The Christian Warfare Part 1, Book 3 · Chapter 4
CHAP. IIII. Sathans temptations, whereby he laboureth to intice vsus to commit ſinne, anſwered.
§. Sect. 1 ANd ſo much for the doctrine of ſanctification,Of the kinds of Sathans temptations whereby he indeauoreth to hinder our ſanctification. the right vnderſtanding wherof ſerueth much for the anſwering of all contrarie cauils and obiections, which are ſuggeſted into our mindes by our ſpirituall enemies. Now, hauing ſhewed the trueth of this doctrine, let vsus in the next place propound Sathans temptations, which he commonly vſeth to hinder this worke of ſanctification: to the end that the weake chriſtian may bee the better inabled to anſwere them in the day of triall.
The temptations which Sathan ſuggeſteth to hinder our progreſſe in godlineſſe are of two ſorts: either allurements to intice vsus to goe aſide out of the narrow path of holineſſe, into the broade way of ſinne and wickedneſſe; or diſcouragements to diſharten and wearie vsus, in trauailing this ſpirituall iourney. By the firſt, he ſweeteneth the bitter pill of ſinne that it may ſeeme pleaſant to our carnall appetites, to the end that we may greedely ſwallow it to our euerlaſting bane; by the other hee laboureth to make holſome godlineſſe loathſome and altogether vnpleaſant to our ſenſuall taſte. Thoſe hee commonly vſeth before we hauehave ſinned, to cauſe vsus preſumptuouſly to fall into it: and theſe after wee hauehave ſinned and wounded our conſciences, to the end hee may moue vsus deſperately to ſurceaſe our labour in the workes of ſanctification, as being not only difficult, but altogether impoſſible.
§. Sect. 2 The firſt ſort of his temptations whereby he laboureth to draw vsus into ſinne,Of Sathans temptation, whereby he allureth vsus to fall into ſinne. he inforceth by extenuating the ſinne vntounto which he allureth vsus, by putting vsus in minde of the mercies of God, and merits of Chriſt, and by hiding from vsus the curſe of the law, and the puniſhments threatned againſt ſinne both in this life and the life to come. Why (will hee ſay) makeſt thou ſuch ſcruple of committing this ſinne which is ſo pleaſant or profitable vntounto thee; ſeeing it is in it owne nature but very ſmall, and almoſt no offence at all, being compared with the great tranſgreſſions which others hauehave committed, who notwithſtanding are ſaid euen in the Scriptures to hauehave been moſt godly and righteous, yea, and highly in Gods louelove and fauour; why therefore ſhouldeſt thou who art farre inferiour vntounto them, ſtumble at this ſmall ſtrawe, ſeeing theſe great blockes could not hinder euen the moſt religious from inioying the pleaſures of ſinne? Conſider alſo the common frailtie of mankinde, and the naturall corruptions of the beſt, whereby they are ready to fall when the leaſt occaſions are offered, into ſinnes farre greater then this which ſo much pleaſeth thee. Remember that thou canſt not be a ſaint in this life, nor freed from that corruption which ſo faſt cleaueth vntounto thee; and therefore ſeeing thou muſt needs ſinne; now ſinne, when thereby thou maiſt hauehave pleaſure or profit, for doe what thou canſt, yet thou ſhalt often fall. And why wilt thou not rather be lead with delight, then be drawne with neceſſitie? Conſider likewiſe that thy God is moſt mercifull, and therefore ſtill ready to pardon thy ſinnes; and the rather, becauſe he knoweth thy fraile weakeneſſe in reſiſting ſinne, and inability to performe obedience to his lawe: and alſo that Chriſt died, not for the iuſt but the vniuſt, not for the righteous, but for the ſinner: and therefore be thy ſinnes neuer ſo many, yet applying the merits of Chriſt by faith, neither their guilt nor puniſhment ſhall be imputed vntounto thee. Call to minde alſo the gracious promiſes of pardon and forgiueneſſe, which are made vntounto thee in the Goſpell; for the obtaining whereof, nothing is required of thee but faith and repentance: now this faith thou haſt already, and this repentance thou maiſt hauehave hereafter when thou haſt inioyed the pleaſure or profit of this ſinne. Neither doth repentance goe before, but followeth the committing of ſinne; ſo that vnleſſe thou firſt ſinne, thou haſt no cauſe of repentance nor neede to repent.
§. Sect. 3 And theſe and ſuch like are Sathans baites,That the world and the fleſh further the former temptation. wherewith he allureth vsus to intangle our ſelues in the ſnares of ſinne: into which wee are more readie to fall through the corruption of the fleſh, which naturally louing ſinne, doth, with the euill motions and deſires thereof, further Sathans temptations; and the inſtigation of the world which pricketh vsus forward and draweth vsus on into the ſteepe deſcending way of wickedneſſe, into which we are readie to runne headlong of our owne accord; partly alluring vsus with pleaſures, riches and worldly glorie, the deſired obiects of our carnall deſires; and partly drawing vsus with euill examples, firſt to a liking, and then to the practizing of thoſe ſinnes, which we ſee committed by others.
Againſt all which temptations that we may be the better armed, let vsus in the next place propound ſome arguments whereby wee may bee withheld from falling into Sathans ſnares of ſinne, into which his ſuggeſtions, the worlds allurements, and our owne corruptions leade and draw vsus: and then being hereby moued to a true deteſtation of our ſinnes, and an earneſt deſire of hauing a diuorce ſued betwixt vsus and them, I will afterwards ſet downe ſome meanes, by the carefull vſe whereof we may be inabled to ſtand in the day of temptation, and preſerued from falling into thoſe ſinnes which we alreadie condemne in our iudgements and diſlike in our affections.
§. Sect. 4 The reaſons whereby wee may bee perſwaded to reſiſt ſinne are of two ſorts:The preſeruatiues to keepe vsus from ſinne, of two ſorts. the firſt, tying vsus to holy obedience in the bands of louelove: the other, binding vsus from falling into ſinne with the cords of feare. Of the former ranke are theſe and ſuch like holy conſiderations.
The firſt reaſon taken from Gaeds louelove towards vsus.Firſt, wee are to ſet before vsus the infinite louelove of God towards vsus baſe and vile creatures, altogether vnworthie of his leaſt fauour by reaſon of our ſinnes; the which his louelove as it plainly appeareth in all other his mercies and manifolde benefits beſtowed on vsus, ſo eſpecially in ſending his onelyonly begotten and dearely beloued ſonne, not onelyonly to ſuffer ſome ſmall miſerie, but euen death it ſelfe, yea that curſed ignominious and cruell death of the croſſe for vsus, who were not his louing friends or faithfull ſeruants, but oppoſed enemies and rebellious traytors, who had renounced his ſeruice and yeelded our ſelues as ſlaues to Sathan readie to doe his will. Seeing therefore our good God hath ſo dearely loued vsus, who were altogether vnworthie his louelove, and moſt worthie of his anger and heauie iudgements, O why ſhould not this flame of his louelove towards vsus, kindle ſome ſparkles of louelove towards him againe, who is in himſelfe the chief goodneſſe, and to vsus moſt kinde and gratious? If for our ſakes who were his abiect enemies, hee hath not ſpared his owne ſonne but gaue him to die for vsus; ſhould wee not for his ſake, who is our chiefeſt friend, bee as willing to part with our ſinnes, and to kill and crucifie all our carnall corruptions? Neither can wee by any other meanes ſo cleerely ſhew our louelove to God as by hating ſinne, which aboue al things in the world is moſt hatefull and odious vntounto him, and the onelyonly cauſe which maketh him abhorre euen his excellent creatures, ſo that though hee loued them as being his owne workes, yet he deteſted them being defiled with the filthie ſpots of ſin; yea ſo odious is ſinne vntounto our righteous God, that he could not chuſe but puniſh it in his dearely beloued ſonne, who bare our tranſgreſſions and ſuſtained our perſons, and when there was no other way to ſubdue the power of ſinne, hee gaue it a mortall wound euen through the bodie of our bleſſed Sauiour, and deliuered him to be crucified, that by this meanes he might alſo kill and crucifie our corruptions. Seeing therefore ſinne is moſt odious and deteſtable in the eyes of God, wee cannot better ſhew our louelove towards him, which his louelove towards vsus hath ſo well deſerued, than by hating and flying that which he ſo much abhorreth.
§. Sect. 5 Secondly,The ſecond reaſon, taken from Gods benefits. Epheſ. 1.4. let vsus call to our remembrance his innumerable benefits, which are the vndoubted ſignes of his louelove towards vsus. Firſt hee hath elected vsus vntounto eternall life that wee ſhould be holy. Seeing therfore he hath made ſpecial choiſe of vsus amongſt many who are reiected, therfore let vsus exceed others in a holy care of ſeruing him, and auoiding thoſe things which are diſpleaſing in his ſight; hee alſo hath created vsus to the end we ſhould worſhip and ſerue him our Lord and Creator:Act. 17.28. and therefore ſeeing we hauehave our being from him, let vsus in al our actions ſeeke his glorie and auoid ſinne, whereby he is diſhonoured. Yea hee hath not made vsus the vileſt of his creatures, but reaſonable men according to his owne image and likenes, and therefore let vsus not deface this glorious workmanſhip with the filthie ſpots of ſinne. He hath redeemed vsus out of the cruell bondage of our ſpirituall enemies, by giuing his ſonne to be the price of our redemption, and therefore ſeeing we are bought with a price ſo ineſtimable, let vsus not wilfully again make our ſelues the bondſlaues of ſinne and Sathan,1. Cor. 6.20. Luk. 1.74.75. 2. Cor. 5.15. Rom. 6.6.8.18 but glorifie our redeemer in our bodies and in our ſoules, ſeruing him in holineſſe and righteouſneſſe all the daies of our liues. He hath effectually called vsus and ſelected vsus out of the corrupt maſſe of mankinde, and therefore let vsus walke worthie our vocation, 1. Theſſ 4.17.for God hath not called vsus vntounto vncleanneſſe but vntounto holineſſe. He hath freely iuſtified vsus, imputing vntounto vsus Chriſts righteouſneſſe, and pardoning all our ſinnes, both in reſpect of the guilt and puniſhment; and therefore being made free from ſinne, let vsus no longer liue therein, but now become the ſeruants of righteouſneſſe; and ſeeing he hath forgiuen much, let vsus alſo louelove much, labouring to manifeſt our louelove by the fruites of holy obedience.Luk. 7 47. He hath reconciled vsus vntounto himſelfe in his ſonne, and therefore let vsus not by our ſinnes make him our enemie, nor againe build vp this wall of ſeparation which Chriſt our Sauiour hath broken downe.Col. 1.21.22. Eph. 2.14. He hath adopted vsus in Chriſt to be his ſonnes and heires of euerlaſting life, and therfore ſeeing we are the ſonnes of God, let vsus yeeld obedience to our heauenly father, and not liue in our ſinnes like the ſlaues of Sathan, leaſt prouoking his iuſt diſpleaſure againſt vsus by our rebellious wickedneſſe, wee ſhould bee diſinherited of our heauenly patrimonie. He hath granted vntounto vsus the peace of conſcience and ioyes in the holy Ghoſt, and therefore let vsus not by our ſinnes diſturbe our peace and wound our conſciences, turning our ſweete ioy and comfort into griefe and bitter heauineſſe. Finally, he hath added vntounto theſe ſpirituall gifts, innumerable temporarie benefits, health, wealth, libertie, foode, apparell, and therefore let vsus not abuſe his gifts by prophaning them with our ſinnes, but rather vſe them as incouragements whereby we may be moued with all cheerefulnes to ſerue ſo bountifull a maſter. In a word, as the gifts of God are infinite which concerne this life and the life to come; ſo are the reaſons drawne from them infinite, which may ſerue to reſtraine vsus from ſinne, and containe vsus in the courſe of holie obedience: the which if wee continually retaine in memorie (euen thoſe benefits which are common to all true Chriſtians, and thoſe which eueryevery one receiueth in his particular place and calling) wee will not (vnleſſe our vngratefulnes bee intollerable) eaſily hearken to Sathans temptations, nor for the vaine pleaſures, vncertaine riches and momentanie honours of this wicked world be hired to commit ſinne, which we know to be diſpleaſing and odious in the ſight of God, who in his endleſſe louelove hath beſtowed vponupon vsus ſuch innumerable benefits.
§. Sect. 6 Thirdly, when wee are tempted vntounto ſinne,The third reaſon, taken from the death and ſuffrings of our Sauiour Chriſt. let vsus call to minde the death and ſuffring of our Sauiour Chriſt, and ſay vntounto our owne ſoules, Hath Chriſt my redeemer paid for my redemption euen his deareſt bloud, and ſhall I ſell my ſoule to ſinne againe for this vaine pleaſure or baſe commoditie? Hath he not ſpared to powre out the full ſtreames of his moſt precious bloud, that in this pure lauer I might be purged and cleanſed from the filthie ſpots of ſinne; and ſhall the world cauſe me with her Syrens ſongs to leape againe into this filthie puddle? Should he ſuffer himſelfe to be crucified that by his death he might kil ſin, and ſhall I now put life into it againe, reuiuing that which hee hath mortified? Did he in his infinite louelove giuegive himſelfe for me, and ſhall I trample this precious gift vnderunder foote, preferring before it the trifling vanities of this wicked world? Should honour allure me to commit ſinne, ſeeing the glorious ſonne of God hath abaſed himſelfe and vndergone ignominious ſhame to free me from it? Should pleaſures intice me to breake Gods cōmandements, ſeeing my Sauiour Chriſt left the boſome of his father, at whoſe right hand there is fulnes of pleaſures & ioyes for euermore, and endured the griefe and miſeries of a wretched life and curſed death, that thereby hee might ſatiſfie Gods iuſtice for my tranſgreſſions? Should I be perſwaded to commit ſinne, with the baſe hire of vncertaine riches, ſeeing Chriſt hath redeemed me, 1. Pet. 1.18.19not with ſiluer or gold, or any other corruptible thing, but with the ineſtimable price of his moſt precious bloud? Should my ſenſuall taſte and curious pallate, moue me to ſinne in drunkenneſſe and gluttonie, ſeeing Chriſt to redeem me hath hungred and thirſted, and in ſteed of drink had offred vntounto him gall & vineger? Shall I be moued to ſinne by anger, and to ſeeke vniuſt reuenge, ſeeing Chriſt being iniured opened not his mouth, Eſa. 53.7.but like an innocent lambe ſuffred himſelfe to be led to the ſlaughter? Farre be from me ſuch a deſire; nay rather becauſe my Sauiour Chriſt hath ſuffred all this for me, to redeeme me out of my ſpirituall bondage, I will reſolue rather to be depriued of all worldly benefits, and endure patiently the greateſt miſeries and afflictions, than by wilfull falling into ſinne make my ſelfe again the ſlaue of Sathan. And thus hauehave I ſhewed how the remembrance of Chriſts death and paſſion is a notable corraſiue to kill our corruptions: and as men are accuſtomed to ſhew vntounto Elephants the iuyce of the Grape or Mulberie, to make them more fierce and encourage them to a more couragious fight; ſo hauehave I by offring to our view the precious bloud of this immaculate Lambe, endeuoured to redouble our valour in fighting this battell of temptations againſt our ſpirituall enemies.
§. Sect. 7 Fourthly,The fourth reaſon, taken from the vnion which is betwixt Chriſt and vsus. let vsus remember the vnion that is between Chriſt and vsus, whereby he is become our husband, we his ſpouſe, he our head, and wee his members. The conſideration whereof may ſerue as a forcible argument to reſtraine vsus from falling willingly into any ſinne; for if wee bee the ſpouſe of Chriſt, farre be it from vsus to behaue our ſelues like Sathans ſtrumpets, proſtituting our ſoules to ſinne that we may receiue the gaine of ſome worldly vanities, and to incurre the grieuous diſpleaſure of our moſt louing husband, for the pleaſing of our carnall luſts & ſenſuall appetites; if we be the members of Chriſts bodie, farre be it from vsus to make his members the inſtruments of ſinne and ſeruants of vnrighteouſneſſe;1. Cor. 6.15. for what were this but as much as in vsus doth lie, to draw our holy head into the communion of our ſinnes and wickedneſſe, and to make our Sauiour who in himſelfe hath wholy vanquiſhed and gloriouſly tryumphed ouer ſinne and Sathan, in his members to receiue a foyle? Nay rather ſeeing we are the ſpouſe of Chriſt, let vsus labour to adorne our ſelues with the glorious goulden garment of holineſſe and righteouſneſſe; and though we hauehave ſome ſpots of our naturall infirmities in our outward parts, yet let vsus in a glorious manner decke our ſelues within with integritie and vprightneſſe of heart; and ſo the King our heauenly husband ſhall take pleaſure in our beautie,Pſal. 4.5. and place vsus at his right hand in his kingdome of eternall glorie. Seeing alſo we are the members of Chriſts body, therefore let vsus endeauour to conforme our ſelues to the holineſſe of our head, and by our righteous liues and conuerſations make it manifeſt, that we are quickned and led by the ſame ſpirit.
§. Sect. 8 Laſtly,The fiſt reaſon taken from the ſpirit of God dwelling in vsus. 1. Cor. 3.16. Eph. 2.21.22. let vsus cal to minde that our bodies are the temples of the holy Ghoſt, which once were polluted and vncleane, but now ſanctified and purged by this our holy gueſt, that they may be fit habitations for himſelfe to dwell in. And then let vsus conſider that it is a moſt horrible indignitie againſt the maieſtie of God, to prophane with our filthie ſinnes the holy temples of his moſt holy ſpirit, and to make them more fit to be ſties for filthie ſwine and vncleane ſpirits, than manſion houſes for God to dwell in;Eph. 4.30. that by our ſinnes we vexe and grieue the good ſpirit of God, and make his lodging lothſome vntounto him, and ſo as much as in vsus lyeth, we driue him away, and as it were thruſt him out of dores, if not by violence, yet at leaſt by our hard and vnciuill entertainement: yea that by our ſinnes we doe not onelyonly defile, but euen deſtroy the temple of God, and thereby alſo caſt our ſelues headlong into eternall deſtruction.1. Cor. 6.17. For if any man deſtroy the temple of God, him ſhall God deſtroy, as it is 1. Cor. 3.16. If therefore wee would not prophane Gods temple, abuſe his glorious preſence, vexe our holy gueſt, deſtroy his manſion and our ſelues alſo, let vsus moſt carefully auoyde ſinne, and nouriſh all the good motions of Gods ſpirit, wholy ſubmitting our ſelues with cheerefull alacritie to be guided and gouerned by his directions, and ſo we ſhal perfume theſe holy temples with the odours and incenſe of holy obedience,1. Pet. 2.5. which ſmelling ſweetely in Gods noſtrils will moue him to dwell in vsus with pleaſure and delight, all the daies of this our pilgrimage, and afterwards to tranſport vsus into thoſe eternall manſions of his kingdome of glorie, where we ſhall continue in all ioy and happineſſe for euermore.