The Wiles of Satan, Discourse · Chapter 5

The Wiles of Satan · Discourse · Chapter 5

p. 90Chap. V.

Wherein are laid down ſeveral Antidotes againſt the Wiles of Satan.

THe next thing is to lay down ſome Scripture Antidotes and preſervatives againſt them. That may keep you, not from being tempted by Satan, but from being touched by the evil one, as St. John phraſeth it, 1 Joh. 5. 17. That the evil one touch you not, foreign, it is the ſame word uſed 1 Cor. 7. 1. The p. 91evil one doth not touch him ſo as to produce his own Image and likeneſs upon him. Though I undertake not ſuch Antidotes and preſervatives as ſhall totally free you from his Wiles, yet I ſhall lay down Antidotes againſt his poyſon. Such premonitions againſt his ſubtilties, ſuch Scripture Armour againſt his rage and malice, as will, if uſed, keep you from being overcome by him.

SECT. I.

CHriſtian Sobriety and Watchfulneſs. This we have from the Apoſtle Peter, 1 Pet. 5. 8. Be ſober, be vigilant, becauſe your adverſary the devil goeth about like a roaring Lion, &c. Sobriety ſtands in a moderation towards the things of this life. Pleaſures, Riches, Honours, they are the uſual baits with which Satan hides all his hooks, and temptations, that ſo they may not be eaſily diſcerned, and an immoderate thirſting, a keen eager appetite after theſe things, is the ready way to bring a Believer into the midſt of ſnares. They that will be rich, ſaith the Apoſtle, 1 Tim. 6. 9. whoſe deſires and appetites are filled with the great things of the world, fall into many ſnares: Sometimes to ſtrain their conſciences by deceit; ſometimes to do evil actions, it may be to make the ſtream of their actions great by the bloud of others. But now as we muſt be ſober in tempering our hearts, and affections, ſo we muſt be watchful, which is a duty required of us as Chriſtians, but indiſpenſably neceſſary as we are Chriſtian Souldiers, engaged in bello ſemper, et ſi non in praelio, as Livy ſpeaks, alwaies in a War, though not alwaies in battel; a Chriſtian hath no peace but in his conſcience, and the grave. Nay, it is an irreconcileable Controverſie, it is foreign, Venenata non ferunt p. 92inducias, a war without a truce. Therefore a Chriſtians life is c…lled a Warfare; they are trained up non in deliciis, ſed in caſtris; not in the pleaſures of a Court, but the hardineſs of a Camp. Chriſt, who is their he…d, is therefore called in Scripture, a man of war, Exod. 15. 3. A Leader, and Commander to the People, Iſa. 55. 4. A Captain, Heb. 2. 10. And Chriſtians, who are his Members, Souldiers, 2 Tim. 2. 3. Thou therefore as a good ſouldier of Jeſus Chriſt endure hardſhip; their courſe of life, a fight, 1 lim. 4. 8. They which oppoſe them, enemies, Luk. 1. 71. Their temptations, aſſaults, 1 Pet. 2. 11. This, as Chryſoſtome ſaith, is confirmed by the authority of God himſelf, Gen. 3. 15. I will put enmity between thy ſeed and the ſeed of the Serpent. Therefore we muſt carry our ſelves as Souldiers, and maintain our watch. Now, though watching in the firſt ſignification doth relate to the body, and doth imply more than to awake from ſleep, for it is Cautae attenti…, quâ res aliqua diligenter curatur; it is a heedful care and obſerving any thing we deſire to keep ſafe; yet in a metaphorical ſenſe it is applyed to the mind, and ſo it is a circumſpect, and wiſe care in obſerving the frame and deportment of the whole ſoul. It is (1.) a circumſpect care, ſo thoſe two words the Apoſtle uſeth a… ou… prayer do import, Eph. 6. 18. foreign, which ſignifies ſuch a watching as not to lay the eyes together, of foreign, minimum quid, ſic gry apud Latinos, and foreign ſomnus, it notes not the leaſt tendency to ſleep. It is a Military kind of Speech, ſaith Grotius, from the watchings in war, which are uſually moſt ſtrict. Another word is Col. 4. 2. foreign, which Euſtachius derives of foreign, ſuſci…o, ſuch a watching wherein men do ſtir and rouze up themſelves. (2.) It is a wiſe care; watching is nothing elſe but the exerciſe of prudence. p. 93(3.) It muſt be of the whole ſoul, every faculty muſt be obſerved; as at every Avennue there is a Sentinel, ſo on every Faculty there muſt be a watch. And have not we need thus to watch againſt ſin, and unto duty? Shall Satan be watchful, and we be drowſie? Shall he continually go about ſeeking whom he may devour, and ſhall not we be circumſpect to conſider how we may deliver our ſelves out of his paws? It was certainly an upbraiding to the Diſciples, Mar. 14. 33. Simon, ſleepeſt thou? Could you not watch one hour? Judas non dormit, Judas doth not ſleep: They were not ſo diligent to ſave their Maſter, as Judas was to betray him. And is it not a great reproach to a Chriſtian, that he is not ſo watchful to ſave himſelf, as the Devil is to deſtroy him? Exerciſe watchfulneſs over your corrupt natures; the devil may tempt us, but he cannot hurt us without our conſent; he hath aſtutiam ſuadendi non potentiam cogendi; he may perſwade, but he cannot compel: our Corrupt nature is the tinder upon which Satan ſtrikes all his ſparks; as Birdlime is made of the dung of birds, ſo Satans ſnares are made out of the diſpoſitions that are in the heart to ſin. The Alchymists that boaſt of turning Iron into Silver, Copper into Braſs, aſſign the ground from the ſubalternation of Mettals, that there is a diſpoſition in thoſe Mettals to receive the Perfectum of the other. So Satan forms his temptations, upon our innate diſpoſition, he draws out into act thoſe latent diſpoſitions in us. (2.) Watch over the Peccatum in deliciis, over the maſter ſin, the boſome ſin, watch ſtrictly over this.

SECT. II.

THe ſecond Antidote is Reſolution and Chriſti… courage; This is as neceſſary as watchfulneſs. p. 94Watchfulneſs is good to prevent evil, and Chriſtian Reſolution to undergo it. And we have need of Reſolution, for he that will be a Chriſtian muſt expect oppoſition; we muſt not think to paſs out of Aegypt without Pharaohs purſuing us: Or to travel through the wilderneſs of this world without oppoſition from theſe Amalekites. Satan will be in arms againſt us if he perceive but thoughts of our departure. If once we be but big with any holy reſolutions, he will perſecute us, as he did the woman in Rev. 12. Therefore be reſolute. This the Apoſtle exhorts to, Eph. 6. 10. Finally Brethren, be ſtrong in the Lord, and in the power of his might, put on the whole Armour of God. Why? That you may be able to ſtand againſt the Wiles of the devil. Take up reſolution in the name of Chriſt to hold out, Judg. 20. 22. The men of Iſrael encouraged themſelves, and ſet the Battel again in array. Libentius te inſequitur adverſarius fugientem, quam ſuſtineat repugnantem, & audacius inſiſt it a tergo quam reſiſtat in faciem, as Bernard, He doth more willingly purſue than fight, and he is more bold when we turn our backs, than when we ſet our faces againſt him: Courage and conſtancy will bring victory. If you reſiſt, you overcome; he may perſwade, but cannot force. It was all Eve complained of, Gen. 3. 13. that the Serpent deceived her, not that he conſtrained her; and therefore he choſe the Serpent, Non quia fortior, ſed quia callidior, not becauſe he was the ſtrongeſt beaſt in the field, but becauſe he was more ſubtil. To encourage our ſelves, conſider we have a better Captain, better Armour: He fights with fleſhy weapons, but the weapons of our warfare are not carnal, but mighty through God. Our own reſolution is nothing without God. Satan knows there is nothing p. 95ſo mutable as man, it is proper to him, as immutability is to God. And laſtly, we have a better reward.

SECT. III.

THe third Antidote, in reſiſting the Wiles of Satan, make uſe of the Lord Jeſus Chriſt, and that in two particulars: Firſt, As a pattern to know how to reſiſt temptations. And ſecondly as an aide and ſuccour.

Firſt, In reſiſting temptations, make uſe of Chriſt as a pattern, who did combate with Satan to teach us to combate. The firſt promiſe God made to fallen man was, That the ſeed of the woman ſhould bruiſe the Serpents head, Gen. 3. 15. And the firſt work Chriſt undertook after his ſolemn inauguration into his Office was to fulfill this promiſe, as we ſee in Mat. 4. by entring the field, and coping with him and all the powers of darkneſs in a ſingle duel. Now, as Abimeleck ſaid to his followers, Judg. 9. 48. What you have ſeen me do, that do you. So Chriſt our Captain bids us look unto him, and obſerve him in theſe four particulars:

1. Obſerve the weapon Chriſt choſe to foyl him by, and to reſiſt all the temptations of Satan withal; he could by his power have rebuked and ſilenced him, as eaſily as he did the winds and waves, but he doth it by the Word; and to variety of temptations he uſeth but one weapon, the Word. Againſt temptations to diſtruſt, againſt temptations to preſumption, to blaſphemy, ſaith Chriſt, it is written, man liveth not by bread. And again it is written, Thou ſhalt not tempt, &c. Now in this let Chriſtians take Chriſt as an Example to reſiſt Satans ſuggeſtions by the Word; take your Arrows from that Quiver, your advice from that unerring Oracle, I have hid thy word in my heart that I might not ſin againſt thee, p. 96Pſal. 119. The Word both diſcovers Wiles, and fortifies againſt them. It firſt diſcovers all the temptations of Satan, it is a Chryſtal Glaſs in which you may ſee all the turnings and windings of this old Serpent. Bernard compares Chriſtians, that are diligent in the Word, unto thoſe Doves, in Cant. 5. 12. that ſit by the waters, becauſe they can in them the better diſcern the motion of the Hawk in the Heavens: So the Word diſcovers the ſnares of Satan. When Joſhua and the Iſraelites were not careful to ask counſel of God, they were caught by the policy and craft of the Gibeonites: So when you neglect to conſult with God and his Word, no wonder if the policy of Satan prevail againſt you, Jer. 8. 9. They have rejected the word of the Lord, and what wiſdom is in them? Secondly, It fortifies againſt the Wiles of Satan, and furniſhes with many weapons and Arguments againſt them. If he promiſe great things, and ſo would ſeduce you that way, look into the Word, and there are better things than he can promiſe. For Satan can promiſe nothing, but either thou haſt it already, (and the ſame water is ſweeter from the Fountain than when it paſſes through a ſink,) or thou haſt better, thou walkeſt among fewer ſnares, thou haſt an overplus of ſpiritual goods for thy defect of earthly. Conſider, the offers of Satan are not for comforts but ſnares, not for the uſe of life, but the proviſions for ſin. If he threaten, look into the Word, there are greater and ſadder threatnings. What is his wild-fire, to fiery indignation, to ſnares, fire and brimſtone, a horrible tempeſt, that the Lord threatens to rain down upon ſinners, Pſal. 11. So that in every kind you are furniſhed by the Word.

And here let me commend to you the excellency of this Weapon our Saviour made uſe of: It is called by p. 97the Apoſtle, Rev. 1. 16. The ſword of his mouth, and by the Apoſtle Paul, The ſword of the Spirit. And there is no ſword like this, as David ſaid of Goliahs. All muſt give place to this. That Culter Philoſophicus, that was by a ſtrict and daily obſervation of the ſtars, made ſo as that it would cut in ſunder an Anvil; Alexanders ſword that cut the Gordian Knot; Ehuds ſword that killed Eglon King of Moab, muſt give place to this, that cuts aſunder all the gins and ſnares of Satan. The power of the VVord is ſeen in this, that though it hath all diſadvantages to hinder its operation: Yet the VVord of Gods mouth doth not return void. If applied to great perſons, it makes them tremble. Where the word of a King is there is power, Eccleſ. 8. 4. and who may ſay unto him, what dost thou? Yet with it Elijah wounds Ahab, 2 Kings 21. 19. Paul doth but brandiſh it, and Felix trembles, Felix in his Robes, Paul in his Chains. Micaiah, a Priſoner, pronounceth death to Ahab, 1 Kings 22. 27. The moſt ſecret ſins the VVord finds out, and cuts off the firſt riſings and ſtirrings of it. The VVorld alwaies ſtomacked it, yet the VVord gets ground and is effectual, as Auguſtine ſaith, Come to a man in a Lethargy and pinch him, come to a man in a Phrenzy and tye him, Uterque iraſcitur, ſed uterque ſanatur; both are angry, but both are cured. But alas, how is this ſpiritual weapon neglected, undervalued, abuſed?

Some men know not the VVord, have no weapon in their houſes. They care not the Scriptures ſhould ſpeak any thing to them; Like that Cardinal Rivet mentions in his Orthodoxus Catholicus, who after he had heard Beza's Oration in the Poſſiack Convention, Utinam aut ille mutus fuiſſet, aut nos ſurdi eſſemus, I would either he had been dumb, or we deaf. Alcibiades hit a Schoolmaſter a box of the ear, becauſe he had not p. 98Homers VVorks in his School; how much more may we be angry with thoſe that have not the Bible in their houſes? Others undervalue the Scriptures, as Politian, that rejected them, as unfit for his poliſhed ſtile, and yet ſpent all his time upon trifles. Calderinus diſſwaded his Schollars from reading the Scriptures, yet Commented upon Virgils filthy Poeſie of Priapus. But take heed of deſpiſing the VVord. Take heed of bringing to it proud hearts. As ſome wear Swords to ſhew their gilded Pummels, and velvet Scabbards, ſo many uſe the VVord for oſtentation, rather than to ward off wicked ſuggeſtions with it.

Secondly, As you ſhould obſerve Chriſt in the choice of his VVeapon, ſo make uſe of the skilfulneſs and aptneſs of Chriſt in the applying the VVord to the temptation, and in making uſe of the VVord againſt the variety of Satans temptations. You may obſerve how aptly, and readily Chriſt makes uſe of ſeveral Scriptures in reſiſting temptations, Mat. 4. 4. It is written man ſhall not live by bread alone, and therefore we ſhould depend upon the Providence of God in the midſt of ſtraights. It is written, thou ſhalt not tempt the Lord thy God, Ver. 7. and therefore we ſhould not preſume to expect bleſſings without the uſe of means, when God vouchſafes them to us. It is written, thou ſhalt worſhip the Lord thy God, Ver. 10. therefore we muſt not blaſpheme him, and give his honour to another. Now all theſe Scriptures our Saviour brings them out of one Book of God, they are all taken out of Deuteronomy. Now if one Book will afford ſuch plenty, what then will the whole Book of God? We ſhould therefore furniſh our ſelves with variety of Scriptures againſt variety of temptations. A Chriſtian that is well skilled in the Word is like one that hath a Plaiſter ready p. 99to lay on as ſoon as the wound is made, and thereby the danger is prevented. Therefore ſtudy the Scriptures, that you may have Antidotes againſt this and that temptation, that you may have wherewith to anſwer Satan. Alſted (as I remember in his Caſes of Conſcience) tels of one Johannes Gatius that was ſo perfect in the Scriptures, that it was thought if all the Bible had been loſt, yet it might have been in a great meaſure recovered by his dexterity and readineſs in it. It is a great commendation to be ready in the Scripture, but to be ſo ready as to improve it upon all occaſions againſt temptations is the glory and excellency of a Chriſtian. Get a skill in the Word, that you may have it in a readineſs, and be able to apply it. It is true, knowledge is the eye of the ſoul, which muſt direct how it muſt be applied. Ignorant men pervert it to their own deſtructions, they wound themſelves, not their enemies. But general diſcourſes are like the beams of the Sun diſperſed in the air, which warm and chear; but particular application is like the beams collected in the burning glaſs, which unites the beams, and makes them burn. Apply the word to thy ſelf, if thou art tempted to Covetouſneſs, remember life conſiſts not in abundance. If to uncleanneſs, the Lord knows how to reſerve the wicked, 2 Pet. 2. 10. Eſpecially them that walk after the fleſh in the luſts of uncleanneſs, Heb. 13. 4. Whoremongers and Adulterers God will judge. If to inordinate fear, apply Luk. 12. 4. If to diſtractions in troubleſome times, that of Pſal. 55. 22. Caſt thy burden upon the Lord. Thus have the Word in readineſs, like Solomons Worthies, Cant. 3. 8. that had their ſword on their thigh, ready to be out of the ſheath preſently, and labour for skill to manage it.

Thirdly, Look to Chriſt as a pattern in his conſtancy p. 100in reſiſting temptations; in his perſeverance againſt renewed aſſaults; our Saviour was long in the field, he was forty daies together tempted, Mar. 1. 13. Thoſe that are recorded in Mat. 4. were after the forty daies. When he had faſted forty daies, then the Tempter came, and perſwaded him to turn ſtones into bread; the Evangeliſts record only thoſe chief and laſt temptations. Now let us learn of our Captain to fight a good fight without diſcouragement, and without changes; though temptations change, yet let not us change, though they be multiplied, yet let us keep on our warfare and maintain our courage.

Fourthly, Make uſe of Chriſt as a Pattern in the manner of reſiſting. Thus, by proportioning the reſiſtance to the riſe and growth of temptations; when temptations riſe higher, and are more groſs, then we are to be more earneſt, proportioning our reſiſtance according to the vileneſs and ſinfulneſs of them. That temptation of Chriſt to blaſphemy, Chriſt did reject and reſiſt in another manner than he did the two former. There he only anſwers, it is written, but here he ſaith, Get thee behind me Satan. He doth not only reſiſt it by the Word, but expreſſes a loathing and an indignation, and ſo ſhould we when temptations aſſault us, that ſtrike immediately at Gods glory, we ſhould expreſs a loathing, and abhorrency of them; and certainly, ſuch temptations to Atheiſm, Murder, Blaſphemy, &c. are beſt reſiſted by abhorrency of them, and loathing them, not by diſputing with them, as Pariſienſis ſaith. Some temptations are reſiſted per fugam, by flight, as flee fornication. Some per indignationem, by indignation, as a man hath his anger moved when he is offered nothing near the worth of his Commodity. So when a man is tempted for trifles to ſin p. 101againſt God, and hazard his ſoul, Sola unius ſyllabae pronunciatione ejus jacula confringuntur, &c. It is enough to reſiſt ſuch temptations with that interjection, Fie, fie upon ſuch filthineſs, fie upon ſuch blaſphemy, and this is by many thought the ſafeſt way.

Secondly, You muſt make uſe of Chriſt as your aid and ſuccour, as well as your pattern; not only as a pattern to know how to fight, but make uſe of his power and ſtrength to fight the better. Be ſtrong in the Lord, and in the power of his might, Eph. 6. 10. And Heb. 2. 18. He is ſaid to be able to ſuccour them that are tempted. Go not into the field therefore alone. In prophane Duels, wherein men challenge one another the field for ſmall punctillioes of honour, or happily for worſe things, (in which, as Bernard ſaith, Unus lethaliter peccat, alter aeternaliter perit, One mortally ſins, and the other eternally dies,) they ſeldom appear without Seconds, that they may ſee there be no wrong done, and that they may call for aid if need be. Much more ſhould Chriſtians in this divine Conflict, and wraſtling with Satan, take Chriſt along with them. We ſhould not go in the ſtrength of our own reſolutions, or our own vows, but we ſhould go againſt Satan, as David did againſt the Philiſtim, 1 Sam. 17. In the name of the Lord. VVhen we do ſo, we alwaies prevaile, and when we do otherwiſe, we are alwaies foiled. No conflicting with Satan but in Gods ſtrength; remember Chriſt is able to ſuccour, he hath an ability of ſufficiency, and an ability that ariſes from experience.

SECT. IV.

THe foutrh Antidote is to be abundant in the uſe of prayer; as faith is the beſt of graces in reſiſting p. 102Satan, ſo prayer is the beſt of duties. The neglect of prayer was the beginning of Sauls fall, as moſt of the Fathers interpret that place, 1 Sam. 14. 19. VVhen Saul commanded the Prieſt to withdraw his hand from the Ark. They ſay of the Palm tree, that all its ſtrength lyeth on the top; it is true of a Chriſtian, all his ſtrength lies above. There is a threefold uſe of prayer. (1.) As a duty, for prayer is an offering, the Prophet compares it to Incenſe; Pſal. 141. A Sacrifice is but a viſible prayer, and prayer is nothing elſe but an audible Sacrifice. (2.) As a dignity, when a man doth abſtract himſelf from earth, and grow into a familiarity with God; it is a Mount Tabor, wherein the ſoul hath admirable transfigurations, and ſees not Moſes and Elias, but God. (3.) There is a neceſſity of prayer, for God hath left prayer as our City of refuge on all occaſions to flee to. Paul would have the Theſſal. pray, foreign, without ceaſing, 1 Theſ. 5. 17. The Epheſians foreign, Eph. 6. 18. There is no duty at all times ſo ſeaſonable and uſeful as prayer. When we want bleſſings, prayer is the Key whereby we unlock the Treaſury of heaven, and gain the bleſſings we need. When we are aſſaulted by Satan, it is one of the beſt weapons we can uſe to defend our ſelves with. When David knew not how to withſtand the wiſdom of Achitophel, who was then as an Oracle of God, he praies, Lord turn the counſel of Achitophel unto fooliſhneſs, 2 Sam. 15. 31. So do thou pray, O Lord turn the counſel of this helliſh Adverſary into folly. So when Jehoſhaphat was in a great ſtrait, the Captains of the Enemy having beſet him about, 2 Chron. 18. 31. Jehoſhaphat cried out, and the Lord helped him, and moved them to depart from him. This now is our way to betake our ſelves to prayer, as Bernard excellently ſaith, Gravis quidem nobis tentati… p. 103ſua, ſed longè gravior illioratio noſtra: His Temptations are grievous to us, but our Prayers are far more grievous to him. You do not know how you wound his head with Prayer, when he bruiſes your heel with Temptations. Therefore be much in prayer, it works deliverance from men, from devils, from all the ſtraits you can be ſurrounded with. For this cauſe, ſaith the Apoſtle, 2 Cor. 12. 8. I beſought the Lord thrice, viz. when he was under the buffetings of Satan. Pray, ſaith Chriſt, that you enter not into temptation; ſo pray that you fall not under temptation when you are entred. Prayer, it delivers out of temptation, Mat. 26. 41. Watch and pray that you enter not into temptation. In tentationem cadit, qui ad orationem non vadit, ſaith Chryſologus, he is ſure to go into temptation that goes not to prayer. In temptation it gives a ſupply of ſtrength, Exod. 17. 11. Moſes Sword was ſtronger than Joſhuahs. And then it buckles on all our armour about us, for prayer is Armatura armaturae, the Armour of the Armour; and though it have no diſtinct part to which it is applied, yet it muſt be uſed with every piece of the Armour, without which all the Armour will be as no Armour.

SECT. V.

THe fifth Antidote is, Take heed of giving place to the Devil. It is the Apoſtles counſel, Eph. 4. 27. That is, yield not the leaſt compliance with any temptation of Satan, Malae cogitationes ſunt antiqui ſerpentis caput, ſaith Jerom, The thought of evil is the letting in the head of the old Serpent, by which he will quickly wind in his whole body.

When you parly with Temptations, and take them p. 104by little and a little into your thoughts, which at the firſt riſing you ſhould ſpit at, the victory is half got by Satan. It is not good to let poyſon melt upon the tongue, it ſhould be preſently ſpit out. Daliances with temptations have proved fatal unto many, of which many inſtances might be given. It is a remarkable ſaying of Solomon, Eccleſ. 10. 13. of a fooliſh man, the beginning of the words of his mouth is fooliſhneſs, but the end of his talk is miſchievous madneſs. If you admit the one, the other will follow.

SECT. VI.

THe ſixth Antidote is, Take heed of venturing upon the occaſions of ſin, and coming near the borders of temptation; do not expoſe your ſelves to them. Bernard, in his 3 Sect. de fragmentis ſeptem miſericordiarum, ſaith of himſelf, Tribus modis memini, me ſervatum; That he was preſerved from ſin three waies: Occaſionis ſubſtractione, by withdrawing the occaſion; Reſiſtendi datâ virtute, by having power given to reſiſt; Affectionis ſanitate, by having his affections healed and changed. For I had, ſaith he, eaſily fallen into many ſins, Sed Deo miſerante, &c. but God having mercy on me, did not ſuffer ſuch an occaſion to apprehend me. Job ſaith of himſelf, Chap. 31. 1. I have made a Covenant with mine eyes, why then ſhould I think upon a maid? And Solomon bids thoſe that are given to wine, not to look upon it when it is red, when it giveth his colour in the cup, when it moveth it ſelf aright, Pro. 23. 31. Objects have in them a kind of efficiency, and they do work the heart accordingly to good or bad, as men are in themſelves good or bad. The beholding of Jeſus Chriſt, and the eying of him in his death and ſuffering, is an p. 105excellent and powerful means to mortifie luſts and corruptions. So to quicken any luſt, or corruption, is to preſent the object to the ſenſe, and the mind, which doth ſuddenly awaken thoſe corrupt diſpoſitions, and inclinations that are there, and call them out as the preſence of the Iron doth that vertue that is in the Loadſtone. Some Phyſicians ſay, that every body hath in it a natural Balſome, which will of it ſelf heal any wound or hurt the Creature hath received, provided it be kept clean from extrinſick putrefaction: But we are ſo far from this naturalBalſome, that we have in us a natural poyſon, that is, original ſin, that receives corroborations as it were from every object and occaſion. Thus the Scripture tells us, that Eve her ſelf, when in innocency, ſaw the fruit that it was good, and was thereby induced to taſte of it, the bitterneſs whereof ſhe found unanſwerable to that what it promiſed to the ſight. Take heed therefore of coming near the borders of temptations; beware of objects and occaſions that may enflame you; our hearts are powder, and therefore we muſt take heed of ſparks. Give not an indulgence, nor liberty to the eyes. Solomon when he played the Critick, he did not withhold his eyes from whatſoever he deſired, Eccl. 2. 10. But when you are to do the office of Chriſtians, you muſt circumſcribe, and confine your eyes and other ſenſes. And if you would mortifie your eyes, mortifie your hearts; the eye and the heart have a great ſympathy. The way to keep your ſelves from being hurt by objects and occaſions, is to keep the heart pute, to ſubdue ſin there. Laying the Medicine to the heart, is like putting it to the wound: The other is like laying it to the weapon, that is not ſo natural. We muſt therefore lay a ſtrict Law upon every member of our body, yet we muſt not think ſo to look to the heart, as p. 106to neglect the outward man. In Navigation, Coſmography is no leſs uſeful than Aſtrology, becauſe all the obſervations of the Stars, are in reference to the earth, and to the place to which they ſail: And in our ſpiritual Voyage to heaven, it is no leſs requiſite that we ſtudy the Map of our own earth, than to ſtudy the Globe of heaven whither we are ſailing.

SECT. VII.

THe ſeventh Antidote againſt the Wiles of Satan, is diligence and induſtry in your calling. The Bird while it is flying is ſafe, but when it ſits and perches upon a tree, it becomes an object for any inſtruments wherewith to ſhoot it, and deſtroy it: And ſo a Chriſtian; when he is buſie in his Calling, is in a great meaſure ſafe from temptations, but when he becomes idle, and doth not buſie himſelf in that ſtation God hath ſet him in, he becomes fit ground and ſoyl for Satan to ſow any temptation and luſt in. Idleneſs expoſes the ſoul to all its ſpiritual enemies; and whereas it is the devils buſineſs to tempt us, it is an idle mans buſineſs to tempt the devil. It is a good anſwer to the devil when he tempts to ſin, Non licet, it is not lawful to do it: but it is a ſtronger, and better in ſomes opinion, Non vacat, I am not at leiſure. I cannot attend ſuch motions. Such anſwers do put Satan beyond his uſual arts, they put him more to a loſs. He had much rather enter a diſpute about the lawfulneſs, than be turned off with, I am not at leiſure. It is a golden rule Divines give to tempted perſons, to be diligent in their Callings; as I remember it was Jeroms advice to his friend Ruſticus, Semper boni operis aliquid, facito, ut diabolus ſemper te occupatum inveniat; To be alwaies doing ſome good, that the devil might alwaies p. 107find him imployed. Think of this, you who run out of your Callings, who neglect your Callings, who think it a piece of bondage to be ſubject to a Calling. Alas you are the nearer to temptation, and the more ſubject to be taken in his Wiles, Hoc habet ignavia, ut interdum ſecura ſit, tuta verò nunquam. This is the miſery of idleneſs, an idle man is ſometimes ſecure, but never ſafe. Ille tutus, cui nullum imminet periculum, ſecurus qui non curat periculum. He is ſafe who is above danger, he is ſecure who fears no danger.

SECT. VIII.

THe eighth Scripture Antidote, is ſincerity of heart; which many underſtand by the girdle of truth, Eph. 6. 14. Truth in its Latitude is by ſome underſtood in this place, but I ſhall propoſe it in a double conſideration: Firſt, Doctrinal, and ſo truth implies a conformity in our underſtandings to the will and mind of God. Truth in the general is nothing but the conformity of one thing to another, whereof one is the Sampler, the other the Exemplification. The Sampler or Pattern is God, and the mind of God in his Word, and unto that ought every one to have their judgement and underſtanding ſo conformed, as to have it agreeing with it, and not to admit of other impreſſions, that are different from the Word of God. Thus in Scripture we are warned not to be toſſed to and fro with every wind of Doctrine, Eph. 4. 14. To hold fast the pattern of wholſome words, 2 Tim. 1. 12. Secondly, Truth may be morally conſidered, as it is oppoſed to hypocriſie, and ſo it is the correſpondency of our outward actions to our inward affections, for as our inward affections muſt have their ſtamp from God, ſo muſt they endeavour to print p. 108their true ſtamp upon our actions, as the ſeed that is ſown in the ground, beareth the like ſeed above ground, and the fruit is not unlike the tree; no more ſhould we in our moralities, ſuſtain one perſon in our boſome, another in our countenance. This Aquinas calls ſimplicity, Subjicit virtuti veritatis ſimplicitatem, à quâ tantum ratione, diſtinguitur, docetque illam nominari ſimplicitatem ex eo quid non tendat in diverſum, as Creſſolius obſerves, ſaith he, he refers ſimplicity to the topick of truth, from which it is only rationally diſtinguiſhed, and informs us that it is called ſimplicity, becauſe it doth not tend to divers things, as inwardly to intend one thing▪ when outwardly it pretends another. This the Scripture holds forth, Joſh. 24. 14. Fear the Lord, and ſerve him in ſincerity, and in truth. Pſal. 51. 6. Thou loveſt truth in the inward man. Now both theſe branches as they are included in this girdle of truth, ſo they are both neceſſary to withſtand the Wiles of the Tempter. Get your judgements ſetled in the knowledge of the truth, ſo as not to be removed from it as the Galatians were, Gal. 1. 6. for it is the method of Satan, to hold forth falſe Doctrines in the ſimilitude of divine truths, by which he deceives the eyes of their judgements, who are unſtable in the waies of God. And here he begins in the judgment, that is firſt corrupted, and then derives its contagion to other faculties; as the bloud-ſhed eye is firſt vitiated, and then repreſents all objects of its own colour; be ſure therefore to keep ſound your judgment. Oh into what an Abyſs of errour will corrupt principles in the underſtanding lead men into? But then labour alſo for ſincerity and uprightneſs of heart, which alone works conſtancy and perſeverance. Let there be no hypocriſie in your profeſſion of Religion. Labour to be Nathanaels and Jacobs. Get this in oppoſition to double mindedneſs; p. 109diverſity of intereſts will make the mind unſtable in all its actions. foreign, A double-minded man, ſaith the Apoſtle James, is unſtable in all his waies, like a Wave of the Sea, toſſed to and fro. But when the heart is ſincere, and ſingle in the waies of God, when a man doth with a ſingle eye look at God, and his glory, he is greatly ſecured againſt Satan. Satan cannot do with him as he doth with another man. This girdle of truth is his ornament, and his ſtrength.

SECT. IX.

NInthly, I will lay down one general Rule, or Antidote, drawn from War; thoſe that write about Rules, and matters of War, give this as general counſel, as it is laid down by Vegetius, de re mil. Lib. 3. c. 26. Quicquid tibi prodeſt adverſario nocet, quicquid illum juvat, tibi ſemper officit. Whatſoever is profitable to the Enemy, is hurtful to you, and whatſoever is profitable to you, that is hurtful to your Enemy. For his gain is our loſs, his riſe our fall, his honour our ſhame, his help our hinderance. Therefore ſtudy with your ſelves what that is may advantage Satan in any kind, and be ſure that is hurtful for you: And if there be any thing profitable to you, that is hurtful to Satan. As Prayer, Heavenly Meditation, Converſe with Promiſes, Society with the Saints, all theſe, and many other of the like, muſt needs be good for us, becauſe they are detrimental to Satan.

SECT. X.

TEnthly, and laſtly, As a powerful Antidote againſt Satans temptations, have an eye often to Scripture encouragements. The War into which a Chriſtian is entred, who wraſtles with the Prince and powers of darkneſs, is a fierce war, but yet you are not without encouragements in this War. If your enemy be great, God hath furniſhed you with good Armour, Put on then the whole Armour of God, Eph. 6. 13. it is called Gods Armour, becauſe it is made by God. The Hebrew uſes to put the name of God to things, to note the excellency of them. No Weapons will ſerve to fight p. 110againſt the devil but Gods, nothing will make you ſhot-free but the Armour of God. Now, as your encouragement is in having this Armour, ſo your ſafety lies in putting on the whole Armour; it hath all the ſame Maker, it is all the ſame Mettal, not like N… buchadnezzars Image, the head Gold, the breaſt Silver; all is alike precious, and all alike uſeful. Now therefore put on your Armour. If your Enemy be ſubtil, you have an expert Captain. If the brunt and conflict be hard, look often to the Crown that is promiſed, Jam. 1. 12. Will not a Crown make a full recompence? Si victorioſi fuerimus hic illic erimus glorioſi, as Bernard ſaith. If here we are victorious, there we ſhall be glorious, having inſtead of a Helmet a Diadem, for a Sword a Palm, for a Shield, Chlamidem deauratam, a Cloak or Mantle wrought with Gold; for the Breaſtplate the Robe of delight. And is it not in the mean time better, Premi, quam perimi, to be kept low, than utterly ruined? Is it not better to bear the weight of our Armour, than feel the fiery darts of the malignant one? If you dread becauſe Satan is a fiery Serpent: Remember Jeſus Chriſt is that Brazen Serpent who can heal all his ſtings. If you are afraid of his roaring becauſe he is a Lion, 1 Pet. 5. 8. foreign, a devouring Lion, and a roaring Lion: Remember Jeſus Chriſt is the Lion of the Tribe of Judah; he is a Lion for valour, as the other is for cruelty. You have then three great encouragements, your Captain is ſtronger, your Armour better, and your Reward excellent, and glorious. And therefore when you think the preſſure is hard, and the fight bloudy, remember theſe are the things which uſe to encourage other Souldiers, and ſhould much more encourage Chriſtian Souldiers.

And now do not lay up theſe Antidotes in a paper, as you uſe to do Antidotes that are preſcribed by a Phyſician, that you will uſe when you pleaſe, but uſe theſe continually, have them about you in a readineſs. Satan is alwaies tempting, he hath alwaies fiery darts about him, though he doth not throw them. He is alwaies biting at the heel, therefore be you alwaies ready to make reſiſtance. And do not think theſe things are uſeful in times of great trial, but not now. This is a Wile of Satan to keep you from profiting, and therefore look on what hath been ſaid, as a Call from heaven to awaken you to diligence in your Chriſtian Warfare, and to reſiſt him who hath many devices to deſtroy you, and who abounds in all ſubtilty and induſtry to bring his devices to paſs.

FINIS.

End of the text · William Spurstowe, The Wiles of Satan (1666)