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 men-
persecutors 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