A Christian Directory Volume I Part 26

III. The means by which he worketh against Satan, are such as these: 1. Sometimes he maketh use of the very temper of the body as a preparative; and (being Lord of all) he giveth such a temperature as will be most serviceable to the soul; as a sober, deliberate, meek, quiet, and patient disposition. But sometimes he honoureth his grace by the conquest of such sins, as even bodily disposition doth entertain and cherish.

2. Sometimes by his providence he withdraweth the matter of temptations, that they shall not be too strong for feeble souls: but sometimes his grace doth make advantage of them all, and leave them for the magnifying of its frequent victories.

3. Sometimes he giveth his cause the major vote among the people, so that it shall be a matter of dishonourable singularity not to be a professed christian; and sometimes, but exceeding rarely, it is so with the life of G.o.dliness and practice of christianity also. But ordinarily, in the most places of the world, custom and the mult.i.tude are against him, and his grace is honoured by prevailing against these bands of Satan.

4. He maketh his ministers his princ.i.p.al instruments, qualifying, disposing, and calling them to his work, and helping them in it, and prospering it in their hands.

5. He maketh it the duty of every christian to do his part to carry on the work; and furnisheth them with love, and compa.s.sion, and knowledge, and zeal in their several measures.

6. He giveth a very strict charge to parents to devote their children, with themselves, to G.o.d; encouraging them with the promise of his accepting and blessing them; and commandeth them to teach them the word of G.o.d with greatest diligence, and to bring them up in the nurture and fear of G.o.d.

7. He giveth princes and magistrates their power, to promote his kingdom, and protect his servants, and encourage the good, and suppress iniquity, and further the obedience of his laws; though, in most of the world, they turn his enemies, and he carrieth on his work without them, and against their cruel persecuting opposition.

8. His light detecteth the nakedness of the devil's cause, and among the sons of light, it is odious, and a common shame. And as "wisdom is justified of her children," so the judgment of holy men condemning sin, doth much to keep it under in the world.

9. His providence usually casteth the sinner that he will do good to, into the bosom and communion of his holy church, and the familiar company and acquaintance of the G.o.dly, who may help him by instruction, affection, and example.

10. His providence fitteth all conditions to their good; but especially helpeth them by seasonable, quickening afflictions. These are the means which ordinarily he useth. But the powerful inward operations of his Spirit, give efficacy to them all.

_Temptations to particular Sins, with Directions for Preservation and Remedy._

In chap. i. part 2, I have opened the temptations which hinder sinners from conversion to G.o.d: I shall now proceed to those which draw men to particular sins. Here Satan's art is exercised, 1. In fitting his baits to his particular use. 2. In applying them thereto.

_Tempt._ I. The devil fitteth his temptations to the sinner's age. The same bait is not suitable to all. Children he tempteth to excess of playfulness, lying, disobedience, unwillingness to learn the things that belong to their salvation, and a senselessness of the great concernment of their souls. He tempteth youth to wantonness, rudeness, gulosity, unruliness, and foolish inconsiderateness. In the beginning of manhood he tempteth to l.u.s.t, voluptuousness, and luxury; or if these take not, to designs of worldliness and ambition. The aged he tempteth to covetousness, and unmovableness in their error, and unteachableness and obstinacy in their ignorance and sin. Thus every age hath its peculiar snare.

_Direct._ I. The remedy against this is, 1. To be distinctly acquainted with the temptations of your own age; and watch against them with a special heedfulness and fear. 2. To know the special duties and advantages of your own age, and turn your thoughts wholly unto those. Scripture hath various precepts for the various ages; study your own part. The young have more time to learn their duty, and less care and business to divert them; let them therefore be taken up in obedient learning. The middle age hath most vigour of body and mind; and therefore should do their Master's work with the greatest vigour, activity, and zeal. The aged should have most judgment, and experience, and acquaintedness with death and heaven; and therefore should teach the younger, both by word and holy life.

_Tempt._ II. The tempter also fitteth his temptations to men's several bodily tempers, (as I showed, p. 93.) The hot and strong he tempteth to l.u.s.t. The sad and fearful he tempteth to discouragement and continual self-vexations; and to the fear of men and devils. Those that have strong appet.i.tes, to gluttony and drunkenness. Children, and women, and weak-headed people, to pride of apparel and trifling compliment. And masculine, wicked unbelievers, to pride of honour, parts, and grandeur, and to an ambitious seeking of rule and greatness. The meek and gentle he tempteth to a yieldingness unto the persuasions and will of erroneous and tempting persons. And those that are more stiff, to a stubborn resistance of all that should do them good. He found it most suitable to tempt a Saul to malice; David by a surprise to l.u.s.t; Absalom to ambition; Peter to fearfulness, and after to compliance and dissimulation, to avoid the offence and displeasure of the weak; Luther to rashness; Melancthon to fearfulness; Carolostadius to unsettledness; Illiricus to inordinate zeal; Osiander to self-esteem; (if historians have given them their due.) One shoe fitteth not every foot.

_Direct._ II. Let your strictest watch be upon the sins of your temperature. Far greater diligence and resolution is here necessary, than against other sins. And withdraw the fuel, and strive against the bodily distempers themselves. Fasting and labour will do much against l.u.s.t, which idleness and fulness continually feed. And so the rest have their several cures. Know also what good your temper doth give you special advantage for; and let it be turned unto that, and still employed in it.

_Tempt._ III. The tempter suiteth his temptations to your estates, of poverty or riches. The poor he tempteth to murmur and be impatient under their wants, and distress themselves more with griefs and cares; and to think that their sufferings may save them without holiness, and that necessary labour for their bodies may excuse them from much minding the concernments of their souls; and either to censure and hate the rich through envy, or to flatter them for gain. The rich he tempteth to an idle, time-wasting, voluptuous, fleshly, brutish life; to excess in sleep, and meat, and drink, and sport, and apparel, and costly ways of pride, and idle discourse, and visits, and compliments; to love the wealth and honours of the world, and live in continual pleasing of the flesh, to fare deliciously every day, and to waste their time in unprofitableness, without a constant calling; and to be unmerciful to the poor, and to tyrannize over their inferiors; Prov.

x.x.x. 8, 9; Luke xvi.

[Sidenote: 1 Tim. vi. 9.]

_Direct._ III. Here also observe regardfully where your danger lieth, and there keep a continual watch. Let the poor remember, that if they be not rich in grace, it is long of themselves; and if they be, they have the chiefest riches, and have learnt in all estates to be content: and have great cause to be thankful to G.o.d that thus helpeth them against the love and pleasures of the world. Let the rich remember, that they have not less to do than the poor, because they have more committed to their trust; nor may they ever the more satisfy the inordinate desires of the flesh. But they have more to do, and more dangers to fear and watch against, as they have more of their Master's talents to employ, and give account for at the last.

_Tempt._ IV. The devil suiteth his temptations to men's daily work and business. If it be low, to be ashamed of it through pride; if it be high, to be proud of it; if it be hard, to be weary and unfaithful in it, or to make it take up all their minds and time; if it be about worldly things, he tempteth them to be tainted by it with a worldly mind; if they labour for themselves, he tempteth them to overdo; if for others, he tempteth them to deceitful, unfaithful negligence and sloth. If they are ministers, he tempteth them to be idle, and unfaithful, and senseless of the weight of truth, the worth of souls, the brevity of time, that so their sin may be the ruin or the loss of many. If rulers, the devil useth his utmost skill to cause them to espouse an interest contrary to the interest of truth and holiness; and to cast some quarrel against Christ into their minds, and to persuade them that his interest is against theirs, and that his servants are their enemies.

_Direct._ IV. See that your work be lawful, and that G.o.d have called you to it, and then take it as the service which he himself a.s.signeth to you, and do it as in his sight, and as pa.s.sing to his judgment, in obedience to his will: and mind not so much whether it be hard or easy, low or high, as whether you are faithful in it. And if it be sanctified to you, by your intending all to the pleasing of G.o.d, remember that he loveth and rewardeth that servant that stoopeth to the lowest work at his command, as much as him that is employed in the highest. Do all for G.o.d, and walk in holiness with him, and keep out selfishness, (the poison of your callings,) and observe the proper danger of your places, and keep a constant watch against them.

_Tempt._ V. The devil suiteth his temptations to our several relations. Parents he tempteth to be cold and regardless of the great work of a wise and holy education of their children. Children he tempteth to be disobedient, unthankful, void of natural affection, unreverent dishonourers of their parents. Husbands he tempteth to be unloving, unkind, impatient with the weaknesses of their wives; and wives to be peevish, self-willed, proud, clamorous, pa.s.sionate, and disobedient. Masters he tempteth to use their servants only as their beasts, for their own commodity, without any care of their salvation and G.o.d's service; and servants he tempteth to be carnal, untrusty, false, slothful, eye-servants, that take more care to hide a fault, than not to commit it. Ministers and magistrates he tempteth to seek themselves, and neglect their charge, and set up their own ends instead of the common good; or to mistake the common good, or the means that tendeth to it. Subjects and people he tempteth to dishonour and murmur against their governors, and to censure them unjustly, and to disobey them, and rebel; or else to honour, and fear, and serve them more than G.o.d, and against G.o.d.

_Direct._ V. Here learn well the duties and dangers of your own relations, and remember that it is much of your work to be faithful and excellent in your relations. And mind not so much what other men owe to you, as what you owe to G.o.d and them. Let masters, and ministers, and magistrates first study and carefully practise their own duties, and yet they must next see that their inferiors do their duties, because that is their office: but they must be more desirous that G.o.d be first served, and more careful to procure obedience to him, than that they be honoured or obeyed themselves. Children, servants, and subjects must be taken up in the well-doing of their proper work; remembering that their good or hurt lieth far more upon that, than upon their superiors' dealings with them, or usage of them.

As it is your own body, and not your superior's, which your soul doth animate, nourish, and use, and which you have the continual sense and charge of; so it is your own duty, and not your superiors', which you have to do and to answer for, and therefore most to mind and talk of.

_Tempt._ VI. The tempter also suiteth his temptations to our advantages, and hopes of rising or thriving in the world: he seeth which is our rising or thriving way; and there he layeth his snares, accommodated to our designs and ends, making some sinful omission or commission seem necessary thereto. Either Balaam must prophesy against the people of G.o.d, or else G.o.d must keep him from honour, by keeping him from sin, Numb. xxiv. 11. If once Judas be set on, What will you give me? the devil will teach him the way to gain: his way is necessary to such sinful ends.

_Direct._ VI. Take heed therefore of overvaluing the world, and being taken with its honour, pleasure, or prosperity; take heed, lest the love of earthly things engage you in eager desires and designs to grow great or rich. For if once your heart have such a design, you are gone from G.o.d: the heart is gone, and then all will follow as occasion calls for it. Understand these scriptures: Prov. xxiii. 4, "Labour not to be rich." Prov. xxviii. 20, 22, "He that maketh haste to be rich shall not be innocent.--He that hasteth to be rich hath an evil eye."

1 Tim. vi. 6, 9, "But they that will be rich fall into temptations and a snare, and into many foolish and hurtful l.u.s.ts, which drown men in destruction and perdition: for the love of money is the root of all evil. But G.o.dliness with contentment is great gain." Jer. xlv. 5, "Seek not great matters for yourselves." Be dead, to the world: fear more the rising than the falling way. Love that condition best, which fitteth thee for communion with G.o.d, or maketh thee the most profitable servant to him; and hate that most, which is thy greatest hinderance from these, and would most enslave thee to the world.

_Tempt._ VII. The tempter suiteth his temptations to our company: if they have any error or sin, or are engaged in any carnal enterprise, he will make them snares to us, and restless until they have insnared us. If they love us not, he will make them continual provocations, and set before us all their wrongs, and provoke us to uncharitableness and revenge. If they love us, he will endeavour to make their love to us to be the shoeing-horn or harbinger of their errors and evil ways, to draw us to their imitation. He findeth something in all our company, to make the matter of some temptation.

_Direct._ VII. Converse most with G.o.d: let faith make Christ and angels your most regarded and observed company; that their mind and presence may more affect you than the mind and presence of mortal men. Look not at any man's mind, or will, or actions, without respect to G.o.d who governeth, and to the rule by which they should all be suited, and to the judgment which will open and reward them as they are. Never see man without seeing G.o.d: see man only as a creature dependent on his Maker's will. And then you will lament and not imitate him when he sinneth; and you will oppose (and Christ saith "hate," Luke xiv. 26) and not be seduced by him, when he would draw you with him to sin and h.e.l.l: had Adam more observed G.o.d than Eve he had not been seduced by his helper.

Then you will look on the proud, and worldly, and sensual, as Solomon on the slothful man's vineyard, Prov. xxiv. 30-32, "I saw and considered it well, I looked on it, and received instruction." You would not long for the plague or leprosy, because it is your friend's disease.

_Tempt._ VIII. The tempter maketh advantage of other men's opinions or speeches of you, or dealings by you; and by every one of them would insnare you in some sin. If they have mean thoughts of you, or speak despising or dishonouring words of you, he tempteth you by it to hate them, or love them less, or to speak contemptuously of them. If they applaud you, he tempteth you by it to be proud; if they wrong you, he tempteth you to revenge; if they enrich you, or are your benefactors, he would make their benefits a price to hire you to some sin, and make you pay as dear for them as your salvation cometh to. If they scorn you for religion, he would make you ashamed of Christ and his cause; if they admire you, he would draw you by it to hypocrisy. If they threaten you, he would draw you to sin by fear, as he did Peter; if they deal rudely with you, he tempteth you to pa.s.sion, and to requite them with the like, and even to distaste religion itself, if men professing religion be against you, or seem to do you any wrong. Thus is every man a danger to his brother.

_Direct._ VIII. Discern in all men what there is of G.o.d to be your help, and that make use of; and what there is of Satan, sin, and self, and that take heed of. Look upon every man as a helper and a tempter; and be prepared still, to draw forth his help, and resist his temptation. And remember, that man is but the instrument; it is Satan that tempteth you, and G.o.d that trieth you, by that man! Saith David of Shimei, "The Lord hath bidden him;" that is, he is but G.o.d's rod to scourge me for my sin, as my son himself is. As Satan was his instrument in trying Job, not by G.o.d's effecting, but permitting the sin: observe G.o.d and Satan in it, more than men.

_Tempt._ IX. His temptations also are suited to our fore-received opinions and thoughts. If you have but let in one l.u.s.tful thought, or one malicious thought, he can make great advantage of that nest-egg to gather in more; as a little leaven to leaven the whole lump: he can roll it up and down, and do much to hatch it into a mult.i.tude. If you are but tainted with any false opinion, or prejudice against your teacher, your ruler, or your brother, he can improve it to such increase, and raise such conclusions from it, and more from them, and reduce them all to practice, as shall make observers with astonishment say, Behold, how great a matter a little fire kindleth!

_Direct._ IX. Take heed what thoughts you first admit into your mind; and especially cherish and approve none but upon very good trial and examination. And if they prove corrupt, sweep clean your fantasy and memory of them, that they prove not inhabitants, and take not up their lodgings in you, or have not time to sp.a.w.n and breed. And fill up the room with contrary thoughts, and useful truth, and cherish them daily, that they may increase and multiply; and then your hearts will be like a well-peopled kingdom, able to keep their possession against all enemies.

_Tempt._ X. Also he fitteth his temptations to your natural and acquired parts. That if you are weak, he may either discourage you; or (which is more usual and dangerous) make you think better of them than they are, and to think you know much, when it is next to nothing; and to make you wise in your own eyes, and easily to receive an error, and then to be confident in it: not to discern between things that differ; but to be deceived into false zeal, and false ways, by the specious pretences and shows of truth; and then to be zealous for the deceiving of others. Also that you may be a dishonour to truth and G.o.dliness, by your weakness and ill management of good causes; and may give them away through your unskilfulness to the adversary. If you are of stronger wits and parts, the tempter will draw you to despise the weak; to take common gifts for special grace; or to undervalue holiness and humility, and overvalue learning and acuteness: he will tempt you (dangerously) to loathe the simplicity of christianity and of the Scriptures, as to style and method; and to be offended at the cross of Christ. So that such persons are usually in greater danger of infidelity, heresy, pride, and insolent domineering over the flock of Christ, than vulgar christians that have lower parts.

_Direct._ X. Labour to be well acquainted with yourselves. If you are weak, know your weakness, that you may be humble, and fearful, and seek for strength and help. If you are comparatively strong, remember how weak the strongest are; and how little it is that the wisest know.

And study well the ends and use of knowledge; that all you know may be concocted into love and holiness; and use it as remembering that you have much to give account of.

_Tempt._ XI. Moreover the tempter will fetch advantage against you, from your former life and actions. If you have gone out of the way to heaven, he would harden you by custom, and make you think it such a disgrace or trouble to return, as that it is as good go on, and put it to the venture. If you have done any work materially good, while your heart and course of life is carnal and worldly, he would quiet you in your sinful, miserable state, by applauding the little good that you have done. If a good man have erred or done ill, he will engage his honour in it, and make him study to defend it, or excuse it, lest it prove his shame; and tempt men, as he did David, to hide one sin with another. If he get hold of one link, he will draw on all the chain of sin.

_Direct._ XI. Take heed therefore what you do; and foresee the end.

Let not the devil get in one foot: try your way, before you enter it.

But if you have erred, come off, and that thoroughly and betimes, whatever it cost; for be sure it will cost more to go on. And if he would make a snare of the good that you have done, remember that this is to turn it into the greatest evil; and that there must be a concurrence and integrity of good to make you acceptable, and to save you: heart and life must be good to the end.

_Tempt._ XII. Lastly, he fitteth his temptations to the season. He will take the season just when an evil thought is likest to take with you; and when the winds and tide do serve him: that will take at one time (when a man hath his wits and heart to seek) which would be abhorred at another. In afflicting times he will draw you to deny Christ, with Peter, or shift for yourselves by sinful means; in prosperous times he will tempt you to security, worldliness, and forgetfulness of the night and winter which approacheth: the timing his temptations is his great advantage.

_Direct._ XII. Dwell as with G.o.d, and you dwell as in eternity, and will see still that as time, so all the pleasure, and advantages, and dangers, and sufferings of time, are things of themselves of little moment. Keep your eye upon judgment and eternity, where all the errors of time will be rectified, and all the inequalities of time will be levelled, and the sorrows and joys that are transitory will be no more; and then no reasons from the frowns or flatteries of the times will seem of any force to you. And be still employed for G.o.d, and still armed and on your watch, that Satan may never find you disposed to take the bait.

_The Tempter's Method in applying his prepared Baits._

_Tempt._ I. The devil's first work is, to present the tempting bait in all its alluring, deceiving properties; to make it seem as true as may be to the understanding, and as good and amiable as may be to the will.

To say as much as can be said for an evil cause; he maketh his image of truth and goodness as beautiful as he can: sin shall be sugared, and its pleasure shall be its strength, Heb. xi. 25. Sin shall have its wages paid down in hand, 2 Pet. ii. 15. He will set it out with full-mouthed praises: O what a fine thing it is to be rich, and please the flesh continually! to have command, and honour, and l.u.s.ts, and sports, and what you desire! Who would refuse such a condition that may have it? All this will I give thee, was the temptation which he thought fit to a.s.sault Christ himself with. And he will corrupt the history of time past, and tell you that it went well with those that took his way, Jer.

xliv. 17. And for the future, he will promise them, that they shall be gainers by it (as he did Eve) and shall have peace, though they please their flesh in sinning: see Deut. xxix. 19.

_Direct._ I. In this case, first inquire what G.o.d saith of that which Satan so commendeth. The commendations and motions of an enemy are to be suspected. G.o.d is most to be believed. 2. Then consider not only whether it be good, but how long it will be good; and what it will prove at the end; and how we shall judge of it at the parting; and withal consider what it tendeth to; whether it tend to good or evil; and whether it be the greatest good that we are capable of. And then you will see, that if there were no good, or appearance of good in it, it could do a voluntary agent no hurt, and were not fit to be the matter of a temptation: and you will see that it is temporal good set up to deceive you of the eternal good, and to entice you into the greatest evil and misery. Doth the devil show thee the world, and say, "All this will I give thee?" Look to Christ, who showeth thee the glory of the world to come, with all things good for thee in this world, and saith more truly, "All this will I give thee." The world and h.e.l.l are in one end of the balance, and pardon, holiness, and heaven are in the other. Which now wilt thou prefer? If the devil have more to give thee and bid for thee than Christ, let him take thee.

_Tempt._ II. The tempter laboureth to keep G.o.d, and Christ, and heaven out of sight, that they darken not the splendour of his bait; and to hide those potent reasons from them, by which they might easily repel the temptation; so that though they are well known and sure, and Scripture be full of them, they shall none of them be ready at hand to use, when the temptation cometh; so that to them they shall be all as nothing: and this he doth by unbelief and inconsiderateness.

_Direct._ II. Live by faith. See that G.o.d the Father, the Redeemer, and the Holy Spirit, dwell within you, and take up your hearts, and your hopes be placed all on heaven, and that these be your very life and business; and then you will always have that at hand which may repel the tempter. A heart taken up with G.o.d and Christ, conversing in heaven, is always fortified, and prepared to meet every temptation with abhorrence. Let your souls be still possessed with as constant apprehensions of the evil of sin, the danger of sinning, the presence, authority, and holiness of G.o.d, the wrong that sin doth him, the hurt it doth ourselves and others, and what it did to Jesus Christ, as you have of the danger of fire, and water, and poison; and then the tempter will not speed.

_Tempt._ III. It is the great care of the devil to keep out of sight, that he be not seen himself in the temptation. As the angler keepeth himself behind the bush, and the fowler hideth himself from the birds, or else they would fear, and fly, and escape; so doth the devil use all his art, to hide himself from the sinner's observation; that the deluded soul shall little think that the devil is so near him, and hath so great a hand in the business. If the ambitious or covetous worldling saw the devil offer him the bait, and heard him say, "All this will I give thee;" he would have the smaller list to take the bait. If the devil appeared to the wh.o.r.emonger, and brought him his wh.o.r.e, and encouraged him to his filthiness, it would cool his l.u.s.t: or if he appeared to the drunkard, and presented him the cup, he would have but little list to drink. If the proud and the malicious saw the devil at their backs, rejoicing in their sin, and putting them on, it might affright them half into their wits. Therefore the great endeavour of the devil is, to persuade men that it is not he that makes the motion to them: it is such a friend, or such a neighbour, or gentleman, or minister, or wise man; it is not the devil! till the fish is caught, and the bird is in the net, and then the author of all appeareth, to kill them, and carry them away without any concealment.

_Direct._ III. Mark but the tendency and the manner of the temptations, and you may perceive the author. Who else is it that is so much against G.o.d, and against your everlasting happiness? Who else is it that would so abuse your reason, to prefer things temporal before things eternal, and the brutish pleasures of a corruptible flesh before the interest of immortal souls? Who else so contradicteth all the word of G.o.d? Read G.o.d's warnings, and he will tell you who it is. Take every temptation then (whoever be the messenger) as if thou sawest the devil standing by, and making the motion to thee, and heardest himself exhort thee to the sin. Suppose you saw him conducting you to the wh.o.r.e-house, the play-house, the ale-house, and making you entertainment as the master of the game. How then would you take it? and what would you do? Would you go, and be angry at the precise preacher that would hinder you? and would you take the devil's part? No, nature hath possessed you with a fear of him, and an enmity to him: use it for your safety. It cannot be good for you that comes from him. He hath a fouler face to appear to you in, than ever yet you saw, when you have done his work, and are where he would have you. O know with whom you have to do.