The Christian Warfare Part 1, Book 1 · Chapter 22
CHAP. XXII. Of the generall meanes whereby we may be inabled to withſtand our ſpirituall enemies.
§. Sect. 1 ANd ſo much concerning the manner of Sathans fight:The circumſtances to be conſidered in this ſpirituall conflict. now we are to ſpeake of the conflict it ſelfe; wherein (as I hauehave ſhewed) the parties aſſaulting and oppugning are the diuell and his aſſiſtants the world and the fleſh; the partie defending and reſiſting is the chriſtian ſouldier. The cauſe of the fight is not for lands and dominions, nor for riches and mines of gold; for theſe would Sathan be content to giuegive if he had them in his poſſeſſion, if we would renounce Gods ſeruice, and fall downe and worſhip him; but for the euerlaſting ſaluation of our ſoules which Sathan laboreth by all meanes poſſible to hinder, and to plunge vsus into endleſſe deſtruction. The weapons which the aſſailants vſe in this fight are not the ſword & ſpeare, or any other carnall furniture, but ſpirituall temptations, whereby they ſeek to intice, draw, and prouoke man to ſin, that conſequētly he may receiue the wages therof euerlaſting death. The weapons which the Chriſtiā ſouldier vſeth to defend himſelf and repell his enemies, is the ſpiritual armour before ſpokē of, namely, the girdle of veritie the breaſt-plate of righteouſnes, the knowledge & profeſſion of the Goſpel of peace, the ſhield of faith, the helmet of ſaluation, the ſword of the ſpirit, and feruent and effectuall prayer.
§. Sect. 2 Now in this conflict of temptations,Of two common affections to be conſidered of in this ſpirituall conflict. there are firſt two common affections or generall properties to be conſidered of; the Chriſtian ſouldiers manfull reſiſtance, or els his fainting and receiuing the foile; for either he couragiouſly ſtandeth vponupon his defence, armed with the graces of Gods ſpirit, and putteth Sathan to flight by withſtanding his temptations; or els being ſurprized at vnawares, whileſt he is diſarmed of theſe ſpirituall weapons and Chriſtian armour, hee is ſoiled by his ſpirituall enemies, yeelding vntounto their temptations and falling into ſinne.
Of the firſt meanes to withstand our ſpirituall enemies, to wit, Gods commandement.That we may withſtand our ſpirituall enemie valiantly in all his temptations, and obtaine a finall victorie, there are certaine general means to be vſed; which may ſerue as ſtrong forts and bulworkes, vntounto which we may retire our ſelues as often as we faint, and be readie to receiue any diſaduantage in the fight. Firſt, we are continually to hauehave in memorie the commandement of our chiefe captaine Chriſt Ieſus, whereby he inciteth vsus to a continuall fight without fainting or yeelding. So Eph.Eph. 6.10.11. 6.10.11. Be ſtrong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to ſtand againſt all the aſſaults of the diuell. 1. Pet. 5.8.And 1. Pet. 5.8. Your aduerſarie the diuell as a roring lion walketh about ſeeking whom he may deuoure. Whom reſiſt ſtedfaſt in the faith.
The ſecond meanes, hope of victorie.Secondly, let vsus be incouraged to withſtand our ſpirituall enemies with aſſured hope of victorie; for we fight the Lords battailes vnderunder the ſtanderd of Ieſus Chriſt, whoſe power is omnipotent, and therefore able to defend vsus, & to ouerthrow our enemies with a word of his mouth; who alſo is our head and we his members, and therefore we may aſſure our ſelues that he hath no leſſe will than power to ſuccour vsus. As alſo let vsus alwaies hauehave in minde the crowne of victorie promiſed to all that ouercome, euen a crowne of glorie and euerlaſting happines in Gods kingdom, Apoc. 2.7. & 3.5.12.21. And this will make vsus reſolue neuer to faint in the battell,Apoc. 2.7. and 3.5.12.21. nor cowardly yeeld vntounto Sathans temptations, though he ſhould intice vsus to ſinne by offring vsus the whole world, becauſe we would not thereby hazard the loſſe of this eternall waight of glorie.
The third meanes, to be alwaies in readines.Thirdly, we are alwaies to ſtand in readines armed with the chriſtian armour, the graces of Gods ſpirit, and to vſe al good means that we may be more and more ſtrengthened & confirmed in them: but yet when we are at the ſtrongeſt, we are not to preſume vponupon our own ſtrength, but to relie our ſelues wholy vponupon the Lords aſſiſtance, and when wee are tempted and aſſaulted, we muſt continually implore his help, that being armed with the power of his might, wee may withſtand the temptation and obtaine victorie.
The fourth meanes, to take occaſion of Sathans temptation vntounto ſinne of doing the cōtrary vertue.Fourthly, when we are aſſaulted by our ſpirituall enemies and tempted vntounto any ſinne, we muſt not only abſtaine from committing thereof, but alſo take occaſion thereby of doing the contrary vertue. For example, whē we are tempted to vnlawful pleaſures, we muſt not only abſtaine from thē, but alſo we are ſomewhat to abridge our ſelues of thoſe that be lawfull, and the more feriouſly and painfully to follow the works of our lawfull callings; when we are tempted to couetouſnes, we muſt the more carneſtly exerciſe the works of merciemercy and chriſtian liberalitie; when we are tēpted to ambition, we muſt not only refraine frō vainglorie, but we muſt labour after true humilitie and mortification, refuſing not only vnlawfull honours, but thoſe alſo which are lawfull, ſo oft as we hauehave iuſt cauſe to feare that Sathan wil (taking occaſion of our corruption) hereby cauſe vsus to forget God; when we are tempted to neglect the hearing of Gods word on the Lords Sabbaoth, wee are the more diligently to heare it, not only then, being bound hereunto by Gods commandement, as being one of the chief means of ſanctifying this day conſecrated to Gods ſeruice; but alſo on the weeke daies, if the Lord giuegive vsus fit opportunitie, when as we might lawfully be exerciſed in the duties of our callings. In a word, when we are tempted to any vice, wee are to take occaſion thereby of doing the contrarie vertue; in the meane time carefully auoiding the policie of Sathan, before ſpoken of, whereby hee laboureth to draw vsus from one vice to his contrarie extreame. And ſo like valiant ſouldiers we ſhall not onelyonly auoide the daunger and violence of Sathans ſtrokes, but alſo wee ſhall giuegive Sathan the foyle with his owne weapon, yea and make him afraide to aſſault vsus againe with his temptations, leaſt when hee prouoketh vsus vntounto ſinne, we take occaſion thereby to ſerue God, and more conſtantly to imbrace vertue.
§. Sect. 3 Fiftly,The fift meanes to withſtand temptations when they are firſt ſuggeſted. we are moſt carefully to withſtand Sathans temptations when they are firſt ſuggeſted; and to giuegive him the repulſe as ſoone as wee perceiue that he is but beginning to make an entrance. For this gliding ſerpent if he can but thruſt in his head, will eaſily make roome for his whole bodie: and therefore we muſt nip and bruſe him in the head, and vſe his temptations like the ſerpents broode, which if men deſire to kill, they doe not tread vponupon their tailes, for ſo they would turne againe and ſting them, but vponupon their heads, and then they hauehave no power to hurt them. So wee are not fondly to thinke that we can without hurt vanquiſh Sathans temptations in the end when wee hauehave long entertained them: for vnleſſe they be nipped in the head, and withſtood in the beginning, they will mortally poyſon vsus with the ſting of ſinne. For as theeues comming to breake into a houſe, if they can but finde roome for the point of their wrench to enter, will eaſily by turning and winding about the vice make the doores, though very ſtrong, flie open and giuegive them entrance; ſo if this cunning theefe Sathan can finde any entrance for his firſt temptations, ſo as wee can be content to thinke vponupon them, and reuolue them in our mindes with any liking, hee will eaſily burſt open the gates of our ſoules, and entring further will rob vsus of all Gods graces. Let vsus therefore if wee would reſiſt Sathan, follow the aduice of the heathen Poet in a farre different matter: Principijs obſta: ſerò medicina paratur, Cum mala per longas conualuêre moras. Or rather the counſell of the Apoſtle giuen vsus in this ſelfeſame reſpect, Eph. 4.27. GiueGive no place to the diuell. Eph. 4.27.And as wiſe citizens being beſieged, doe not let their enemies ſcale their walles and enter the towne, with a purpoſe then to repell and beate them backe againe; but they withſtand them as ſoone as they giuegive the firſt aſſault, and keepe them, if they can, from approching neere their walles with ſconces and bulwarkes: ſo we are not to ſuffer Sathan our enemie and the troupes of his temptations to enter into our hearts, but to giuegive them the repulſe at their firſt approching, leaſt it be too late afterwards when they hauehave ſurprized and wounded vsus with ſinne. Bleſſed are they therefore who take this Babyloniſh brood of Sathans temptations and daſh them euen whileſt they are young againſt the ſtones,Pſal. 137.9. leaſt waxing old and ſtrong they furiouſly fight againſt vsus, and leading vsus captiue in the chains of ſinne, grieuouſly afflict and vex vsus.
§. Sect. 4 Sixtly,The ſixt means is after one temptation is paſt to prepare: our ſelues for another. if we would not be ſurprized and foiled by Sathan, we muſt after we hauehave reſiſted him in one temptation, be readie prepared to withſtand another, and after we hauehave once or twice giuen Sathan the repulſe, wee are not ſecurely to giuegive our ſelues to reſt, as though the warre were at an end: but we muſt continually expect his returne with freſh ſupplies, and prepare our ſelues for a new aſſault, vſing the time of Sathans intermiſſion, as a breathing time to recouer ſtrength againſt the next encounter. And as ſouldiers beſieged after they hauehave ſuſtained one aſſault, and giuen their enemies the repulſe, doe not ſecurely giuegive themſelues to idlenes and ſleepe, but prepare all things readie for the next conflict, mending the breaches, and repairing thoſe places which in the time of fight they found to be moſt weake; ſo when wee hauehave withſtood ſome of Sathans temptations, and giuen him the repulſe, we are not to giuegive our ſelues to reſt, ſleeping in retchleſſe ſecuritie, as though our enemies were quite ouercome, but rather in the intermiſſion of the ſpirituall combat, we are to prepare our ſelues for the next aſſault, vſing all meanes to confirme our ſelues, where wee diſcerned in the time of fight that wee were moſt weake, and more ſtrongly to arme our felues with the ſhield of faith and the ſword of the ſpirit, againſt thoſe temptations which wee found moſt forcible to preuaile againſt vsus.1. Pet. 5.8. For our enemie like a roring lion continually raungeth about ſeeking whom hee may deuoure; his malice will neuer let him reſt, but euen then when he ſeemeth to entertaine a truce, hee is moſt buſie in plotting meanes whereby he may worke our finall deſtruction: and therefore wee are neuer more carefully to ſtand vponupon our guard, than when this enemie ſeemeth to proclaime a peace, or when he fleeth away as though he were vanquiſhed; for when he talketh of peace, he maketh himſelfe readie for the battaile, and this wicked Parthian doth more hurt in flying than in fighting. Here therefore the Chriſtian ſouldier muſt auoide two dangerous euils: the one, that hee doe not faint or yeeld in the time of the fight; the other, that he doe not after one victorie waxe inſolent and ſecure: but when he hath once ouercome, he is ſo to behaue himſelfe as though he were preſently againe to be aſſaulted. For, Sathans temptations like the waues of the ſea doe follow one in the necke of the other, and when one is paſt, another is readie to ouerwhelme vsus, if like skilfull Pilots we be not readie as well to breake the violence of that which followeth, as of that which went before. Neither muſt we look for any ſound truce or firme peace, till we hauehave the euerlaſting peace in Gods kingdom; for as long as wee continue in this life our ſpirituall enemies will continually aſſault vsus: and therefore let vsus neuer be ſecure, vntill by death we hauehave obtained a finall victorie.
Reaſons to perſwade vsus to perſeuere in fighting this ſpirituall battaile.And to the end that wee may the rather be perſwaded to continuall care and Chriſtian perſeuerance in this ſpirituall fight vntounto the end of our liues; let vsus conſider that Gods promiſes and the crowne of victorie are not promiſed to thoſe that enter into this ſpirituall fight, but vntounto thoſe that continue fighting, till they hauehave obtained a full victorie ouer their enemies. To him that ouercommeth will I giuegive to eate of the tree of life, Apoc. 2.7.10.11.17. and 3.5.21.Reu. 2.7. Be thou faithfull vntounto the death, and I will giuegive thee the crowne of life. Verſ. 10. He that ouercommeth ſhall not be hurt of the ſecond death. Verſ. 11. To him that ouercommeth will I giuegive to eate of the Manna that is hid, &c. Verſ. 17. He that ouercommeth ſhall be clothed in white aray, and I will not put out his name out of the booke of life. cap. 3.5. To him that ouercommeth will I graunt to ſit with me in my throne, euen as I ouercame and ſit with my father in his throne. As it is verſ. 21. So that it is not ſufficient that we enter the liſts and ſuſtaine the firſt and ſecond encounter, if afterwards we ſhamefully forſake the ſtandard of Chriſt and cowardly runne away, or elſe trayterouſly yeeld vntounto ſinne and Sathan: but if we would be made partakers of Gods promiſes, we muſt ouercome, that is, obtaine a full victorie ouer the fleſh, the world, and the diuell. There is none triumpheth for making his enemies once or twice to retire, or for getting the better in ſome skirmiſh; becauſe they may gather their diſperſed forces, and ioyne with them new ſupplies, and ſo giuing a freſh aſſault, obtaine victorie: but thoſe onelyonly triumph who obtaine a full victorie; neither ſhall any triumph in the kingdome of glorie, who reſiſt Sathan in one temptation onelyonly or bridle one luſt of the fleſh, but they who ſubdue them finally and wholy not once alone, but vntounto the end of their liues; for as it falleth out in worldly warres, oftentime the enemie doth retire backe, and counterfeiteth a flight, to the end the other may purſue him ſecurely and diſorderly with full aſſurance of victorie; and then he makes a ſtand and reuniting all his forces doth ouercome his retchleſſe enemie: ſo oftentimes Sathan faineth himſelfe to be put to flight, to the end we may conceiue an opinion of his great weakenes, and our owne inuincible ſtrength, and ſo be brought to negligence and ſecuritie; and then he knits together all his force, and ouerthroweth vsus when we are retchleſly ſecure fearing no danger. Yea ſometimes he is in truth foiled, but yet not ſo as that he will ſurceaſe his fight; for if he cannot preuaile one way, he will try another, ſo long as our continuance in this earthly weake tabernacle giueth him any hope of ouercomming or foyling vsus: and therefore we are alwaies to ſtand vponupon our guarde, and to keepe our ſtanding continually, watching and preparing our ſelues againſt the freſh aſſaults of our ſpirituall enemies. If Iob had been ſecure after he had reſiſted Sathans firſt temptation, in taking away his oxen, aſſes and ſheepe, ſurely thoſe which followed would hauehave made him blaſpheme God as Sathan imagined, but like a good ſouldier after that he had receiued one blow, he did not caſt away his ſheild of faith and patience, as though hee had no further neede of it, but ſtill held it vp expecting more, till the combate was ended; whoſe example wee muſt imitate, if we would obtaine victorie, and inioy the crowne of victorie euerlaſting happines in Gods kingdome. Otherwiſe if we ſleep in ſecuritie after we hauehave giuen Sathan one ouerthrow, wee ſhall be ſure to be aſſaulted and ſurpriſed before we be aware; for as one ſaith,Ioan. Riu. Atthend. de luct. Chriſt. Diabolus victus quoque vincit, euen whileſt the diuell is vanquiſhed, he obtaineth victorie; and therefore non victor magis quàm victus eſt extimeſcendus. Nam ſaepo ſe proſtratum afflictumque ſimulat, vt acriùs inſurgat; fugit vt in inſidias pertrahat & incautos adoriatur; palam cedit vt clam vincat: he is no more to be feared when he ouercommeth, than when he is ouercome; for oftentimes he faineth himſelfe to be foyled that he may the more fearcely renew the aſſault, he flyeth that he may draw vsus into his ambuſhments, and aſſaile vsus at vnawares; he retireth openly that he may ſecretly ouercome.
§. Sect. 5 Seauenthly,The ſeauenth meanes not to beleeue Sathans ſuggeſtions. Ioh. 8.44. if we would not be circumuented by Sathan, we muſt not giuegive any credit vntounto him whether he lyeth or ſpeaketh true, whether he accuſeth or flattereth, whether he indeauoreth to puffe vsus vp with pride and ſelfe conceite, or whether he laboreth by aggrauating our ſinnes to plunge vsus into the gulfe of helliſh deſpaire; for he abode not in the truth becauſe there is no truth in him. When he ſpeaketh a lie he ſpeaketh of his owne, for he is a lyer and the father thereof, as it is, Ioh. 8.44. And if at any time he ſpeake the truth, it is to the end he may be the better credited when he lyeth, Nam verum dicit vt fallat, blanditur vt noceat, bona promittit vt malum tribuat, vitam pollicetur vt perimat, he ſpeaketh the truth that he may deceiue, he flattereth that he may hurt vsus, he promiſeth good things that he may giuegive vsus euill, he promiſeth life that he may kill vsus. And therefore we are not to beleeue the truth it ſelfe, becauſe he ſpeakes it, but becauſe it is grounded on Gods word; nor to receiue it from his mouth as his aſſertion, but from the mouth of God, and his holy Prophets and Apoſtles, guided and inſpired with his ſpirit; for either he ſpeaketh the truth to gaine credit vntounto his lies, or propoundeth true promiſes that he may ſophiſtically gather out of them falſe concluſions. And hence it is that our Sauiour Chriſt did reiect his teſtimonie though true, and inioyned him ſilence when he confeſſed him to bee the holy one of God, Mark. 1.24.25.Mark. 1.24.25 And the Apoſtle Paul would not ſuffer the diuining maide to giuegive them her approbation though ſhe ſpake truth,Act. 16.17.18. in confeſſing them the ſeruants of the moſt high God, which did ſhew vntounto vsus the way of ſaluation. Act. 16.17.18. becauſe Sathan did it, either to this end, that by his teſtimonie and approbation he might cauſe them the rather to be ſuſpected and reputed impoſters and deceiuers, who did their miracles by telling this truth, be the rather credited when he did bely and ſlaunder them.
§. Sect. 6 Eightly,The eight meanes, neither to deſpiſe Sathans temptations, nor too deepely to apprehend them. if we would withſtand al Sathans temptations, we muſt auoyde two extreames, the one to deſpiſe them, the other too deepely to apprehend and too greatly to feare them. For if we ſecurely contemne Sathans temptations, we will neuer arme and prepare our ſelues to make reſiſtance, and ſo he will ouercome vsus before we be aware; if we take them too much to hart continually meditating vponupon their ſtrength and violence, and vponupon our owne infirmitie and weakneſſe, they will fill vsus with feare, and plunge vsus into deſpaire; if we deſpiſe the temptation, Sathan will eaſily ſubdue vsus: for there is no enemie ſo weake and feeble which will not preuaile againſt thoſe who ſecurely contemne them, though exceeding mightie; becauſe they neglect all meanes of their preſeruation, and neuer ſtand vponupon their guard for their defence; and therefore much more will Sathan preuaile againſt vsus, if wee regard not his temptations, hee being ſtrong and mightie, and we feeble and weake. On the other ſide if we ſo feare his temptations as that we deſpaire of victorie, Sathan ſhall not neede to fight againſt vsus, for we will ouercome our ſelues, fainting before the fight, and caſting away our weapons as ſoone as Sathan doth but muſter his forces and march againſt vsus. And therefore let vsus ſo much feare the temptations, as that we doe not ſecurely contemne them; and not ſo much feare them as that we ſhould deſpaire of victorie: let vsus feare them ſo much as that thereby we be ſtirred vp with more care & diligence to reſiſt and ouercome them; but not ſomuch as that we ſhould cowardly faint, diſtruſting Gods helpe: let vsus feare them in reſpect of our weaknes and their violence, but let vsus boldly ſtriue againſt them, truſting in Gods almightie power & merciful promiſes of his aide and aſſiſtance, being hereby aſſured of certaine victorie.
§. Sect. 7 Laſtly,The ninth meanes, to obiect Chriſt againſt all temptations. Matth. 9.13. Eſa. 53.5. if we would withſtand Sathā, we muſt obiect our Sauiour Chriſt againſt al his temptations: for if we apply him vntounto vsus by a liuely faith, he will be our ſheeld and buckler to defend vsus from all Sathans blowes. For example, if Sathan tell vsus that we are miſerable ſinners, and therfore in the ſtate of damnation: we are to anſwere that our Sauiour Chriſt came into the world to ſaue ſinners, & that he was wounded for our tranſgreſſions & broken for our iniquities &c. and with his ſtripes we are healed, and ſo he which knew no ſin, 2. Cor. 5.21.was made ſin for vsus, that we might be made the righteouſnes of God in him. If he ſay that we are ſubiect to the curſe of the law;Galat. 3.13. we are to anſwere that Chriſt hath redeemed vsus frō the curſe of the law when he was made a curſe for vsus. If he obiect that we are ſubiect to Gods wrath, we are to tell him that Chriſt did beare his fathers diſpleaſure, that he might make our peace:Col. 1.21.22. and whereas we were ſtrangers and enemies, becauſe our minds were ſet on euill works, he hath now reconciled vsus in the body of his fleſh through death. If he tell vsus that we are his bondſlaues, we are to anſwere, that we were ſo indeede in time paſt, but our Sauiour chriſt hath paied vntounto his father the price of our redemption,1. Cor. 1.30. & hath ſet vsus free. If he affirme that we are vniuſt and therefore ſhall be condemned before Gods iudgment ſeate; we are to anſwere that Chriſt who was innocent was condemned, that we who are guiltie might be acquitted; that though we are wicked in our ſelues, yet we are moſt iuſt being clothed with his righteouſnes; that he that came to ſaue vsus ſhall come to iudge vsus, and therefore we neede not doubt of merciemercy, if wee pleade his merits forſaking the plea of our owne righteouſneſſe and renouncing all ſelfe confidence. If he ſay that we ſhall be held captiue of death and neuer riſe to take poſſeſſion of our heauenly inheritance, we are to anſwere that our Sauiour Chriſt hath broken the bonds of death and led captiuitie captiue; that he is riſen againe, being the firſt fruites of them that ſlept,Ioh. 14.2. and is aſcended into heauen, to prepare vsus a place there. If he obiect that Chriſt and all his benefits doe not appertaine vntounto vsus, for eueryevery man ſhall liue by his owne righteouſnes,Ezech. 18. and the ſoule that ſinneth ſhall die the death; we are to anſwere that by the ſpirit of God and a liuely faith, Chriſt is become our head and we his members, ſo that he is ours and we his, and our ſins he hath taken vponupon him, & beſtowed on vsus his righteouſnes, he is become our husband and we his ſpouſe, and therfore as he hath cōmunicated himſelf vntounto vsus, ſo likewiſe al his benefits, his merits, righteouſnes, ſanctificatiō, & euerlaſting happines.
§. Sect. 8 But if Sathan will not thus be anſwered, we are not to entertaine any further diſputation with him, but to ſend him to our Sauiour Chriſt who hath taken vponupon him to be not onelyonly our redeemer and our mediator and interceſſor vntounto God his father,That to auoyde Sathans importunitie, we muſt leaue to diſpute with him and ſend him to our aduocate. 1. Ioh. 2.1. but alſo our aduocate to pleade our cauſe and to anſwere all ſuites made againſt vsus both by Gods iuſtice and the handwriting of the law, and alſo by Sathan and all his adherents. as it is, 1. Ioh. 2.1. Seeing therefore our Sauiour Chriſt who is the wiſedome of his father hath taken vponupon him the defence of our cauſe in all our ſuites, let not vsus our ſelues be ouer buſie in diſputing with this wrangling ſophiſter, but ſend him for an anſwere to our Sauiour Chriſt who hath fully ſatiſfied his fathers iuſtice, in all, which it had againſt vsus, and cancelled the handwriting of the law, whereby we were obliged and bound, and therefore much more able is he to anſwere al accuſations which this cauelling accuſer hath againſt vsus. Neither are we to doubt but that our Sauiour will be our aduocate to pleade our cauſe, eſpecially conſidering that it doth principally concerne himſelfe, and his owne glorie and ſufficiencie. For the queſtions and cauſes controuerſall betweene vsus and Sathan, are not about our owne worthineſſe, merits, righteouſnes, and ſatiſſactions, all which we renounce and caſt away from vsus as polluted cloutes, in reſpect of being any cauſes of our iuſtification and ſaluation: but concerning Chriſts righteouſnes, merit, and the ſufficiencie and efficacie of his death and obedience, for the ſaluation of al repentant ſinners which do apply them vntounto themſelues by a liuely faith: and therefore we may aſſure our ſelues he wil defend his owne cauſe againſt all Sathans obiections and imputations.
§. Sect. 9 But if Sathan continue his importunitie,If we will auoide Sathans importunitie, we muſt imploy our ſelues in holy exerciſes. and will admit of no anſwere, we are as much as in vsus lieth to baniſh his temptations out of our mindes, and not to thinke and meditate on them: and to this end we are continually to exerciſe our ſelues in feruent prayer, deſiring the Lords gracious aſſiſtance whereby wee may be enabled to withſtand all the aſſaults of our enemie, as alſo to heare reade and meditate in Gods word, and diligently to vſe holy conferences with our chriſtian brethren, and painfully to imploy our ſelues in the workes of our callings, that ſo we may hauehave no leaſure to entertaine Sathans temptations. For as a veſſell which is alreadie full can receiue no more, and whatſoeuer is powred thereinto ſpilleth vponupon the ground: ſo when our mindes are repleniſhed with holy thoughts, and occupied in godly and honeſt exerciſes, there is no roome left for Sathans ſuggeſtions and therefore as ſoone as they offer to enter, we preſently reiect them. Whereas on the other ſide if we ſpend our times in idlenes, and doe not diligently exerciſe our ſelues in the duties of chriſtianitie, and of our ſeuerall callings; then are our mindes fit groundes to receiue the ſeedes of Sathans temptations, and to nouriſh them till they bring forth the fruites of ſinne: and if Sathan finde vsus like emptie houſes cleane ſwept and voyde of all holy meditations and godly exerciſes, he will eaſily enter, and if himſelfe be not ſtrong enough he will take vntounto him ſeuen other ſpirits worſe than himſelfe,Matth. 12.45. that ſo he may be more ſtrong to keepe poſſeſſion. If therefore we would not be ouercome by Sathans temptations, let vsus beware of idlenes; for when the minde is emptie of that which is good, it is moſt fit to receiue that which is euill.
But if Sathans temptations be at any time entertained into our mindes, let vsus moſt carefully take heede that we doe not ſuffer them (as it were) to take vp their lodging,That we muſt not reuolue in our mindes Sathans temptations, but rather meditate on the contrarie preſeruatiues. by reuoluing them in our thoughts, not to meditate too earneſtly on them, but rather on the preſeruatiues which may ſtrengthen vsus againſt their violence; neither are we ſo ſeriouſly to thinke on Sathans obiections, as that in the meane time we forget how to anſwere them. For example, when he ſetteth before our eyes the haynouſneſſe of our ſinnes, we are not to bend all our thoughts to meditate and call to minde all our ſinnes both new and old, both which we hauehave fallen into through infirmitie, and which we hauehave willingly committed, for ſo the huge cloude of our ſinnes being neere our eyes, will hide from our ſight the ſhyning beames of Gods merciemercy and Chriſts merit, though they are without compariſon greater: but as ſoone as we caſt one eye vponupon our ſinnes for our humiliation, let vsus caſt the other preſently vponupon Chriſt Ieſus who hath payed the price of our redemption, and ſuffered all the puniſhment which we by our ſinnes had deſerued. For if when this fierie ſerpent Sathan hath ſtung vsus with the ſting of ſinne, we ſpend our time in looking vponupon the wound, and neuer thinke vponupon the remedie, euen the true braſen ſerpent Ieſus Chriſt hanging on the croſſe: the poyſon of ſinne will ſo inflame our conſciences, that the wound will proue mortall, which at the firſt might eaſily hauehave been cured if we would hauehave applied thereunto the precious balme of our Sauiours blood. So when Sathan ſetteth before our eyes our owne wickednes and infirmities, to the end we may deſpaire of victorie, as being neuer able to withſtand ſuch ſtrong temptations, we are not to ſpend our time in thinking hereupon, but preſently to call to minde the almightie power of God who hath promiſed vsus his aſſiſtance in this ſpirituall fight. So when he obiecteth vntounto vsus the iuſtice and wrath of God, in puniſhning of ſinne, and the curſe of the law and torments of hell prepared for the damned; we are not ouer ſeriouſly to reuolue theſe things in our mindes; but preſently to call to minde Gods infinit merciemercy and Chriſts merits, whereby Gods iuſtice is fully ſatiſfied, his wrath appeaſed, the curſe of the law cancelled, and we made of fire brands of hell heires of heauen. And thus if as ſoone as Sathan inflicteth the wound we apply the cure, it will neuer be mortall vntounto vsus; but if we let the poyſon of his temptations runne in our mindes and neuer thinke of any remedie, though at the firſt it ſeemed but a ſmall ſcratch, it will ſo inflame our conſciences with ſcorching heate that they will afterwards very hardly admit of any cure. When therefore Sathan doth caſt into our mindes his temptations, let vsus repell them, and indeuour to quench them whileſt they be but ſmall ſparkes: for our corrupt mindes are like vntounto tinder, and Sathans temptations like the fire, and therefore if in ſtead of putting them out we blow vponupon them, though they be but as a ſmall ſparke at the firſt, within a while they will increaſe to an vnquenchable flame which will torment our conſciences with ſcorching heate: neither is there any thing but the blood of Chriſt, and the water of the ſpirit which will extinguiſh this wildefire when once it hath taken deepe hold on vsus.