The Saints Submission and Satans Overthrow, Sermon 2

The Saints Submission and Satans Overthrow · Sermon 2

p. 115THE SECOND SERMON.

IAMES. 4. vers. 7.

Submit your selves therefore unto God: resist the Devil and he will flee from you.

THe second exhortation followes, Resist the Devill and hee will flee p. 116from you. Which words containe two particulars. First, the exhortation it selfe, resist the Devill. Secondly, the encouragement hereunto which may stirre us up to the performance of the duty, and hee will flee from you. For the first exhortation, resist the Devill; Surely beloved there is no need of motives to stir up p. 117Christians to take up this exhortation, as a man being set upon by a Lyon needs no perswasion to flee from him, for that he will do as fast as he can, onelyonly desires to have some way shewed him whereby he may escape: so the Christian which truely sees in what great danger he is continually, by the continuall lying in p. 118waite for him of Satan, needs no exhortation to flee from him, & shun him, only wantes a way to be shewed him, wherby he may escape this great danger. Therefore passing by all such motives as might be here propounded, let me set down only three particulars implyed in the text. First, the Devill is our adversary. Secondly, p. 119we must be furnished with strength and weapons, to resist him. Thirdly, we must put in practise this strength, and use these weapons, otherwise they wil not profit us.

For the first, that Satan is our adversary and that we must resist him, and fight with him; though wicked men that are dead in their sins take p. 120no notice of it, yet it's evident by Scriptures Eph. 6. 12. Wee wrestle not against flesh and blood, but against Principalities and powers, against the Rulers of the darkenesse of this world, against Spirituall wickednesses in high places. If the Devill were not our enemie why should the Apostle here exhort us to resist him? so that text, 1 Pet. 5. 8. is most evident for this p. 121purpose. Bee sober and vigilant, because your adversarie the Devill goes about like a roaring Lyon seeking whom hee may devoure. Here we see what kinde of adversarie he is. First, his strength appeares in that he is called a Lyon. Secondly, his fiercenesse and crueltie, in that he is called a roaring Lyon. Thirdly, his diligence in that he is said to p. 122walke about seeking whom he may devoure. That Satan is our professed adversary, and takes all occasions hee can of tempting us, appeares, partly by experience, partly by reason. By experience as Eve in Paradise was tempted by Satan, so at this time we have many experiences of the like kinde, in Witches, to whom p. 123the Divell hath appeared in sundry shapes, as many of them have confessed and others also have seene, so that it cannot be doubted of. And surely if Satan take upon him a voyce to be heard of the outward eare, as he did to Eve and doth now to many VVitches, then without doubt he being a spirit can much more p. 124by a mans phantasie present things to the minde, and so speake to the minde. Further also it cannot be doubted, but that he can make and frame propositions and reasons, & present them to the minde, and perswade by these his reasons as we see in Eve, Gen. 3. And this truth is also evident by reason, those which are usually p. 125called Faedae tentationes cannot but be suggested by Satan, as will appeare, whether we consider the manner of the suggestions, or the matter of them.

First for the manner by which they are cast into a mans minde, that they come not accidentally appeares, in that they come so often, and continue so long. p. 126Many have bin troubled with them for many yeares together. Againe, they come not by discourse, as appeares from the suddennesse of them, in that they are cast into a mans minde without any former thoughts which might bring them in. Againe, that they come not by the strength of a mans affections, appeares p. 127in that he doth presently abhor them, in many there is no consent at all given to them, it remaines therefore that they must needes proceed from Satans suggestion.

Secondly, it appeares in the matter of temptations, as to instance in that one for a man to kill himselfe, seeing it's a principle deeply grafted p. 128into every creature (as it cannot be otherwise) to preserve it selfe its own life, this thought in a man to seeke all meanes to kill himselfe, cannot come by any other meanes then by the suggestion of Satan, for we never knew any other creature willingly worke it's owne destruction, onelyonly the Swine in the p. 129Gospell into whom the Devil had entred. Therefore surely man but by the Devills perswasion (man being a reasonable creature may be moved with reason) would never doe it.

Here it may be said that reason will move a man to under-goe a lesse danger to escape a greater,Obj. and for this cause men make away p. 130themselves.

With the heathen indeed,Ans. who knew neither heaven nor hell this might prevaile, but how can this be true in a Christian (I meane one borne in the Church) who is perswaded there is a Hell for the wicked? can any such man be so fearelesse and so voyd of reason, as to cast himselfe into hell which p. 131he seekes to shunne? would any man standing by the fire, voluntarily throw himselfe into the fire that he might not be burnt? or cast himself into the water, that he might not be drowned? the reason is the same here.

There are two speciall wayes by which Satan useth to tempt men, the first by subtracting the meanes p. 130duplicate page p. 131duplicate page p. 132God useth to call men by to himselfe. The second is, by laying snares and baites of his owne. For the first, there are three meanes, by which God useth to unite man unto himselfe. The first and principall is his word, the second his mercies, the third is afflictions. Which two latter serve to quicken the first and make it ef- p. 133effectuall. Concerning the first his word, Satan labours to frustrate it many wayes either by keeping it from men so he kept S Paul from comming to the Thessalonians to preach the word, 1 Thess. 2. 18. We would have come unto you, even I Paul once and againe, but Satan hindered us. Or else keeping men from the word as in the parable Luk. p. 13414. 17, 18. Or if men come to heare it by making it unprofitable unto them, either by making them delight only in the pleasantnesse and sweetnesse of the style wherein it is delivered, and so neglect the word: as if a man should only delight to behold the curious workmanship of a peece of cloth he hath, and never use p. 135the same to cloath himselfe with, or by making them delight in observing the defectes and infirmities of him which preacheth, so that the Sermon being ended their whole talke is of the slips and infirmities of the preacher These men are like a strainer through which the pure and good milk runs without stay, only the p. 136haires and motes remaine behind. Or else Satan doth it by making men at the hearing of the word to be senslesse & stupid either by blinding their eyes that they cannot discerne the truth, thus saith the Apostle, 2 Cor. 4. 4. The God of this world hath blinded the mindes of them that beleeve not, least the light of the glorious Gospell of Christ who is the p. 137image of God should shine unto them. Or by hindering their assent that they cannot receive the word nor beleeve it: So that though the word be a hammer, yet it cannot breake them; though it be a sword yet it cannot enter into them. And further if the hearer arise with some good purposes in him; to reforme his courses p. 138and lead a new life, whereas the right way is now presently to worke them on his heart; Satan labours forthwith to quench them or to steale them away: if there be likelihood of reformation and turning, then presently he presents to a man his beloved sinnes which he is loath to part with, to see if they will p. 139stay him; and calls to minde the reproches & ignomines which will surely attend upon that profession: he suggestes that he wil never be able to undergoe it, in regarde of the strictnesse and rigour of it, with many other difficulties By this meanes oftentimes, the good motions which were in a mans minde become but a cloud p. 140which Satan bloweth over.

A second meanes to quickē the former are Gods mercies, the goodnesse of God is said to lead us to repentance Rom. 2. 4. Despisest thou the riches of his goodnes, & forbearance and long suffering not knowing that the goodnes of God leadeth thee to repentance, the word there signifies a leading proper to man. These mercies of God p. 141often become snares to that wicked, according to the imprecation of the Psalmist, Psal. 69. 22. Cited by the Apostle Rom. 11. 9. Let their table be made a snare, & a trap, a stumbling blocke & a recōpense unto them. Thus, riches are a great blessing of God and so Iacob accounted of them, yet when they increase, Satan tempts men to set their hearts upon p. 142them, and so to make an Idole of them. Thus wit and learning are gifts of God, but when a man hath them in any good measure, Satan temptes him to seeke his owne praise by them, and so to neglect Gods honour. So likewise preferment which should make a man more usefull and profitable both to God and his Church p. 143to how many is it made a snare, who make it the end of their desires? Thus when a man is in fauour with the Prince or some great man whereas he should make the use of it which Nehemiah did, yet he useth it for his own turne, for sinister endes.

The third meanes followes, namely afflictions, when a man p. 144will not profit by the bare word, these open a mans eares, and seale to him the instruction, according to that in Iob 33. 16, 17, 18, 19. Whereas before the word did fume in his braine, afflictions make it sinke downe into his heart. This effect especially appeares in such a sicknesse, wherein a man takes deepe apprehension of death. For if p. 145any thing will change his heart, then in all likelihood is the time; but in many although their purposes and resolutions at that time bee changed; yet afterward being restored to health, these good motions are stollen out of their hearts by Satan, and they become the same men they were; so that their sicknesse hath p. 146beene but like a sudden showre, which falling into a great water makes a sound, and for the present doth much trouble the same, but presently the force of the motion being past, the water returnes to his former calmnesse. Their sorrow is but like the hanging downe of the head of the bull-rush for two or three dayes, in the p. 147time of a storme or tempest, which being over, immediatly it lifteth up the head againe. Such sorrow was that of the hypocriticall Iewes, taxed, Isa. 58. 5. Is it such a fast that I have chosen? a day for a man to afflict his soule? Is it to bow downe his head like a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable p. 148day to the LORD.

Thus much concerning Satans first way of tempting; now wee come to speake of the second, which is his great diligence, and wonderfull subtiltie in laying his snares and baites. Our adversaries diligence appeares in the innumerable snares he layes for us; his snares and baites are in so many things as p. 149any corrupt affection of man is set upon. In peace most commonly his baites are pleasure, gaine, preferment; in anger revenge; in extremity seeking to unlawfull meanes; so that his baites are every where. Any thing which is an object to these filthy Iusts which are in a mans heart, he useth as gins and traps to captivate p. 150us in; in all things he layes some baite or other to catch us by: in our affections hee strives to have us immoderate and carnall: in our thoughts first vaine, and then blasphemous: in company prophane, in receiving of benefits unthankfnll: in crosses, impatient and distrustfull; as his diligence, so likewise must wee know his p. 151subtiltie to bee wonderfull, which appeares many wayes.

First, by the fitting of his baites and tentations unto a mans divers Calling, condition, and disposition: as the water of a fountaine is conveighed thither whither it naturally tends by the Chanell, so Satan useth our seveverall dispositions, as chanels to conveigh p. 150duplicate page p. 151duplicate page p. 152the corruption of our heart that way it tendeth. Thus he fitted the covetous disposition of Iudas with a baite of thirty peeces. He inflamed aspiring Human with the baite of preferment; so likewise hee fitted Achitophel. Thus hee fits all men tempting them to such lusts as he knowes they are most addicted unto.

We must thereforeVse. p. 153consider our personall sinnes, wherein the divell doth most usually foyle us, and take heed lest hee againe foyle us in them. Hee which is subject to anger, let him take heed of that passion especially. He which is given to covetousnesse, let him especially take heed to the baites of profit. Let not the angry man looke upon the p. 154covetous to see his fault, lest he forget his owne; nor let the covetous looke upon the angry man to see his fault, lest hee forget his covetousnesse But let every one consider his owne personall faults, and take especiall heed lest he bee overtaken in them.

Secondly, the Divels subtiltie appeares by fitting his baites, p. 155and tentations to all occasions and opportunities offered. Hee did not alwaies tempt David to murder, but when opportunitie was offered to adulterie: he tempted Peter upon an occasion to deny his Master; that this is most true, every Christians private experience will tell him. When Herod had made the people wonder at his eloquence, p. 156the divell tempted him to assume the glory to himselfe, which brought that fearfull judgement upō him Thus when they are called to any publike duty, then Satan tempts them, and tels them, this is a fit occasion to shew your selves, to winne estimation among men, so the true end of that duty is neglected. p. 157As adversitie is the time of tryall, so is opportunity. VponUpon all opportunities the divell tempts men to some sinne or other. Hence the Apostle, 2 Cor. 2. 7. exhorteth the Corinthians to forgive the incestuous person amongst them, and to comfort him, lest otherwise the divell might have more power over him, and tempt him p. 158to despaire, or some such sinne; Ye ought rather to forgive him, and comfort him, lest perhaps such a one should bee swallowed up with overmuch sorrow, wherfore I beseech you, that you would confirme your love towards him.

Hence it stands every man in hand,Vse. when Satan drawes him into some sinne p. 159by occasion, as by evill company, or the like, then to consider and looke what sinne he is most exposed unto by that occasion, and so to defend himselfe that Satan foyle him not.

Thirdly, his subtiltie appeares in the convenient glosses, which hee covers sin withall, whereby he blinds a mans judgement, so that either p. 160he sees it not to be a sinne, or else he sees not the punishment of it. So that as a blind man knowes not whether hee goe aright or no, or when he is right: no more doth hee; Hee useth two meanes to blind mens judgements in this manner, first by stirring up in them some immoderate affection, which whiles it raignes, hinders the p. 161judgement from discerning aright of things. As the eye of a man when it is troubled sees all things amisse, and not as they are indeed, yet afterwards the impediment being removed, it sees things as perfectly as before: so when the mind of a man is distempered with anger, or some immoderate affection, hee judgeth not p. 162aright of Kings, but being carried with violence of passion doth many things amisse, afterwards when his distemper is ceased he comes to his right judgement, and plainly sees how he was deceived before. Secondly, hee doth it by hindring us from applying the rule aright to our actions. Thus in Vsury, when a man is p. 163possessed with the love of money, and takes great delight in it, that man is not able to apply the rule in Scripture to himselfe, whereby this his sinne is forbidden. Satan is so crafty, that he invents sundry distinctions, whereby he perswades him of the lawfull toleration hereof. So when the rule in Scriptures for Ministers is, that p. 164they ought to care and bee solicitous onelyonly for their flocke to feed it, yet few can apply this rule to their actions, but seek chiefly their owne gaine & preferment. When a man beholds a thing through his affection, like as his affection is, so seemes the thing to be, like as a man when hee sees any thing through a glasse, the object p. 165seemes to bee of the same colour that the glasse is: thus affection deceiveth a man. But these things though they are hidden from men here, yet for the most part at their death they are layd open before them, the immoderate affection that hindered judgement is then taken away, and Satan also who blinded men before, p. 166makes things appeare unto them as they are. Who sees himselfe thus beset with his adversary, and desires not to have strength and weapons wherby he may resist him? which is the second point.

The strength and meanes whereby we may resist him, are especially these three;

First, to have our hearts filled with p. 167grace, that so the di…ell may find no roome to enter.

Secondly, to cast …ut our false friends, which when our adversary assailes, will turne from us and take his part; these are our wicked lusts.

Thirdly, to seeke this help from Christ, we have no strength of our selves, it is hee onelyonly which can helpe and uphold us.

p. 168For the first, Wee must have our hearts filled with grace, which is an especiall meanes, the reason may bee gathered out of the Parable, Luk. 11. 24, 25. When he commeth he findeth it swept, and garnished; that is, voide of goodnesse, empty of grace: were it not for this hee could not have entered, our hearts therfore must be filled with grace. p. 169The Conscience of man is like a strong fortresse, out of which he casteth this his enemy who had possession of it, or like an house wherein the divell dwelt and tooke delight, which when hee is cast out of, hee goeth up and downe through dry places, that is seeking to get in, and enter into some others; seeking p. 170rest and finding none, that is not able to enter into any others, hee returnes againe, and as an enemy cast out of a strong hold, if hee bee not withstood by a garrison, gets possession again; So if Satan returning findes not a garrison of graces and vertues fortifying the man, if there be but the least roome voide enters againe into p. 171him, which if the conscience had been full of grace he could not have done. As in nature, non datur vacuum, there is no place empty; So in the heart of man there will be something or other, if it be not filled with good thoughts, it will be filled with bad: if it bee not filled with the graces of Gods Spirit, it will be filled with Satans temptations. p. 172This may rather be called emptinesse then fulnesse; a thing is said to be empty, when it is voide of that it should be filled withall. A Well when there is no water in it, is said to be empty, though it be full of ayre. So long as the true fulnesse of Gods grace tastes in our hearts, so long the divell cannot enter, but when there is not p. 173this fulnesse, then according to the measure of vacuity more or lesse, Satan entring into a man doth possesse him. Moreover, as there is a double emptinesse, so there is a double fulnesse. First, there is an emptinesse of knowledge, such was in those Gentiles of whom the Apostle speakes, Rom. 1. 22. Professing themselves to be wise, they p. 174became fooles: and vers. 21 they became vaine in their imaginations, and their foolish heart was darkened. Answerable to this there is a fulnesse of knowledge, and of all the graces of Gods Spirit. Such is that which the Apostle prayes for, Coloss. 1. 9. Wee cease not to pray for you, and to desire that yee might bee filled with the knowledge of Gods will, in all wisdome, and spirituall p. 175understanding. Ephes 3. 14. For this cause I bow my knees unto the Father of our Lord Iesus Christ, that yee may bee able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of CHRIST which passeth knowledge. Secondly, there is an emptinesse of conversation, voide and empty of the duties p. 176which are performed in a good Conversation. This is called vaine Conversation, 1 Pet 1. 18. Yee were not redeemed with corruptible things, as silver and gold, from your vaine conversation, received by tradition from your fathers. So likewise there is a fulnesse of conversation opposed to this emptinesse, when a mans whole life is filled with the fruits p. 177of Gods grace, such the Apostle prayes for Phil. 1. 10, 11. This I pray, that yee may approve things that are excellent: that yee may bee sincere, and without offence till the day of Christ, being filled with the fruites of righteousnesse.

Wee must labour to have this fulnesse of grace in our hearts.Vse 1. For as inke sinkes into wet paper, and runnes abroad upon p. 178it, but when the paper is covered with oyle, it slideth and sinkes not: so when the divell offers his snares to any empty heart, they enter in and foile him, but when the heart is fortified with the fulnesse of grace, Satans baites cannot take hold, nor enter in Wee may discerne when this fulnesse is, there is no roome for p. 179vaine thoughts, for unchast desires, for any immoderate affections. One would think an empty heart could not bee discerned so well: as wee know an empty barrell by the sound, so wee may discerne whether there be this emptinesse in men, or no, by their speeches and actions.

VVee must have this fulnesse of Conversation,Vse 2. p. 180wee must alwayes be exercised in the fruites of godlinesse, never without some good speeches, actions, thoughts, or affections. When we are not busie in Gods service, the divell takes an occasion to tempt us to serve him when wee are not doing some good, the divell tempts us to some evill.

But whether is anyQuest. p. 181man able to have this fulnesse of Conversation here required?

It is sure,Ans. 1. every Christian ought to have this fulnesse. Secondly, it is sure every true Christian hath the same in some measure which may thus be expressed; all the actions of a Christian life may bee reduced to these three heads. Either they are p. 182actions of his generall Calling, as he is a Christian, so they are all good; or secondly they are actions of his particular Calling, which if not done for any by-respect, but all for a good end in obedience to God, they are good also. Or thirdly, they are such actions as further a man in doing his duty in either of these Callings, p. 183which doe either strengthen him, as eating and drinking, which being used without excess, make us fitter for our Callings, being good actions, or else they are recreations to refresh us, which also used as the former are good actions. If all these actions may be good, as wee see they may, seeing a Christian may be alwayes p. 184performing some of them, hee may alwayes bee doing good, (according to the substance of his actions) though there be many imperfections in them, and so may have the fulnesse of conversation. VVhen wee are idle Satan takes hold of us, and looke how much we are empty, so much roome the divell takes up in our hearts.

p. 185VVe must therefore take heed that we be neither idle nor ill occupied;Vse 3. we must put on the whole armour of God; we must not onelyonly put on the brest-plate of righteousnesse, and leave off the sword of the spirit, but wee must put on the whole armour of God, if there be but one part left naked and uncovered, p. 184duplicate page p. 185duplicate page p. 186there the divell will bee sure to wound us.

The second means whereby wee are to resist Satan, is to remove all false friends, our lusts, and corruptions, which lye in our mindes, and like tinder are ready to take fire by the least sparke of tentation. Therefore S. Iames tels them, it was their lusts which caused p. 187contention amongst them. It may be spoken to our comfort, that Satan hath not power to compell any to evill. Daemon non dicitur iussor, sed incensor vitiorum, he cannot move the will and affections, onelyonly by Gods permission hee may somwhat move …he phantasie by cer…aine objects: but it …s mans corruption which yeeldeth to p. 188his tentations, tha… makes him so much prevaile with me… This is plainly shew…ed, Iam. 1. 14. Every ma… is tempted, when hee i… drawne away of his own… lust, and enticed. Act. 5. 3… Why hath Satan filled th… heart, (saith Peter to A…nanias) to lye to the hol… Ghost, and to keepe back… part of the price of th… land? So that Sata… doth no more, the… if a man should per…wade p. 189to evill, onelyonly is …perswasions are …ronger, and farre …ore subtill, therfore Peter asked Ananias …hy he suffered the …ivell to fill his heart, …hich implyes it was …is yeelding to him, …hich caused the di…ell to prevaile. So …hen David returned …om the slaughter of the Philistims, and the wo…en came out of all the Ci…es of Israel to meet Saul, p. 1901 Sam. 18. 6, 7, 8. It is sayd that Saul being… exceeding wroth tha… the singers ascribe… to David tenne thou… sand, and to him bu… one, hee had an ey… that is, an evill eye… on David, from tha… day forwards, and (i… is added) on the mor… row (this his corrup…tion of envy having made place for it) th… evill spirit came upo… him. Thus in Iuda… p. 191the strength of his covetousnesse made way for the divels …entation: if the same …entations had beene offered, or cast upon …ny other of the Disciples, they would never have taken …lace, because they wanted this corrup…ion of covetousnesse which was in Iudas. This advantage Satan …ath of us, he knowes what sinnes all men p. 192are most given to, by reason of their corruption. Therefore when hee tempts them with objects answerable to their corruptions, hee knowes they cannot, (or if they can, very hardly) resist them; Hee tempts the drunkard with company which wil draw him to fall into that sinne▪ because hee knowes the drunkard cannot p. 193refuse such company being offered. The lascivious hee tempts with an unchast object, which he knows hee cannot resist. Thus he makes mens corruptions betray them, although some corruption and lust may be still, and dead in a man for a while, yet when a fit object is offered, if it be not fully mortified, it will take hold, and p. 194shew it selfe.

But by what means may these corruptions and lusts lying in a mans heart be removed?Quest.

OnelyOnly by repentance:Answ. when our hearts are hardened and made senslesse with these corruptions, and with the custome of sinne, the sorrow of repentance can onelyonly humble the heart, and p. 195mollifie it againe, and make it fit to take another impression; as waxe when it is melted loseth the stampe it had before, and is plyable to take any other▪ so the heart being softened throughly by the sorrow of repentance, loseth the former stamp which sinne had left upon it, and is …dy to take another. But a little sorrow is not p. 196sufficient to mollifie the heart enough, it must be a deepe sorrow and continuall; Wee may perhaps by a little sorrow cut off the tops of sinne, but unlesse the ground of our hearts bee sufficiently broken, wherein sinne had taken roote, the rootes of our sinnes will still remaine▪

How shall a man know,Quest. whether his p. 197lusts bee sufficiently rooted out of him?

This may be a speciall signe that they are;Answ. when any such objects are offered, which prevailed with him before, if now there bee in his heart a true hating and loathing of them, so that they cannot prevaile with him againe: but if the like objects work on him againe, it is sure his lusts remaine p. 198still in him.

The third meanes whereby we may be enabled to resist the divell, is by seeking to Christ for helpe, of him onelyonly wee have spirituall strength; hence the Apostle exhorts the Ephesians, besides, Putting on the armour of God, to bee strong in the LORD, Ephes. 6. …0. The Conies which the Wise man speakes of, Prov. p. 19930. 26. if they come out of their rocks, lye open to bee devoured by the lyons & other wilde beasts: so also if wee be out of our rock, we are exposed to the greedy desire of the roaring lyon, the divell and his tentations; it is not sayd that wee are stronger then hee is, but he which is in us, Christ, is stronger then he which rules p. 200in the world Let us learn wisdome of the conies, which though they bee very weake, yet because they make their houses in the rocks, and continually keepe in them, no wilde beast can devour them, though we be never so weak, yet if we will flee to our rock Christ, and alwayes rely on him, we need not feare the divell, and all his tentations, p. 201if there were any strength in our selves, this might not seeme needfull, but seeing Adam before hee fell, having such strength could not resist the divell in Paradise, much lesse can wee now; our onelyonly strength is by faith in Christ. As Gideon was to send away a great part of his hoast by Gods command before hee p. 202could overcome the Midianites, so must we cast away all confidence in our selves, before wee shall be able to overcome the divell by relying on Christ. We must therfore cast our selves wholly upon God, and relie on him, and say with Iehosaphat, Wee know not what to doe, O Lord, but our eyes are upon thee, 2 Chron. 20. 12. We must take p. 203heed of assuming any strength to our selves, when God raiseth a man up, he thinkes that he rose, partly by his owne strength, this is to take away the glory which belongs to God alone, and greatly to dishonour him: we see that those who trust in their owne strength, are often suffered very grievously and desperately to fall. So Peter p. 204when in confidence of his owne strength, as may appeare Math. 26. 33. Hee followed Christ into the high Priests hall, then the divell tempted him and gave him so fearefull a foyle. This and the like examples should teach us to bee very thankfull to God, that hee hath preserved from such like falls hitherto, & to cleave the neerer to him, p. 205that we may not in the like manner bee foyled hereafter.

But some may object,Object. that grace is a very good thing, and therefore a man may trust in his owne grace?

This is all one to number the people with David, Ans.and to make flesh our arme. To make flesh our arme, is no more then to trust in some p. 206creature, grace is a creature created in man by the gracious worke of Gods spirit, therefore to trust in a mans own grace is to make flesh his arme.

VVe must withall know this Caution, that there are three things which will constraine Christ to forsake us, and not help us at need.

The first is unfruitfulnesse,1. Hindr. p. 207when God finds not the increase of his grace, which he lookes for in us, the figtree was cursed, because it bare no fruit when Christ expected to have found fruit upon it. God layed waste and destroyed his vineyard, because it was unfruitfull, after much cost and labour had been bestowed upon it, God looked it should p. 208have brought forth grates, and it brought forth wilde grapes, Is 5. 4. The same is expressed in the Parable, Math. 25. 26. The reason hereof is, because God will not suffer his name to be taken in vaine, by whatsoever God is knowne, that is his name, so that the graces of God, which after a speciall manner are the names of God, he will not suffer p. 209to bee taken in vaine, he will not suffer that they should be idle in a man, decaying daily, and never increased.

The second Hindrance is any sin that lyes in a man unrepented of,2. Hindr. as we may evidently see Rom 1. 26 2 Thess. 2. 10. the reason why this makes Christ with-hold his helpe from us, is, because one …nne makes p. 210way for another, and causeth another, not onelyonly effectivè, making a man the more ready by custome to commit sinne againe, but also meritoriè, for the committing of one sinne, is often a punishment for the committing of some other sinne before.

The third Hindrance is,3. Hindr. the thrusting of our selves into battel; therefore we alwaies p. 211reade that the Israelites (whensoever they went out to battell without asking counsell of the Lord,) fell before their enemies. As it is with the head, so it must be with the members. Our head Christ Iesus was tempted of Satan being led aside by the spirit into the desart. Moreover, we are Gods champions, and if we goe out to p. 212battell without his leave, wee are not in his wayes, and therefore have no promise of protection or defence. When hee which is our full strength doth leave us, what strength have we to resist our adversary. Let us consider the example of Salomon and Paul; Salomon because hee tooke a wife of the Aegiptians contrary p. 213to Gods command, and so thrust himselfe into tentation, was left to himselfe; and so fell shamefully. S. Paul was led into tentation, there was given him a prick in the flesh the messenger of Satan to buffer him, therefore Gods grace was sufficient for him, and he overcame the tentation.

This reproves manyVse. who travell for pleasure, p. 214or to see fashions, and that goe to battell without Gods sending: therefore they speed thereafter, for they never returne without some wound taken, and that many times mortall. This they are to consider, who thrust themselves upon occasions of sinning, us into evill company, where they have no promise of Gods protection.

p. 215The third generall thing drawne out of the text was,The third generall. that we should put in practise the strength we had, and stirre up those graces which are in us; This the Apostle especially aimes at in this place, exhorting them to resist the divell; for all these graces will doe us no good, except we put them in practise, and stirre them up in us. p. 216We are therefore continually to watch and pray; this ward wee are to keepe over our selves, is not easie, no, not then when any tentation is newly overcome, for then another is ready to enter: So that wee must be like the builders of the Temple, which held a sword in the one hand, and built with the other, being p. 217in continuall feare of their enemies: Wee must watch continually armed, when we have least care, then is Sathan most powerfull over us; wee must have our hearts both hard and soft, hard to resist all the tentations of Satan, & impressions which hee would set upon them: but soft to receive any grace, or impression from the p. 218Spirit of God. VVe must not quench the spirit, but the fiery darts of Satan, that wee may performe this, three duties are required of us.

First, wee must by all meanes labour to bee acquainted with the policies of Satan, as S. Paul testifies of himselfe that he was, and to the end wee may see his policies, wee must pray unto p. 219God to open our eyes, and enlighten our mindes, that wee may have a sight of them, and that is here worth the observing, which some Divines hold concerning the fall of the Angels, that it was onelyonly through the want of stirring up those excellent things, and lights of knowledge which were in them, that brought them to p. 220their fall; the want of this was also the cause of Adams fall.

Secondly, we are to runne over all the tentations wherwith Satan hath tempted us, and see his manner of proceedings, and what policies hee hath used, that so when the like policies come againe, wee may be able to resist him, knowing how hee did formerly deceive p. 221us. Why should Satan every day grow more and more subti…e to tempt us, and wee not grow more and more acquainted with his policies to resist him?

The second duty is to resist him at the first, for when wee give place unto him at the first, then God doth in judgement give us over to him, and suffers him to overcome p. 222us: See this in the example of Saul, 1 Sam. 18. 8, 9, 10. Now for the divell to take place in us, and overcome us, differ not as may appeare, Ephes. 4. 26, 27. Let not the Sunne goe down upon your wrath, that is, let not the divell overcome you in this, neither give place to the divell. Although by every sinne the divell doth not take place, p. 223yet every sin makes more roome for the divell, untill at the length hee enter. Marke what the Prophet Hosea saith, Chap. 7. 6. They have made their hearts ready like an oven, whiles they lye in waite: their baker sleepeth all the night, in the morning it burneth like a flame of fire. Here then wee see, that as an oven if there bee but little fire left in it p. 224over night, yet if the baker sleep & quench it not, yet in the morning the whole oven is as hot as fire, and flames as fire: So if there bee the least sparke of sinne left in a mans conscience, if hee neglect, and doe not quench it at the first, it will quickly get strength and flame forth, so that it will bee very hard to quench it. Many who p. 225have given way to vain & idle thoughts, and have carelesly given themselves to idlenesse and ease, at length have become altogether in Satans power: like as a soft thing yeelding at the first, presently receives impression, their hearts being once polluted, presently all their affections receive the same impression. It is p. 226the heart which setteth the seale upon all the actions, like. as a seale which alwayes sets the same impression on the waxe which it hath it selfe.

The third duty is, wee must resist him in every sinne whatsoever, and not in some sins onelyonly. Although we overcome many sins whereunto Satan doth tempt us, yet wee doe not p. 227overcome Satan, unlesse wee overcome all sins whatsoever. Every sinne is as it were a doore into a mans heart whereby the divell doth enter; Now suppose all these doores were shut but one onelyonly, the divell could enter into the house of our hearts by that one doore, and possesse them as well as if there were more doores. Suppose p. 228a mans house hath many doores, although all bee shut but one, a man may as well take possession by entring at one, as if all were open: Also every sinne is a snare: what matter is it, whether Satan hold us fast by many or one? the divell hath many weapons whereby hee playes with us, and though we can beate him at p. 229many, yet if hee be but too hard for us at one, that is sufficient for him, for hee can slay us with that one weapon: and what matter if hee slay us with a pen-knife, or a speare, a great sinne, or a little one, for sure it is, that the least sinne seene and continued in, or delighted in, is sufficient to keepe us in the divels p. 230power, and for the divell to hold us fast with.