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afraid! come, enter into the lists and fight valiantly; it is ab hopest war; Christ invites you to it, and he will lead you, and never Qever leave you in it; what Deeds more? be strong, and of a good courage.

CHA P. III. of the Second Doctrine and Uses. U R enemies are more than flesh and blood, We wref

tle, but with whom? Negatively, Not with flesh and blood; or rather comparatively, not only, or not so much with Alesh and blood. By felh and blood is either meant man, as having a bodily subltance consisting of Aelh and Blood; or our bofom corruptions, ' so often called in scripture fesh. The flesh lufteth against the spirit, and sometimes flesh and blood, as flesh and blood hath not revealed this, and Fless and blood cannot inherit the kingdom of God, Gal. v. 17. Mat. xvi. 17. 1 Cor. xv. 20.

1. If by felh and blood be meant the former, it hints to us our weak and infirm natures; 9.d.Our adversaries are not such as we are, they are not poor, weak, inconsiderable, enemies. When the Lord speaks of our frail condition, he gives it the like expression: My Spirit sball not always Arive with man, for that he also is flesh, Gen. vi. 3. and the prophet Isaiah hath the same expression concerning the Egyptians, Now the Egyptians are men, and not God; and their horses flesh, and not Spirit, Isa. xxxi. 3. In this sense the apostle removes the usual militia, or more tolerable conflicts: 9.d. We wrestle not so much with man, as with devils; we wrestle pot only, or chiefly with flesh and, blood, weak, frail, foolish, visible or mortal creatures; a. las! What are they? the enemies that we fight with are more than Acl and blood, more envious, malicious, furious, dangerous, numerous, more subtile, powerful, eve. ry way fearful: And therefore in comparison, we wrestle pot with flesh and blood; we matter not man, we mean Do such combatants.

Use. Here thea I must leave our martial men, whose war is with felh and blood, and 'tis well if it be not onJy with Seth and blood, and nothing else. The apostle's. question needs but application, . From whence come wars • and fightings, among you, come they not heace, even of

. your

• your lusts that war in your members?' James iv. 1. q.d. You have wars and fightings among yourselves, if they were only with foreign enemies, they were more tolerable; civil wars are ever worst, and whence are these are they Dot of a base original and descent, of the lineage of luft? O the covetousaess, pride and ambition that is amogst you ! O the loathing, rejection and disobedience of the gospel of Christ! O the dear and high esteem, adyancement and vile embracement of the interest of this present world! Do not worldly, private interests bear the fway! and what are these but lufts? and what are the effects of lusts, but wars and fightings amongst yourselves? In way of application; Oh that I could but truly fay, We wrestle not against fesh and blood, but against devils ! or, Oh that I could not truly fay, We wrestle pot against devils, but only against flesh and blood, But my design is not to intermeddle with outward wars, it is a more inward and spiritual work I have in hand.

1. If by Aesh and blood be meant the latter, viz. our bolom corruptions, it hints to us our strong enemies, Itrong indeed, q. d. We have enemies within us; do we not feel how the flesh lusteth against the Spirit? Aad are not these enemies as the fobs of Zeruiah, too hard for us? But that is not all, for Satan who is yet stronger, Itrikes in with the flesh, and by this means we wrestle not only with flesh and blood, naked corruptions, but with Satan in them; our flesh is strong, but when it is edged with Satan's policy, and backt by Satan's power, Oh how strong is it then? !

This enemy within us, the Holy Ghost deciphers by many names; it is called the old man; the old Adam; the earthly, carnal, natural man; the fin which is inherent, aod dwelleth io us; the adjoining evil; the law of the members; the lusts of the flesh which fight against the soul. By all which is sigoified our corruption of bacure, derived from our first parents, whereby we are made backward to all good, and prone to all evil. Every man is

tempted when he is drawn away by his own concupis. cence, and is epticed ; apd when luft hath conceived, it briogeth forth sin, and fin when it is fioilhed, it bring.

• eth

. eth forth death," James i. 14, 15. The apostle here intimates, that as Satan is the father, fo Aelh is the mother of fin, which receiving Satan's temptations into a fruitful womb, it doth conceive, nourish, and bring forth fin; and when fin is born, like a deadly stingiog serpent, it briogs forth death both to body and soul, unless the poison thereof be took away by the precious blood of Jesus Christ.

Ufe. And what, my brethren, are our enemies more than flesh and blood : Oh the fad condition of men that provide oot for this war? Christians, how doth it concera you to stand upon your guard, and to be in use of all means agaiost flesh and blood? If a city were besieged with fo- . reigo forces, and they within koew that they harboured home-bred traitors, would they not lay hands on them, and put them to death? My brethren, your souls are as cities besieged with all the power and policies of devils, and you have within you home-bred enemies, even your own Aleíh and blood, these seek all occasions to betray your souls into devils hands; Is it not time then to mortifie the flesh, and lusts thereof? Is it not time then to implore the aid and assistance of God's Spirit whereby you may be - {trengthned and enabled to slay those lufts, which war a. gainst the soul: These are in some respects more dangerous and peroicious than devils themselves; they are within your bosoms, and like secret traitors, they open the city gates, yea, they disarm you of your weapons, and lay you naked to Satan's invasions and temptations. Probable it is, that Satan conld never vanquish you, unless the flesh, and the lusts thereof did betray you into his hands: Probably his policy could never circumvent you, voless the secret traitors did give him-continual intelligence of all advantages. Sure I am, the devil is but an outward cause of fin, he cannot compel or force you to sin, but your lofts help on; Oh then, how should you watch over your bofom corruptions, and be in use of all means for ihe mortifying of this flesh and blood.


Of the third Doctrine. THEY are mighty and malicious enemies that war a. gainst us, even principalities, powers, rulers of the


darkness of this world, and spiritual wickednefjes in heaven. lies. Thus are they positively described. I shall a little search into the words, that we may understand what puiffant enemies we have against us. :

1. Principalities, they are not only princes, but prioci. palities in the abstract; it sets forth the eminency of their goverment, above all the princes in the world: Other prin. ces rule in some parts, but Satan rules over all the earth; hence sometimes he is called Prince of the world, Joba xiv. 30, and sometimes the god of this world, 2 Cor. iv. 4. He could tell Jesus Christ, that all the kingdoms of the world, and the glory of them were delivered unto him, and to whomfoever he would, he gave them, Luke iv. 6,7. I do not say that the devil spake truth to Chrift; for the world was not his either in possession or disposition; for possessi. on, the earth is the Lord's, and all that therein is; the world, and all that dwell therein, Psal. xxiv. 1. and for dispositi. on, it is God's prerogative and peculiar, By me kings reigo, Prov. xviii, 15. All powers that are, are ordained of God, Rom. xii. 1. Ile maketh low, and he maketh high, it is the Most High that beareth rule over the kingdoms of men, Dan. iv, 12. Yet this we grant, that Satan is truly called the prince of the world as it is corrupted; when the world departed from God to his adversary, God in justice gave Satan leave to prevail and rule in the sons of disobedience; and thus devils are princes, or in the abstract principalities over all the earth.

2. Powers. They are not only powerful, but powers in the abstract; i. e. they are clothed and filled with a mighty power: Were devils princes only in their stile, and had no power, the title could got carry it; we little esteem of sounds, syllables and words. Have we not seen what the sword can do without a title, and how empty the title is without the sword? Well, but devils þave both; as they are principalities, so they are powers; they are the princes of the power. What this power is, is past my telling, only if we look in the world, we may find it won. derful in several parts of it. As,

1. For the elementary part of the world: What element is it, that he hath not power over. 1. Fire is the element

derful for the cleathe BOP B


fome ebijit was a cof God,

prepared for him ; and he can (let it loose) send it dowa contrary to its nature from heaven to earth. Thus one of the messengers told Job, «The fire of God is fallen from • heaven, and hath burot up the sheep and the servants, . and consumed them, and I only am escaped alone to tell • thee,' Job i. 16. It is called the fire of God, though caused by Satan; it was not God, but Satan that was the immediate kindler of it; and yet called the fire of God, because of the strangeness of the fire ; it was a wonderful, great and extraordinary fire; some think it was a flash of lightening, and it is more probable, because it is said to fall down from heaven. 'Satan can do mighty things, commaod much in that magazine of heaven, where the dreadful altillery, the fiery meteors, which make men tremble, are lodged and stored up (faith Caryl.') For instance, he cap discharge the great ordoance of heaven, thunder and lightning; and by his art, he can make them more terrible and dreadful than they are in nature. 2. The air is his owa element, wherein pow he reigaeth; he is Prince of • the power of the air,' Eph. ii. 2. i.e. of the airy dominion or priocedom. The Jews have a tradition, that all the fpace between the earth and the firmament is full of troops of evil spirits, their chieftian's having their residence in the air. Augustine and Jerome tell us, that this was the opiDion of all the primitive doctors: Now if there they are as princes, and have power, no wonder they cao violently move the air, and cause tempests and storms. Thus another mef. fenger told Job, There came a great wind from the wilder. • ness and smote the four corners of the house, and it fell • upon the young men, and they are dead,' Job i. 19. Satan being left to his own dispose, can raise and corage storms and tempelis. I believe (faith Caryl) 'Satan caonot raise so much wind by his own power, and at his own pleasure, as will weave a feather; but when God faith, Go and do such things, then he can raise wind enough to move mountaios, and raise the foundations of the proudest and stronga eft buildings. Thus Job's children were buried in the ruins of their house, by a puff (as one calls it) of the

devil's mouth.' 3. The water is an element commanded by him; he can trouble the seas, and cause such waves


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