Part 2
with cart-ropes by force and violence, against our wills, draw us to Heaven.
To this end does God take out of us that stony and inflexible heart which is in us by nature, and gives us a heart of flesh which is flexible, that it, being made pliable by God's Spirit, should apply itself to God's work, as David did, Psal. 119:112. The truth is, that many Christians are wonderfully wounded and foiled by the Enemy, because of their own idleness and security, in that they are backward in putting forth themselves, and negligent in endeavouring to do what God enables them to do.
Lo, here is a complete armour of God provided for our defence and safety; be we careful in putting it on and well using it.
Thus much for the means to be used.
§9. The Purpose and Advantage of Christian Armor
The end why this means is to be used follows in these words; "That you may be able to stand, etc." In setting down this end, he declares the benefit of the aforementioned armour, which is an ability to stand, amplified by the enemy against whom we stand, the Devil, and his subtlety, in this word, "wiles".
The Apostle still follows and continues his metaphor taken from soldiers, who being every way well-fenced and prepared against their enemies, stand stoutly against them, neither fall down, fly away, nor give ground. Wherefore this word "stand" is a word of safety and freedom from danger; yea, of victory and conquest, implying that they who are well prepared with the armour of God, so long as they well use it, can neither be slain, nor taken captives, nor beaten down, nor made to fly, nor yet foiled or put back, and forced to give ground, but stand fast and safe upon their ground, yea stand fast in the field when their enemies are driven away, and so remain conquerors, as we shall after hear. And this is all the conquest which in this world we can look for, to keep ourselves safe, that we be not conquered or foiled, and that we give no advantage to our enemies. As for the utter subduing of the Devil and his host, that belongs to Christ our Captain and Champion.
This safe standing being laid down as the end why this armour of God is given, and declaring the benefit which follows upon the well using of the armour, these two doctrines naturally flow from thence,
1. There is no hope, no possibility of remaining safe without spiritual armour.
2. Those who well put on the armour of God, and use it as they ought, are safe and sure, and so may be secure.
§ 10. Who Are Without Armour, Can Have No Hope to Stand
For the first, that which the Prophet says of one piece of this armour, the shield of faith, I may well apply to the whole armour, "if you have it not on you, surely you shall not be established, you cannot stand."
Without this armour, we are naked and lie open to every dart and shot of our spiritual enemies: and are no more able to free ourselves from the power of the Devil than a poor silly lamb or kid from a roaring lion or ravenous bear. If being unfenced, we stand safe, it must be either by reason of the goodness of the Devil, that he pities us and cannot find in his heart to take any advantage against us; or of his carelessness and blindness, that he prys not about us, or observes when, & where we are fenced or naked; or of his weakness, that he is not able to pierce and wound us, though we be naked: but such is his malice, his subtlety, and sedulity; such also his power (as we shall after hear) that none can imagine there should be any such goodness, carelessness, blindness, or weakness in him.
Besides, by neglecting to use this armour provided by God, we provoke God to cast us into the power of our enemies, and to give them power over us, as He dealt with Ahab.
[Use 1] How egregiously do they deceive themselves, who conceive that though they have no part or piece of this armour of God, they can be as safe and sure, and may be as secure as those who have the whole armour on them; much like to the seven sons of Sceva, who overboldly ventured to adjure an evil spirit (Acts 19:14-16), but what was the issue? Being unarmed, they could not stand, they were overcome and forced to fly.
Many think there needeth no such care about faith, righteousness, sincerity, etc., as some do take: For ought they see, they are most assaulted and most foiled, who are most busy and diligent in putting on this armour, and fitting it to them.
To grant that they who put on this whole armour of God are most assaulted because the Devil, without any great assaulting, prevails against such as have it not on; I utterly deny that they are most foiled: for those who are without it are clean vanquished and in the power of the Devil, which the others never shall be.
Yes, but say they, we find and feel no such matter; we are very quiet, no way molested.
I easily believe it: but what is the reason? Because the Devil has them in his power, he needeth not eagerly pursue them.
Miserable is that rest and quiet which they have: even like to that which the poor kid has when it is brought into the lion's den, or the mouse when it is in the cat's mouth. The cat can play with the mouse when she has once caught it: and the lion can let the kid lie quiet in his den, while he ranges and roars after that prey which is out of his clutches. But what security of life have those that are so taken? Their security is, that they are sure to be gnawed to pieces and devoured.
This is the case of those who, being destitute of the armour of God, yet think themselves quiet and well. They are fast bound with the chains of sin and wholly in the Devil's power, where he ceases to molest them for a while but rather dallies with them while he eagerly pursues such as have on this armour, and are out of his power, and stand manfully against him. Against these, he casts all the darts he can, but all in vain, as the next doctrine shows.
§ 11. Who Well Use Their Armour Are Sure to Stand
They who well put on the armour of God and use it as they ought, are safe and sure, and may be secure. Saint Peter, exhorting Christians to seek after such graces as may be comprised under this armour, expressly says, "If you do these things, you shall never fall." Saint
John says of one piece of this armour, namely faith, that it is the victory which overcomes the world. What then may be said of this whole armour, of every piece of it together? Saint Paul goes yet further and says of himself, and of other Christians like himself, who have put on this armour, "We are more than conquerors."
The points which have been before delivered, that this is complete armour, the complete and whole armour of God, do sufficiently confirm this point.
[Use] A strong motive this is to persuade us to put on the whole armour of God. This is the main end which the Apostle aims at in laying down this end, to show that as this is armour of proof in itself, so it will sufficiently defend us, and keep us harmless. If at any time we be foiled, the fault is our own; we can blame none but ourselves, because the Lord gives such means whereby we may be able to stand.
Is it a benefit to stand fast and safe? Is it a matter to be desired to be kept free from spiritual wounds and hurts, yea, from eternal bondage and slavery under sin, Satan, and other mortal enemies of our souls, and from everlasting torment and torture that follows thereupon?
(how blind are they which see it not! how foolish are they which regard it not!) If this (I say) be a benefit, then take notice of the means whereby we may be enabled to stand fast in that liberty which Christ has purchased for us, and made free from the forenamed slavery: and withal make conscience, and give all diligence to use the means aright. It is a point of notorious folly to be desirous of a thing and careless in doing that whereby our desire may be accomplished.
Yea, it is a cunning wile of the Devil in good things to make men separate the means from the end, but in evil, the end from the mean; as to make men desire and look for the good and happy end of righteousness, and yet be backward in walking in that way that leads thereto: and contrariwise, eagerly and swiftly to run in the way of sin, and yet not fear the wages of sin, and the issue of that course. In the first kind, Balaam was deceived. In the second, Eve was deluded.
Balaam desired to die the death of the righteous; but careless he was in leading such a life as brought forth such a death. Eve was persuaded she should not die, and yet feared not to eat of that fruit, against which death was denounced. Let the fearful end of both these make us wise against these wiles. Worldly men are wise enough herein; if they observe a good benefit to be had, they will seek how it may be obtained, and do with all diligence that whereby it may be obtained. This makes them pass over sea and land to get such commodities as their own land affords not; this makes them when they fear enemies, to have all warlike provision ready; often to muster their men, to keep continual watch and ward at their chief port-towns, with the like. Now this end here laid down, being a matter of so great consequence (for if we stand not fast, but suffer ourselves to be foiled and overcome, no less damage and danger follow thereof, then loss of eternal happiness on the one side, and utter destruction on the other), why should we be more foolish in spiritual matters than worldlings are in temporal? They indeed are more sensible of temporal things, whether good or evil. Let us therefore in spiritual matters give the better heed to the direction of God's word: that faith may make us as wise as sense makes them.
§12. Satan, Our Adversary
Understanding the necessity and advantages of this armor becomes clearer when we consider the identity of our enemy and the nature of his assaults.
Our adversary, against whom God's complete armor equips us to stand, is the Devil. Known also as our Enemy, Tempter, Murderer, and more, the Devil's creation, nature, fall, and other aspects are rich topics of discussion. However, I will focus on characteristics that underline how formidable and terrifying an enemy he is for our current discussion.
§ 13. Satan a Terrible Enemy
For the better understanding of this, know that the Devils, by creation, were good Angels, as powerful, wise, quick, speedy, invisible, immortal, etc., as any other Angels: equal in every respect, but inferior in no respect to the very best Angels.
When they fell, they did not lose their natural substance and the essential properties thereof, no more than man lost his when he fell: for as man remained to be not only flesh and blood but also a living, yea, and a reasonable creature after his fall, so the Devil remains to be a spirit, invisible, immortal, quick, speedy, etc., as before: only the quality of his nature and properties is altered from good to evil: as powerful as he was before to good, so powerful is he now to evil; invisible and quick he is, wonderfully close and speedy in working mischief, he was not more desirous of good before his fall, than since he is mischievous, and even set upon evil.
There are four especial things which make the Devil very fearful;
First, his power.
Secondly, his malice.
Thirdly, his subtlety.
Fourthly, his sedulity and speed.
Who fears not a powerful enemy? This made Goliath seem so terrible. If an enemy be malicious, even for his malice, he is feared as Doeg: or if he be crafty and subtle, for which Achitophel was feared: yea, also the enemies of Israel were accounted fearful in regard to their swiftness, "That they came hastily with speed." How terrible will all these make an enemy, when they all meet together? It may be thought that if an enemy be malicious and wants power, he may consume himself with malice, and do little hurt to others: or if he be powerful and malicious but wants wit, craft, and subtlety, he may like an unbridled horse run headlong in his powerful malice to his own ruin and destruction: or though to his power and malice, subtlety be also added, yet if he be slow and careless, he is the less feared, in hope that he may be prevented in all his enterprises. But where malice is strengthened by might, might whetted on by malice; both malice and power guided by craft, craft and all stirred up by diligence, sedulity, and speed, who can stand against such an enemy?
Now, all these do in a very high degree concur in the Devil, as Saint
Peter does notably set them down in this description of the Devil; "Your adversary the Devil, like a roaring lion, walketh about, seeking whom he may devour." His name "Devil," and that which he seeks for, "to devour," show his malice. The beast whereunto he is resembled, lion, shows his power and craft, and the attribute, "roaring," adds terror thereunto: lastly, his walking up and down, shows his sedulity. Of his power, malice, and sedulity, I shall have occasion more distinctly to speak on the 12th verse.
§14. The Devil's Wiles
Satan's subtlety is particularly expressed under this word, "wiles."
The Greek word signifies artificial, crafty, cunning conveyances of matters, windings up and down, and turning every way to get the greatest advantage. Fittingly is this word used by the Apostle, for his temptations and assaults are very cunning, full of much deceit, of many windings, which make him so mightily prevail against the greatest sort of the world, even against all that are not strong in the Lord, and wise in well using the whole armour of God.
The titles which in Scripture are given to the Devil, do evidently imply his great craft. He is termed a Dragon, and a Serpent, which of all other beasts are counted the craftiest and wisest: yea, to show that he has had a long time of experience to make him more subtle and crafty; he is called an old Serpent, a great red Dragon. There are names in Greek which we ordinarily translate Devil, that yet further signify his great subtlety, for they note out his great knowledge and experienced skill.
As his names are, so is his practice, full of many windings, full of much craft. It is an infinite task, a matter of impossibility, to discover all his cunning stratagems and subtle devices. He has old tricks, which he has long used, because by long continued experience, he has found that silly men are soon deceived with them, and that the harm of some cannot warn others: and yet does he daily invent new upon new, ever shifting from one to another: if one will not serve, he has another presently in readiness. For diverse persons, diverse conditions, and dispositions, he has diverse temptations. Sometimes he plays the part of a roaring ravenous Lion; sometimes of a crafty fawning Fox; sometimes appearing in his own shape, sometimes changing himself into an Angel of light, doing anything for his advantage. Because the Apostle holds himself close to the metaphor taken from war, I will also follow it, and under it discover some few particular stratagems, leaving it to the particular meditation of others to find out others.
1. He can well tell how to marshal and set his army in array; he well knows how to order his temptations: For first, he uses to make the onset with light skirmishes and begin with small temptations; and then by degrees follow with greater and mightier forces. Thus he came to Eve; first, only he made a question whether God had forbidden them any of the trees: and then by degrees, he came directly to contradict the express word of God. So when he tempted Christ, he began with a doubt whether Christ were the Son of God or no, and lastly tempted
Him to monstrous idolatry.
Thus, he makes men careless at first, and his temptation lightly to be regarded, till he has gotten some advantage; which when he has gotten, he will follow with all the might and main that possibly he can.
2. If thus he prevails not, but at first, he is put back, he can change his ranks and weapons: he can alter his temptations, and begin with fierce and violent assaults. Thus he set on Job. If he cannot seduce men by moving them to make light account of sin, he will persuade them that every sin is most heinous, that their sins are unpardonable. If he cannot make them superstitious, he will strive to make them profane: and thus help one temptation with another.
3. If he observes the forces of the Lord's Soldiers to be strong and well-ordered and fortified, then his endeavour will be politically to allure some out of their ranks, and so make a breach; it seems that thus he prevailed much, and got great advantage in the Church of Corinth. For thus he bred schisms and contentions among them. Whereupon the Apostle exhorts every man to abide in the same vocation wherein he was called. Thus, in these our days, has he caused much trouble in God's Churches by the inordinate walking of many persons; who leaving their own places, have caused divisions, sects, and separations from the Church.
4. If he observes some provident Captain, watchful over the Lord's armies, and careful to keep his soldiers in good order, animating and encouraging them, then will the Devil use the King of Aram's stratagem: all his forces shall be bent against that Captain. Thus he fiercely set upon our chief Captain in the wilderness, and throughout the whole course of his life; but especially in the Garden, and on the Cross. Thus did he desire to winnow the Apostles: Thus does he sorely tempt Magistrates, Ministers, & such as have charge over others.
5. If he does not prevail against them, rather than fail, he will set upon the weakest. Thus, he dealt by the ministry of Heretics, who led captive simple women. And thus, in our days, he deals through the ministry of Papists, Anabaptists, Separatists, and all other Sectaries.
6. If by none of these means he can accomplish his plots, as he desires, face to face, or force against force, then he will lay some secret ambushments or other, to set on the Lord's soldiers unawares behind their back, akin to the strategy of Joshua and the Israelites: as when he allows Christians to go on in doing the work of the Lord and performing such duties as belong to them but will come behind and cast into their hearts some conceits of merit and pride. Thus, he gave Paul a back-blow. Thus, he overcomes the Papists and many ignorant persons among us.
Sometimes also, he will cast lustful and worldly thoughts and cares into them, and so choke all.
7. If the Lord's soldiers are so circumspect, as neither by force nor fraud he can prevail, he will not hesitate to change his flag: and seem to fight under the Lord's banner, as Tobiah, Sanballat, and other deadly enemies of the Jews endeavoured to do. In this respect, the Apostle says, Satan transforms himself into an Angel of light, and his Ministers into the Apostles of Christ.
Thus, oftentimes he prevails with those of tender consciences to make many needless scruples, by accounting such things to be sin, which God's word never made sin, and by thinking many things to be necessary duties, which belong not at all to them.
Thus, we have a taste of some of his wiles. I will not further range forth into this spacious field, lest I be too tedious.
[Use] Having such an enemy as the Devil, had we not need to be strong in the Lord and in the power of His might? This enemy having so many wiles, had we not need to be always prepared with the whole armour of God? Assuredly if we are not strong in the power of God's might, there is no standing against the Devil. If at any time we are without the whole armour of God, doubtless we shall soon be overtaken with some of his wiles.
[Use 2] How does this, which has been said of the Devil and his wiles, commend unto us the provident care of God over us, who keeps us safe from such an enemy, and from such wiles? And how does it set forth the excellency of the forenamed whole armour of God? Very excellent must that armour be, which is able to keep us safe from so potent and malicious an enemy, who has so many wiles to deceive us. This shows it to be very complete and every way sufficient, for while we have it on, well-fitted to us, all the craft of the Devil cannot find a naked place where to wound us, his strength is not able to pierce it; no, though his craft and strength are both whetted on with malice. Is there not now great reason we should put it on and always keep it on? That we neither wake nor sleep, be alone or in company without it?
[Use 3] Labor to have our eyes enlightened (that we may discern those wiles of the Devil) and to be filled with spiritual prudence and wisdom, that we may escape these snares. Let us preserve in us a holy jealousy over ourselves, and suspicion of the Devil and his wiles, fearing lest he should find us somewhere unarmed, and sometime unprepared (for otherwise we are safe). God's word is able to afford unto us wisdom enough to avoid his wiles. For David thereby was made wiser than his enemies. Let us exercise ourselves therein, and withal pray with David, that God would turn the wiles and counsels of the Devil into foolishness: For God catches the wise in their own craftiness.
The Third Part
The Reason Why We Must Be Well Armed
"For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." -
Ephesians 6:12
§ 1. The Coherence
In this verse, the motive which the Apostle uses to urge the previously mentioned direction is laid out. It may have a dual reference: First, generally to the earlier exhortation, "Be strong, etc., and put on the whole armour, etc.," because we face such enemies as are here described. Secondly, particularly to the last part of the previous verse, where it was shown that we were to stand against the Devil. So, it serves as an amplification of them: for if the question be asked, what is the Devil, that we should be so prepared against him?
These words present him; not flesh and blood, but principalities, etc.
The first word "for," being a causal particle that indicates a reason, implies the first reference: the immediate connection of this verse to the last part of the previous verse implies the second. Both can coexist: for both convey one and the same message: namely, that because we face such dreadful and deadly enemies, we ought to be well prepared against them.
§ 2. Danger Makes Watchful
From the inference of this verse, and from the strength of the Apostle's argument, I deduce that the greater danger we are subject to, the more watchful and careful we must be for our safety. When Christ saw the severe agony he was about to enter into, he did not only watch and pray himself but also called upon his Disciples to watch and pray: and because they did not, he rebuked them for their sluggishness. Saint Peter urges this duty of watchfulness for a similar reason; namely, because we have such a fearful enemy. External, temporal dangers make natural men watchful and careful for their temporal estates and lives, as the histories of all times and ages show. Seeing then that spiritual dangers are much more fearful, should we not be much more careful?
If we are, we do not only show that we care for our souls and seek their wellbeing, but also we will procure much good for them, and prevent and keep away much harm from them.
[Application] What false conclusions do most draw from that spiritual danger, to which they understand they are subject because of their spiritual enemies? Even completely contrary to this inference of the Apostle, and the wisdom thereby taught to us; and that in two extremes: one of presumption, the other of despair: for some, when they hear of such enemies as are described, they too vainly, carelessly, and proudly disdain them, like Gaal; others too meekly, basely, and slavishly dread them, like Ahaz.
§3. Against Presumption
The former extreme, which is presumption, arises partly from too great a notion of ourselves and of our own strength, and partly from too ready a belief of what is recorded about the Devil.
This self-belief makes us foolishly imagine that we are fully capable of resisting all temptations of the Devil or any of his agents.
Whereupon many are ready to say (when they are advised to be wary of the Devil and his strong temptations), "I defy the Devil and all his wicked crew; he can do no harm to me: I can (I thank God) easily evade his temptations; the gates of hell shall not prevail against me."
And yet, these proud foolish individuals are overtaken and defeated by every minor temptation. Peter (though otherwise a man of good abilities) was somewhat too full of himself, and too much inclined to this extreme, and yet, when he needed to stand firm, was intimidated by a mere girl.
A too ready belief makes us think the Devil cannot be as terrifying as he is portrayed; but that the things written and said about him and his schemes are merely scare tactics to frighten people, akin to old wives' tales about ghosts, fairies, hobgoblins, etc. This disbelief greatly diminishes the impact of such exhortations, directions, admonitions, and reprimands, which are provided for our benefit.
Both Peter and the other Disciples were somewhat affected by this: for when Christ told them all that they would all be led astray by him, and that Peter in particular would deny him, none of them would believe it. Peter said, "Even if all fall away, I will not." And again, "Even if I have to die, I will not deny you." And so said all the Disciples.
§4. Against Despair
The latter extreme, which is despair, arises partly from an overly intense perception of the power of the Devil (as if his power were infinite, and he were able to do whatever his malice prompted him to, and thus could do what he wanted; or unlimited, God allowing him free rein, and not restraining him any more than He wished, and so he might do what he could, like an untamed horse that is not curbed and bridled) and partly from too slight a regard for the power that is available in God, and for the great help and benefit which the whole armour of God provides, as if God were not capable of making us strong enough, nor that whole armour sufficient to make us safe.
These two causes of despair led the Israelites many times to make the most desperate statements against God: for when they heard that in Canaan (the Land given to them for an inheritance), the people were strong, that there were men of great stature, even Giants there, that the cities were walled and exceedingly large, they desperately questioned the Lord, why he had brought them into that Land to die by the sword, and in despair of ever possessing Canaan, wished to return to Egypt: and another time they openly doubted God's power, saying, "Can God prepare a table in the wilderness? Can he provide bread?" As these Israelites grumbled against God, and doubted His power and truthfulness in fulfilling His promises, in light of their temporal enemies, whom they judged to be too strong for them: so do many in regard to their spiritual enemies. Thus, we see how prone we are to misuse those things intended for our instruction, leading to our destruction. Here the Apostle outlines both the means for our defence and also the danger to which we are subject, that we should be more diligent in arming ourselves: we either presumptuously challenge our enemies, neglecting any means of protection; or else are too timidly frightened by our enemies, thinking the Lord's defence can offer us no help.
Therefore, in hearing about the great danger we are in because of our enemies as described here, we should not take this as an occasion to fall into any of these extremes, but rather more diligently avoid them, and keep to the middle path, which is, all the more earnestly to seek the power of God's might, and all the more diligently to hold fast to the whole armour of God. I thought it good to deliver this instruction beforehand, which naturally arises from the force of the Apostle's arguments.
Now, let us come to handle the words themselves more distinctly.
§ 5. Exposition of the Words
In this verse, we have a description of a Christian's battle.
The parts are twofold. Firstly, the kind of battle is noted as a wrestle.
Secondly, the combatants or the persons who maintain the battle on either side are set forth. These are on one side the defenders; on the other side the attackers, which are described in detail; both negatively, not flesh and blood, and affirmatively, but principalities, etc.
The first point to be addressed is the kind of battle, implied under the term wrestle. In the original language, it is stated verbatim as "There is a wrestling." We must not think that this refers to a matter of sport, as our English word 'wrestling' might imply. Although the Greek word, like the English, can be attributed to a sporting contest, it is also used for a serious and fierce fight. The Greek term signifies such a struggle that causes the body of the one striving to tremble.
It implies then that the battle spoken of here is not a light skirmish with distant enemies, but a grappling with them hand to hand; making it all the more fierce and dangerous. If they were far from us, shooting or throwing their weapons, we might think to spot their darts before they hit us, or they might miss their mark. But being a grappling hand to hand, all such hopes vanish; for they are close enough to find where to harm us, thus assaulting us more fiercely.
§ 6. The Danger of a Christian's Combat
Our spiritual warfare is severe, fierce, and dangerous. It's a kind of combat that will test our prowess and courage, soon revealing whether our armor is indeed protective, and whether we have donned the full armor. The truth of this was demonstrated in Christ our leader, whom the devil took from wilderness to pinnacle, and from pinnacle to mountain. What the devil did to Christ outwardly and visibly, he does to others inwardly and secretly. The life and condition of Christ on earth are a vivid depiction of the state and condition of His Church in this world. Peter experienced such a wrestling, so did Paul, as do all who do not willingly yield themselves to the power of the Devil.
God orders our state to 1) further reveal and glorify the power of His might and the adequacy of His armor. The harsher the fight and the more perilous, the greater that strength appears, and the more exceptional the means by which we are supported. 2) Encourage us to depend on Him with greater and firmer confidence, like David and Jehoshaphat did. 3) Prompt us to more diligently use the appointed means, like the Jews who prepared against their enemies even while working.
[Use 1] This can help us assess our condition: if all is calm within us, with no wrestling or fighting, or at most occasional light skirmishes, it's worrisome that our enemies have overtaken us, and we have submissively surrendered to them, making a pact with them. Intense combats give us more assurance that the Lord is still our God, and we His soldiers, than light or no attacks. If the Devil rules over us, he can let us be at peace; but if he's our enemy, we will assuredly feel his influence.
[Use 2] This explains why so many falter and are defeated. It would be no significant challenge to withstand light and easy battles. But when we are truly tested, standing firm is a sign of exceptional bravery. This is what tested the patience and courage of Job.
[Use 3] Don't think we've done enough when we've overcome some minor trials; prepare for greater ones. We must face a wrestling.
Consider what the Apostle says about those who endured a great fight, "You need patience;" and again, "You have not yet resisted to the point of shedding your blood."
[Use 4] For our comfort, note that though wrestling implies a severe combat, it does not suggest defeat. There's no need to fear conquest, for Christ our leader has vanquished our enemy and defeated him who had the power of death, to liberate all those who, for fear of death, were all their lifetime subject to bondage. He has led captivity captive and delivered us from the power of darkness, so that we might be free from being overcome, though not from wrestling.
§ 7. None Exempt from the Fight
The defendants who maintain this wrestling are encompassed within this term "we," which includes the author and all similar to him, along with those to whom he wrote, and all similar to them. This means that all of every type are to engage in and fight this spiritual battle. Neither ministers nor laity, poor nor rich, male nor female, newly converted nor long-established, none of any rank, condition, status, age, or quality are exempted. Whoever is of the seed of the woman must anticipate having his heel bruised. There is enmity between the two seeds; the Devil did not spare the woman, who was the weaker vessel, nor did he fear the head, Christ Himself, who was the strongest of all. Who then might think to be spared? Who can imagine that Satan will fear to wrestle with him?
God intends for all of every type to be tested, and the Devil bears equal hatred against all: he seeks whom he may devour. So long as he can devour them, he cares not who they are: like a wolf spares none of the flock, ram, sheep, or lamb that he can catch.
[Use 1] Let all, ministers and people, strong and weak, everyone of every kind, apply all the exhortations and instructions here provided to themselves. Let not the weaker group dismiss them under the belief that fierce combats are only for strong Christians; Satan, hoping most to overcome the weakest, will surely attack them. Nor should the stronger dismiss them, thinking the devil dares not engage with them. For although there may be differences between them and the weaker Christians, yet the strength of the strongest is negligible compared to the devil's might if they rely on it and not on the Lord's strength. Moreover, Satan, knowing that their fall would dishearten others, will launch the greatest assaults against them.
[Use 2] Let ministers remember that the precepts they impart to others also apply to themselves, which the Apostle implies here.
Though his instructions were in the second person ("be strong, put on"), he introduces the motive in the first person ("we") to indicate that he faced as much danger as they, that he required as much assistance as they; and therefore, the aforementioned instructions applied to him as well as to them. Ministers are human as well as others, prone to the same passions as others. If they do not preach to themselves, what means of edification, direction, and encouragement belong to them? Hence, just as the laity should not assume that matters of spiritual warfare only concern ministers, as if they alone were the Lord's soldiers, so neither should ministers deflect these concerns from themselves to the laity, as if they were merely to observe, and the people to fight. Instead, everyone should apply them to themselves.
§ 8. Exposition of Words
We have heard of the Defendants. Who then are the challengers and assaulters? They are described negatively as not flesh and blood. The term "not" relates to this latter clause, as if there were a comma between "wrestle" and "not," thus, "we wrestle, not with flesh, etc."
By "flesh and blood," we mean creatures that possess a bodily substance consisting of flesh and blood, in which respect man is termed "flesh," and Christ is said to have been made "flesh" because
He took on a bodily form. This differentiates a spirit from a body.
Do we then have no enemies with bodily forms in this spiritual combat? Are only spirits our adversaries?
Our own flesh is an adversary to us. Other people are also enemies: there are many adversaries, such as infidels, idolaters, heretics, materialists, all types of persecutors, and even false brethren.
Why then is "flesh and blood" here excluded?
They are not excluded entirely, for this negative clause should not be taken literally, but:
1. Comparatively, not so much with flesh and blood as with principalities. It's with these we primarily wrestle. Thus, when the Apostle forbids servants from serving "men," he means not exclusively but in addition to others. Or, as Christ says, "call not thy friends to dinner," meaning not them alone but also the poor. Or not with flesh and blood alone, in its own weak and frail state, but as empowered, assisted, and guided by spirits. As if English soldiers served under the Turk or Spaniard, against whom we maintain war, though they battle against us, it might be said we do not fight with English men.
2. By way of exposition, not with those who are weak, frail, foolish, visible, and mortal, as flesh and blood are. Thus, the horses of the Egyptians are called "flesh," that is, weak, as opposed to "spirit": so this phrase "not flesh and blood" implies more than, or other than, merely flesh and blood.
§ 9. How Our Spiritual Enemies Exceed
Flesh and Blood
Our deadliest enemies are more than flesh and blood, surpassing in number, greater in power, craftier in their strategies, of longer continuance, more envious, malicious, fierce, and cruel. They are not as open and visible but invisible, covert, and secretive, and in many other aspects more fearsome and dangerous.
1. Among flesh and blood, no one is so mighty that they cannot be confronted, as shown in Daniel's visions of the beasts. The great monarchs of the world have been vanquished by others, but no flesh and blood can stand against the Devil.
2. Among flesh and blood, none so politically astute that they do not eventually find their match, even outmanoeuvred.
Achitophel, whose counsel was esteemed as an oracle, was surpassed by Hushai. Yet, all the world's wit cannot equal the subtlety of the Devil.
3. Assume that among flesh and blood some are so mighty, unrivalled in their strength, so subtle that none can surpass them, yet they are persuadable, their fury can be allayed by fair means, as David did by wise Abigail; even the wicked Saul was appeased by David's humility and plea of innocence. But the Devil lacks such flexibility; his malice is unyielding, unmoved unless it serves a greater advantage.
4. Suppose some among men are relentless, their fury might still be escaped by flight, as David fled from Saul, Elijah from Jezebel, Joseph and Mary from Herod. From the Devils, we cannot escape; they are omnipresent, swiftly overtaking us.
5. Even if no means of escape were possible, and we were subjected to the rage of flesh and blood, in their peak of pride, power, and fury, they can be utterly vanquished by death, as were Pharaoh and his army drowned, as died Herod the Great and the other
Herod who persecuted the Apostles. However, our spiritual enemies are not subject to death. In many other respects, comparing flesh and blood with Spirits shows there is no comparison; these entities are not flesh and blood but infinitely more terrifying.
[Use 1] This significantly intensifies the dread of our spiritual enemies: if the wrath of a King (who is but flesh and blood) is like the roaring of a Lion; if a man of great strength, like Goliath, is frightening; if a cunning man, like Achitophel, induces fear and trepidation; if a malicious individual, like Doeg, is harmful; if an army of flesh and blood is formidable; how much more so are these enemies that are not flesh and blood?
[Use 2] It is no trivial task to overcome them or evade their attacks.
Not outward bravery and strength, not physical might, the force of a sword, troops of armed men, not statecraft or military cunning can harm them or shield us from them. To pit the wit or power of flesh and blood against those who are not flesh and blood is to set dry straw against raging fire. The weapons of our warfare must not be physical but spiritual, powerful through God, to safeguard us from these adversaries. For since our enemies are not flesh and blood, any armour that protects only against flesh and blood is utterly ineffective.
§ 10. The Devil's Role in Every
Temptation
In battles, even those against flesh and blood, our primary adversary is Satan. Flesh and blood serves merely as Satan's instrument; he is the general, the captain, setting flesh and blood to task, supporting them so that he is both the originator and culmination of the evil they perpetrate. Though they act as his vassals, seeking to harm us, our true battle is not with them but with a higher power. When the Serpent tempted Eve, it was actually the Devil she contended with, hence why the Devil is labeled a murderer from the beginning. The Sabaeans and Chaldeans robbed Job, yet Satan was deemed responsible. Though a maid and a man led Peter to deny his Master, it was Satan who sifted him. Christ addressed Peter, who tempted him, as Satan. The persecuting Jews obstructed Paul's journey to the Thessalonians, yet he identified Satan as the hinderer. Satan is accused of incarcerating some of the Smyrnians, though it was menpersecutors who acted. This is why he is termed the god of this world, the father of murderers, a spirit operating in the children of disobedience, and false apostles as ministers of Satan. The influence of flesh and blood in prompting sin or deterring from good applies equally to our internal corruption and evil desires, stirred by Satan; he is the mischief's architect and finisher, making those temptations arising from our flesh Satan's domain. Thus, the Apostle, advising against anger, cautions against giving the Devil a foothold. When greed led Ananias to deceit, Saint Peter questioned why Satan had filled his heart. David's pride, prompting a census, was instigated by Satan, for as the Spirit of God propels us towards good, so does the devil's spirit urge every evil.
[Use] Learn from the Arameans' wisdom. In all conflicts, whether against our own sins or against evil men—persecutors, seducers, and alike—strive to repel the Devil with spiritual armour, praying for God's rebuke. Flesh and blood's harm is minimal if Satan is resisted.
Historical records of battles across ages reveal that once generals and captains fall, the rank and file soon capitulate or flee.
The Devil fans the flames of lust, pride, greed, and other vices within us, presenting tempting evils suited to our nature, inflaming persecutors, blinding idolaters, leading heretics astray. Recognizing this should inspire pity towards flesh and blood that opposes us rather than envy; it should prevent us from futilely lashing out.
[Use 2] The plight of those fighting against Christians could be detailed, showcasing their servitude under Satan's banner and their doomed recompense of death, but further discussion will ensue under "worldly-governors."
§ 11. Facing Principalities and Powers
The affirmation of our adversaries' description follows, juxtaposed to flesh and blood with "but," indicating our enemies, with whom we wrestle, are far more formidable than flesh and blood. This assertion, previously established, will become clearer as we dissect this description further. One observation suffices here.
[Use 1] Those daunted by mere flesh and blood cannot hope to withstand these spiritual foes. A person frightened by a small dog's bark would be terrified by a lion's roar; someone who cannot in faith declare fearlessness against humans will falter against principalities.
This serves as a caution to those swayed from righteousness by human threats, scorn, and maltreatment: do not expect to triumph and reign with Christ. The Sabaeans, Chaldeans, and all machinations of flesh and blood could not defeat Job. Thus, when faced with human adversaries, remind ourselves of even greater foes lurking: if we falter here, how will we endure against them? Let this bolster our courage against anything flesh and blood might unleash.
§ 12. Exposition of Words
Now, let us consider the specific elements of this description of our enemies, which are distinguished by the term "against." This description is fraught with complexity and ambiguity, which I will attempt to clarify as simply as possible.
From these various segments, many infer different and distinct orders of Devils, arranged hierarchically, similar to human societal structures with Kings, Dukes, Earls, Barons, etc. They regard the Devil mentioned earlier as the supreme ruler, with Principalities beneath him, Powers beneath those, and so on. Personally, I find these distinctions overly meticulous in this context. While I do not refute the existence of a hierarchy among Devils, akin to that among thieves, pirates, and con artists, with a leading figure among them (as the Devil and his angels are referenced), the notion of distinct and specific roles among them (such as tempters, accusers, executors of vengeance) is plausible. However, the idea that certain demons are perpetually bound to one place, person, or function is both uncertain and improbable. Furthermore, the interpretation of so many ranks and categories of Devils in this passage as distinct entities is also uncertain, with no solid basis for such a deduction.
I interpret these titles used by the Apostle more as representations of their conditions and effects rather than a strict hierarchical order.
The first title, Principalities or governments, refers to their significant rule, power, and dominion, less over other Devils and more over wicked humans.
The second title, Powers, emphasizes that their principality is substantial, equipped with power enabling them to exert significant influence.
These two titles, principalities and powers, are chosen to magnify both aspects.
The third title is worldly Governors, likely clarifying or limiting the first title to indicate over whom the Devils hold sway: not over God's chosen and called, but over the worldly. Hence, the Apostle employs a compound term indicating both their governance and their subjects.
However, the elect are also considered part of the world during their earthly lives, due to their upbringing and residence here. They are in the world but not of it, once effectively called. For clarity, the Apostle adds "of the darkness of this world," specifying the realm of the Devils' dominion as those engulfed in ignorance and wickedness— specifically, the ignorant and wicked people of the world.
The fourth title, spiritual wickedness, reveals their nature as spirits and their condition as evil and malicious. The original phrasing used by the Apostle, "Spirituals of wickedness," implies they are egregiously wicked spirits.
Lastly, an ambiguous phrase, "in heavenly places," lacks a direct reference point. Some interpretations add "places," suggesting these evil spirits inhabit the air above us. Scripture refers to three "heavens": the atmosphere where birds fly, the firmament of stars, and the divine realm of God's throne. If referring to the location of spirits, "heavenly places" likely denotes the air, the lowest heaven, as they are barred from the highest heaven. Others suggest adding "things" to imply the combat is over not earthly matters but heavenly, spiritual treasures.
Regarding these four segments, the first and third generally highlight the Devils' dominion, while the fourth encompasses three aspects: the nature, quality, and realm or cause of the conflict.
Thus, in this affirmative part, our enemies are described by five characteristics: 1. Their governance. 2. Their power. 3. Their nature.
4. Their quality. 5. Their abode or cause of conflict.
§ 13. Of Satan's Dominion
Firstly, the term "principalities," when attributed to Devils, indicates that our spiritual adversaries possess dominion, rule, and governance. This title, typically reserved for those in authority due to their power to govern, underscores the control wielded by Devils, who are explicitly called governors in this context and elsewhere described as a prince and a god.
Question: How did Devils attain their regime? Is their governance ordained by God?
Answer: In response, one might recall Christ's explanation to Pilate, suggesting Devils would have no authority if it were not permitted from above. Therefore, their dominion exists by God's allowance, who, in just judgement and as punishment for the wicked, has granted Devils the liberty to rule over them. As God delivered rebellious Israelites into the hands of harsh rulers as a form of punishment, so does he allow the world to fall under the Devil's influence.
However, Devils do not possess a legitimate claim to their rule, as if directly appointed by God, unlike the governance of lawful kings and magistrates on Earth. Similar to foreign invaders who temporarily dominated Israel and served as instruments of punishment (yet were considered oppressors), the Devils' rule is similarly unauthorized.
Their dominion stems partly from their own usurpation and ambition and partly from the willful submission of their followers— the wicked of the world—who freely succumb to their tyranny.
[Use 1] Beware of granting the Devil any foothold, for he is exceedingly ambitious and will establish his reign wherever he gains entry. His tyranny knows no bounds; if given the slightest concession, he will assert complete control. Reflect on the misery of those under earthly tyrants and recognize that the Devil's malice far surpasses any worldly despot, illustrating the despair of those under Satan's sway.
[Use 2] The folly of those who consider the Devil their subordinate, a common delusion among witches, conjurers, and sorcerers, as well as many profane individuals, is profound. Though the Devil may feign servitude, it is merely a strategy to deepen his dominion over them. To believe in mastering the Devil is a gross misunderstanding of both his nature and one's own.
[Use 3] We must instead pledge our allegiance to Lord Christ as our sovereign, to defend us against these dark principalities. No king tolerates rival dominion over his subjects; if Christ reigns over us, he will not permit the rule of enemies, especially those opposed to him.
Failure to accept Christ's sovereignty invites divine judgement, leaving us vulnerable to Satan's tyranny. The absence of a middle ground between Christ's kingdom and Satan's domain is clear: those not aligned with Christ fall under the Devil's rule. This will be just with the Lord to give them over to Satan's power, who rebel against him; that so by their hard bondage under him, they might the better see their folly, and if they have so much grace, bewail it, and become wiser.
§ 14. Of Satan's Power
The second characteristic by which Devils are described is their power. This demonstrates that our spiritual enemies not only possess a dominion but also have the power to maintain it. They are capable of keeping their subjects and captives in subjugation. Satan is often referred to as a "Prince of power," with many titles in Scripture underscoring his might, such as the strong man armed, the roaring lion, the great red dragon, and the god of this world. Job's ordeal clearly illustrates Satan's significant influence and strength.
The Lord allows Satan to wield such power:
1. To more profoundly manifest His divine power through the defeat of such a formidable foe.
2. To provide a rigorous test of His saints and children's bravery and strength, as exemplified by Job.
3. To administer more severe punishment upon the wicked.
Having established that the Devil is a powerful entity, let's explore some specifics about the nature and extent of Satan's power through addressing several questions:
1. Can Devils accomplish whatever they desire?
2. If their will is limited, can they perform acts beyond natural laws?
3. If their abilities do not surpass natural order, what constitutes their exceptional power?
4. Has their power diminished since their fall from grace?
5. Are they always free to exercise their capabilities?
§ 15. Of the Restraint of Satan's Power
1. Firstly, the Devil cannot achieve everything he wishes; this capability is exclusive to God, whose power is limitless. Were Satan able to enact his will entirely, it would imply that God lacks authority over him, contradicting the fact that Satan is a created being with inherent limitations.
2. Secondly, Satan cannot directly contravene or surpass the natural laws ordained by God for His creation. All creatures are bound to these laws, with the exclusive right to alter them reserved for God, the master of nature. Consequently, the Devil:
Cannot perform genuine miracles.
Cannot override human free will.
Cannot discern the secrets of the heart.
Cannot predict future events.
These acts are either beyond or directly against the natural order, emphasizing the limitations placed upon Satan's power.
§ 16. Of Satan's Power in Miracles
Regarding miracles, it's stated that the Devil cannot perform any true miracles. Miracles performed by Christ, the Prophets, and Apostles were clear indications of divine power, distinguishing them as servants of God. If the Devil were capable of performing miracles, these acts wouldn't serve as such definitive evidence of God's power.
Even the sorcerers in Moses' time recognized divine intervention, acknowledging, "This is the finger of God."
Objection: It's argued that the sorcerers replicated some miracles performed by Moses.
Answer: While there might appear to be a superficial resemblance between the actions of Moses and the sorcerers, such as turning rods into serpents, water into blood, and summoning frogs, significant differences underlie these acts. Moses' actions were genuine miracles. The sorcerers' feats, on the other hand, could have been achieved through natural means (e.g., the secret introduction of serpents, blood, and frogs into Egypt) or were merely illusions— deceptive visions without substance. This latter explanation is supported by specific details from these accounts, such as Aaron's rod consuming the sorcerers' rods, indicating a true transformation on Moses' part, unlike the sorcerers' rods which offered no resistance and were thus likely not genuinely transformed.
17. Of Satan's Power Over Man's Will Regarding human will, the Devil cannot directly coerce it.
Compromising the will's freedom would essentially nullify its very essence. Hence, in converting sinners, God doesn't force the will but instead inspires the desire to change.
Objection: It's noted that Satan can bend the will of natural men to his desires.
Answer: Satan influences the will through enticements and fears, employing external means to persuade individuals to succumb to his will. Not everyone succumbs to these influences at all times. If Satan could forcibly control the will, he would draw everyone to his cause.
This distinction between God's approach to influencing human will and Satan's tactics highlights the inherent freedom of choice granted to humanity. While Satan can tempt and deceive, he cannot override the fundamental liberty that characterizes human volition.
18. Of Satan's Power over Man's Heart
Concerning the human heart, a bottomless pit of unsearchable depth and deceit, only God possesses the inherent attribute of scrutinizing hearts, a truth that led Nathanael to recognize Christ as the Son of God.
Objection: It's noted that many of Satan's temptations align closely with the inner dispositions and secret intentions of individuals.
Answer: While Satan cannot directly know these secrets, he is adept at inferring them. This inference is not only based on meticulous observation of outward speech and actions but also on understanding the internal humors, temperament, and physical constitution, which he, being a spirit, discerns as readily as visible behaviors.
§ 19. Of Satan's Power in Foretelling
Things to Come
Predicting future events without relying on natural signs, effects, or causes is beyond natural capabilities, a divine prerogative that validates the true Jehovah and authenticates His prophets. Satan lacks this ability.
Objection: Instances are cited where Satan and his agents have seemingly predicted future events, as in the encounters with Saul and the divining maid, suggesting even God acknowledges their predictive capacities.
Answer: Satan and his instruments might predict events that can be deduced from natural causes or previously revealed divine secrets.
The Devil's extensive knowledge and experience with natural processes allow him to extrapolate outcomes from minimal information, akin to retrieving a bucket from a well by sequentially pulling up a chain link by link. Moreover, he pays close attention to divine revelations, enabling him to appear prescient about matters already divinely foretold. Predictions by the divining maid and similar figures likely stem from subtle natural indications or are mere conjectures.
§ 20. Of the Extent of Satan's Power
Satan's extraordinary capabilities are confined to the realm of natural phenomena, allowing him to execute actions that can be achieved through natural means. For instance, he can manipulate the weather, causing tempests, thunder, and extraordinary fires; disturb the seas to the point of engulfing ships and lives; provoke floods by causing waters to overflow; on land, he can trigger earthquakes, demolish structures, uproot trees, and transport objects, including humans and animals, through the air. He can enter bodies, inducing self-destructive behaviors or inflicting diseases, possess individuals causing them to become mute, deaf, blind, or exhibit violent behavior. He can provoke negative emotions like anger, pride, greed, and lust; manipulate dispositions to lay or lead into temptations; cloud judgement, and incite mental distress to unbearable levels.
Additionally, Satan can fuel conflicts among men, kingdoms, and within political hierarchies, leading to wars, treasons, and other societal chaos. His capacity for causing harm is as vast in variety as it is in number, encompassing a wide array of afflictions and discord.
§ 21. Of the Power of Evil Angels
Compared to Good
When comparing Devils with good Angels, to whom they were initially equal in power, it's clear their strength has somewhat diminished following their fall. Whenever conflict arises between good and evil Angels, the latter are consistently outmatched, unable to withstand the former. However, relative to other creatures, their power remains formidable, appearing undiminished by their fall and maintaining their capacity for malevolence.
§ 22. Of the Restraint of Satan's Power
Despite the liberty implied by the power attributed to Devils, it's undeniable that their capabilities are curtailed by a higher authority, the power of God. This limitation prevents them from exercising their full potential or acting entirely as they please, akin to the sea restrained by God's command to go no further. This concept is metaphorically represented by the notion of Devils being "chained," restricted in their ability to harm as one would restrain a dangerous dog.
God's restraint on Satan is evident through several biblical instances, from limiting the Serpent's damage to bruising the heel rather than crushing the head, to specific examples where Satan's influence is clearly checked or permitted by God, such as in the cases of Saul, Ahab, and notably, Job, where Satan's actions are expressly limited to what God allows.
Objection: Some argue that Satan is now "loosed" and enjoys greater freedom to enact his will.
Answer: This perceived loosening is relative, akin to extending a chained dog's leash rather than an absolute freedom. God's limitations serve to distinguish His infinite power from Satan's and assert His sovereignty over all, including those who resist Him.
For humanity, made in God's image, these restrictions are a mercy, preventing Satan from causing utter destruction. Without these bounds, Satan's wrath would be as unchecked as the sea without shores, potentially overwhelming all creation.
Understanding both the extent and limitations of the Devil's power is crucial. It warns us not to underestimate him, encouraging vigilance and seeking strength beyond ourselves, as advised in the scriptures.
Yet, knowing that his power is not absolute nor unchecked by God, we should not despair. Like Job, who endured Satan's assaults but ultimately prevailed, we're reminded of the balance between acknowledging the threat and trusting in God's protective restraints.
§ 23. Of the Place Where Satan Rules
This section reveals further restrictions on the Devil's power by identifying those under his dominion, initially referred to as "worldly governors" and further explicated thereafter.
From the general observation, we deduce that the dominion of Devils is confined to this world and its inhabitants. Their influence stretches no further than this lower world beneath the heavens and lasts no longer than the lifespan of this earthly realm. The Devil's dominion, therefore, is limited to the air, and he is specifically called the god of this world. With the conclusion of this world, Christ will abolish his authority and power.
The Lord has designated this world and its duration as a period of testing to determine who is suited for His kingdom and who is not.
Part of this test involves allowing Satan to exercise dominion and power within this world.
Use: This understanding serves as a significant source of encouragement for us to endure patiently and steadfastly all challenges brought upon us by the Devil's malice and power in this world. These trials cannot extend beyond the bounds of this world; upon departing from it, we escape their jurisdiction and join Christ, our leader, in victory over these principalities. In Heaven, where Christ's physical presence resides, along with the spirits of just and perfect men and the assembly of good Angels, Devils have no place; they have been expelled. Just as Christ, after enduring Satan's assaults in this world, ascended and triumphed over them, so too, if we endure, we shall reign with Him. Death marks our transition from this battleground to a realm of triumph, the final adversary, with its throes being the last conflicts. Reflecting on this, we are inspired to resist steadfastly, even to the point of bloodshed and death.
§ 24. Of the Parties Over Whom Satan
Rules
Yet more distinctly are the parties over whom Satan rules, expressed in these words, "Darkness of this world," whereby are meant such ignorant and wicked men as have no light of spiritual understanding, no life of grace in them, and therefore deservedly called darkness.
The Devil's rule and dominion are properly and principally over ignorant and evil men: even such as are described in Chapter 4, verse
18-19, and before that called children of disobedience, or of unbelief, for the original word will bear both. For ignorant men, the Devil is said to be the god of those who are blinded. For the wicked, those who commit sin are said to be of the Devil.
These resist him not but yield to him: for ignorant persons know not his power, malice, subtlety, diligence, mischievous enterprises, with the like: no marvel therefore that they suffer themselves to be guided and governed by Satan. When the men of Aram were stricken with blindness, they were easily, without any resistance, led into the midst of the chiefest and strongest city of their enemies, for they saw not where they went. So, ignorant men, not seeing in whose power they are, suffer themselves to be there.
Wicked persons believe not that the Devil is so cruel a tyrant as he is reported to be: They think him to be the best lord because he suffers them to do as they list, and his temptations are agreeable to their corrupt humors and carnal desires; they take most delight in doing the work of the Devil; yea, as Christ says, they will do the lusts of their father the Devil. Is it then any marvel that the Devil is their governor?
Neither ignorant nor wicked persons will subject themselves to the Lord's government: not ignorant, because they know not the benefit of it; not wicked, because they think it too strict, too much crossing their licentious humor. Therefore, in justice, God gives them over to the rule of the Devil.
Hereby may trial be made whether we are under the rule and power of the Devil or not. If we love darkness more than light, if we have fellowship with the unfruitful works of darkness, we are in the power of the Prince of darkness. Hearken to this, O ignorant persons, you that are neglecters and despisers of the light of God's Word, that cry out against so much preaching: if at least your ears be better than your eyes, and you can believe that which by others is declared unto you. Hearken to this also, O you wicked persons, who pursue so eagerly the evil desires of your hearts, and the foolish customs of the vain world; if at least your evil hearts will let you yield to anything that may turn to your good. Oh, if it were possible, for these two sorts of persons, to see in what a miserable plight they are by those governors under whom they live, then would the ignorant learn knowledge, and sinners enter into a new course. Fondly they think they live in great liberty, whereas in truth, they live in most slavish bondage. I may justly in this case take up the complaint of Wisdom, and say, "O you foolish, how long will you love foolishness," etc.
[Use 2] Hereby also men may learn how to come out of Satan's power; namely, by coming out of darkness into light. So long as we live and lie in darkness, there is no hope, no possibility of freeing ourselves from the tyranny of Satan. God first delivers us from the power of darkness and then translates us into the kingdom of His Son.
This use provides a good direction to magistrates, ministers, to all who have charge of others, and to private persons.
To magistrates, that they take order to establish the ministry of the Word in such places as are under their rule.
To ministers, that they be diligent and faithful in preaching it.
To all who have charge, that they bring such as are under them to the Word.
To private persons, that they be willing to hear, and careful to practice what they hear.
Note what Christ says of the issue and power of the Word preached by his disciples, "He saw Satan fall down like lightning": for by it, men's minds are enlightened, and their hearts converted, so that Satan cannot bear such sway over them, as he does over ignorant and wicked persons.
That which is in general said of freeing men from the tyranny of Satan may particularly be applied to those who are in bondage under his great Vice-roy on earth, even Antichrist, which deceives the greatest part of the world. His kingdom is a kingdom of darkness: where the light of the Gospel shines forth, the clouds and mists of that darkness vanish away. Experience shows that where the preaching of the Word is rare, there is the greatest number of Antichrist's vassals. God grant this may be duly considered by them, who for the safety of the kingdom, and the furtherance of religion, do treat of means whereby the number of Papists may be diminished.
For ourselves, let us first labor for the light of knowledge to enlighten us, and then for the light of grace to renew us; so shall we be freed from the kingdom of darkness. For attaining hereunto, we must diligently attend to the light of God's word, and also pray for the spirit of revelation and sanctification.
They who have sure evidence that they are light in the Lord may from this reap comfort, in that thereby they may be assured that though they live in the world, yet they are not under the rule of the god of this world: he is Prince only of the darkness of this world.
Live, therefore, as children of light, as the Lord's freemen: have no fellowship with unfruitful works of darkness. For what communion has light with darkness?
§ 25. Of the Nature of Devils
Devils are described as spiritual beings, consistently referred to as spirits throughout both the Old and New Testament. Despite their fall, they remain spiritual entities, as changing their essence would mean the nature that sinned couldn't be held accountable.
Use 1: Misunderstanding the nature of Devils as merely bad qualities or emotions arising from human flesh is a profound error. By defining them as something more substantial than mere affections, the Apostle clarifies that spiritual beings can be true substances, not merely qualities or sensations. The actions Devils perform, their dwellings, the power they wield, and the suffering they endure, all point to them being substantial entities. Rejecting this understanding diminishes the serious nature of teachings about Devils, turning profound truths into mere myths.
26. Of the Advantage Which Satan Has The spiritual nature of devils aggravates their terror in many ways.
For they being spirits, it follows that they are:
1. Invisible: though they see us in every place and on every side within and without, yet they cannot be seen by us. And as their nature is, so are their assaults, such as cannot be seen by the eyes of flesh and blood. Consider what advantage one who sees has against a blind man. The Sodomites, who fiercely assaulted
Lot's house, being stricken with blindness, could do no harm.
Elisha himself, alone, led an army of his enemies (being made blind) wherever he wished. To spirits, we are as blind men: we can neither see them nor their assaults. I speak of men as they are flesh and blood, natural men. God gives to those who are born of the Spirit spiritual eyes to discern them and avoid them.
2. Privy to whatever we do or speak, whether we are in company or alone, in light or darkness: scarcely a thought can pass from us, but they can shrewdly guess it. They can soon discern all our