The Christian Warfare Part 1, Book 2 · Chapter 23
CHAP. XXIII. Sathans temptations taken from the euill liues of the Ministers, anſwered.
§. Sect. 1 ANd ſo much concerning the obiections which Sathan maketh againſt the Scriptures themſelues,That Sathan by diſgracing the miniſters ſeeketh to diſgrace their miniſterie alſo. to the end hee may make men neglect to heare and reade them. But if this will not preuaile, then hee leaueth to diſgrace the word it ſelfe, and ſeeketh by diſcrediting the Miniſters thereof, to make them to contemne their Miniſterie; and to this ende hee vſeth all his skill to draw them into ſome groſſe and ſcandalous ſinne, and to neglect that doctrine themſelues which they teach vntounto others, ſhewing in their liues and conuerſations, neither zeale of Gods glorie, nor deſire of their neighbors good; and when he hath attained vntounto his purpoſe in ſome, he thinketh it a ſufficient ground for the ſlaunder of all, and a notable foundation whereupon he may builde a moſt pernitious temptation. Art thou ſo fooliſh (will he ſay) as to thinke all Goſpell which the miniſters teach, that all truth commeth from their mouthes, & that there is not a more eaſie way of attaining to euerlaſting life, then that which they ſhew vntounto thee? why, do but looke vponupon themſelues and thouſhalt finde their liues farre diſſonant from their words, that whileſt they exhort thee to ſtricktnes, they take their libertie, whileſt they diſſwade thee from taking thy pleaſure, affecting honors, ſetting thy heart vponupon riches, themſelues in the meane time are as voluptuous, ambitious, and couetous as any other; and whileſt they indeauour to make ſinne to appeare vntounto thee as blacke as hell, themſelues imbrace it with pleaſure and delight as though it were the ioy of heauen. Who therefore can imagine that they thinke as they ſpeake, or that they are perſwaded that heauen gate is ſo ſtraight, and the way ſo troubleſome and hard to finde, as they goe about to perſwade thee, ſeeing themſelues take the leaſt paines in walking in this way which they preſcribe vntounto others? Or if it be the truth which they teach, then ſurely they are not worth the hearing who in their liues deny this truth which in their words they profeſſe; for what hope canſt thou hauehave that it will be powerfull to worke grace in thee, ſeeing it hath no power to worke it in themſelues? or that they can perſwade thee to that holines, to which themſelues are not perſwaded?
§. Sect. 2 And thus doth Sathan ſeeke to keepe men from hearing of Gods word,The anſwere to the former temptation. that ſo being weakned and hungerſtarued for want of this heauenly Manna, he may vanquiſh them at the firſt onſet, and leade them captiue vntounto all ſinne; and being ſtill hudwinckt with the thicke vaile of ignorance, he may leade them the direct way to hell and vtter deſtruction: and therefore it behoueth eueryevery one to arme themſelues, that ſo they may beate backe the violence of this temptation. Firſt therefore,Miniſters ſubiect to all humaine imperfection. whereas he ſaith that the miniſters ſpeak not as they think, becauſe they do not as the ſpeak; we are to know for the anſwering of this temptation, that miniſters are ſubiect to the ſame corruptions and infirmities which are incident vntounto other men, and though they are called in the ſcriptures Angels in reſpect that they are Gods meſſengers to bring and publiſh the glad tidings of the Goſpell, yet are they not Angels in reſpect of their puritie and perfection: but as they are fleſh and blood, ſubiect to all humane frailtie; as they are borne in ſinne and defiled with originall corruption, ſo are they as prone as others to fall into al actuall tranſgreſſions, if the Lord reſtraine them not. Neither muſt we imagine that learning and knowledge doe indue men with ſanctification and the ſauing graces of Gods ſpirit, for then we might attaine vntounto them by our ſtudie, labour and induſtrie; whereas the Scriptures teach vsus that they are Gods free gifts which hee beſtoweth on whom he will; then it would follow that hee who is indued with moſt knowledge and learning, ſhould alſo hauehave moſt grace and ſanctification, whereas our owne experience teacheth vsus, that many of the greateſt Doctors of the world ſpend their liues in all voluptuous pleaſures and licentiouſneſſe. What then? doe theſe men teach one thing and beleeue another. Surely it may be the caſe of many, for faith commeth not by varietie of knowledge, neither is it tied to learning; but it is the free gift of God beſtowed as well, yea and as often alſo, vponupon the ſimple fiſherman as vponupon the learned Phariſie; and therefore though they hauehave ſuch great learning and knowledge, that they are able to inſtruct others and defend the truth againſt all oppoſers, yet may they be as hard hearted and full of infidelitie, as the moſt ignorant and ſottiſh in the world. Shall then their hardneſſe of heart and infidelitie moue vsus to call the truth of God which they deliuer into queſtion, as though it were a matter doubtfull whether it is the word of God or no? God forbid. Nay, let God be true and euerie man a liar. For their owne conſciences are conuinced of this truth though not perſwaded, and the Lord hath giuen them eies to ſee it, though not hearts to beleeue it; to the end that the praiſe of our ſaluation may wholy be aſcribed to his owne free grace, who calleth and iuſtifieth, ſanctifieth and ſaueth whom he will, and not vntounto humane learning or knowledge, which may be attained vntounto by mans induſtrie and labour.
It may bee alſo that theſe who teach one thing and practiſe the cleane contrarie,§. Sect. 3. That not learning, but Gods ſpirit freeth vsus from our naturall corruptions. doe notwithſtanding beleeue, that is, know and giuegive their aſſent to that which they deliuer; but this generall faith is incident as well to the diuels themſelues as vntounto men, and therefore thoſe who hauehave it may neuertheleſſe be as worldly, carnal, and prophane as euer they were; for before we attaine vntounto a true iuſtifying faith, and be ſanctified by Gods ſpirit, our knowledge and learning wil not free vsus from our corruption of nature, wherein wee are conceiued borne and bred; and therefore though wee ſee the truth, yea know and acknowledge it to be the word of God, which ſhall one day either iuſtifie or condemne vsus, yet if the Lord doe not ioyne with this knowledge the inward operation of his ſpirit, making it effecttuall for our ſanctification, and for the purging of vsus from our corruptions, wee are as readie to fall into all ſinne, being inticed and carried away with the riches, honours and pleaſures of the world, as if we were ſtill moſt ſottiſhly ignorant. A notable example hereof we hauehave in Salomon, who though hee had receiued ſuch a meaſure of wiſedome and diuine knowledge,That neglect of dutie doth not alwaies argue incredulitie. as neuer meere man attained vntounto the like, yea though he were a penman of an excellent portion of holie Scriptures, yet the Lord leauing him to the corruption of his owne heart, he fell moſt grieuouſly into all abominable wickedneſſe: and yet who will dare to ſay, that Salomon did not write as he thought, and not rather that he was carried away through the violence of his corruptions, to commit that ſinne which his conſcience condemned, and to neglect obedience to Gods vndoubted truth? So Dauid who was indued with notable knowledge and no leſſe grace, fel notwithſtanding moſt fearefully into adulterie and murther; but ſhall we therefore thinke that he was not perſwaded that theſe were horrible ſinnes, or that when he commended merciemercy, innocencie and chaſtitie, he ſpake not as he thought? And Peter likewiſe denied and forſwore his maſter, whom before hee had acknowledged to be the ſonne of God; but ſhall wee hence conclude that Peter diſſembled when he made that notable confeſſion, becauſe when hee came to the triall hee vtterly diſclaimed it? Nay rather we may certainly be perſwaded, that Dauid was carried away with his luſt and concupiſcence, and Peter ouercome with feare and frailtie, and both drawne, through their corruption, to commit thoſe ſinnes which their conſciences condemened. But leauing ſuch farre fetcht inſtances, let eueryevery man, yea euen he who hath attained vntounto the greateſt meaſure of faith and ſanctification, enter into a ſtrict and due conſideration with himſelfe, and examine his owne conſcience before Gods tribunall ſeate; and then let him tell me whether hee perfourme obedience to all that truth which hee knoweth and beleeueth, or whether he may not iuſtly complaine, that our corruption takes occaſion by the knowledge of Gods commandement, to work in vsus all manner of concupiſcence; that hee doth thoſe things which he alloweth not, nay which he hateth and abhorreth; that though hee doe not onelyonly know the law of God, but alſo is delighted therewith in the inner man, yet that there is another law in his members which rebelleth atainſt the law of his mind,Rom. 7.8.15.23. and leadeth him captiue vntounto the law of ſinne, as it is Rom. 7.8.15.23. And if this be the caſe of Salomon, Dauid, Peter, and of all Gods children, who hauehave attained to the greateſt meaſure of knowledge and ſanctification; let not Sathan perſwade vsus that wee may ſafely neglect the miniſterie of the word, becauſe the miniſters thereof ſeeme not perſwaded that the doctrine which they deliuer is true, in that they do not practiſe it in their own liues: for many knowing and beleeuing that truth which they deliuer, are notwithſtanding deſtitute of the ſanctifying graces of Gods ſpirit, and therefore wholy carried away into all licentious wickedneſſe; and many alſo who are ſanctified, being not wholy purged from their naturall corruptions, are readie to ſhew their frailtie and infirmties to all the world, though they know, acknowledge, beleeue, and from their hearts embrace, that truth which they teach and profeſſe.
But if Sathan cannot thus preuaile, nor cauſe vsus to doubt of Gods truth,§. Sect. 4. The ſecond temptation taken from the euill liues of Ministers, anſwered. becauſe the miniſters liue not according to that doctrine which they teach; then he will perſwade them at leaſt to refuſe to heare ſuch whoſe liues are ſcandalous, as being vnworthie to take the word into their mouthes, and vnable to conuert or amend others, ſeeing the word is not powerfull which they deliuer for the conuerting and refourming of their owne liues. Which temptation of sathan is moſt dangerous and pernicious vntounto many: for what greater diſcouragement can there be to a ſicke patient, than to take phyſicke of ſuch a Phyſition who can not cure himſelfe of the ſame diſeaſe? Or who will willingly eate of that foode, which he who giueth it vntounto him ſo loatheth and abhorreth, that he will not ſo much as taſte of it? Or who taketh delight in hearing him diſcourſe of merciemercy, chaſtitie, and liberalitie, whom he knoweth wholy poſſeſſed of crueltie, luſt, and couetouſneſſe? And therefore it were to be wiſhed that Gods miniſters ſhould be Phyſitions to themſelues, before they take vponupon them the cure of others; that they ſhould not ſtand like Images by the high way ſides, directing others in their iourneys, themſelues neuer mouing foot, but that they ſhould like guides goe before them, and inſtruct them not only by their word, but alſo moue them to receiue their inſtructiō by their example. But yet let vsus take heed, that Sathan doe not take occaſion vponupon the neglect of their dutie to make vsus neglect ours; & that he do not robbe vsus of the ineſtimable treaſure of Gods word, and depriue vsus of this heauenly Manna and foode of our ſoules, whereby all the graces of Gods ſpirit are begotten,That the Miniſters wickedneſſe or vnworthineſſe ſhould not make vsus neglect hearing. nouriſhed and increaſed in vsus, becauſe the miniſter who offreth it vntounto vsus doth not feede vponupon it himſelfe. And to this end we are to know that the miniſterie of the word is Gods ordinance, which dependeth not vponupon the worthineſſe of him who deliuereth it, neither is it made voide and vneffectuall by his vnworthineſſe; but it hath it vertue force and power from the bleſſing of God, and from the inward operation of his ſpirit, who applieth it to the hearts and conſciences of men, and thereby illuminates their vnderſtandings, begetteth faith in them and all ſanctifying and ſauing graces. And hence it is, that the miniſter himſelf, findeth not the word which he deliuereth, effectual for the begetting of faith or any grace in him, which notwithſtanding is powerfull in many of the hearers for theſe purpoſes, becauſe the Lord vouchſafeth not the aſſiſtance and inward cooperation of his holy ſpirit with the outward miniſterie of the word vntounto him, which notwithſtanding he mercifully granteth vntounto others. Seeing then the miniſterie of the word is Gods owne ordinance, which he maketh effectuall to whom hee will by the inward operation of his holy ſpirit, by whomſoeuer it is deliuered; and ſeeing thoſe miniſters which are moſt holy and vertuous cannot at their pleaſure infuſe grace into their hearers; for Paul may plant, and Apollos may water, but God giueth the increaſe; 1. Cor. 3.5.ſo that neither the one nor the other are any thing in themſelues without Gods bleſſing; ſeeing alſo thoſe who are looſe and vicious, if they truly preach the truth it ſelfe, cannot by their badneſſe hinder Gods ordinance, but that comming from their mouthes it will be effectuall for the conuerſion of men vntounto God, and the eternal ſaluation of thoſe that beleeue; for though vntounto himſelfe it be but a dead letter, yet the ſpirit of God may giuegive life vntounto it in thoſe who receiue it; and though he preacheth for glorie or gaine, or for enuie and ſtrife, yet we muſt with the Apoſtle reioyce that Chriſt is preached any manner of way, Phil. 1.15.18.and reape the fruite thereof to our eternal comfort. Laſtly, ſeeing the wiſedome of God thinketh it good to ſend ambaſſadours of both ſorts, ſanctified and vnſanctified, and oftentimes maketh the word in the mouth fo a faithfull and godly miniſter the ſauour of death vntounto death, and the ſame word in the mouth of one who is voide of grace and ſanctification the ſauour of life vntounto life, to the end that we ſhould not depend vponupon man, but wholy reſt and relie our ſelues vponupon Gods owne ordinance, giuing and aſcribing vntounto him the whole glory and praiſe of our conuerſion and ſaluation; let not Sathan perſwade vsus to thinke the worſe of the pure word of God, becauſe of his corruption who deliuereth it: for what were this but to refuſe a comfortable ambaſſage from a gracious prince, becauſe we diſlike the qualities of the ambaſſadours? what were this but to ſcorne to receiue a kind letter from a louing father, becauſe the carrier doth diſpleaſe vsus? what is this but to refuſe a rich treaſure, becauſe it is brought vntounto vsus in an earthen veſſell which is fraile and brittle? what is it but like proud beggers to refuſe the bountifull almes of a mercifull prince, becauſe it is deliuered vntounto vsus by an Amner which is couetous and hard harted? Yea what is it but to croſſe our Sauiour Chriſts expreſſe commandement, who commanded all to heare euen the Scribes and Phariſies who ſate in Moſes chaire,Matth. 23. and to do after their words though not after their workes? In a word, what is it els than to pin Gods ordinance vponupon mans ſleeue, and to make the preaching of the Goſpell,Rom. 1.16. which is the power of God to ſaluation vntounto eueryevery one who beleeueth, to depend vponupon the weake ſtrength of fraile fleſh, either to bee made effectuall by his worthineſſe, or to bee made vaine and vnprofitable by his vnworthineſſe?