The Christian Warfare Part 1, Book 1 · Chapter 18
CHAP. XVIII. How Sathan fitteth his temptations to our ſtate and conditions.
§. Sect. 1 BVt as Sathan fitteth his temptations to our nature and diſpoſition, ſo alſo to our ſtate and condition: for this alſo he obſerueth, and according to the qualitie thereof he tempteth vsus to ſuch ſinnes, as by reaſon thereof wee are moſt inclinable: and this he doth both in reſpect of our worldly and alſo our ſpirituall eſtate. In regard of our worldly eſtate, he obſerueth whether we are in proſperitie or aduerſitie.How Sathan fitteth his temptations to our worldly eſtate. If we be in proſperitie, then he tempteth vsus to thoſe ſinnes whereunto that eſtate is moſt ſubiect, namely to pride and forgetfulnes of God, to contempt of our poore brethren, to the louelove of the world, to coldnes in religion, and carnall ſecuritie; for he will perſwade vsus, how wickedly ſoeuer we liue, that we are highly in Gods fauour, otherwiſe he would not beſtow ſo great and manifold benefits vponupon vsus, as pawnes and pledges of his louelove.
If we be in aduerſitie, then he will labour to perſwade vsus to vſe vnlawfull meanes for the repairing of our eſtates, diſtruſting in Gods al-ruling prouidence and neuer deceiuing promiſes. If we be poore, he inticeth vsus to ſteale, defraud and oppreſſe our brethren, that ſo wee may become rich by others ſpoyles. If wee hauehave loſt any thing by theeues or other caſualtie, he tempteth vsus to goe to witches and wizards, that ſo we may hazard our ſoules, which are of more value than the whole world, for the recouerie of ſome earthly trifle. If wee ſuffer any great croſſe or affliction, hee will perſwade vsus that God hath forſaken and hateth vsus, or els he would not ſo grieuouſly afflict vsus; and hereby hee moueth vsus to deſpaire, murmuring and repining againſt God. Which temptation he findeth ſo forcible, that he confidently preſumed that he could thereby hauehave cauſed Iob to hauehave blaſphemed God to his face. Yea hee thought it a fit weapon to vſe againſt our Sauiour Chriſt; for, wanting ordinarie meanes to ſuſtaine his hunger, Sathan tempteth him to diſtruſt Gods prouidence, and to ſhift for himſelfe, by turning ſtones into bread,Matth. 4. §. Sect. 2. How we are to defeat Sathans former policie. Matth. 4.
Now if wee would withſtand Sathan in this his cunning practiſe, wee alſo are carefully to obſerue our eſtates, and to arme our ſelues againſt thoſe temptations, to which that eſtate wherein we liue is moſt ſubiect. In the time of proſperitie we are continually to meditate, that whatſoeuer wee hauehave it is the gift of God, beſtowed on vsus not for our deſarts, but of his free merciemercy and goodneſſe, that by the conſideration hereof we may be ſtirred vp to true thankfulnes, and as often as wee looke vponupon the gifts may thinke vponupon the giuer, and praiſe his name for his benefits, and imploy them to his glorie, and the good of our brethren the poore members of Ieſus Chriſt. Let vsus remember that wee are but ſtewards of theſe earthly treaſures, and therefore muſt one day be called to an account, and conſequently the greater our receipts be, the greater will be our reckoning; that theſe earthly things are momentanie and mutable, and we alſo mortall, and therfore there is no reaſon that wee ſhould be proud of them, or contemne our brethren who want them, ſeeing in an inſtant they may abound, and we may be ſtripped of all we poſſeſſe.
So if we be in aduerſitie, wee are to relie our ſelues on the Lords prouidence, who hath promiſed to all that depend vponupon him all things neceſſarie, ſo farre foorth as they tend to the ſaluation of our ſoules: neither are we to beleeue Sathan when he telleth vsus that afflictions are ſignes of Gods hatred, ſeeing there are innumerable examples of Gods deare children grieuouſly afflicted, and plaine teſtimonies of Scriptures which proue the contrarie, as ſhall appeare hereafter.
§. Sect. 3 In reſpect of our ſpirituall eſtate Sathan obſerueth whether wee be meere worldlings or profeſſors.How Sathan frameth his temptations in reſpect of our ſpiritual eſtate. If worldlings, then whether we be notoriouſly wicked, or ciuil honeſt men; thoſe that be notoriouſly wicked he plungeth headlong into a gulfe of all wickedneſſe and outragious rebellion againſt God, hee tempteth them to Atheiſme, and to contempt of Gods worſhip and ſeruice, to ſwearing and blaſpheming, to the prophaning of the Sabbaoth, and ſcorning of all religion, to murthers, adulterie, drunkennes, theft, and all diuelliſh practiſes, becauſe they are his ſlaues readie at his appointment to execute all thoſe workes of darknes wherein he will imploy them. For ſuch men it is but loſt labour to ſhew them how they may reſiſt Sathan, ſeeing they take their whole delight in ſeruing and obeying him; and therefore before they be taught how to reſiſt him, they muſt be perſwaded to a deſire of comming out of his thraldome, of whom they are taken priſoners to doe his will, as it is 2. Tim. 2.26.2. Theſſ. 2.26.
If they be ciuill honeſt men, he perſwadeth them that it is ſufficient if they deale iuſtly and vprightly with their neighbours both in their words and actions; and for Gods ſeruice conſiſting in the duties of pietie, which is commanded in the firſt table, that it is enough if they hauehave a good meaning, though they be vtterly ignorant of the principles of religion, and that it is onelyonly required of preachers and thoſe that be book-learned, to be able to render an account of their faith; as for them God will hauehave them excuſed, ſo they leade an honeſt life amongſt their neighbours, and be not tainted with groſſe and outragious ſinnes.
§. Sect. 4 But beloued,How we may reſiſt the former temptations. if we would not be ſubdued by Sathan, let vsus be moſt carefull in withſtanding this dangerous aſſault: for there is not any one temptation wherewith Sathan preuaileth more, than by perſwading men to content themſelues with a ciuill kinde of honeſtie, which is deſtitute of religion and the true feare of God. And to this end let vsus conſider, that ciuill honeſtie ſeuered from true pietie is but glorious iniquitie: for when wee hauehave attained to as great a meaſure thereof, as poſſibly we can in this age of corruption, we ſhall come ſhort in diuers duties of many of the Heathens, who hauehave excelled in theſe morall and ciuill vertues: and conſequently when we are at the beſt we ſhall be but honeſt Infidels and good natured worldlings, if wee doe not ioyne thereunto the duties of pietie. And how goodly a ſhew ſoeuer our workes make in the eyes of men, yet are they odious in Gods ſight, if they be not done in knowledge, and grounded on Gods word and commandement, but in ignorance and according to our own inuentions and the fond conceit of our blind vnderſtanding; if they proceede not from the true louelove of God, which is the onelyonly fountaine of all acceptable obedience, but from the louelove of our ſelues and other carnall reſpects; if they bee not the fruites of a liuely faith, but done in ignorance and infidelitie; for, what ſoeuer is not done in faith, is ſinne, Rom. 14.23. Heb. 11.6.as it is Rom. 14.23. and therefore cannot pleaſe God, Heb. 11.6. By which we are not to vnderſtand an hiſtoricall faith, whereby wee know and are aſſured that thoſe workes wee doe are commanded in Gods word; but a true iuſtifying faith which doth applie vntounto vsus Chriſt Ieſus, and all Gods mercifull promiſes made in him. For, that our workes may be acceptable before God, there is required firſt that our perſons bee acceptable vntounto him, neither can any thing we doe pleaſe him, ſo long as we remaine his enemies, in which ſtate we are by nature, till wee are reconciled in Chriſt our Mediatour, as appeareth Rom. 5.10.Rom. 5.10. Col. 1.20. Now vnleſſe we hauehave faith, we cannot apply vntounto vsus Chriſt nor his merits and righteouſnes, by whom onelyonly wee are reconciled vntounto God, and conſequently we remaine Gods enemies, who can doe nothing pleaſing in his ſight.
Secondly, the beſt of our workes are imperfect, and mingled with many corruptions, and therefore cannot abide the examination of Gods exact iuſtice, till their imperfections be couered by Chriſts righteouſneſſe, and their corruption waſhed away with his moſt precious bloud; now Chriſt and his merits cannot by any other meanes be applied vntounto vsus, but by the hand of a liuely faith.
Laſtly, if all our works and honeſt dealing be not done in zeale of Gods glorie, & referred to this end that Gods name may be magnified, they are not acceptable before God: for, the cauſe why he would hauehave our light ſhine before men, is, that he our heauenly father may be glorified,Matth. 3.16. as it is Matth 5. 16. and the maine and wherefore wee ſhould hauehave our conuerſation honeſt amongſt the Gentiles and vnbeleeuers, is, that they which ſpeake euill of vsus, as of euill doers, may, by our good works which they ſhall ſee, glorifie God in the day of their viſitation,1. Pet. 2.12. as it is 1. Pet. 2.12.
And therefore let not Sathan deceiue vsus, in perſwading vsus to reſt in ciuill honeſtie; for if it be ſeuered from true pietie, from ſauing knowledge, from ſincere louelove of God, iuſtifying faith, and a zeale of Gods glorie, it will not be acceptable in Gods ſight; as proceeding from the louelove of our ſelues, and other carnall reſpects, namely to obtaine praiſe or profit thereby.
§. Sect. 5 And thus Sathan dealeth with ciuil worldlings. But if thoſe which he incountreth be profeſſors of religion,How Sathan dealeth with profeſſors of religion. then hee ſeeketh to perſwade them, that if they outwardly perfourme the duties of pietie, as the hearing of Gods word, the publike and priuate calling vponupon Gods name, the frequent receiuing of the Sacraments; if they attaine to the knowledge and profeſſion of religion, and can tip their tongues with godlineſſe; then they may liue how they liſt amongſt their brethren, neglecting all the duties of the ſecond table, ſo they outwardly obſerue the firſt; for though they be barraine of good workes, deſtitute of charitie, filled with pride, addicted to couetouſneſſe, oppreſſion, and all deceitfull dealing, yet they ſhall be iuſtified by their faith, and approoued of God for their outward profeſſion ſake. But let ſuch men know that this is a notable ſtratagem of Sathan, to cauſe vsus to fall into his ſecret ambuſhments to our deſtruction,That pietie and honestie are inſeparable. which if they would preuent and auoide, let them conſider that pietie and charitable honeſtie are two ſuch twinnes as are borne, liue, and dye both together, that they are the life and ſoule of a Chriſtian which cannot poſſiblie be ſeuered; that it is as poſſible for the good tree to bring foorth bad fruite, for the fire to be without heate, and the Sunne without light, as it is for a liuely faith to be voide of good workes, true profeſſion to be ſeuered from holie practiſe, and iuſtification before God from ſanctification and holineſſe of life before men; that whoſoeuer braggeth of his louelove to God and loueth not his brethren is a liar, and there is no truth in him,1. Ioh. 4.20. 1. Ioh. 4.20. that though they profeſſe themſelues the children of God, yet if they doe not the workes of righteouſnes as well as the workes of pietie, and louelove their brethren, they are in truth the children of the diuell,1. Ioh. 3.10. Rom. 2.13. as appeareth 1. Ioh. 3.10. that not the hearers of the word, but the doers thereof are iuſtified, Rom. 2.13. that not eueryevery one who ſaith Lord, Lord, ſhall enter into the kingdome of heauen, Matth. 7.21.but they who doe the will of the father which is in heauen, Matth. 7.21. that they deceiue themſelues who looke to be ſaued by hearing the word,Iam. 1.22. if they practiſe not that which they heare, Iam. 1.22. for in ſtead thereof they ſhall plunge themſelues into deeper condemnation: For the ſeruant that knoweth his masters will and doth it not, Luk. 12.47.ſhall be beaten with many ſtripes, Luk. 12.47. And it ſhall be more eaſie for Tyre and Sidon, Sodome and Gomorrah,Mat. 11.21. who had not the Goſpell preached amongſt them, nor ſaw Chriſts miracles, than for Corazin and Bethſaida which enioyed both, Matth. 11.21. for there as he giueth great meanes of knowledge, there hee expecteth great fruites in practiſe, and as hee will be honoured in all, ſo eſpecially in thoſe that come nigh vntounto him; as it is Leuit. 10.3. Laſtly,Leu. 10.3. that the ſentence of ſaluation and damnation ſhall not be giuen according to our words and profeſſion, but according to our deedes and the holie practiſe of the workes of merciemercy and Chriſtianitie, which are the inſeparable fruites and vndoubted ſignes of true faith. And therefore let not Sathan delude vsus,Matth. 25. by perſwading ſwading vsus that pietie without honeſtie, profeſſion without practiſe, faith without workes are ſufficient for our ſaluation.
§. Sect. 6 But if they be ſincere profeſſors,How Sathan dealeth with ſincere profeſſors, and firſt with the weake Chriſtian. then hee obſerueth whether they be babes or ſtrong men in Chriſt; if he finde them babes, then he ſeeketh to abuſe their ſimplicitie, by drawing them either into errours and hereſies, or at leaſt into blinde zeale and ſuperſtition. If he cannot ſo preuaile, by reaſon that the bright beames of the Goſpell ſhining in the preaching of the word doe diſcouer his errours and lies, giuing light to thoſe that ſit in the darknes of ignorance, and in the ſhadow of death, whereby their feete are guided into the way of peace, then he laboureth to ouerwhelme them with the burthen of their ſinnes, and to plunge them into the bottomleſſe gulfe of horrour and deſpaire, by aggrauating the odiouſnes of their rebellion, and huge multitudes of their outragious tranſgreſſions, by ſetting before them the curſe of the law, the vengeance of God due vntounto them, his infinite and exact iuſtice which muſt be ſatisfied, and the vnſpeakable and endleſſe torments prepared for the damned. But if he cannot aggrauate their ſins, which in truth they hauehave committed, and make of them ſuch an huge mountaine as may ſerue to ouerwhelme them, he addeth vntounto them his owne ſinnes, by caſting into their minds outragious blaſphemies againſt God, and ſuch horrible ſuggeſtions of impietie, as it will make their haires to ſtand on end when they do but think of them, perſwading them that they are their owne thoughts, and therefore horrible ſinnes, whereas in truth they are but his ſuggeſtions, and therefore if wee doe repell and reiect them, they are not our ſinnes but the ſinnes of the tempter: for as it is not our fault if a theefe intice vsus to ſteale, ſo wee doe not intertaine his motion, but ſhew our deteſtation of his ſinne; ſo it is not a ſinne to be tempted, if wee preſently doe repell the ſuggeſtion, and doe not yeeld vntounto the temptation. And this may appeare by our Sauiour Chriſt himſelfe, who though he were free from ſinne, yet hee was tempted in all things like vntounto vsus, and ſo not free from Sathans ſuggeſtions, for he was tempted to diffidence, to tempting God, yea to the worſhipping of the diuell himſelfe; but reſiſting Sathans ſuggeſtions, he was not guiltie of ſinne. Whoſe example if we imitate, Sathans blaſphemous temptations ſhal neuer be laid to our charge; neither is it poſſible to be free from temptations, although it be poſſible by Gods grace to reſiſt them. But more of this hereafter.
§. Sect. 7 If by this meanes he cannot ouerthrow their faith & bring them to deſpaire,How Sathan inticeth the weake Chriſtian to commit ſinnes of ignorance. then hee taketh aduantage of their ſimplicitie, by inticing them to commit ſinnes of ignorance. For example, he will tell them that it is lawfull, nay expedient to vſe their Chriſtian libertie, when he tempteth them to licentiouſneſſe; and to the end he may more eaſily deceiue them, he will ſet a faire gloſſe vponupon foule ſinnes, and ſeeke to iuſtifie them by Gods word, apparelling vices in the habite of thoſe vertues which moſt reſemble them. He will tempt to couetouſnes, vnderunder ſhew of frugalitie, telling them that they who prouide not for their familie are worſe than Infidels; and to prodigalitie, vnderunder the pretence of liberalitie, alleaging that they who ſow plentifully ſhall reape plentifully. He will allure them to tempt God, by neglecting thoſe meanes which he hath graunted them, vnderunder the colour of affiance in God; and to truſt in the meanes, vnderunder the vizard of carefull prouidence. He will tempt them to propound this end of their good workes, that they may be ſaued by them, becauſe God hath promiſed to reward them; or to neglect good workes, as vnneceſſarie to ſaluation, becauſe faith alone iuſtifieth. Which temptations if wee would withſtand, wee muſt labour after true ſauing knowledge that we may diſcerne betweene vertue and vice, truth and error, that which God hath forbidden as vnlawfull, from that which hee hath commanded as lawfull; to this end vſing diligently all good meanes which tend to this purpoſe, as hearing, reading, meditating, and conferring of Gods word, that ſo the clowdes of ignorance being diſpelled with the light of knowledge, wee may diſcouer Sathans deluſions and deceits. Otherwiſe if he depriue vsus of knowledge, which is the eye of the ſoule, he may eaſily ſeduce vsus out of the right way into the gulfe of perdition.
§. Sect. 8 And thus Sathan dealeth with the weake Chriſtian: but if he finde thoſe whom he aſſaulteth ſtrong men in Chriſt, ſo that he cannot take any aduantage of their ignorance,How Sathan dealeth with the ſtrong Chriſtian. nor ouerthrow their faith, then he laboureth to make them wound their conſcience, by committing ſins of preſumption againſt their knowledge, vſing the violence of their affections, to abuſe their reaſon and miſleade their iudgement; the daunger of which temptation Dauid well diſcerning by his owne wofull experience, doth earneſtly intreat the Lord to preſerue him from preſumptuous ſins,Pſal. 19.13. Pſal. 19.13. And thus hath Sathan preuailed with ſo many of Gods owne children, that he durſt therewith aſſault our Sauiour Chriſt himſelfe, by offring him the whole world and the glory thereof, if he would fall down and worſhip him; that his affections tickled with ambition, might moue him to commit this ſin for the ſatisfying his deſires. But if he cannot thus preuaile,2. Cor. 11.14. he wil transforme himſelf into an angell of light, and tempt them to the doing of a leſſe good, that they may neglect a greater; or that which is in it ſelfe lawfull and commanded in his due time & place, he will tempt them to performe it vnſeaſonably, whē as other duties in reſpect of preſent occaſion are more neceſſary; and ſo vſeth one vertue or dutie to ſhoulder another, & thruſt it diſorderly out of it own place and ſtanding. For example, in the hearing of the word he will caſt into their minds meditations, in their owne nature good and acceptable to God in their due time and place, to the end hee may diſtract their mindes and make them heare without profit: in the time of prayer hee will not ſtick to recall to their memories ſome profitable inſtructions which they hauehave heard at the ſermon, to the end he may diſturbe them in that holy exerciſe, and keep them from lifting vp their hearts wholy vntounto God. Moreouer, in all his temptations he will alleage ſcripture; but then either hee depraueth the place by adding or diſtracting, as when he alleageth ſcripture to our Sauiour Chriſt, Matth. 4: 6. It is written he will giuegive his angels charge ouer thee, &c. and leaueth out to keepe thee in all thy waies, which is expreſſed in the place he quoteth, Pſal. 90.11. becauſe that made quite againſt him; or if hee recite them right, he will wreſt the words vntounto another ſenſe, than the holie Ghoſt hath written them, that ſo he may deceiue vsus and leade vsus into error.