from that Quiver your advice from that unerring Oracle I have hid thy word in my heart that I might not sin against thee Psal 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 the 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 Homers 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 to 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
us in this kind he may come again to morrow and do it because we cannot discern between his suggestions and our own thoughts Yet we may suspect them when we find that they are 1. Against nature such where the very shadow of a thought peeping out strikes the flesh into a trembling 2. When sudden and violent like lightning 3. When without reasonings being accompanied with importunity But the best remedy against this Wile is not to be curious in the search to distinguish between his suggestions and our concupiscence but to be careful not to consent and to remember Omnis mali cogitatio est antiqui serpentis caput as Parisiensis out of Jerom speaks that evil thoughts are the head of the old Serpent SECT IX THe ninth Wile which is a very great subtilty and device of Satan is in his delusions about Doctrine in seducing and drawing men a side into errour by plausible Opinions and Doctrines that seem to come near the Scripture in shew and being like unto it as Alchymy is like Gold Such are as Epiphanius saith of the Cantharides Auricolores but they spit poyson venenum ejaculantur A pregnant instance of this we have 2 Thes 2. 1 2. and 1 Pet. 4. 7. Some false Teachers for Satan hath his Apostles and Ministers as well as Christ came with the plausible Doctrine of Mortification For what could tend more to Mortification than the thoughts of the nearness of the Day of Judgment and to strengthen this opinion they pretend they came to the knowledge of this truth partly by Revelation from the Spirit partly by computing the Years and partly by something the Apostles had written Now what was there in this opinion that was hurtful Two things may be said for it 1. That it is an opinion that comes very near the Scripture doth not Peter say almost the same thing Be sober and watch the end of all things is at hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay doth not Paul say the very self-samething 1 Cor. 10. 11. The ends of the World are come 2. It tends much to Mortification and the practice of holiness Do you think men would not live holily if they did apprehend the Day of Judgment near that it would be shortly Would not this keep down abundance of corruption How doth Jerom profess himself overawed with this that he thought he heard the sound of the last Trumpet whatsoever he was a doing But to discover this Wile let me again tell you two things 1. Wherein it differs from the Scripture 2. To shew the danger of it First It differs from Scripture thus the word Peter uses is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appropinquat approaches and so Paul saith the ends of the world are coming But the word Paul expresses their opinion by is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instat it shall be upon them living hoc anno as Grotius saith this year and so the word is in other places used for things present 1 Cor. 3. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all are yours things present Rom. 8. 38. Now they said the day of the Lord is upon us it is a word as Grotius saith noting proximity nearness So that their drift was to bring the day of the Lord within such a small space as within a year or few months Secondly Wherein lay the danger of it what got Satan by it To shew the hurt of this opinion he might aime at three things by it 1. It might occasion liberty in sin some might reason as they 1 Cor. 15. 13. Let us eat and drink for to morrow we shall dye The rage of wicked and ungodly men might put them into excess of riot Rev. 12. 12. Satan himself hath great rage knowing his time is but short and so wicked men when they know their time is but short that they have but a little space to take their fill of sin in they might be brought to a greater animosity against what was good and to a greater excess in all that was evil 2. It might work a great deal of consternation and dejection in weak Christians whom the very thoughts of so great and sad a day approaching might either with trembling or fear or many jealousies overwhelm 3. The main end was this to weaken the authority of Scripture admit but a lye in Scripture and all its Authority will fall to the ground Let it be once entertained or taught by Scripture or divine Revelation that Christ shall come at such a time and this time not answering now faith comes to be weakened as the delay of Christs coming bred scoffing in some 2 Pet. 3. 4. and made others say there is no Resurrection or that it is past already And thus Augustine in his 80 Ep. writing to Hesichius that was troubled in this kind and apt to think the day of judgment might be such a time thus advises him to beware how he leaned to such opinions reproaches and insultations of enemies Multos infirmos a Christianâ fide avertentium dicendo tam fallacitèr regnum esse promissum quam fallacitèr dicebatur cito esse venturum That many weak ones would be drawn by them from the Christian Faith and they would say there was no more certainty in the thing it self than in the Prediction that it should be so suddenly And he adds Qui dicit dominum citius esse venturum optabilius loquitur sed periculosius fallitur The Doctrine of Christs speedy coming is more desirable but the mistake is more dangerous So that the danger is in this a man may call in question many other truths as well as them which before he thought he did believe Therefore let me speak to you that are Christians do not think those Doctrines that seem to come near and be like the Scripture may presently be entertained or hearkened to but be sure that they come up to the Scripture and be adaequate to the Rule if not they are in no wise to be hearkened unto O that we had in this kind the Zeal and Affection of our Fore-fathers who did contend for the truth that they would not lose an Iota one tittle of it The Council of Nice would not gratifie Arrius in a Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he would grant Christ was of a like not of the same substance By the sound he seemed to come near the truth But as two men upon the top of two Mountains seem so near they can shake hands but must go a great way before they meet So it is here they seem near the truth in words but were a great way off it And so the Nestorians in acknowledging the Virgin Mary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a letter only changed but made a wide difference and so the Latine and Greek Church in the procession of the Holy Ghost differed in a Preposition The Greek would grant the Holy Ghost to proceed by the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉
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 in 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 against 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 Satan 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without ceasing 1 Thes 5. 17. The Ephesians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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◠sua 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