The Christian Warfare Part 1, Book 1 · Chapter 21
CHAP. XXI. Of the manner of Sathans fight.
§. Sect. 1 ANd ſo much concerning Sathans ſtratagems and warlike policies: now let vsus conſider of the manner of his fight. In which we are firſt to obſerue that it is moſt cruell and cowardly, for he obſerueth no complements of true valour,That Sathan obſerueth no complements of true valour. but then moſt violently aſſaulteth vsus when we are leaſt prouided; if he cannot preuaile when we are waking, he will ſet vponupon vsus while we are ſleeping; if he cannot hurt vsus when we are readie in the field armed with the compleat armour of a Chriſtian, the girdle of veritie, the breaſt-plate of righteouſnes, the ſhield of faith, the ſword of the ſpirit, &c. he wil watch a time when he can ſpie vsus vnarmed, and then he will aſſaile vsus; if he cannot ouercome vsus in the time of proſperitie, when God hath hedged vsus in with his bleſſings,Iob. 1.10. as it is Iob. 1.10. then he will watch till wee be caſt downe with ſome aduerſitie, and then he will lay load on vsus whileſt wee are vnderunder foote; and whereas all our hope of victorie is in the Lords aſſiſtance, he will perſwade vsus to yeeld vntounto him, for as much as the Lord is become our enemie.
Now if wee would reſiſt Sathan, wee muſt ſo prepare our ſelues that he doe not hurt vsus by this his daſtardly fight. Seeing therefore he vſeth to ſet vponupon vsus on all aduantages, wee are alwaies to be ſo prouided as that we giuegive him no aduantage; being awake, wee are alwaies to ſtand vponupon our guard, readie armed with the graces of Gods ſpirit; being to ſleepe, we are to deſire the Lord to watch ouer vsus, and to commaund his angels to pitch their tents about vsus, that ſo we may be defended from Sathans furie; ſeeing he is readie to aſſault vsus when he ſeeth vsus diſarmed, we are alwaies to keepe the coatearmour of a Chriſtian buckled vntounto vsus: laſtly, ſeeing in the time of proſperitie he is readie to puffe vsus vp with pride, and in the time of aduerſitie to plunge vsus into deſpaire, let vsus humble our ſelues when God exalts vsus, by thinking of our vnworthines to receiue the leaſt of Gods mercies; and comfort our ſelues in the time of our affliction, by remembring that it is the portion of all that will liue godly in Chriſt Ieſus, and that whoſoeuer ſuffer with Chriſt, 2. Tim. 3.12. and 2.12. §. Sect. 2. Sathan aſſaulteth vsus when we are moſt ſecure.ſhall alſo raigne with him, 2. Tim. 3.12. and 2.12.
The ſecond thing to be obſerued in his manner of fight, is, that he ſetteth vponupon vsus when wee are moſt ſecure, and then ſoundeth the alarum to battaile, when wee moſt flatter our ſelues with hope of peace, and that not drowſily and faintly, but with all celeritie and ſpeede, whereby hee ouercommeth oftentimes, or at leaſt foyleth vsus, before we can arme or prepare our ſelues to make any reſiſtance. And thus he aſſaulted our firſt parents in paradiſe, when they ſecurely promiſed vntounto themſelues the continuance and increaſe of their happines; and Dauid alſo after all his troubles when he was retchleſſe and idle, ſleeping in the day, and after walking on his houſe top, letting his eyes wander after pleaſures.
If therefore we would withſtand Sathan, let vsus ſhake off all drowſie and carnall ſecuritie, and continually watch, ſtanding on our guard to reſiſt his encounters whenſoeuer he ſetteth vponupon vsus: and as in calme weather the carefull Mariner prouideth all things againſt a tempeſt, and the valiant ſouldier doth arme and furniſh himſelfe with al neceſſaries before the aſſault; ſo when Sathan ſeemeth to offer vsus a time of truce, let vsus therein prepare our ſelues more ſtrongly againſt the day of battaile; for when this raging lion ſeemeth to ſleepe as though he did not regard vsus, then if through retchleſneſſe we giuegive him the leaſt aduantage, hee will ſuddenly runne vponupon vsus and deuoure vsus, if he get vsus within his cruell pawes.
§. Sect. 3 The third thing to be obſerued,Sathan neuer wearie in aſſaulting vsus. 1. Pet. 5.8. Iob. 1.7. is his indefatigable paines in tempting and aſſaulting vsus, for he neuer taketh reſt, but ſtill goeth about like a roring lion ſeeking whom hee may deuoure; and this is euident by his owne confeſſion, Iob. 1.7. where he profeſſeth that he had been compaſſing the earth to and fro, and walked from place to place. So that he omitteth no paine nor labour in ſeeking our deſtruction. And though he ouercome vsus not at the firſt, but retire foyled, yet he will gather his forces againe and againe, and inceſſantlie ſet vponupon vsus. And therefore if we would obtaine victorie, wee muſt not thinke much of our labour, but vſe all paines, diligence and watchfulnes in repelling his aſſaults. And ſeeing Sathan is ſo vigilant and painfull in ſeeking our deſtruction, let vsus thinke no paines too great in ſeeking our preſeruation; and conſidering that Sathan after one, or two, or twentie foyles is as readie to ſet vponupon vsus againe as at the firſt, let vsus neuer faint, but like valiant fouldiers alwaies ſtand readie in the field to endure his incounters. But alas, the practiſe of moſt is farre otherwiſe, for they watch and drudge night and day to attaine vntounto riches and preferment, and in the meane time little regard this dangerous foe, but to the end they may attaine vntounto their worldly deſires, they intangle themſelues in the ſnares which hee hath laid to intrap them to their vtter deſtruction.
§. Sect. 4 The fourth thing to be obſerued in Sathans fight, is his often changing of his temptations,That Sathan often changeth his temptations for his better aduantage. and taking as it were into his hand another weapon, when he perceiueth the firſt woundeth not. For example, he will tempt vsus to the contempt of Gods word; if he cannot ſo preuaile, he will intice vsus at leaſt to neglect it; and if thus he cannot hurt vsus, he will, if he can, choake the ſeede of Gods word with the thornie cares of the world, and ſo make it vnfruitfull. He will moue vsus to thinke that Chriſt was no Sauiour; if he cannot perſwade vsus to this, then he will tell vsus he is not our Sauiour. Yea ſo ſhameleſſe is this tempter, that he will now tempt vsus to beleeue one lie of his coyning, and preſently after when hee ſeeth wee giuegive no credit to that, he wil tell vsus the cleane contrarie. For example, he will ſometimes tell vsus that wee are ſuch grieuous ſinners that there is no way but damnation: and if we withſtand this aſſault, hee will ſoone after perſwade vsus to an ouerweening conceit of our owne excellencie, and to a phariſaicall opinion that wee are not as other men are. Sometimes he will moue vsus to doubt of our election, and if he cannot thus preuaile, he will preſently perſwade vsus to thinke our election ſo ſure, that though wee follow our owne luſts, and giuegive our ſelues ouer to all outragious wickedneſſe, yet in the end wee ſhall be ſaued. In a word, this wicked Protheus will transforme himſelfe into a thouſand diuers ſhapes, and in a ſhort ſpace will varie many waies his temptations, that if hee cannot preuaile by one meanes, he may ouercome vsus by another. And therefore it behooueth vsus, if we will withſtand him, to arme our ſelues, not on one ſide alone, nor to bee prepared againſt two or three aſſaults of our ſpirituall enemie, but wee muſt be readie to anſwere all obiections, and not ſo wholie incline to one ſide and to the defending one part, as that in the meane time wee leaue the other naked to bee wounded with Sathans blowes. And to the end we may the rather be encouraged to ſtand conſtantly in our defence, wee are to know that when Sathan doth ſo often ſhift his temptations, and in a ſhort diſtance of time doth ſeeke to bring vsus into quite contrary vices,The oft changing of Sathans temptations a probable ſigne that he doth not preuaile. it is a manifeſt ſigne that he doth not yet preuaile: for as no enemie is ſo fooliſh as will after that hee hath made one ſufficient breach for entrie, or forced one gate of the citie, go from that to another, but rather enter where the way is made; ſo Sathan laying ſiege to our ſoules, would not ſeeke to make a new battrie with his temptations, if the former had made way for him to enter and ſurprize vsus; he would not tempt vsus to pride and preſumption, if he had ouercome our faith and plunged vsus into deſpaire; hee would neuer tranſforme himſelfe into an angell of light, if he could hauehave ouercome vsus in his owne likenes; he would neuer tell vsus of Gods merciemercy, if hee had alreadie ouerwhelmed vsus with the ſight of our ſins, and conſideration of Gods iuſtice; nor yet of Gods iuſtice, if he could keepe vsus in carnall ſecuritie, by ſetting before vsus his merciemercy: but that way whereby he perceiues he any whit preuailes, he will follow and continue earneſt in the ſame purſuite, till he perceiue he cannot catch vsus. As therefore when the fit of the ague ſhifteth from time to time, it is a good ſigne that our nature waxing ſtrong doth preuaile againſt the diſeaſe; ſo when Sathans temptations in a ſhort time often change, and that from one contrarie to another, it is a ſigne that Gods ſpirit being ſtrong in vsus, doth reſiſt Sathan and putteth him to theſe ſhifts, whereas he would hold on a conſtant courſe if he preuailed againſt vsus.
§. Sect. 5 The fift thing to be obſerued in the maner of Sathans fight, is,That Sathan aſſaulteth vsus ſometime himſelfe, and ſometime by his inſtruments. that ſometimes he ſetteth vponupon vsus immediatly in his owne perſon, & ſometimes mediatly vſing for his inſtruments the world & the fleſh. Of the firſt we hauehave an example 1. Chr. 21.1. where it is ſaid that Sathan prouoked Dauid to number Iſrael. So Ioh. 13.2. the Euangeliſt ſheweth that the diuell did put in the heart of Iudas Iſcariot to betray Chriſt. And the Apoſtle Peter Act. 5.3. telleth Ananias that Sathan had filled his heart with his ſuggeſtions that he ſhould lie vntounto the holie Ghoſt. And thus alſo he tempted our Sauiour Chriſt immediatly fortie daies together in the wildernes, Mat. 4. When he thus fighteth againſt vsus in his owne perſon, he giueth the aſſault either in his own likenes, or els tranſformeth himſelf into an angell of light. When he incountreth vsus in his owne likenes and like a diuell indeede, then he doth as it were proclaime open warres, tempting vsus not onelyonly to thoſe ſinnes which, hauing ſome apparance of good in them, our corrupt conſcience doth approue of, or at leaſt can without any great terrour winke at, but alſo to all outragious wickedneſſe and helliſh impietie, which euen a ciuil worldling would abhorre to thinke of; namely, to Atheiſme, Idolatrie, contempt of all religion, blaſphemies againſt God, periurie, ſacriledge, perſecuting the knowne truth, hereſie, murther, adulterie, and ſuch like: all which at the firſt ſight may eaſily be diſcerned to be the ſuggeſtions of Sathan, becauſe this helliſh broode do reſemble their wicked father in their very countenance and outward appearance. And therefore Sathan who ſubdueth more with the ſerpents wiles than with the lions force, doth ſeldome vſe this fight againſt any which hauehave but the ciuill reſtraining grace of God, vnleſſe he intice them thereunto by degrees (as before I hauehave ſhewed) or except hee finde them exceeding ignorant, to the end he may make them beleeue that his ſuggeſtions are their owne thoughts; but hee practiſeth theſe temptations, for the moſt part, againſt thoſe who hauehave euen ſold themſelues to worke wickednes, hauing their hearts hardened and conſciences ſeared with their cuſtomable ſinning.
§. Sect. 6 And therefore moſt commonly hee tranſformeth himſelfe into an angell of light tempting vsus to ſinne, by vſing friendly perſwaſions,How Sathan transformeth himſelfe into an angell of light. and making liberall offers of pleaſure, profit or preferment, or els minſing thoſe ſinnes to which he tempteth vsus as though they were nothing, or masking them vnderunder the vizard of vertue. Neither doth hee often moue vsus to commit thoſe ſins which nature (reſtrained by Gods common grace, or ſanctified by his ſpirit) doth abhorre and tremble to think of; vnleſſe it be either to vexe Gods children with ſuch ſuggeſtions, rather than for any hope of ouercomming them; or els that whileſt their mindes are wholy intent in withſtanding his outward violence, hee may more cunningly intrap them in his ſecret ambuſhments, which they regard not: but otherwiſe hee vſually tempts vsus to commit ſuch ſinnes, as through our corruption wee are prone vntounto, as not thinking them to be ſinnes, or but ſmall, or rather neuer entring into any conſideration of them at all; as namely, carnall ſecuritie, hardneſſe of heart, infidelitie, impenitencie, neglect of Gods word, prophaning of his Sabbaoths, couetouſnes, ambition, pride, neglect of the generall duties of Chriſtianitie and ſpeciall duties of our callings; all which are not much leſſe hainous in the ſight of the Lord than the other groſſe outward ſinnes, and much more dangerous vntounto vsus, as being Sathans ſecret ſnares which hee laieth to intrap vsus at vnawares; in which when we are caught wee are content to lie bound, becauſe they do not ſo much pinch and torment the conſcience as the other outward ſinnes, they being not ſeene, or not regarded. As therefore thoſe diſeaſes which by diſturbing the braine doe take away all ſenſe of paine, are of all others moſt deſperate, namely, the dead paulſie, the falling ſickneſſe, and ſleepie lethargie, and in other diſeaſes the patient is moſt dangerouſly ſicke when he hath no feeling thereof; ſo there is no ſicknes of the ſoule ſo deſperat and dangerous, as thoſe that afflict not our conſciences with any ſenſe of paine, to wit, carnall ſecuritie, hardneſſe of heart, and the reſt aboue named.
§. Sect. 7 And thus hauehave I ſhewed Sathans diſguiſed and ſubtill manner of fight,That Sathan is moſt to be feared when he moſt flattreth. wherein like a Pirate he hangeth out flags of truce, to ſignifie peace and friendſhip, till hee hauehave gotten vsus within his reach and commaund: and then he grapleth with vsus, and ranſacketh vsus of all Gods graces, and caſteth vsus ouer boord into the ſea of deſtruction. And therefore it behooueth vsus with no leſſe care to withſtand Sathan when he fawneth, than when hee frowneth; when hee fighteth by ambuſhment, than when he aſſaulteth vsus by open violence; when he offreth to ſtab vsus to the heart, than when hee doth but (as it were) pricke a vaine, letting vsus blood to death without ſenſe of paine; when hee tempteth vsus to outragious ſinnes, than when he inticeth vsus to ſecret and hidden ſinnes; when he allureth vsus like a friend to commit ſinne, by offring pleaſure, riches, or honours, than when like an enemie a roring lion, or cruell dragon he raungeth about and rageth againſt vsus; Nam cum delectabile proponit, molestum ſupponit, & dum vngit pungit; He propoundeth things delightfull to bring vsus to griefe and miſerie, he fawneth on vsus that he may bemire vsus, and killeth while he embraceth vsus. Neither doth man know his time, but as the fiſhes which are taken in an euill net, Eccleſs. 9.12.and as the birds which are caught in the ſnare, ſo are the children of men ſnared in the euill time, when it falleth vponupon them ſuddenly, as it is Eccleſ. 9.12. Nay, ſeeing this fight is farre more dangerous, becauſe hee couereth his hooke with an alluring baite; and thoſe ſnares of ſinne more pernicious which lie hidden, than thoſe which lie in open view;Temptations vntounto ſecret ſins moſt dangerous. ſeeing wee are more eaſily tempted to thoſe ſinnes which are ſecret and diſguiſed in the habite of vertue, than vntounto thoſe groſſe ſinnes which hauehave their names as it were branded in their foreheads; ſeeing alſo we can more hardly repent of them, both becauſe they do not appeare ſo horrible and grieuous vntounto vsus, as the other open and outward ſinnes, and alſo becauſe they worke in vsus no ſhame after we entertaine and liue in them, neither can any of our chriſtian brethren admoniſh or rebuke vsus for them, they being ſecret & vnknown: therfore is Sathan made more audacious to tempt vsus, and wee more bold to admit of his temptation, and after we are fallen wee lacke meanes to raiſe vsus vp againe by vnfained repentance, for our ſelues doe approoue our ſinnes, and our brethren know them not: which Bernard well diſcerning, vttereth this ſpeech fit for this purpoſe: Extimeſco magis occulta peccata quae clam committo quam manifeſta quae perpetro palam, clam enim ſi pecco nemo me redarguit. Vbi autem reprehenſio non metuenda eſt, ibi tentatori patet aditus liberrimus, & peccatum cum voluptate admittitur. I am more affraid (ſaith he) of my ſecret, then of my open ſinnes; for if I ſinne ſecretly there is no man to reproue me; and where reprehenſion is not feared, there the tempter hath moſt free acceſſe and the ſinne is entertained with pleaſing delight. In a word, ſeeing we are more eaſily drawne into theſe ſinnes; and after we are enthralled with them, make no haſt to get out of our captiuitie: therefore let vsus be much more warie and heedfull in diſcouering and auoyding theſe hidden ſnares and ſecret ſinnes, into which we doe moſt commonly fall vnwittingly, and being fallen, doe moſt willingly continue in them.
§. Sect. 8 Secondly,How Sathan aſſaulteth vsus by his inſtruments the world and the fleſh. Sathan aſſaulteth vsus ſometimes by his deputies and inſtruments; eſpecially he employeth in theſe ſeruices, the world and the fleſh. In the world he doth not onelyonly make choyſe of our enemies and prophane irreligious men, which he ſtirreth vp to afflict and perſecute vsus, to the end we may be diſcouraged from the profeſſion and practiſe of true godlineſſe; but alſo of our deare friends and acquaintance and our neere kindred: ſometime our brother or ſiſter, our parents and children, yea ſometimes a mans wife which lieth in his boo ſome, playeth the part of the tempter. As we may ſee in the example of Iob, who was not ſo much vexed by all his outward afflictions, as by the temptation of his wife, and three friends. The ſame is euident in the example of Eue, whom Sathan vſed as his inſtrument to intice Adam to the breach of Gods commaundement: and Ieſabel who was the diuels deputie, in prouoking her husband to oppreſſion and horrible murther. Neither doth he onelyonly vſe to theſe ends our carnall friends, but alſo our ſpirituall kindred in Chriſt, who are of the ſame religion, and make the ſame profeſſion with vsus; and thus by the old Prophet, he inticed the young Prophet to tranſgreſſe Gods commaundement.1. King. 13. 1. King. 13. And thus hee tempted our Sauiour Chriſt to neglect the worke of our redemption, vſing the Apoſtle Peter as his inſtrument; and therefore becauſe he ſupplied the diuels place, our Sauiour calleth him by his name ſaying,Matth. 16.23. Get thee behinde me Sathan, thou art an offence to me, Matth. 16.23. And thus nowadaies he vſeth profeſſors, yea preachers of the Goſpell, as meanes to tempt men to ſinne, both by their words and euill examples: which temptation is farre more daungerous and of greater force, then if all worldlings ſhould combine themſelues together, and labour both by perſwaſion and example to ſeduce them; for when they can ſay I am a profeſſor as well as thou,1. King. 13.18. I am a ſeruant of God who make conſcience of my waies as well as thou, I am a Prophet as well as thou, and therefore thou needeſt not to make any doubt or ſcruple in following my councell or example; it is a moſt ſtrong temptation to intice vsus to ſinne: for like ſheepe we are moſt apt to follow after when any of our owne companie leade vsus the way. And therefore if we would reſiſt this temptation, we muſt labour after true knowledge, that we may not depend vponupon others for our direction, but vponupon the word of God alone, and not liue by example, but by precept; for the ſtraighteſt rule that euer was of the moſt holy mans life (our Sauiour Chriſt excepted) is often and in many places crooked (for who is it that hath not erred and gone aſtray?) and therefore if we alwaies follow their examples in all particulars, we ſhall erre with them beſides all our owne errors.
§. Sect. 9 So alſo he vſeth the helpe of our owne fleſh to betray the ſpirit, and leade vsus captiue into ſinne; and that ſo cunningly,That Sathan vſeth the helpe of our owne fleſh in tempting vsus to ſin. that we can hardly diſcerne between Sathans ſuggeſtions and our owne corrupt motions and deſires: for being a ſpirit, he doth not appeare in a corporall ſhape and perſwade vsus to ſinne with reall words, which are conuayed to the heart by the eare, but he commeth to vsus after a ſpirituall manner, and ſuggeſteth ſecretly his temptations into the heart and minde directly and immediatly, ſo as wee can ſeldome diſtinguiſh his motions from our owne thoughts. For as the ſpirit of God doth ſo moue vsus to all vertuous and holy actions, as that in the meane time we would thinke his motions to be our owne godly cogitations,2. Cor. 3.9. but that we are ſufficiently inſtructed out of Gods word, that we cannot of our ſelues ſo much as thinke a good thought vnleſſe it proceede from God; ſo much leſſe can we diſcerne betweene the ſuggeſtions of Sathan and our owne fleſhly thoughts, becauſe they are both corrupt and alike wicked. By reaſon whereof it commeth to paſſe that Sathan wanteth no opportunitie of circumuenting vsus, becauſe we can put no difference betweene his temptations and our owne carnall deſires: and therefore he hauing gotten (as it were) our owne watchword, we are readie to open the gates of our ſoules when he offereth to enter, and to yeeld to his temptations as ſoone as he aſſaulteth vsus; where as no man almoſt is ſo outragiouſly deſperat that would wittingly and willingly entertaine Sathans ſuggeſtions, whom he knoweth to be a common enemie to mankinde, continually ſeeking their deſtruction, though hee ſhould intice him hereunto by offering much riches and great preferments. Yea hence it is that after Sathan hath many times deceiued and circumuented vsus, yet cannot we beware of him, nor auoyde his deceits. For whereas if a man doe giuegive vsus euill counſell, or any way couſin vsus, yet after once or twice he come vntounto vsus, we can take heede of him, and though he make faire ſhewes of honeſtie and friendſhip, we will notwithſtanding be very iealous and ſuſpicious leaſt againe hee ouerreach vsus; when Sathan commeth to vsus this day and tempteth vsus to ſuch groſſe wickednes, that we cannot chuſe but diſcerne them to be his ſuggeſtions, yet this is no impediment to him but that he may come againe to morrow, and deceiue vsus with ſome more ſubtill pollicie, becauſe we cannot diſcerne betweene his ſuggeſtions and our owne thoughts, and therefore doe acknowledge no other author of his temptations but our ſelues.
Hence alſo it is that he will not ſticke to tempt the moſt godly vntounto the groſſeſt impietie, and the moſt learned and ſound in iudgement, to entertaine the abſurdeſt hereſie or error. For if he preuaile (which ſometime he doth as we may ſee in the example of Dauid whom he tempted to adulterie and murther, though hee were a man according to Gods owne heart; and of Peter whom, hee tempted to deny and forſweare Chriſt, though hee were a moſt worthie Apoſtle) then he getteth a great victorie, and giueth them a ſingular foyle; but if he be repulſed, yet this is no hinderance vntounto him, why he may not entrap them in ſome more ſecret ambuſhment. Hence it is that though he begin his fight with cunning pollicie, taking vponupon him the perſon of a friend, and tranſforming himſelfe into an Angell of light, yet this is no impediment but that he may afterwards againe appeare and violently aſſault vsus in his owne likenes; as he aſſaulted our Sauiour, firſt with ſubtill and ſecret temptations, like a friend and welwiller; and when he could not ſo preuaile, he doth not ſticke to appeare like himſelfe, tempting him to outragious groſſe idolatrie, ſaying, all this will I giuegive thee if thou wilt fall downe and worſhip me. And contrariwiſe though he begin his aſſault like a diuell and profeſſed enemie, this is no hinderance but that he may end it like an Angell of light, and a flattering treacherous friend. So when he hath inticed vsus to one extreme and preuaileth not, this is no impediment but that ſoone after he may allure vsus to the cleane contrarie; becauſe though we thinke the firſt motion to be his ſuggeſtion, yet we may imagine the other to be our owne thought, or (as I ſaid) the motion of Gods ſpirit, becauſe it is quite contrarie to the former.
§. Sect. 10 Seeing therefore the matter ſtandeth thus;How we may auoide danger, though we cannot diſcerne Sathans temptations from our owne luſts. how may we reſiſt Sathan, conſidering that we cannot diſcerne his ſuggeſtions from our owne cogitations? I anſwere; wee muſt be skilful in Gods word, and thereby able to iudge what is good and what is euill, to diſcerne what is vertue and what is vice, what God hath commaunded and what he hath forbidden, which be the motions of Gods ſpirit, and which the ſuggeſtions of Sathan, and the thoughts of our corrupt fleſh; and then are we carefully to imbrace that which our conſcience approoueth as good, being enformed by Gods word, and to auoyde and reiect thoſe motions which we know to be euill, whether they doe proceede from Sathan or from our ſelues; for it is not greatly materiall to know who is the author of them, ſo we are aſſured that they are euill and wicked; neither is it any dangerous error to aſcribe Sathans ſuggeſtions to our corrupt fleſh; or to attribute the wicked thought of our owne fleſh vntounto Sathan: for though he be not the next and immediat cauſe, yet he is the firſt and principall cauſe of all ſinne and wickednes. And hence it is that in the Scriptures the ſame wicked motion and action is ſometimes aſcribed to man, and ſometimes to Sathan indifferently as appeareth,Act. 5.3.5. Act. 5.3.5 where firſt Peter affirmeth Sathan to be the author of Ananias ſinne, by filling his heart with his ſuggeſtions, whereby he was tempted to lie vntounto the holy Ghoſt, and after he ſaith that Ananias had conceiued this lie in his owne heart.
§. Sect. 11 But though moſt commonly it be very hard to diſcerne betweene the ſuggeſtions of Sathan,How Sathans ſuggeſtions may be diſcerned from our owne fleſhly luſts. and of our corrupt fleſh, yet ſometimes they may be diſtinguiſhed by apparant differences; as firſt when the temptations are ſo cunning and exceeding ſubtill, that it is not poſſible they ſhould be the thoughts of a ſeely ignorant man, but the apparant ſuggeſtions of the old wily ſerpent.
Secondly, when as the ſuggeſtion is vrged with great force and violence, and leaueth behind it a deepe impreſſion, which ſeemeth to bring a neceſſitie of doing that which is euen contrarie to naturall reaſon, whereas the ſuggeſtions of the fleſh doe rather leade and intice vsus then draw and inforce vsus vntounto ſinne.
Thirdly, the temptations of Sathan moue vsus oftentimes to ſuch outragious wickednes, and helliſh impietie, that euen nature corrupted doth condemne as abhominable, and euen trembleth with feare and horror, when they are firſt ſuggeſted.
Fourthly, rhe fleſh taketh occaſion of things preſent and ſubiect to the ſenſes to intice vsus vntounto ſinne; but Sathans ſuggeſtions ſometimes are farre fetcht and ſo ſtrange vntounto vsus, that before the inſtant they are ſuggeſted we neuer thought or ſo much as dreamed of them.
Laſtly, the things whereunto we are tempted by the fleſh, are alwaies delightfull and pleaſing vntounto vsus; but ſathan tempteth vsus alſo to thoſe things which are irkſome and grieuous: as namely to ſuperſtitious abſtinence whereby the body is almoſt ſtarued; to puniſhing of our owne bodies, as he tempted the Baalitiſh prieſts, to cut and launce themſelues before their idol; and the ſuperſttious papiſts to whip themſelues before their images, and to take vponupon them tedious and daungerous pilgrimages to idols and reliques of Saints; and the idolatrous heathen to burne in ſacrifice their deare children. So alſo he tempteth ſome to deſpaire of Gods merciemercy and ſo torment themſelues with horror and feare; yea ſometimes to lay violent hands vponupon themſelues, murthering and taking away their owne life, which by nature is ſo deere and precious vntounto them. All which being contrarie to our naturall inclinations and the deſires of the fleſh, manifeſtly appeare to be the ſuggeſtions of Sathan.
And theſe are the chiefe differences betweene the temptations of Sathan and the fleſh; otherwiſe they are commonly ſo like one to the other that they can hardly be diſcerned: and therefore let vsus not be ſo carefull, curiouſly to diſtinguiſh them, as to auoyde or reſiſt them; knowing that Sathan is the captaine generall, and the fleſh and the luſts thereof Sathans chiefe aides and aſſiſtants, which continually fight againſt the ſpirit and labour to plunge both bodie and ſoule into euerlaſting deſtruction.