A Key Opening Mysterious Texts of Scripture, Collection of sermons 2 · Sermon 29
SATANAE STRATAGEMATA. THE XXIX. SERMON.
2 COR. 2.11.
Leſt Satan ſhould get an advantage of us: for we are not ignorant of his devices.
Right Honourable, Right Worſhipfull, &c.
SCaliger hath long ſince ſet forth an excellent worke de emendatione temporum, but wee need rather bookes de emendatione morum. For in this Chriſis of diſtempered humours, ſuch is the condition of moſt hearers, that the Miniſter of God, though upon good warrant from his text, can hardly rebuke the publike enemies of Church or State, but hee ſhall procure private enemies to himſelfe. Every one is jealous that ſomething is ſaid or meant by our Pauls againſt his great Diana. If he ſtand for, or be inclinable unto the new, or newly taken up expreſſions of devotion, he ſuſpects the Preacher glanceth at him under the name of a temporizer, or ſymbolizer with Papiſts. If hee bee averſe from ſuch cuſtomes and rites, hee conceiveth himſelfe to bee taxed under the name of a refractary Non-conformitant. If hee make any great ſhew of religion, hee thinkes himſelfe pointed at in the reproofe of an Hypocrite; if little or no ſhew, hee feeles himſelfe galled in the reprehenſion of the prophane worldling. If hee relliſh the leaven of Arminius, he takes himſelfe to bee wounded through the Pelagians; if of Cartwright, through the Browniſts; if of Caſſander, or the Catholike Moderatour, through the lukewarme Laodicean ſides. Yet I have met with an enemy, through whoſe ſides I am ſure no man will hold himſelfe wounded, whoſe part no man will take, whoſe quarrels no man will owne, againſt whom it is lawfull to caſt not onelyonly fiery, but alſo poyſoned darts, Tincta Lycambaeo ſpicula felle— whom to particularize is diſcretion; to ſtigmatize, moderation; to curſe to the deepe pit of hell, piety; to hate with a perfect hatred, the top of Chriſtian charity: I meane the grand enemy of mankind, whoſe name and ſpirituall ſnares you heare of in the reading of my text; but through Gods helpe ſhall ſee, and handle them, and pull them aſunder in the explication and application thereof.
aPlut. in Apoph. Optimus ille eſt Imperator qui maximè cognitas habet res hoſtium. Et Eraſ. ap. l. 5.Chabryas was wont to ſay, that hee was the beſt Commander in warre who beſt underſtood his enemies. For knowing wherein their ſtrength conſiſted, he could prepare againſt it; and being acquainted with the maner of their fight, he could diſcipline his ſouldiers accordingly; and having good intelligence what courſes they meant to take, hee could prevent them therein, and alwayes worke upon the advantage. As in all other ſciences and arts, ſo in the military profeſſion there are certaine axiomes, maximes, or generall rules: whereof the firſt is,bVegetius de re milit. l. 3. c. 26. Quicquid tibi prodeſt adverſario nocet, quicquid illum juva, tibi ſemper officit. Whatſoever is good for our enemies is alwayes hurtfull to us; for his gaine is our loſſe, his riſe is our fall, his honour is our infamy, his helpe is our hinderance, his devices are our ſnares, his plots are our traps, his inventions are our circumventions. Wherefore it cannot but be a matter of great importance to all that fight under the banner of Chriſts croſſe againſt Satan and all his infernall forces, to bee informed out of Scripture, and the obſervations of the beſt experienced ſouldiers in our ſpirituall warfare, wherein our ghoſtly enemies ſtrength lyeth, after what manner hee aſſaulteth us, and what are his uſuall ſtratagems whereby hee moſt prevaileth; ut praemoniti, ſimus praemuniti, that being forewarned of them, wee way bee forearmed againſt them. To which end, among others, I pitched my ſerious thoughts upon this paſſage of Scripture; wherein one of Chriſts Worthies, who in his time fought many noble battailes, and was more than conquerour in them all, advertiſeth the Corinthians of a deſigne that Satan had upon them, viz. by the rigour of their ſeverity to caſt away one of the members of their Church, whom they had caſt out of their congregation for his inceſtuous match.Occaſ. There was great reaſon the Elders and Governours at Corinth ſhould be exaſperated againſt this delinquent,cCal com. in 2 ad Cor. qui primus nitorem eccleſiae tam turpi notâ maculaſſet, who was the firſt that blemiſhed that Virgin Spouſe of Chriſt: and therefore having received warrant from the Apoſtle to proceed againſt him, they draw out their ſharpe ſword of excommunication, and preſently cut him off from their aſſemblies; never thinking they could doe enough to manifeſt to the world their deteſtation of ſo foule a fact, and fouler a ſcandale. Hereupon the common adverſary worketh, hardening their hearts more and more by a colourable pretence of zeale, and locking up their eares againſt the prayers, and ſhutting their eyes at the teares and loweſt ſubmiſſion of this diſconſolate penitent; that ſo hee being out of all hope of reſtitution to his former ſtate, might runne ſome deſperate courſe. And very like it was that Satan would have gone beyond them all, had not the Apoſtle deſcried this his ſubtle device, and diſcovered it unto them in this clauſe of his letter, which carryeth this ſenſe:
Paraphr.My beloved brethren at Corinth, it grieveth mee to write any thing to you to grieve you, who are the crowne of my joy; and therefore I wrote heretofore more ſmartly againſt him who troubled you, that I might make a trial of your love towards me, in vindicating the honor of your Church, my plantation; and you have abundantly teſtified your obedience to me, and zeale for the Goſpel, by putting him from among you, who brought an obloquy upon you, and blaſted the fruits of my labours. But now the caſe is much altered, hee is not what hee was, he ſwelleth not with pride, but is fallen away with griefe, and will undoubtedly ſinke in deſpaire, if you reach not out your hand of compaſſion to ſave him from drowning in a ſea of ſalt teares. Wherefore things ſtanding thus with him, let my pen which gave the wound, heale it; and if upon my former letter, to ſhew your obedience to mee, you bound him with an anathema to confirme the ſame, upon this letter releaſe him: Una eadem que manus vulnus opem que ferat. If I forgave others for your ſake, forgive him now for my ſake, or at leaſt for your owne ſake, leſt the common adverſary make an advantage of your zeale for the Church, to maime it; and abuſe that power which God hath given you for edification, to the deſtruction of one, who before was, and after reparation may bee a living Temple of the holy Ghoſt.
The words containe in them a wiſe prevention of a ſubtle circumvention; wherein I obſerve
1 A caution,Diviſ.
2 A reaſon.
The caution moſt ſeaſonable, leſt Satan ſhould get an advantage.
The reaſon moſt forcible, for wee are not ignorant of his devices.
In the former wee are to take ſpeciall notice,
1 Of the caveat put in, ne circumveniat.
2 Of the party againſt whom it is put in, Satanas.
3 Of the parties in whoſe behalfe it is put in, nos.
1 Him.
2 You.
3 Mee.
The reaſon is drawne from two heads,
1 The cauſe of the danger, foreign, They are devices.
2 The notice thereof, foreign, Wee are not ignorant of them.
Firſt, of the caution: foreign. Some render theſe words, leſt Sathan ſhould uſurpe upon you; and they give this reaſon, becauſe, ſay they,dTheod. com. in 2 ad Cor. foreign. Satan hath no right to any place; whereſoever hee getteth footing hee is an intruder and uſurper: like Antiochus ſurnamed Hierax, the Hawke, who had no eſtate or patrimony left him, but preyed upon others territories, and by rapine patched out a kingdome to himſelfe. Others read, leſt Satan circumvent us, agreeably to the circumſtances of the place, and the practice of the devill; who being demanded by God,eJob. 1.7. from whence he came, anſwered, from compaſsing the earth; & cur circuit, niſi ut circumveniat? why doth he compaſſe the earth, but to circumvent us? Circumvention is more eaſily underſtood, than prevented or avoided. A Wreſtler who can circumvenire, come about his adverſary, taketh hold where hee liſt to his beſt advantage: in a duell fought on horſe-backe, hee that can nimbly turne his beaſt, and circumvenire, come about his Antagoniſt, hee ſtriketh him at pleaſure: when a paſſenger is met by a theefe at every turne, he is properly circumvented: when a city is environed and begirt with a puiſſant army, that is circumvented, there is no hope to eſcape. By which few inſtances you may perceive how apt this phraſe is to expreſſe the great danger of Satan his temptations. Yet the Kings Tranſlation (leſt Satan get advantage of us) commeth neereſt to the Greeke Etymology, which imports, to have more or the better, to gaine over and above: and Oecumenius the Greeke Scholiaſt deſcanteth upon this ſignification of the word after this manner:*Oecumenius in 2 Cor. 2.11. foreign; Doth not Satan gaine over and above, when hee gaines upon us both wayes, when hee getteth an advantage of us both by ſinne and repentance, both by vitious pleaſures, and by godly ſorrow? as hee would have done upon this Corinthian, whom firſt hee perſwaded to make an inceſtuous match, to ſatisfie his luſtfull deſires; and after hee felt the ſmart of his ſinne, and ſevere cenſure of the Church, hee wrought upon his ſorrow, and ſought to drive him into deſparation.
But why doth the Apoſtle ſay, leſt hee get advantage of us? was Saint Paul in any danger, or had Satan any deſigne upon him? We may piouſly conceive that Saint Paul joynes himſelfe with them, becauſe hee eſteemed all thoſe whom hee begot to Chriſt by the Goſpell, no other than his own children; and the Father cannot but ſuffer in the loſſe of his childe. ThefCypr. de lapſ. Plus paſtor in gregis ſui vulnere vulneratur. ſhepheard muſt needs be endamaged when any of his flocke is diminiſhed.g2 Cor. 11.29 Who is offended, ſaith Saint Paul, and I burne not? yet this is not all, Saint Paul was further intereſſed in this buſineſſe than ſo: for the Corinthians had excommunicated this inceſtuous perſon by order from the Apoſtle himſelfe, and therefore if he had miſcarried, Satan had made his advantage upon all: upon the inceſtuous perſon, whoſe ſoule hee would have ruined; upon the Church, which hee had maimed of a member; upon the Corinthians, and S. Paul himſelfe, under whoſe hands this patient had beene ſo roughly handled, that hee died in the cure. Theſe were Satans reaches, or as they are here called, devices; which he could not carry ſo cloſely, but that the Apoſtles vigilant eye deſcryed them: for, ſaith hee,
Wee are not ignorant of his devices. Did the houſholder know what night the thiefe would come to rob him, he would certainly guard his houſe: did the birds know a ſnare were laid for them, would they come neare it? were the fiſhes aware that a net were ſpread for them, would they run into it? had the ſouldiers certaine notice of an ambuſh ſet for them, would they bee ſurprized? Loe here, beloved, ſnares of temptation, nets of circumvention, ambuſhes of deſtruction, prepared by a moſt ſubtle enemy, and wee are not ignorant of them; if then we be taken, entangled, or ſurprized, can we lay the blame upon any thing but upon our careleſſe and retchleſſe folly? Could wee plead with him in the Poet, Non expectato vulnus ab hoſte tuli; I was wounded by a dart I was not aware of, our caſe deſerved ſome compaſſion: but when wee know our enemy, and are foreſhewed what fiery darts hee prepareth for us, and when and how hee will caſt them at us, if we receive our deaths wound, our blood muſt needs bee upon our ſelves.
Satan aſſaults us two maner of waies, by his lions paw, & by his ſerpents ſting; by open force, and by cunning ſleights; by the one in time of perſecution, by the other in time of peace: of the latter the Apoſtle here ſpeaks, ſaying, wee are not ignorant of his
Devices. Devices are ſubtle meanes to compaſſe our ends, ſuch as are trickes in gaming, fallacies in diſputing, ſleights in wreſtling, myſteries in trading, policies in ſtate, and ſtratagems in war; the enemy of our ſoule is full of them:
—cui nomina mille,
Mille nocendi artes.—
Lypſius hath written of all the warlike engines uſed by the ancients, and Vegetius of their military policies and Captaine-craft; but never any yet was able to recount, much leſſe deſcribe all Satans poliorcetickes and ſtratagems. Some of the chief and moſt dangerous, partly out of ſcripture, and partly out of experienced ſouldiers of Chriſt, I purpoſe to acquaint you with at this time.
1. The firſt ſtratagem, policy, or device of Satan is, To obſerve the naturall conſtitution of every mans minde and body, and to fit his temptations thereunto. For hee knoweth well, that as every plant thrives not in every ſoyle, ſo neither every vice in every temper and complexion. Though there bee in every man a generall averſeneſſe from good, and propenſion to evill; and albeit nature, as it is corrupted ſince the fall, bee a ſtep-dame to all vertue, and a mother to all vices, yet ſhee is not equally affected in every one, to all her owne children. Some ill conditions are more incident to ſome climats, to ſome countries, to ſome families, than others. The Eaſterne people were for the moſt part given to ſorcery, the auncient Jewes to idolatry, the Greeks to curious hereſie, the Latine Church to ſuperſtition. Unnaturall luſt ſeemeth to bee naturalized in Italy, pride in Spaine, levity in France, drunkenneſſe in Germany, gluttony and new fangled faſhions in great Brittaine. Ambition haunteth the Court moſtly, faction the Univerſity, luxury and uſury the City, oppreſſion and extortion the Countrey, bribery and forged cavillations the Courts of juſtice, ſchiſme and ſimony the Church. Pliny writeth of ſome families, that they had privie marks in their bodies, peculiar to thoſe of that line; the like may bee found in mens mindes: and every one herein is like the Leopard, Cognatis maculis parcit fera: heehGreg. mor. in Job. l. 29. Priùs conſperſionem uniuſcujuſ que intuctur, & pòſt tentationum laqueos apponit. favoureth his owne ſpots. Theſe ſpots Satan curiouſly marketh, and accordingly frames his ſuggeſtions: hee obſerves our walkes, and ſpies our uſuall haunts, and there ſets gins for us. As the Mariner marks the wind, and accordingly hoiſeth up or ſtriketh ſaile: or as the cunning Oratour learneth which way the Judge propendeth, and ever draweth him where hee ſeeth him comming on; ſo the Devill maketh perpetuall uſe of the bent of our nature to helpe forward his temptations, rightly conſidering that it is a very eaſie matter to bow a tree the way it bendeth of it ſelfe, to caſt a bowle ſwiftly downe the hill, to puſh downe a wall where it ſwaggeth already, to trip up his heeles whoſe foot is ſliding. Hee would finde it a matter of ſome difficulty to tempt a flegmaticke man to quarrelling and contention, a cholericke man to ſloath and ſluggiſhneſſe, a melancholy man to exceſſe of mirth, a man of a ſanguine complexion to over much ſorrow, becauſe the byas of their conſtitution carryeth them to the contrary affections. What then doth this crafty Sinon? hee creepeth into the boſome of the cholericke man, by adding fuell to his naturall fire, and whetting his deſire of revenge; of the ſanguine, by preparing a ſweet bit for his liquoriſh taſte; of the flegmaticke, by making a downe bed for him to ſleepe in it ſecurely; of the melancholy, by opening a ſpring to penſive thoughts, and driving him along upon a full ſtreame of ſorrow into the gulfe of deſpaire.
2. The ſecond ſtratagem, policy, or device is, To obſerve our naturall abilities and endowments, and accommodate his temptations thereunto. Like a cunning Poet hee fits every actour with a part agreeable. Ex quolibet ligno non fit Mercurius, Every piece of timber will not ſerve to carve Mercury on; neither is every man fit to make an Arch-traytour or Hereticke. He that will bee the ring-leader of rebellion, had need bee a man of great parts and power. Such was Jeroboam in Iſrael, Cyrus the younger in the Perſian ſtate, Arbaces in the Aſſyrian, Alcibiades and Themiſtocles in the Athenian, Hannibal in the Carthaginian, the Gracchi, and Marius, and Cinna, and Sylla, and Catiline in the Romane ſtate. None but a man of a curious wit, and a prying Spirit into the ſecrets of nature, would buſie himſelfe in aſtrologicall and magicall ſpeculations: Satan therefore finding Zoroaſtres of old, and Cornelius Agrippa of late, fitted for this purpoſe, uſed their braines and pennes, under the title of naturall magicke, or hidden philoſophy, to commend ſorcery, figure-caſting, and negromancy to the world. When Abſalom went about to diſpoſſeſſe his Father, a wiſe and puiſſant Prince, of his kingdome, hee needed a man of a deeper reach than his owne to be his Counſeller: therefore Satan ſends him Achitophel, the cunningeſt Politician that age afforded, whoſe ungodly Maximes and ſtate Aphoriſmes, fit for no Court but Lucifers in hell, paſſed by tradition for the moſt part, till that Florentine monſter Nicolaus Machiavel committed them to writing. The invention and maintenance of hereſie is no work of a dull wit or illiterate apprehenſion; which the Father of lies and all falſhood underſtanding, employed the ſubtileſt Philoſophers to deviſe and defend impious novelties againſt the Orthodoxe faith. In which regard Tertullian fitly tearmeth Philoſophers the Patriarches of Heretickes; from whom we may derive the pedegree of Arrius, and Sabellius, and Coeleſtius, and Pelagius, the fragments of whoſe works yet extant in the Fathers writings, ſhew the ſubtlety of their wits, and their excellent skill in ſophiſtry. Neither was Servetus much inferiour to Arrius, nor Socinus to Coeleſtius, nor Gentilis to Sabellius, nor Arminius to Pelagius, who in our dayes have uttered ſome of their wares at ſecond hand, ſetting onelyonly a new gloſſe of words upon them. As Phillis in the Poet pitifully complaineth againſt Demophoon for flying away from her in the fleet of ſhips ſhee furniſhed him withall:
iOvid op Phil. Demophoonti.Remigium que dedi quo me fugiturus abires:
Heu patior telis vulnera facta meis.
ſo the Church and Univerſity have juſt cauſe to exclaime againſt her owne children of eminent parts, that they have given her the deepeſt wounds by thoſe weapons of art and authority wherewith ſhee armed them.
The third ſtratagem, policy or device of Satan is, To accommodate his temptations to mens outward eſtate, condition, and place; which much ſwayeth either way. For you ſhall ſeldome heare of a man in high honour humble, or in diſgrace proud; in proſperity diſtruſtfull, or in extreme miſery hopefull; in wealth diſcontent, or in poverty patient; in abundance temperate, or in want luxurious; in health and ſtrength mortified, or in ſickneſſe luſtfull. Had not the Philoſopher, in the ſecond of his Rhetorickes, taught us what impreſſions theſe outward things make upon the minde, we might have read it in the Greeke and Latine proverbs, foreign, Honores mutant mores. Who knoweth not that tyranny is often incident to ſoveraignty, ambition to nobility, oppreſſion to power, inſolency to wealth, and luxury to abundance, as contrary vices to contrary fortunes? Whereupon the ſubtle ſpye of mankinde ſuggeſteth evill motions, agreeable as well to our outward eſtate as our inward qualities: hee ſhooteth his poyſoned arrowes alwayes with the winde, that they may bee carried with a double force, the motion of the ayre and the ſtrength of his arme; and hard it is if he prevaile not, when both our natural temper and parts, and our outward condition and calling helpe forward his attempts againſt us. Adam was no ſooner made by God a Prince on earth, but he tempteth him to aſpire higher, even to bee like God himſelfe the King of heaven; and this temptation taketh, becauſe it well ſuted with Adams preſent honour and happineſſe. Nimrod was a mighty man, Satan therefore tempteth him to violence and tyranny; and his temptation taketh, becauſe it met with a fit ſubject. Nebuchadnezzar was a great, puiſſant, and magnificent Prince, Satan therefore tempteth him to pride and vaine-glory; and this temptation taketh, becauſe it was ſutable to the high quality of that Monarch. Joab was a great Commander in warre, Satan therefore tempteth him to a bloody revenge on Abner his competitor; and this temptation taketh, becauſe it fitted ſo well Joabs profeſſion and preſent diſcontent. Haman was King Aſuerus his favourite, and could ill brooke any to riſe in the Kings Court, Satan therefore tempteth him to envie Mardocheus, and lay a plot to deſtroy him and all the Jewiſh nation; and this temptation taketh, becauſe it ſorted well with the proud ſtomacke of that Princes Minion. To conclude with the worſt of all men, Judas; Satan ſaw that hee had the bagge, and was baſely covetous, repining at any extraordinary expence, even upon his Maſters perſon, therefore hee tempteth him by mony to betray his Maſter; and this temptation took, becauſe it ſo well agreed with Judas his diſpoſition and employment. Eutrapeles, as it ſeemeth, had good experience how mens inward mindes changed with their outward garbe: for,
—Cuicun que nocere volebat
Veſtimenta dabat pretioſa:
if he had aſpleen at any, and intended to ruine them, he ſent them rich & coſtly apparrel; not doubting but after they had put it on, they would withall take upon them, and by their inſolent carriage bring themſelves into danger. We cannot but ſmile when we read of Bucephalus, that when he had on his rich capariſons, and held his golden bit between his teeth, he would ſuffer none to mount upon him but Alexander; but when he was out of his coſtly trappings any Page or Lackey might backe him. Have wee not greater reaſon, I will not ſay to laugh at, but to pitty the folly of moſt men, who, according to the words of the Pſalmiſt,kPſal. 49.20. being in honour have no underſtanding, but may bee compared to the beaſt that periſheth? Their purple robes are no ſooner on but they reflect upon their owne worth and wiſedome, and trample thoſe who were before their equals, under foot.
4. The fourth ſtratagem, policie, or device is, To tempt us by method, beginning with queſtionable actions, thence proceeding to ſinnes of infirmity, from them to wilfull tranſgreſſions, after to heinous crimes, and laſt of all to obſtinacy and finall impenitency. No wooll or cloath is dyed purple or ſcarlet at the firſt, but after divers tinctures, at the laſt taketh that deepeſt dye: ſo doth the ſoule ſcarlet and crimſon ſinnes, after many leſſer faults of an inferiour dye or ſtaine. iJuven. Sat. 2Nemo repentè fuit turpiſsimus:
No man at one leap gets up to the top of all impiety: therefore Satan takes him by the hand and leads him by theſe ſeverall ſteps;
1 An evill motion, plot, or deſigne.
2 The entertainment of it with ſome kind of approbation.
3 A determination to purſue it.
4 A vitious action.
5 An evill habit or cuſtome.
6 The defence or juſtification of his wicked courſe.
7 Glorying in it, and in a reprobate ſenſe.
Hee that haſtily turnes the pegge to winde up a treble to his pitch, will ſooner breake the ſtring than tune it; but if hee ſtraine it up by little and little, hee bringeth it without danger to the height. Had Satan at the firſt daſh tempted Saint Peter to forſweare his Maſter, and curſe himſelfe, doubtleſſe the Apoſtle would have abandoned the ſuggeſtion, and defied the tempter; who yet wrought upon him by degrees, and at length obtained his end. Firſt hee cooleth his zeale, perſwading him not to runne upon danger; but if he were reſolved to ſee what would become of his Maſter, to follow him afar off: when hee comes ſlowly to the high Prieſts pallace, hee ſets a damoſell upon him to queſtion him, and upon a light apprehenſion of danger he gaines from him an unadviſed deniall; after, upon greater feare, a double and treble abnegation; in concluſion an oath, to make good his former denials. If this grand Impoſtor of the world, and cunning ſupplanter of ſoules meet with a man of a ſtrict conſcience, who endevoureth to walke uprightly before God; firſt he tryeth to bring him to venture upon queſtionable actions, ſuch things as may beare a diſpute whether they are ſinnes or no, as ſtatute uſury (to take eight in the hundred): legall ſimony (to buy the next advowſon of a living, the Incumbent lying deſperately ſicke): cuſtomary ſacriledge (to pay a certaine rate for the tithe, though far leſſe in value than the due.) If hee get thus much ground of him, hee eaſily preſſeth him forward to commit ſome undoubted ſinnes, but ſmall in the kinde; as to let his eyes range about vaine objects, to entertaine a wanton thought for a while, to keepe from Church in foule weather, to ſalve a fault with a hanſome excuſe, to miſ-ſpend an houre or two with a friend in a Taverne: after Satan hath gained thus much of him, hee will eaſily draw him from making little account of ſmall ſinnes, to make ſmall account of great. For as the wimble bores a hole for the auger, ſo leſſe ſinnes make way for greater; idleneſſe for wantonneſſe, luſt for adultery, wrath for murder, lying for perjury, errours for hereſies, good fellowſhip for drunkenneſſe and all wickedneſſe. Milo by carrying a calfe at the firſt, and after a bullocke, was able in fine to beare an oxe. And it is ſtoried of Mithridates King of Pontus, that by taking weak poyſons at the firſt, & by degrees ſtronger, in the end he brought his body to that temper, that no poyſon could worke upon him.
Effecit poto Mithridates ſaepe veneno,
Toxica ne poſsint ſaeva nocere ſibi.
Thus cuſtome in ſmall ſinnes at the firſt, and in greater after, makes us in the end inſenſible of all. This rule of Satans method extendeth farther than private corruption in mens mindes. For thus ſenſim ſine ſenſu, tyranny, hereſie, and ſuperſtition overran the greater part of the Church. The Biſhop of Rome in the beginning contended but for a bare primacy of order, which conſidering the great power of that City, being the ſeat of the Empire, was without much difficulty yeelded unto him: after hee pretends to a little more, viz. receiving the laſt appeales from the ſentence of the other Patriarchs; this Sozimus ſtickled for, alledging for it a Canon of the Councell of Nice, which the African Biſhops proved to be forged. By Boniface the third his time he durſt to put in for the title of Univerſall Biſhop, which hee obtained, thoughmPlat. in. Bonif. 3. An. 666. with much adoe, through the Emperour Phocas his meanes, who murdered his Maſter Mauritius. By vertue of this title his ſucceſſour Vitalianus tooke upon him to give ſpirituall lawes to the whole Church; and after him Pope Hildebrand to give temporall lawes to Kings and Princes, to depoſe them at pleaſure, and to diſpoſe of their crownes. As tyranny, ſo ſuperſtition and Idolatry ſtole pedetentim into the Church. Firſt to confirme Chriſtians in the faith of the reſurrection, and to encourage them to conſtancy in their holy profeſſion, in the Church Liturgy there was ſome commemoration made of the dead; after this commemoration ſucceeded anniverſary panegyrickes in their commendation ſoone after, publike giving thankes to God for them by name; and laſt of all, direct invocation of them. In like manner groſſe Idolatry crept into the Church. Firſt images and pictures of Saints were uſed in private for memory, hiſtory, or ornament onelyonly; after, upon the like colour of pretence in St.nEpiſt. ex Regiſt. 9 Adorate Imagin…s omnibus modis devita. Gregories dayes they were brought into the Church, with an expreſſe prohibition of worſhipping them. In the next age the worſhip of them was enjoyned by Pope Adrian in the ſecond Synod at Nice; yet not for themſelves, but reſpectively onelyonly in regard of that which they repreſent: but now in our age, ſince the Councell of Trent, it is the tenent of the Roman Church, that Images are to be worſhipped for themſelves,oBell. de imag. ſanct. l. 2. c. 21. Ut in ſe conſiderantur, non tantum ut vicem gerunt exemplaris; and farther the Heathen goe not in their Idolatry, nor the wiſer of them ſo farre.
5 The fift ſtratagem, policy or device of Satan is to bring us from one extreme to another: when our heart ſmiteth us for any grievous ſinne out of deteſtation thereof, unleſſe we walke circumſpectly we are eaſily carried to the oppoſite vice. With this engine Satan maketh great batteries upon many weake Chriſtians, not onelyonly becauſe it is a hard thing to hit the middle, but becauſe we are apt to thinke that the extremeſt oppoſition to that vice which lieth heavieſt upon our conſcience is the worke of grace in us, not conſidering that vices are not only oppoſed to vertues, but to vices alſo. Our way to heaven is like the courſe of a ſhip in the Sicilian ſea betweene two rockes called the Symplegades, the one lying on the right hand, the other on the left; betweene which the channell is ſo narrow, that few ſeeke to decline the one but they daſh on the other. Incidit in Scillam qui vult vitare Charybdim. As thoſe that goe upon ropes, or paſſe over a narrow bridge, if they be not exceeding carefull, when the body ſwayeth or the foot ſlippeth one way, by haſtily leaning too far the other way they fall irrecoverably: ſo if we be not very watchfull over our wayes, in declining one vitious extremity, ere we are aware we paſſe the middle, and are upon the other. I need not goe farre for an inſtance; this Corinthian, before he fell into this ſnare of Satan, was puft up in pride, and ſinned preſumptuouſly; but after the heavie cenſure of the Church for his inceſtuous marriage, and the remorſe of his owne conſcience for it, he fell into the contrary extreme, took on ſo far, and plunged himſelfe into ſo deepe ſorrow, that he was in great danger to be ſwallowed up in the gulfe of deſpaire. Demea offended not ſo much in rigour towards his children at the the firſt, as afterwards in indulgency when he felt the ſmart of his own rod. None uſually ſo exceed in mirth, and run into that riot of pleaſure as melancholy men when they are out of that humour. This ſtratagem ſerves Satans turne as well in matter of faith as maners. For as vices are in both extremes, and vertue in the middle; ſo oftentimes errours in doctrine are in both extremes and truth in the middle: by over-reaching againſt one hereſie we wrong the truth, hurt our ſelves, and fall upon the errour in the other extreme. St.pV… … t…. C…g… ca… J… Regis. Baſil in his heat of oppoſition to Sabellius his hereſie, was tranſported ſo farre, that he came within the Verge of the oppoſite hereſie, and uttered ſome inconvenient ſpeeches concerning the Trinity. St. Auſtine likewiſe in his zeale againſt the Pelagians, who ſleightned baptiſme, went too farre in urging the neceſſity thereof, pronouncing all children that died unbaptized to be damned. And how many are there among us, who out of hatred of the Antichriſtian tyranny, condemne all Eccleſiaſticall Hierarchy? out of deteſtation of ſuperſtitious rites, diſlike even decent ceremonies? in oppoſition to gariſh and idolatrous trimming of Temples, are brought to diſ-allow all coſt in adorning and beautifying Chriſtian Churches?
6 The ſixt ſtratagem, policy or device of Satan is to turne himſelfe into an Angell of light, and thereby to perſwade the children of light that his ſuggeſtions are the motions of Gods holy Spirit. This he attempteth and often effecteth by obſerving what gifts and graces are moſt eminent in Gods children, and to what actions of piety or charity they are moſt addicted, and ſubtilly, under the colour and reſemblance of theſe, drawing them to thoſe neighbour vices that ſeeme to have moſt affinity with their Chriſtian perfections: like as if a cunning Lapidarie ſhould inſinuate into the company of a rich Merchant, and getting a ſight of his cabbinet of Jewels, ſhould cheat him with counterfeit ſtones in ſtead of them. To diſcover this plot of Satan more apparently:
1 Religion is a true jewell, Superſtition a counterfeit:
2 Humility a jewell, Puſillanimity a counterfeit:
3 Spirituall wiſedome a jewell, Worldly policy a counterfeit:
4 Magnificence a jewell, Prodigality a counterfeit:
5 Tenderneſſe of conſcience a jewell, Scrupuloſity a counterfeit:
6 Severity a jewell, Cruelty a counterfeit:
7 Clemency a jewell, Indulgence a counterfeit:
8 Zeale a jewell, Indiſcreet fervour a counterfeit:
9 Diligent ſearch into divine myſteries a jewell, curioſity a counterfeit:
10 Inward peace a jewell, Carnall ſecurity a counterfeit:
11 Confidence in God a jewell, Preſumption a counterfeit:
12 Conſtancy a jewell, Pertinacy a counterfeit.
Here then is Satans maſterpiece, to rob us of our precious jewels of grace, and deceive us with counterfeit in their roome; by name, to adulterate and ſophiſticate the former vertues by the later vices:
1 Religion by Superſtition.
2 Humility by Puſillanimity.
3 Spirituall wiſedome by Policy.
4 Magnificence by Prodigality.
5 Tenderneſſe of conſcience by Scrupuloſity.
6 Severity by Cruelty.
7 Clemency by Indulgence.
8 Zeale by Indiſcreet fervour.
9 Diligence by Curioſity.
10 Inward peace by Carnall ſecurity.
11 Confidence by Preſumption.
12 Conſtancy by Pertinacy.
Saul was moſt zealous for the law of Moſes: this his fervour Satan inflaming enraged him againſt the Apoſtles and Diſciples, whom he as then thought to be capitall enemies to the law: in this his rage hee makes havocke of the Church of God, deeming that he could not doe better ſervice to God, than to be an inſtrument to put to death the deareſt ſervants of Chriſt. The great love St. Cyprian the Martyr bare to the Orthodoxe faith, and the Profeſſours thereof, bred in him a vehement deteſtation of Hereſie and Heretikes: upon this Satan works, and draweth him by degrees to queſtion, then to condemn their baptiſm, and laſtly to preſſe the neceſſity of rebaptizing thoſe that were baptized by them. Theodoſius his infinite deſire of the Church's peace was a moſt commendable and Chriſtian vertue in him; yet Satan made his advantage of it, working him to ſome connivence at the Arrians, which much prejudiced the Orthodoxe Profeſſours. Who can ſufficiently extoll Conſtantine the great his love to Biſhops and Churchmen? yet Satan abuſed this his pious reſpect to the Clergie, in ſuch ſort that when divers Biſhops brought inditements one againſt another, for adultery and other foule crimes, he never ſo much as looked upon their papers, but preſently burned them, ſaying, that rather than any ſhould eſpie the nakedneſſe of thoſe his ſpirituall Fathers, he would caſt his Princely robe over them to cover them. Whoſoever readeth the ſtory of St. Monica, would thinke that a ſonne could never doe too much for ſuch a mother, who took ſo much pains, and ſhed ſo many tears for his converſion. Neither was ſhe more carefull for him, than he thankfull to her: and would you thinke that Satan could ſucke poyſon out of ſo ſweet a flower as is filiall obedience to a gracious mother? yet he doth by inducing St. Auſtine to pray for her ſoule after ſhe was dead. How was he brought to this? Did he beleeve that his mothers ſoule was in Purgatory, or that ſhe needed any prayer? That conceit he diſclaimeth in the very ſame place where he prayeth for her, Credo quod jam feceris quod te rogo, ſed voluntaria oris mei opproba Domine. ForpAug. Confeſ. l. 9. c. 13. my mother on her death-bed deſired but this one thing of me, that I would remember her in my devotions at thine Altar.
7 The ſeventh ſtratagem, policy or device of Satan is to make advantage of time, not only by alluring every age to the peculiar vices thereof, as children to idleneſſe and vanity, youth to luſt, perfect age and ſtrength to violence and audacious attempts, old age to covetouſneſſe, and every one to the ſinnes of the time: but making uſe of the preſent opportunity to thruſt a man ſuddenly into the next ſinne. When he had got Chriſt upon the pinacle of the Temple, he tempteth him to caſt himſelfe downe from it, to make experience of the Angels care and diligence in waiting on him, andqMat. 4.6. bearing him in their hands, that hee daſh not his foot againſt a ſtone. As ſoone as David had ſpied faire Bathſheba bathing her ſelfe, he caſt a fiery dart of luſt at him, and wounded him at the heart. Achans eyes were no ſooner dazled with the luſtre of the rich Babyloniſh garment, but Satan cloſeth with him. And as by taking advantage of the preſent occaſion hee made Achan a theefe, ſo Gyges an adulterer, Ananias and Sapphira lyers to the holy Ghoſt, Judas a murderer of himſelfe. If ever a Chriſtian is like to be in any great diſtreſſe and trouble in minde, it is either in the travels of his new birth, or when hee laboureth for life at his laſt gaſpe; therefore Satan at theſe times is moſt buſie. In the beginning of our converſion nature is ſtrong, and grace is weake, and the practiſe of religious duties is uncouth unto us; then therefore Satan ſets upon us, and preſents to us all our former pleaſures, and amplifieth upon the auſterity of a Chriſtian courſe of life. At the houre of death hee doubleth his files, not onelyonly becauſe hee is ſtreightned in time, and knoweth that either then hee is to prevaile, or never; but becauſe many things helpe his temptation, viz. the extremity of pain, the naturall terrour of death, and apprehenſion of Chriſts dreadfull tribunall, before which the ſicke party is preſently to appeare. Now therefore hee ſets upon a man in his greateſt weakneſſe of body, and conſternation of minde; he chargeth him with all his ſinnes ſecret and open, hee exaggerateth the ſtrictneſſe of Gods juſtice, and the unſufferable torments of hell: and if the dying man hath not prepared himſelfe for this laſt conflict, or hath not on the whole armour of God, or cannot weild his buckler of faith, to quench all the fiery darts of the Devill, it is great ods that hee wi l get the upper hand of him, and bring him, if not to dye deſperately, yet moſt uncomfortably.
To launch out of theſe deepes of Satan, and ſteere towards the haven.Concluſ. & applicat. The knowledge of evill is good, of fraud is honeſt, of errors is true, of things that are moſt noxious wholeſome; and therefore Logicians diſcourſe accurately of fallacies, Phyſitians of poyſons, morall Philoſophers of vices, and Divines of hereſies: not that wee ſhould uſe the firſt, or take the ſecond, or practiſe the third, or profeſſe the fourth; but that wee be not deceived by the firſt, annoied by the ſecond, infected by the third, ſeduced by the fourth. And this was my firſt aime in laying before you theſe ſtratagems, policies, and devices of our ghoſtly enemie, to forewarne you of them, that you bee not taken or hurt by them. But my chiefe was to inſtruct you how to employ his owne engines, and turne his owne ordnance upon himſelfe, to make treacle of his poyſon, and uſe of ſerpentine wiſedome againſt the ſerpent, after this manner.
1. Firſt, doth Satan play the Phyſiognomer, and obſerving our naturall temper fit his temptations thereunto? let us alſo make uſe of Phyſiognomy, and take advantage of our naturall inclinations to further the worke of grace in us: If wee finde our ſelves by nature timorous, let us endevour to improve this feare into awfull reverence: if audacious, to improve this boldneſſe into ſpirituall confidence: if gladſom and merry, to improve our mirth into joy in the holy Ghoſt: if cholericke, to improve our wrath into zeale: if melancholy, to improve our penſiveneſſe into godly ſorrow.
2. Secondly, doth Satan play the Poet, and fit every Player with a part that hee is beſt able to act? let us alſo make uſe of Poetry, and obſerving our naturall abilities of minde and body, to fit our ſpirituall exerciſes accordingly: If wee are endued with pregnancy of wit, to employ it in the ſtudy of heavenly myſteries: if with maturity of judgement, employ it in diſcerning betweene the true and falſe Religion, and reſolving intricate caſes of conſciences: if with felicity of memory, employ it in treaſuring up pretious doctrines: if with liberty of ſpeech, employ it in prayer, prayſes and godly exhortations: if with ſtrength of body, and courage of minde, employ them in fighting the Lords battels: if with wiſdome, in prudently governing the affaires in Church and Commonwealth.
3. Thirdly, doth Satan play the Politician, and enquire into every mans eſtate & condition of life, and accommodate his temptations thereunto? let us alſo make uſe of policy, and by our outward eſtate better our inward, labouring for thoſe graces which are moſt proper for our place and condition. If wee are in authority, let us ſtrive for gravity and integrity: if under the command of others, for obedience and faithfulneſſe: if in an eminent condition, for magnanimity and magnificence: if in a low, for modeſty and humility: if in abundance, for charity and thankfulneſſe: if in want, for frugality and contentedneſſe: if in proſperity, for temperance: if in adverſity, for patience.
4. Fourthly, doth Satan play the Logician, and tempt us by method? let us alſo make uſe of Logicke, and obſerve method in the ſcience of ſalvation: let us firſt acquaint our ſelves with the Catechiſme, and afterwith profounder myſteries in Divinity; let us firſt practiſe eaſier, and after more difficult duties of Chriſtianity; firſt accuſtome our ſelves to beare lighter, and after heavier croſſes with patience: above all things to kill the cockatrice in the ſhell, nip ſinnes in the bud, to reſiſt evill motions in the beginning, to make a ſtop at every ſtep by which Satan leads us: not eaſily to bee brought to venture upon any doubtfull or queſtionable actions; if wee have ventured upon any, by no meanes to give conſent to commit the leaſt ſinne: if wee have beene overtaken in the act of any ſinne, let us take ſpeciall care wee breake it off by ſpeedy repentance, and make no cuſtome of it: if through careleſneſſe, or converſation with wicked men wee have gotten an ill cuſtome, let Satan never ſo farre prevaile with us as to ſtand in defence and juſtification thereof, much leſſe to glory in our evill courſes; but let our heart ſmite us for them, and let us never bee at peace with our ſelves till wee have driven out an iron nayle with a golden, an evill cuſtome with a good.
5. Fiftly, doth Satan play the falſe Pilot, and by perſwading us to decline from a rocke on the right hand, carry us ſo farre the contrary way that we ſplit our ſhip upon a rocke on the left hand? let us alſo make uſe of the art of navigation in our courſe to the faire havens in heaven: let us perfectly learne our way, and all points of the Compaſſe, and carefully ſteere by the Card of Gods Word, and keepe in the ſtreight and middle way of Gods commandements, neither declining to the right hand nor to the left.
6. Sixtly, doth Satan play the crafty Merchant, and cheate us with counterfeit ſtones for jewels, with ſhewes of vertues for true graces? let us alſo imitate the wiſedome of Merchants, who will bee perfect Lapidaries before they deale in pearles and pretious ſtones: let us ſtudy the difference between true and ſeeming graces, and pray continually to God that we may abound more and more in knowledge, and in all judgement, that wee may bee able to diſcerne things that differ, and try Spirits whether they are of God or no.
7. Laſtly, doth Satan play the temporizer, and time all his ſuggeſtions? let us alſo in a pious ſenſe be time-ſervers, let us performe all holy duties in the fitteſt ſeaſon, let us omit no opportunity of doing good, let us take advantage of all occaſions to glorifie God, and helpe on our eternall ſalvation. If wee heare a bell toll, let us meditate on our end, and pray for the ſicke lying at Gods mercy: if wee ſee an execution, let us meditate on our frailty, and reflecting upon our owne as grievous ſinnes (though not comming within the walke of mans juſtice) have compaſſion on our brother: if wee ſee Lazarus lying in the ſtreet, let us meditate upon the ſores of our conſcience, and our poverty in ſpirituall graces, and extend our charity to him: finally, ſith wee know at what time Satan moſt aſſaulteth us, let us be beſt provided at thoſe times, eſpecially at the houre of our death; let us follow the advice of Seneca, though a Heathen,rSen. ep. 2. Quotidiè aliquid adverſus mortem auxilii compara, & cum multa percurreris, unum excerpe quod illo die concoquas: lay up ſtore for that day, every day gather one flower of Paradiſe at leaſt, that even when the fatall houre is come, and the ſtench of death and rottenneſſe is in our noſtrils, we may have a poſie by us, in which wee may ſmell a ſavour of life unto life: which God grant, &c.