Let the same mind and wisdom be in Christians also: still to be in expectation of the devil and his hostility, and provide for him accordingly. And let them think it enough, that they be at last rid of him, never to be again molested. When they have finished their course, & fought the good fight of faith, than the crown shall be set upon their heads: out now is their probation.  
Use 5 
Follie to excuse ourselves by blaming the devil.  Last of all, note here, how false it is to say the devil is the cause of thy sin, and he must bear the blame of it. No: he was not resifted: if he had, he must have fled away: this promise of God is most faithful, and he that made it, is able to make it good; that (upon thy resistance, the only necessary condition) it should have been performed. Yet this is the ordinary allegation of carnal people, when they are taken in any gross sin: Oh the devil owed them a spite, and now he hath paid them: the devil tempted them, and they could not choose, and they hope they shall not be blamed for it. Smaller sins they see not, nor the devil's malice in them: and greater sins they put off wholly to him. So for no sins they betake them to serious repentance, never see any need of Christ, never crave mercy at the hands of God as they ought, nor entertain the due watchfulness, for preventing the like mischief another time. Such must know, that their sin cannot be so posted off, but will come home to them again. That the devil tempted them, is the devil's sin, and he shall be damned for it: but, that themselves consented, and yielded to his temptation, is their sin, and let them take heed they be not damned for it likewise. Eve said, 
Gen. 3.13.  the serpent beguiled her, and so he did: but that would not serve her turn. Take heed of saying and pleading as she did, lest the like inevitable necessity of undergoing the punishment befall thee also. Happy is he only, that resisteth the devil: from such an one only, he shall fly away. The Lord make us all wise, and watchful, and valorous, to espy his assaults, and oppose him in his stratagems, that so we may be for ever freed from that misery and condemnation, which he and his angels are adjudged unto.   

AN APPENDIX of certain Sermon-Notes upon  GEN. 3.15. 
I will put enmity between thee and the woman.  
Quest. HOw may I know, whether I have rightly conceived, & do rightly manage my enmity against the devil?  

Marks of right enmity against the devil.  Answer. By these marks:  
First, if it be an enmity of Gods setting, namely by the power of his holy Ordinances, set apart for that purpose. So our text saith, I will put enmity between thee and the woman. Many hate the devil, but it is only by the force of nature, conceiving him to be a grim black fellow, with horns, and staring eyes, and cloven feet: or according to the common notions they have received from others, from the talk of people, or the like vain occasion: Not from the word, for they are strangers to it: nor from the ministry of the word, for they despise it, at least neglect it, and will not be ruled by it.  
Whereas a true Christian conceiveth his hatred of the devil in the ministry, or in a serious perusal of the holy Scriptures. While he attendeth these means, appointed for dispossessing the strong man, he findeth a stronger than he joining himself to him, and with him; even the blessed Spirit of God, 
1 joh. 4.4.  who is stronger than he that is in the world. So Christ professed, 
Luk. 10.18.  that he saw Satan fall from heaven like lightning, to wit, in the Ministry of the Disciples, whom he sent, and heard relating their good success. Let this be the touchstone of your enmity, and if it hold the trying, it is true: otherwise counterfeit, and only pretended.  
And this is a needful condition, because God only can maintain, that enmity which is necessary for us, and only an enmity of Gods setting can prevail against the devil.  
Another mark is: If it be for God, for his sake, for his glory, which was impeached by this enemy, and which we desire to recover to him again. True enmity, as it cometh from God, so it goeth to God, and leadeth us to him; therefore to hate this evil one, because we will revenge our Lord's cause and quarrel. The most hate the devil, after their fashion: but why? only because he would draw them into hell with himself: and if it were not for those endless torments, they would never stand upon hating the devil. For we see, that when they can put those torments out of mind, by jollity and security, they will be as busy as Bees, in doing the devil's work, and cast off all the faithful service of God, it may be, scoff at it, it may be persecute it. So do not they that hate him indeed: They consider him as one that hath dishonoured God, and would still dishonour him, and doth daily in many: and they would have God honoured by many, but especially by themselves: And therefore he that hindereth, shall be the object of their indignation and derestation. A true natural subject indeed, goeth to war for the safety of the King and his kingdom, others for other respects: so here.  
The third mark is: If due resistance be made upon him, 
By unlawful things, conceive here what things are lawful.  according to the counsel, Resist the devil, and he will fly from you. Every one will resist him whom he hates, will stand against him, use all possible violence, and repel him to his uttermost power. So if thou hate the devil, and take him for thine enemy, thou wilt resist him, and use him as an enemy: And it is a slim barred, when the parties agree in the main matter of the contention. Yet so do carnal persons: They say they hate and defy the devil with all their heart, and yet they yield him that, which he mainly striveth for, namely sin and disobedience against God.  

The beginning of resistance upon the devil.  The beginning of this resistance is by unfeigned repentance: when a man mourneth for his sins, and grieveth that he hath so long served the devil: he hates and loathes himself in this respect, and seethe he had perished for ever, if he had gone on in the old trade of sin. And those who feel not this godly remorse and sorrow, never yet knew indeed what the enmity in our Text meaneth. By nature a man is only what the devil made him, and of himself he will so continue. Therefore he must feel a perfect change, and hate and deny himself; and so doing, he gins to vex that hellish adversary, who is troubled with nothing but the conversion of sinners, and the companions thereof, with the means and effects.  

The continuing and following of it.  Afterward he is resisted by a careful and watchful course of life: while a man dissolveth his works by mortification, and endeavoureth after full holiness, and laboureth to keep off his temptations by the armour of God. And this we have limited by certain conditions and marks, in the treatise on jam. 4.7. whereby much labour is now saved, and this discourse becometh short which otherwise should be large.  
They therefore that ordinarily fall into the same sins, and make little conscience of their ways: They also that know in their own hearts, that they commit sin securely; without watchfulness to the contrary, it is not against the purpose of their soul, they do it freely, they humble not themselves for it as an heinous matter, but entertain it willingly, and hold it peaceably, with ease and quietness of conscience: All these, and all that fail habitually in any of the conditions of right resistance, do not hate the devil in truth, but sergeant an enmity, which at last they shall see was deceitful, and shall rue the time, that they framed to themselves so childish an hatred against so manful an enemy.  
Fourthly, if thou hatest the devil indeed, thou wilt avoid the places of his walk. For so do men with them whom they hate. They will keep aloof off, and not willingly come near those places where such use to haunt. The places which the devil doth most use unto, are the dry places of the world, 
Luke 11.24.  as the Scripture speaks; that is, such as wherein is no moisture or refreshment for the soul, but ignorance and profaneness reigneth, and a man shall rather be hindered than furthered in godliness: As for example, blind parishes where is no vision, alehouses, playhouses, smoke-houses, and all  meetings: Here the devil hath a kind of right, and special power over the sons of men; as in that instance of Tertullian, In meo eam inveni, 
Lib. de spectac. c. 26. Eiusmodi daemoniis penetrabiles fiunt.  I took her upon my own ground; so answered the devil to the Exorcist, which adjured and asked him, why he invaded a Christian woman, being at a Play.  
It is true, he compasseth the earth to and fro, comes even where the immortal seed of the word is sown, to steal it away, and enters into the holiest closerts where the heartiest prayers are preferred unto God: And in none of these may we be secure. But in places of lewd resort, and in the companionship of evil men, he is specially present, as the King and chief man, speaking, and scoffing, and working by his instruments, what himself would if he had flesh to appear in. Enmity in the heart against this wicked one will either keep the feet altogether out of such places, which is best and safest; or soon carry the feet from them, which is the next point of wisdom. So doth the blessed man, Psal. 1.1. Blessed is the man that walketh not in the counsel of the , nor standeth in the way of sinners, nor sitteth in the seat of the scornful.  
Which maketh strongly against them that mingle themselves with such society, and securely frequent such places, or live contentedly in such parishes. This is amity, not enmity. Howsoever, it is too much familiarity: and an ill sign, that the heart is at too much league with the devil. A good heart would keep further off him.  
The fift mark is, an earnest begging of strength from God, against the devil, together with a faithful depending upon him for such strength: as a man will make all the friends he can, to disappoint and annoy one whom he hates: he will call in company, and not trust his own only provision, and rather get too many on his side, than want help: so here: A special piece of our Christian armour is prayer, as the Apostle reckoneth, Ephes. 6.18. Praying always with all prayer and supplication in the Spirit, etc. We had need crave wisdom to espy temptations when they come, and grace to repel them, and power to reject the pleasures of sin, or other wages of unrighteousness whatsoever: And that God would maintain in us this godly enmity, and keep it for ever in the purpose of our heart, to hate that enemy; whom otherwise, of ourselves we are ready to love and join withal, as a very friend.  
They that are not so careful, are too too careless. He can do little, that cannot call for help against an enemy. Yet natural men think themselves good enough for the devil. Good hearts, and good faith, and a good deal of spitting, shall chase him quite away. So they forsake the rock of their health, and forget the strong God of their salvation.  
Sixtly, if thou hatest the devil aright, then, as near as thou canst, thou wilt give him no advantage from thyself. A man that hates another who bears him no good will, but watcheth all opportunities against him, will be sure for his own part to let fall nothing (in word or deed) which may disadvantage himself, or advantage that his adversary. So wilt thou watch against this enemy. The devil doth often get ground of us through our own folly; as namely, by the passions of anger, fear, and the like; by natural affections, as love to parents, children, kinsmen; by refections of nature, as about meat, and drink, and sleep, and apparel; by worldly businesses, and the distractions that attend them; by covetousness, by earthliness, by too much closeness and niggardliness: So he got within judas: and within Peter, by fearfulness: and by choler and fury, he gets within us not seldom, as the Apostle seems to argue, Ephe. 4.26, 27. Be angry, and sinne not: let not the Sun go down upon your wrath: Neither give place to the devil.  
Which bends mainly against them that are altogether open and lose in such things; no watchfulness, no jealousy over their deceitful hearts; and so give the devil as much advantage against them, as he desireth. And this is of all other the most kill mischief, when he worketh in our troubled affections, and destroyeth ere we be ware.  
The last mark of right enmity is, a zealous endeavour to thrust down the Kingdom of the devil in others: as a man that hates another, will do him all the mischief he can, hinder his profit, impeach his credit and good name, incense his friends, and raise up enemies against him. Thus the Apostles went up and down, shaking the strong holds of Satan, and casting down every high thing that exalted itself against the knowledge of Christ. 2 Cor. 10.4, 5. Thus if one who hath authority, doth use his authority for the suppressing of disorders, the shaming and punishing of evil members, the preserving of the holiness of the Lords Sabbaths: If one that is rich, will be at charges to set up, and hold up the Ordinances of God, especially the preaching of the word, which giveth the devil the greatest blow he can receive: If Masters of families do chase away riotous and wicked persons, and set good in the room, and seek to make all an holy company to the Lord: If private Christians, and one neighbour to another, shall use admonition in due season, call one another from sinful courses, and to the house of God, or any other way further the sanctification and salvation of their brethren: They shall do worthy offices against the devil, and show themselves to be his right sworn enemies. Christ our Captain, who struck at the head of the serpent, was for this purpose manifested, that he might destroy the works of the devil, 1 john 3.8. So also doth every true Christian, who partakes of his anointing: He also will manifest himself, what he is, and whose he is, by endeavouring every way he can, to destroy the works of the devil. And they that are not thus affected, have not yet the right enmity in their hearts: they profess to hate the devil, but love him well enough.  
Use I 
Three sorts of men reproved.  A reproof it is to diverse.  
If these be marks of right enmity, then how many are there, that must needs say (if they will speak truth) that they never yet hated the devil as they ought? But specially, three sorts of people come here to be reproved.  

1. They that think not 〈◊〉 this enmity.  First, some living civilly and unblamably among men, are altogether secure of this hellish enemy, and never imagine, that either the devil practiseth any thing against them, or they ought to watch against him. They think not at all on such matters. They cannot tell, whether there be any such enmity or no, or should be. Yea many take it for their happiness, that they are never troubled with thoughts about the devil: Oh they are in good case, and God hath blessed them fairly, that they feel not the afflictions of conscience which such and such feel, and need not complain as they do. And they never espy the devil till afterward, that is, when he hath got them to do what he would have them do; it may be, never but in the great and gross sins of others, Oh the devil was busy and great with him that committed murder, that hanged himself, or did some notorious wickedness. But they never watch before hand, to see or prevent him: And they are presumptuously confident, that they are safe, and the devil shall never be so great with them, as he was with such & such: That is all their preparation, that is all their care to keep him out.  
But as for the shaking and supplanting of his Kingdom in their brethren, here they are deeply secure, and do nothing at all: never care to execute any of those things, in the seventh: The never see the power of Satan in men's hearts and lives: They know what it is, and how miserable, to be corporally possessed of the devil, and wish means may be had to release them; but, what it is to be spiritually possessed of him, they know not, therefore desire no means for their good. Indeed how should they tender the welfare of others, & have compassion on the souls of others, who never knew their own bondage, nor rightly pitied their own souls?  

2. They that embrace the contrary amity.  Secondly, some are so fare from waging enmity against the devil, that they have entered into most near amity with him, and give up themselves to be ruled by him at his pleasure. There seems to be but one head, and one heart, and one hand, and one aim between them. Their counsels, and affections, and actions, and intentions are one and the same; only for rebellion against God. I mean all profane persons, who go on in a constant and customary practice of any sin, or many sins. If they should do the devil a spite by daily frequenting of alehouses, by tippling, by gaming, by swearing, or any such abominations, than they were bitter enemies to him, and they would spite him cruelly: for, this they do day by day, nothing more. But every wise man seethe, that this pleaseth the devil exceedingly, and he is delighted in nothing so much. Therefore his they are, and of them Saint john saith, 
1 john. 3.8.  He that committeth sin, is of the devil. They agree with him, as the silly Israelites with Absalon in his conspiracy, 2 Sam. 15.11. They went in their simplicity, and knew not any thing. They are traitors to God ere they be ware, and serve God's greatest enemy, whom they pretend to hate. None of those vile persons will yield he is the servant and child of the devil, but will scorn the motion, and profess the quite contrary. But that is nothing, and we must prove shortly, that wicked men are the seed of the hellish serpent. Every one is borne a limb of the devil, and he whom grace altereth not, doth so continue, resembling his father in the grossest wickedness; yet some more, some less, as children are like their parents, some more than others.  

3. They that help the devil, in stead of hindering him.  Thirdly, some there are, who, in stead of hating the devil, and hindering him as they should, do rather gratify him, and help him what they can. I do not say they purpose to do him a good turn, and mean absolutely to set him up for the king and god of the world; but in effect they do as much: they do that which doth advance the devil and his kingdom among men: Let them be tried by their works, as our Saviour argued with the jews, and then, though they say never so often they are the children of Abraham, and of God, yet they will be found to be the children of the devil, 
john 8.44.  for his works they do: More; they are indeed his friends, his loving and dear friends, for his works they set forward, and procure as many as they can, to join with them in the same wickedness. As for example: how many are there, who set themselves to make their brother drunken, and lay him under the table? How many, who force oaths upon their neighbour, and twit a man for a Puritan, who will not rap out a fearful oath, as they would have him? How many, that begin misrule and vile disorders in a place, and that with a strong hand, and a stiff neck, purposely to draw others from the obedience of the Ministry, & make them like to themselves in an unreformable obstinacy? and so in other instances. Woe unto them: for they lend the devil their helping hand, and strive against true holiness, which he also striveth against. This is not enmity, but amity in the highest degree. Let them look before hand what the end will be.  
Use 2 
Motives unto enmity against the evil spirits.  And let us all labour for this enmity, so limited and described, as we have seen: Using for spurs and motives, these ensuing considerations.  
First, what are those evil spirits unto God? Most vile rebels, and deadly enemies: Placed at first in a most blissful estate, with God and his holy Angels, in the highest heavens: but through pride, or unbelief, or some other act of disobedience, they fell away, and left their first habitation; choosing rather to leave God and his blessedness, than their own opinion conceived of, and within themselves. And they are still spiteful against his Majesty, oppose his honour, resist his counsels and ordinances, obscure his glory, deface his image on man, and trouble the order of the creatures. Now what good subject doth not hate to the death, one that is an arrant traitor, still practising against his Prince? So should we be affected in this case, toward this enemy.  
Secondly, what are the evil spirits to us? As full of malice as they can hold. They tempt us to evil, and dissuade us from good. They seek to corrupt us in judgement, and molest us in our worshipping of God. They intercept good means, and what mercies of God they possibly can. They accuse us, and raise up slanderers, persecutors, other enemies; with storms, and tempests, and witches, and other mischiefs, to disturb and fret us, and work us to impatience, blasphemy, atheism; as he said of job, 
job 1.11.  Touch him now, and he will blaspheme thee to thy face; and so he intended in his own wickedness against him, using also his wife to that purpose, 
chap. 2.9.  Dost thou yet retain thine innocence? blaspheme God and die. And there is no possibility he should be better affected to us: therefore hate him.  
Thirdly, what are those spirits in themselves? Evil, only evil, continually evil, greedy to do evil, watchful thereunto, and gaping after every opportunity to further it. They love neither God nor man, no not them that are one with them and obey them in all things. They love nothing properly, but sin and mischief. This they intent principally, fully, willingly, maliciously. Therefore also all their sins are sins against the holy Ghost; therefore can never be pardoned, neither in this life, nor the life to come. They are reprobates, held in the chains of black darkness against the judgement of the great day. Briefly, there cannot be the like object for our hatred, in all the world: therefore hate them.  
Fourthly, GOD, whom we must follow as dear children, 
Eph. 5.1.  doth hate them unreconcileably. He hath appointed no Redeemer, nor Mediator for them; hath made no promise of life to them, nor covenant of mercy, nor given them the least hold of him, whereby they might be reconciled: But contrarily, he hath written in the Scripture the sentence of their condemnation, hath nominated his children to be their judges, 1 Cor. 6.3. and hath appointed them in the mean time to exercise all hostility against the devil, both here; and Ephes. 4.27. Give no place to the devil: and jam. 4.7. Resist the devil, and he will fly from you, and elsewhere. Then follow your Captain. Do as ye see me do, said Gideon.  
Fiftly, the faithful servants of God have still held up this opposition against him; being the Angels of Michael, who fought with the dragon, and overcame him. Yea they rejoiced, that the devils were subdued unto them, Luk. 10.17. see Ephes. 6.12. And though good men have sometimes been sore shaken, and foiled, yet they have got ground again, and recovered their losses, and done him the more hurt for his mischief against them; shaking his kingdom the more manfully. Then join with these armies of the Lord, and march on with them. And know, that none is on their side, but such as are against God; none but carnal and worldly men, none but the seed of the serpent, the children of the devil; none but they whose example must be odious to us as hell itself. Count that fight good, which good men maintain, and evil men traitorously let alone, or join with the adversary.  
Sixtly, the hatred of the devil is the companion, if not the ground of true grace. God is not loved, nor feared, nor served, nor any way truly regarded, till this enmity against the devil be wrought in the heart. Thus the terms of our conversion are described, Act. 26.18. To turn them from darkness to light, and from the power of Satan unto God. And therefore, as our Saviour Christ saith, Ye cannot serve God and Mammon, 
Matt. 6.24.  and, The one must be hated, that the other may be embraced; so say I, that the devil must be hated if God must be loved, we cannot love or serve both together. Well a man may play on both sides, pretending love to God while he doth what the devil would have him do, and pretending an hatred of the devil while he persecuteth the will and work of God: But indeed and in truth he cannot love God, till the devil be truly and unfeignedly hated. And, where is no true love of God, there is no true faith, nor hope, nor patience, nor humility, nor any sound grace whatsoever.  
Add hereunto these meditations. We hate lesser enemies, and for smaller occasions, and why not this, for the greatest occasion that can be? He spoilt us of the grace of creation, and, if he could, would spoil us of the grace of regeneration also. He cast us down from our happy estate, wherein we were first placed, and would cast us down from that happiness, which Christ hath recovered for us, with the purchase of his own blood.  
Beside, this enmity is the beginning of our return to God, and of our reconciliation with him; as here to our first parents. God love's not us, till we hate the devil, and that unfeignedly.  
And finally, we must know, that if we deceive ourselves with a false hatred in stead of a true, the time shall come, when we shall hate the devil whether we will or no; and hate ourselves, who would be so sillily deluded, and shall for ever curse both: for he and his angels are cast out, and their place is found no more in heaven.   

A Postscript.  
CYPRIAN in his Exhortation to Martyrdom hath these words:  
PArum est, etc. It is a small matter, that we stir up the people of GOD with the Trumpet of our voice, unless also, by lessons taken out of God's Word, we strengthen the faith of Believers, and their virtue which is dedicated and devoted unto GOD. And what doth more suit with our (Pastoral) care, than that, by continual exhortations, we fence the Congregation committed to us of God, and the Army gathered together in the heavenly camp, against the battery and darts of the devil? For a soldier cannot be fit for war, if he be not first trained in the field; And he that would get the garland by wrestling, yet shall not be crowned, if he do not first practice, and try his skill, and strength. It is an old Adversary, and an ancient Enemy, with whom we must combat. Six thousand years are almost finished, 
This he wrote about the year of the world 5457. Euseb. August. Oros. Sulpit. Scuerus. But there seems to be an error  since the devil did set upon mankind. So that now, by his long standing, and great experience, he hath learned perfectly all sorts of temptations, and all the feats and snares of destroying. If he overtake the soldier of Christ unprepared, or ignorant, or not careful, and watchful with his whole mind, he circumuents him unawares, and deceives him in his simpleness. But if a man keep the Commandments of God, and stoutly cleave to the footsteps of Christ, and then shall withstand & resist him, he must needs be overcome; because Christ whom we profess, is invincible.  
See here (Christian Reader) the consent of this ancient Father, and glorious Martyr of Christ, to the former doctrine. If thou receivest the testimony of man; know the testimony of God is greater. But be sure by all these admonitions, to buckle on thy harness, & look for this grand enemy, and resist him. Leave this intermeddling so much with matters of State, and petty adversaries, and attend this principal principally. For, what will it avail thee, to be free from men, and in bondage to the devil? what good, to Lord it in earth, and be guilty of hell fire? to conspire with thine own deceitful heart, abused by the devil (where the end will be death eternal) and discover the treacheries of men, to their utter disappointment and disgrace? Will this quit cost? Call therefore thy thoughts and affection's homeward. Look to thine own house, 
2 Sam. 6.20.  and bless it. Mark the possessions and strong holds of the strong man, and cast him out. If he deceive thee, how great is that deceit? Thrice unhappy is that man, and more, who life's too well known to others, and dies unknown to himself. It had been good for that man, if he had never been borne.  
One alarm more, and so I lay aside my Trumpet. Resist the devil, resist, resist: not scorn, but resist: and resist him in all wicked motions whatsoever: resist him by the weapons appointed, the armour of God; resist him early, stoutly, universally, wisely, constantly: Be careful herein, and jealous, that thou resistest not aright: And remember that thou hast not yet resisted unto blood, striving against sin; and provide so to do. The Lord give thee a heart and courage hereunto, and afterward set the crown of victory on thy head. Amen.  
FINIS.