A sermon preached before the King at White Hall on Sunday Nov. 17, 1667 by Richard Allestree ... Allestree, Richard, 1619-1681. 1667 Approx. 61 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A23771 Wing A1167 ESTC R15229 12854681 ocm 12854681 94587 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A23771) Transcribed from: (Early English Books Online ; image set 94587) Images scanned from microfilm: (Early English books, 1641-1700 ; 705:12) A sermon preached before the King at White Hall on Sunday Nov. 17, 1667 by Richard Allestree ... Allestree, Richard, 1619-1681. [2], 38 p. Printed by J. Flesher, for James Allestree ..., London : 1667. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Church of England -- Sermons. Bible. -- N.T. -- James IV, 7 -- Sermons. Temptation -- Sermons. Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-04 Aptara Keyed and coded from ProQuest page images 2004-11 Emma (Leeson) Huber Sampled and proofread 2004-11 Emma (Leeson) Huber Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion A SERMON Preached before THE KING AT WHITE HALL On Sunday Nov. 17. 1667. BY RICHARD ALLESTREE , D. D. Chaplain then in Attendance . Published by His Majestie 's Command . LONDON , Printed by J. Flesher , for James Allestree at the Rose and Crown in Duck-lane , Anno Dam. 1667. S. JAMES IV. 7. Resist the Devil , and he will flee from you . THESE words are easily resolv'd into two parts : the first , a Duty ; and the second , to incourage the performance , an assurance of an happy issue in the doing it . The 1. the Duty in these words , Resist the Devil ; the happy issue in those other , he will flee from you . For the more practical and usefull handling of these parts , I shall endeavour to doe these three things . 1. View the Enemy we are to resist , the Devil ; fee his Strengths , and what are his chief Engines , his main instruments of battery , whereby he shakes , and does endeavour to demolish the whole frame of Vertue in mens lives , shatters and throws down all Religious , holy Resolutions , and subjects men to himself and Sin. 2. See what we are to doe in opposition to all this ; and how and by what means we must resist . 3. Prove to them that do resist , the happy issue which the Text here promiseth . First of the first . Though no man can be tempted , ( so as to be foil'd by the temptation ) but he that is drawn away by his own Lust , and enticed , James I. 14. and all the blandishments of this world , all the wiles and artifices of the Prince and God of it , the Devil , are not able to betray one into sin , till his own a Lust conceive that sin , and bring it forth ; Man must be taken first in his own nets , and fall into that pit himself hath digg'd , before he can become the Devil's prey : yet Satan hath so great an hand in this affair , that the Tempter is his name and office , Matt. IV. 3. and the warre which is now before us is so purely his , that we are said to fight b , not against flesh and bloud , ( those nests and fortresses of our own Lusts ) but against Principalities and Powers , against the Rulers of the darkness of this world , against spiritual wickednesses in high places ; that is , against the Enemy here in the Text , the Devil . Now to bring about his ends upon us he hath several means . The first that I shall name is Infidelity . With this he began in Paradise , and succeeded by it ; for he had no sooner told the woman that she should c not surely die , and so made her doubt of , not believe , and consequently not fear , that which God had threatned , but she took of the forbidden fruit , and she did eat , and gave it to her husband too , and he did eat . Now if a Serpent siding with her inclination could so quickly stagger and quite overthrow her Faith ; if she , because she sees and likes a pleasing Object , can , in mere defiance of her own assured conviction , when the Revelation look'd her in the face , and God himself was scarce gone out of sight , straight give credit to a Snake , that comes and confidently gives the lie to God her Maker , offers her no proof at all of what he says , but onely flatters her desires with promises and expectations of she knows not what , a Ye shall not die , but ye shall be as Gods ; if in spite of Knowledge she turn Infidel so soon and easily : 't is no great wonder if that Serpent do , at this distance from Revelation , prevail on men , whose conversation being most with Sense , ( their satisfactions also consequently gratifying of their Sense ) they do not willingly assent to any thing but that which brings immediate evidence and attestation of the Senses , which the objects of our Faith do not , ( especially if it give check to and restrain those satisfactions , as those do ; ) on such men , I say , that do not care , nor use , in things that are against their mind , to apply the Understanding close and strongly to reflect on those considerations which should move assent , and work belief . Considerations which I dare affirm , if with sincerity adverted to , ( if there be no improbity within to trash their efficacy , no fensual inclination cherish'd that must hinder their admittance , as not being able to endure to lodge in the same breast with those persuasions , ) would make Disbelief appear not onely most imprudent , but a thing next to impossible . But in those that give themselves no leisure , have no will thus to advert , 't is not strange if , through Satan's arts , in things of this remote kind they have onely languid opinions , which sink quickly into doubts , and by degrees into flat Infidelity . S. Paul does fetch the rise of unbelief of Christianity from hence , II Cor. IV. 3 , 4. If our Gospel be hid , it is hid to them that are lost ; In whom the God of this world hath blinded their minds : that is , If the Christian Doctrine do not appear to be the truth of God to any , 't is to obstinate persons onely , whom the Devil hath besotted so with the advantages and pleasures of this world , that their affections to these will not let the other be admitted . For , That Carnal prejudice can cast a mist before the mind , or that a bright and glittering Temptation of this world may dazle it so as that it cannot see that which is most illustriously visible , we have this demonstration . Those Works which Christ and his Apostles wrought , which made the whole World , that was Heathen then , so many Millions of such distant Nations as could never meet together to conspire an universal change in their Religions , made them yet agree to lay aside their dear Gods and their dearer Vices , and doe that to embrace a Crucified Deity , a God put to a vile ignominious death , as one worse then the worst of men , and a Religion that was as much hated , counted as accursed as that God of it , He and his Doctrine crucified a like , and a Religion too that had as great severities in its Commands as in its Persecutions , that did it self enjoyn as hard and cruel things to flesh and bloud as they that hated it inflicted , the duties and the punishments equally seem executed on its followers , and a Religion , whose performances had no retributions here but fatal ones , no otherwise rewarded but with fire and faggot , and whose after-promises were most incredible : Those Works that could produce all this had certainly omnipotent conviction in them ; sure we are there must be prodigie of Miracle either in the causes , or in the effect . And yet the Scribes and Pharisees are not wrought on by them . Their carnal Prejudices would not be removed , not by the Finger of God : the mean and despicable , and , as to all their worldly expectations and affections , the unsatisfying condition of our Saviour , had so clouded all his works , and their own pride so blinded them , that they could see no argument in Miracle . Now 't is the Devil , that God of the World , that hath the power of its Glories , and the managery of its temptations , who , by raising these affections , dazles so and blinds the minds of men , that they should not believe . S. Paul affirms it : and 't is plain that Vnbelief is no one's Interest but Satan's . For it is not Man's . Not the Vertuous man's certainly : He 's concern'd as much as Happiness amounts to , to believe there is a God , whose Cares and Providence watch over him , whose Ears and Arms are open to him , whose Bowells yearn for him , whose Bloud did purchase him , whose everlasting Blessednesses do await him . 'T is his Interest to trust that Vertue , which the World so scorns or pitties , was yet worthy God should be incarnated to teach it , die to purifie us into it , and will raise us up again to cro●n it . Neither is this Unbelief Man's real Interest , abstracting from these prejudices of Religion . For if it were Man's real Interest , then it were every man's wisest course to pursue that Interest . But if every man did so , and should persuade himself into Infidelity , and that Religion and a Deity were but dreams or artifices , and so arrive so farr as to have no fear of God , nor sense of Honestie or Vertue , the whole world must needs return into the first confusions of its Chaos : Villany and Rapine would have right . When those Mounds are thrown down , there is nothing that can hinder but that every man may lawfully break in upon and invade every thing . There is no fence to guard thy Coffers nor thy Bed , no nor thy very Breast : rather indeed there can be nothing thine . This is , 't is true , Leviathan's state of Nature ; and 't is so indeed with the Leviathans of Sea and Land , the wilde Beasts of the Deep and of the Desert . But to prevent the necessary and essential mischiefs of this state amongst us Men , He will have Nature to have taught us to make Pacts and Oaths : but if there 's no such thing as Vertue or Religion , then there is no obligation to keep Pacts or Oaths . And why should he observe them that can safely break them ? Here it is indeed that Doctrine ends ; to this their Infidelity does tend . And therefore 't is no Interest of States or Princes . This the Atheist will confess ; Gods and Religions were invented for the mere necessities of Governours , who could not be secure without those higher Obligations , and these after-fears . And are they not kind . Subjects then who , by promoting Atheism , labour to break down that fence which themselves account necessary ? Or are they not good rational Discoursers too , who labour to throw out a thing as false and vain , because 't is necessary ? So necessary sure , that they who weaken these bonds of Religion , quite dissolve those of Allegiance , all whose Sinews are made of those Sacred Ties , which if you untwist , the other Cords are burst as easily as threads of Cobweb . Nay these Doctrines lay Principles that justifie Rebellion and King-killing . For if there 's no such thing as Vertue or Religion , then those are no Crimes . And it is no wonder Treason hath been lov'd , when Blasphemy hath been so . They that hear men droll on God Almighty , raille their Maker , and buffoon with Him , will quickly learn to speak with little reverence of their Superiours . There 's no Kingdome but the Devil 's that can have support from Infidelity ; 't is the Interest of that indeed . His work goes more securely on , when there are no religious apprehensions to check it : allow'd Vice cannot be at ease if it but think those things are true . It is the infinite concern of Wickedness , that the Laws of Vertue and Religion should be onely Spiders webs , Snares for innocent and lesser flies , while venimous Spiders can pass safely through them , and the Wasps can burst them ; are Entanglements onely for the weak , the Phlegmatick and Hypochondriack : and that there should be no God that can bring them to an after-reckoning . They that flatter and betray , that hugg , and then trip up , or that plot villanies and ruines under fair and godly vizards ; must needs be unwilling to believe that there is one who a tries the reins , and sea●●hes hearts , and that will render every one according to his works . The Drunkard , who nor must nor can keep the remembrance of his Cups , cannot endure to apprehend he must be call'd to an account of them . The man whose Lust prevents the Grave , that putrefies alive , and drops by piece-meal into rotten dust ere he return to earth , must needs be loth that there should be a Resurrection , to collect the scatter'd , the foul atomes of his Sin and his Disease , and shew them at that dread Tribunal , before God , his Holy Angels , and Mankind . Such as these are the onely men that are concern'd against Religion . Here we see whose Interest such promote who promote Infidelity . And truly 't is so much the Devil's Interest , that by those very measures that he weakens Faith , he strengthens every sort of Wickedness : by the steps and degrees of Infidelity men ascend towards the heights of Sin : and when they have surmounted all Religious apprehensions , then they are upon the Precipice of Vice. When the Floud-gates are removed , the Torrent must break impetuously . For what is there that can hinder ? Nothing certainly , if present Interest be not able : But 't is plain that Thieves , and Murtherers , and Rebells , in fine , every one whom we call Sinners , do pursue that which they account their present Interest : that therefore , if there were no other , would not be sufficient , since the Devil does make use of that to work with under Infidelity . This indeed he batters , makes his spreading ruines with : therefore S. Paul calls him a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the spirit that works in filiis diffidentiae , saith the Vulgar : in the unbelievers , so it bears : in filiis insuasibilitatis , in the men that will not be persuaded to believe . In these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Possest and agitated by him : 't is he spirits what they doe : their actions are his incitations and motions : In summe , as to wickedness , they are mere Demoniacks . This therefore is his chief and the first Engine . 2. The second Instrument by which he does demolish whatsoever hopes of Vertue we are built up to is Want of Imployment : and in order to this , he hath so far prevail'd on the opinions of the world , that they believe some states of men not onely have no obligation to be busied , but to have no Calling is essential to their condition ; which is made more eminent upon this account that they have no business . Wealth , how great soever , if with an imployment or profession , makes a man onely a more gentile Mechanick : But Riches and nothing to doe make a Person of quality . As if God had made that state of men , far the most generous part of the whole kinde , and best appointed for the noblest uses of the world , to serve no other ends but what the Grashoppers and Locusts do , to sing and dance among the Plants and Branches , and devour the fruits ; and Providence had furnish'd them with all advantages of plenty for no better purposes . Such persons think not onely to reverse God's Curse , and In the sweat of others faces eat their bread , but reverse Nature too ; for Job saith , a Man is born to labour , as the sparks flie upwards ; in his making hath a principle to which Activity is as essential as it is to fire to mount ; from which nothing else but force can hinder it : As if man did doe violence to his making when he did doe nothing ; and it were his hardest work and pressure , not to be imploy'd ; it were like making flame go downwards . I am sure , it is one of the busiest ways of doing Satan's work . Our Saviour in a Parable in the XII . Ch. of S. Matt. from the 43. v. saith , When the unclean spirit is gone out of a man , he goeth through dry places , seeking rest , and findeth none : Then he saith , I will return into my house from whence I came out ; and when he is come , he findeth it empty , swept , and garnished . Then goeth he , and taketh with himself seven other spirits more wicked then himself , and they enter in and dwell there . Where , under the Similitude of a man cast out of his habitation , who , while he wanders through none but desert places seeking for a dwelling , he is sure to meet with none ; but if he finde an house that 's empty , swept and garnish'd , he hath found out not a receptacle onely , but an invitation , an house drest on purpose to call in and to detain inhabitants : He signifies , that when a Temptation of the Devil is repell'd , and himself , upon some working occasion , by a resolute act of holy courage thrown out of the heart ; as he finds no rest in this condition , every place is desert to him , but the Heart of man is indeed Hell to him , for he calls it a torment to be cast out thence , yea he accounts himself bound up in his eternal chains of b darkness , when he is restrain'd from working and engaging man to sin ; so , while he goeth to and fro , seeking an opportunity to put in somewhere , if he finde that heart from which he was cast out , or any other heart , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( so the word is , ) idling , not imploy'd or busied , ( so it signifies , ) such an heart is empty , swept , and garnish'd for him , 't is a dwelling that 's drest properly to tempt the Devil , fitted to receive him and his forces too , prepar'd for him to garrison , and make a strong hold of , whence he cannot be remov'd ; for he takes unto him seven other spirits more wicked then himself , and they enter in and dwell there . No doubt they are the Patron-Guardian spirits of the seven deadly sins , their Tutelary Devils . Some of those good qualities that are the attendants of Idleness you may finde decypher'd in the Scripture . S. Paul says , when people a learn to be idle , they grow tattlers , busie-bodies , speaking things which they ought not . 'T is strange that Idleness should make men and women busy-bodies , yet it does most certainly in other folks affairs . Faction , then which nothing in the world can be more restless , is nurst by it . Where are States so censur'd , so new-modell'd , as at certain of our Refectories , places that are made merely for men to spend their time in which they know not what to doe with ? At those Tables our Superiours are dissected ; Calumny and Treason are the common , are indeed the more peculiar entertainments of the places . In fine , where persons have no other employment for their time but talking , and either have not so much Vertue as to finde delight in talking good things , or not so much skill as to speak innocent recreation , there they talk of others , censure , and back-bite , and scoffe . This is indeed the onely picquant conversation ; Gall is sawce to all their entertainments : and that you may know these things proceed from that old Serpent , they doe nothing else but hiss and bite . 'T is the a poison of Asps that is under their lips which gives relish to their discourses ; 't is the sting that makes them grateful , veni ne that they are condited with . More of the brood of this want of Imployment you may finde at Sodome ; namely , Pride and Luxury : for saith Ezekiel , b This was the iniquity of Sodome ; Pride , fulness of bread , and abundance of Idleness , was in her and in her daughters . And indeed the idle person could not possibly know how to passe his hours , if he had not Delicacies to sweeten some , Wine to lay some asleep , and the solicitous deckings of Pride to take up others : But the studious gorgings of the inside , and the elaborate trimmings of the outside , help him well away with them . Good God! that for so many hours my morning eyes should be lift up to nothing but a Looking-glass ! that that thin Shadow of my self should be my Idol , be my God indeed , to which I pay all the devotions I perform ! And when with so much care and time I have array'd and marshall'd my self , that I should spend as much more too in the complacencies of viewing this ! with eager eyes and appetite surveying every part , as if I had set out , expos'd them to my self alone , and onely drest a prospect for my own sight ! and since Nature , to my grief , hath given me no eyes behinde ; that I should fetch reliefs from Art , and get vicarious sight , and set my back parts too before my face , that so I may enjoy the whole scene of my self ! And why all this ? for nothing but to serve vain Ostentation , or negotiate for Lust , to dress a Temptation , and start Concupiscence . And that the half of each day should be spent thus ! the best part of a reasonable creature 's and a Christian's life be laid out upon purposes so farr from Christian or reasonable ! And truely Luxury will easily eat the remainder up , that sure companion of Idleness . For when the Israelites were in the Wilderness , where they could not eat but by Miracle , and the Rock must give them drink ; yet , having no imployment , they made Feasls : a They sate down to eat and drink , and rose up to play . Nor would eating to the uses of their nature serve them , but they must have entertainments for their wantonness . Had they been imploy'd to get their bread , their labour would have made their morsells sweet : but since God , as the Wise-man saies , sent them from Heaven bread prepar'd without their labour , they must have varieties to sweeten it ; they require him to b prepare a Table also in the wilderness , and furnish them with choice . And although they had the food of Angels , c able to content every man's delight , and agreeing to every tast , and serving to the appetite of the eater , it temper'd it self to every man's liking , and what could they fansy more ? the latitude of creatures , the whole Universe of Luxury could doe nothing else ; in every single morsell they had sorts , Variety , all choice ; as if that Desert had been Paradise , that Wilderness the Garden of the Lord : Yet so coy is Idleness , so apt to nauseate , that they abhor the constancy of being pleas'd . And though they were not sated neither , a he that gather'd much had nothing over , onely to his eating , God as well providing for their Health and Vertue , as necessity , and dieting their Temperance as he did their hunger : yet their very liking does grow loathsome to them . When their bodies were thus excellently well provided for , having no imployment , nothing to take up their minds and entertain their Souls , they require b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meat for their Souls , meat not to serve the uses of their bodies , but to feed their fancies , their extravagant minds . Thus Idleness requires to be dieted . And all this but to pamper and feed high mens inclinations , so to make Temptations irresistible , and by consequence Vice necessary . It were easie to recount more of those ways by which the Devil does make use of mens want of Imployment to debauch their lives , and ruine all the hopes of Vertue in them . S. Jude finds more of its effects at Sodome : a They gave themselves over to Fornication , and went after other flesh , and are set forth for a● example , suffering the vengeance of eternal fire . Indeed these are most certain consequents of not being imploy'd : Quaeritur Aegysthus — is too known an instance : and b great , Holy David is another . But it s dire influence is sufficiently visible in that which it rain'd down upon those Cities . Since it did fulfill the guilt of Sodome , and made Heaven furnish Hell for it , and God himself turn Executioner of fire and brimstone to revenge it ; this shall serve to prove it is one of the Devil's Master-pieces . 3. Next succeed his c fiery darts , as S. Paul calls them , namely , Persecutions , or Calamities of any kind : which he manageth either by inflicting pressures ; and he was so confident of the force of those , that he did tell God he would make d Job curse him to his face with them : or if he find men in necessities and pressures , then by tempting them to get from under them by methods which he shall direct ; and he had such assurance of the strength of this Temptation , that by it he try'd our Saviour , to find out whether he were the e Son of God or no , believing none but he that was so would be able to resist it . Indeed the trials are severe which this Temptation does present , to draw men from their Duty , and to overcome their Constancy : whether it solicite by inflicting punishment , ( as on the Mother and her Children , II Maccab. VII . ) or by offering to withdraw it , if they will submit to their unlawfull terms , ( and so they try'd her youngest son there , ver . 24. ) or at leastwise by some feigned act , some ambiguous words or practices , will pretend compliance , ( so they dealt with Eleazar , Chap. VI. 21. whom they would have had to bring flesh of his own provision , such as he might use without offence , and so onely seem to eat forbidden meat . ) Each of which is as great a trial also , and to stand against them reckon'd up amongst as vigorous acts of Faith , as those that held out in the greatest tortures persecuting malice could invent : Heb. XI . 37. They were ston'd , sawn asunder , were tempted . Now to fetch an instance of the sad success of these , I shall not need to go so farr as to those Persecutions of Antiochus : nor those of the primitive times of Christianity ; when they had no other choices but these , to deliver up their Bibles or their Lives ; either to sacrifice to Idols , or at least procure a Ticket which should certifie that they had done it , or to be themselves an Holocaust , and give those Idols a Burnt-offering with their martyr-flames . Which made the Traditores , Lapsi , the Thurificati and the Libellatici to be so numerous . Through God's blessed mercy there is no use of such instances , as there is no fear of such a trial ; 't is not death to be a Christian now : For if the Son of man or Satan's self should come to try us at those rates , 't were a great doubt whether the one or other would a find Faith upon the earth ; whether they would sacrifice a life to our Religion , who are not content to sacrifice a little interest or pleasure to it ; whether they are likely to b resist unto bloud fighting against sin , who will not resist to tears nor sober resolutions . Alas ! what Religion should we be of , if God should raise a Diocletian , come to tempt us with the fiery trial ? Martyrs as we are to nothing but our Passions and our Lusts ! Nor shall I produce more known and near experiences , when , by reason of such storms of Persecution , men ma●e shipwreck , if not of their Faith , yet of good Conscience . When by order or permissions of Providence they were brought to such a streight , that either they must let goe their possessions or their honesty , acting against Principles , and conscience of Duty ; I shall not remember , how , when God did shake his angry hand thus over them , they fled to the Devil's kindness , and made Hell their refuge , to save them from their Father's rod : how they grew so Atheistical , as to believe a Perjury or other crime greater security , that would preserve their selves and their condition better then all God had promis'd ; were such infidels , that they did rather trust their being here to the commission of a sin , then to the Providence and the Engagements of the Almighty . For indeed what need I instance in these greater cases , where the trial was so sharp , as not to offer any easier choice then this , either to part with Conscience or with all they had ? God knows , we find less Interests will doe : The Devil by no more then this , driving the Gadarens swine into the Sea , was able to drive Christ out of their coasts . You have the story VIII . Matt. from the 28 ver . A legion of those evil spirits did possess two men ; and finding Christ would cast them out , and by that Miracle so farr shew forth his power , that in probability the whole Countrey would believe on him , they fall upon this project to prevent it ; they besought him , if he would cast them out , to suffer them to goe into an herd of swine there feeding ; hoping by destroying them to incense the owners against Christ : and , to try them , he permitted this . The possess'd swine ran violently down into the Lake , and perish'd . Now a man would think the virulency of these Devils , which were so destructive when they were at liberty and not restrain'd , would have endear'd the mercy that had cast them out of the poor men , and came to dispossess the Countrey of them ; and that their astonishment at so great a Miracle would possess them all with reverence and belief of him ; and that they would therefore seise and possess him also , and not let the mercy goe : But , on the contrary , the whole City and Countrey came out to meet Jesus , and , in consideration of the loss of their swine , desire him to depart out of their coasts . Lo here an equal enemy to Christ and all his Miracles , that was indeed too hard for them . The Senate of Hell had no project to keep out Religion like to this , to make Religion thwart an Interest . Rather no Christianity then lose an Earthly satisfaction by it : Rather have the swine then Christ himself . 4. But if he chance to fail in this Assault , ( as by our Saviour he was beaten off ) he hath yet a Reserve , in which he places his last , strongest confidence ; with which he ventured to charge Christ , when it is probable he knew He was the Son of God. a He takes him up into an high mountain , and shews him all the Kingdomes of the earth in the twinkling of an eye , and the glory of them , and says , All these things will I give thee . He thought it was impossible for such a prospect not to make impression on the appetite , raise some desire , or stir one Covetous or Ambitious thought : which if it could but doe , he made no scruple then to clog the Gift with such conditions as that there , All these things will I give thee , if thou wilt fall down and worship me . 'T is said indeed , the a Covetous man is an Idolater : and here we see the God he does doe homage to , and worship . The Devil does require , that those whom he gives wealth to , ( now 't is he that gives it to the Covetous , to all indeed that get it with injustice or with greediness ; ) he requires , I say , that these should pay all their Religion to Himself : and the Ambitious , in however high a place he sets them , must fall down to him . And truly these two dispositions can give worship to no other God but such an one as is b Abaddon , the Destroyer of Mankind . For all the great Commotions of the world , all those Convulsions that tear Provinces and Empires , all Seditions and Rebellions , with those armies of iniquities that attend them , and that wage their designs , which are upheld by legions of villanies as well as men , all the Disturbances of States and Church , are but attempts of Covetous and Ambitious spirits , men that are unsatisfied with their condition , and desire a change , and care not how they compass it : they can charge through seas of bloud and sin , over the face of men and Conscience , to get out of that condition , which they therefore are not well content with , because something they like better beckens their ambitious and their covetous desires . Would you see what one of these will venture at ? When Christ our Saviour was to be betray'd , when a Person of the Godhead was to be deliver'd up and crucified , the Devil had no passion to imploy on that design so fit as the desire of getting money ; and when that desire was once entertain'd , we see he enters a really in person , and possesses such a soul ; and when he is there , he designs no farther but to warm and stir that passion : 't is sufficient fruit of his possession , he hath done enough in such an heart wherein he dwells , if he but keep alive that desire of money : for he knows that will make the man adventure upon any guilt ; for it made Judas undertake to betray Christ. And as for the other passion which the Devil did design the glories of his prospect to give fire to , though he could not stir it in our Saviour , yet he knew it vanquisht him himself when he was Angel. What height is there which Ambition will not flie at , since it made this Spirit aim at an equality with the b Most High ? Heaven it self was not sufficient to content him , while there was a God above him in it . And since this affection peopled Hell with Devils , 't is no wonder if it people Earth with Miseries and Vices . 5. The remaining Trial with which Satan did assault our Saviour , when he tempted him with a Scripture and God's Promises , and sought to ruine him with his own Priviledges : with that also 6. His being a lying spirit in the mouth of all the Prophets ; by which long ago he did destroy an Ahab , in the I Kings XXII . 22. But since by sad experience we know , he ruin'd the best King , purest Church , and most flourishing State , by the same stratageme . But these , with those other which S. Paul does call his b wiles , I must omit ; sufficient hath been said already to inforce the necessity of resisting , which is the Duty , and the next considerable . Resist the Devil : that is , do not you consent to his Temptations : for there is no more requir'd of us , but this onely , not to be willing to be c taken , and led captive by him . For let him suggest , incite , assault and storm us , no impression can be made upon us till we yield , and till we give consent no hurt is done . It is not here as in our other warrs : In those no resolution can secure the victory , but notwithstanding all resistence possible , we may be vanquisht ; yea , sometime men are overprest and die with conquering , and the Victor onely gains a Monument , is but buried in the heaps of his slain Trophies . But in these warrs with the Devil , whosoever is unwilling to be vanquisht , never can be : for he must first give consent to it , and will the ruine : for men do not sin against their wills . Onely here we must distinguish betwixt Will , and then Velleity and Woulding . For let no man think when he commits deliberate iniquity with averseness and reluctancy of mind , allows not what he does , but does the evil that he would not , what he hates that he does ; that this is not to be imputed to the Will , that in this case he is not willing , but here the spirit is willing , but the flesh is weak , and yields through mere infirmity : For , on the contrary , the Devil finds the flesh so strong in this case , that with it alone he does assault the mind , and breaks through its reluctancies and aversations , bears down all its resolutions , triumphs over all that does pretend to God or Vertue in him . Where 't is thus , let no man flatter or persuade himself he does what he would not , when it is plain he does impetuously will the doing it . Let him not think that he allows not , but hates that which he does ; when it is certain , in that moment that he does commit , not to allow that which he does resolve and pitch upon and chuse , to hate what with complacency he acts , or to doe that unwillingly which he is wrought on by his own concupiscence to doe , and by his inward incitations , by the mutiny of his own affections , which the Devil raises , and when it is the mere height and prevalencie of his appetite that does make him doe it , ( as it must be where there is reluctancy before he doe it , his desires and affections there are evidently too strong for him , ) or at last , to hate the doing that which 't is his too much love to that makes him doe ; are all impossibilities , the s●me things as to will against the will , desire against appetite . But do but keep thy self sincerely and in truth from being willing , and thou must be safe : For God expects no more but that we should not voluntarily yield to our undoing . He hath furnisht us with his own compleat armour for no farther uses of a warre , but to encourage us to stand . a Take unto you the whole armour of God , that ye may be able to stand against the wiles of the Devil : and again , Put ye on the whole armour of God , that ye may be able to withstand in the evil day , and having done all , to stand . There is no need to doe more then this , not to be willing and consent to fall ; for no man can be beaten down but he that will fall . It were very easie for me to prescribe you how to fortifie against those Engines of the Devil's battery which I produc'd to you . But that I may not stay upon particulars , directing those whom he prevails upon through want of imployment to find out honest occasions not to be idle ; ( and here it is the most unhappy thing in the whole world , for any man to be necessitated to be vicio as by his having nothing else to doe , and because , while the world accounts it a Pedantick thing to be brought up by rules and under discipline , he cannot learn how to imploy himself to his advantage ) to pass by these , I say , the universal strength against this enemie is Faith. a Your adversary the Devil , like a roaring Lion , goeth up and down seeking whom he may devour ; whom resist steadfast in the Faith. And that not onely as it frustrates all that he attempts by means of Infidelity , but it also b quenches all his fiery darts ; whatsoever bright Temptation he presents to draw us from our Duty , or whatever fiery triall he makes use of to affright and martyr with . For the man whose Faith does give him c evidence and eye-sight of those blessed Promises eye hath not seen , and gives d substance , present solid being to his after hopes , and , whose heart hath swallow'd down those happy expectations which have never entred in the heart of man to comprehend ; what is there that can tempt or fright him from his station ? To make all that which Satan gave the prospect of prevail on such a Soul , the Kingdoms of the earth must out-vie God's Kingdome , and their Gauds out-shine his Glory , and the twinkling of an eye seem longer then Eternity : for nothing less then these will serve his turn , all these are in his expectations . Or what can fright the man whose heart is set above the sphere of terrours ? who knows calamity , how great soever , can inflict but a more sudden and more glorious blessedness upon him ; and the most despiteful cruel usage can but persecute him into Heaven . 'T is easie to demonstrate that a Faith and expectation of the things on earth , built upon weaker grounds then any man may have for his belief of things above , hath charg'd much greater hazards , overcome more difficulties then the Devil does assault us with . For sure none is so Scepticall , but he will grant that we have firmer grounds to think there is another world in Heaven , then Columbus ( if he were the first Discoverer ) had to think there was another Earth ; and that there are far richer hopes laid up there in that other world , for those that do deny themselves the sinful profits and the jollities of this , and force them from their inclinations , then those Sea-men could expect who first adventur'd with him thither . For they could not think to gain much for themselves , but onely to take seisin of the Land ( if any such there were ) for others covetous cruelty ; cold get little else but onely richer graves , and to lie buried in their yellow earth . Nor are we assaulted in our voyage with such hazards , as they knew they must encounter with ; the path of Vertue and the way to Heaven is not so beset with difficulties as theirs was ; when they must cut it out themselves through an unknown new world of Ocean , where they could see nothing else but swelling gaping Death , from an abysse of which they were but weakly guarded , and remov'd few inches onely : and as if the dangerousest shipwrecks were on shore , they found a Land more savage and more monstrous then that Sea. Yet all this they vanquisht for such slender hopes , and upon so uncertain a belief . A weak Faith therefore can doe mighty works ; greater then any that we stand in need of to encounter with our enemy : It can remove these mountains too ; the golden ones that Covetousness and Ambition do cast up ; yea more , it can remove the Devil also , for if you resist him stedfast in the faith , he flies , which is the happy Issue , and my last part . Resist the Devil , and he will flie from you . And yet it cannot be deny'd but that sometimes when the messenger of Satan comes to buffet , though S. Paul resist him with the strength of Prayer , ( which when Moses manag'd he was able to prevail on God himself , and the Lord articled with him , that he might be a let alone , ) yet he could not beat off this assailant , II Cor. XII . 7 , 8 , 9. When God , either for prevention , as 't was there , v. 7. or for exercising or illustrating of Graces , or some other of his blessed ends , gives a man up to the assaults of Satan , he is often pleased to continue the temptation long ; but in that case he does never fail to send assistences and aids enough against it . My grace is sufficient for thee , saith he to S. Paul there . And when he will have us tempted for his uses , ( if we be not failing to our selves ) he does prevent our being overcome ; so that there is no danger on those Trials from their stay . But yet it must not be deny'd but that the Devil does prevail sometimes by importunacy , and by continuance of Temptation ; so that Resistence is not always a Repulse , at least not such an one as to make him draw off and flie . It is not strange to find him siding with a natural inclination , with the bent of Constitution , still presenting Objects , laying Opportunities , throwing in Examples , and all sorts of invitation , always pressing so , that when a man hath struggled long he does grow weary of the service , not enduring to be thus upon his guard perpetually , watching a weak heart which strong inclinations , busie Devils do lay siege to ; and so growing slack and careless , he is presently surpris'd : or else , despairing that he shall be always able to hold out , lays hold upon a tempting opportunity , and yields ; by the most unreasonable and basest cowardice that can be , yields , for fear of yielding ; lest he should not hold out , he will not , but gives up ; and puts himself into that very mischief which he would avoid , merely for fear of coming into it . For which fear there is no reason neither : for 't is not here as in our other Sieges , where , if it be close , continuance must reduce men to necessity of yielding , strengths and ammunitions will decay , provisions fail , and , if the Enemy cannot , their own hunger will break through their walls , make avenues for conquest , time alone will take them ; but in these Spiritual Sieges , one Repulse inables for another , and the more we have resisted , the Temptation is not onely so much slatter , and more weak and baffled , but the inward man is stronger ; Victory does give new forces , and is sure to get in fresh and still sufficient supplies . For a God giveth more grace , saith S. Ja●es : and , b they shall have abundance , saith our Saviour . So that where the Devil after several repulses still comes on with fresh assaults , we may be sure he does discern there is some treacherous inclination that sides with him : and although the man refuse himself the satisfaction of the sin , he sees he hath a minde to it , his refusalls are but saint , not hearty ; though he seem afraid to come within the quarters of the Vice , he keeps , it may be , correspondence with the incentives to it , entertains the opportunities , plaies with the objects , or at best he does not fortifie against him . Now this gives the Tempter hopes , and invites his assaults , and does expose the person to be taken by him . But where he sees he is resisted heartily , his offers are received with an abhorrency , discerns men are in earnest , watch to avoid all opportunities and occasions , and prepare , and fortifie , and arm against him , there he will not stay to be the triumph of their Vertue . We may know this by his Agents , those that work under the Devil , whom he hath instructed in the mysteries of waging his Temptations . Where they are not like to speed ; ( and as to this they have discerning spirits , ) they avoid , and hate , and come not near , but study spite and mischief onely there . The intemperate men are most uneasie with a person whom they are not able to engage in the debauch ; the rudeness and brutality of their excesses are not so offensive to the sober man , as his stayd Vertue is to them ; they do not more avoid the crude egestions , shamefull spewings of their overtaken fellows riot , then they do the shame and the reproch that such a man's strict conversation casts on them , which does in earnest make them look more foul and nasty to themselves . In fine , every sinner shuns the company of those whom he believes Religious in earnest ; 't is an awe and check to them ; they are afraid , and out at it , as their Great Master also is , who when he is resisted must be overcome : and as they that are beaten have their own fears also for their enemies , which are sure to charge close , put to flight , chase and pursue them ; so it seems he also is afraid of a sincere and hearty Christian , for he flies him : so he did from Christ , IV. Matt. ver . 11. and so the Text assures , If you resist him , he will fly from you . And now , although we all did once renounce the Devil and his works , were listed Souldiers against him , took a Sacrament upon it , and our Souls , the immortality of life or miserie , depend upon our being true and faithfull to our selves and oaths , or otherwise ; nor is there more requir'd of us but resolution and fidelity , onely not to be consenting to our Enemies conquest of us , not to will captivity and servitude . Yet as if , in mere defiance of our vows and interests , we not onely will'd the ruine , but would fight for it , we may find , in stead of this resisting of the Devil , most men do a resist the Holy Ghost ; quench not the b fiery darts of Satan , but the c Spirit and his flames , by which he would enkindle love of God and Vertue in them . If he take advantage of some warm occasion to inflame their courage against former fol●ies , heat them into resolutions of a change ; as soon as that occasion goes off , they put out those flames , and choak these heats until they die . If he come in his soft whispers , speak close to the heart , suggest , and call them to those joys of which himself is earnest ; to all these they shut their ears , can hear no whispers , are not sensible of any sounds of things at such a distance , sounds to which they give no more regard , then to things of the same extravagance with the Musick of the Spheres . Nay , if he come with his more active methods , as the Angels came to Lot , send mercy to allure and d take them by the hand , as they did , to invite and lead them out of Sodome ; if that will not , judgements then to thrust them out , as they did also , come with fire and brimstone to affright them ; they not onely , like the men of Sodome , do attempt a b violence and rape upon those very Angels , but they really debauch the mercies , and profane the judgements , having blinded their own eyes , that they might see no hand of God in either : using thus unkindly all his blessed methods of reclaiming them , till they have c grieved him so that he forsake and leave them utterly . As if they had not heard that when the Holy Spirit is thus forc'd away , the evil spirit takes his place , I Sam. XVI . 14. As if they knew not that to those who close their eyes and stop their ears against the Holy Spirit 's motions , till they are grown dull of hearing and blind to them , God does send a spirit of slumber , that they should not see nor hear ; and that for this dire reason , that they may not be converted , nor be sav'd . a Five times he affirms it in the Scripture . Yea , once more , in words of a sad Emphasis , II Thes. II. 12 , 13. He sends them strong delusions that they may believe a ly , that they all may be damn'd who believe not the truth , but have pleasure in unrighteousness : and that , because they received not the love of the truth , that they might be sav'd . Blessed God! Is it so easie for such sinners to believe and be converted , that thy self shouldst interpose to hinder it , and hide the possibilities of mercy from their eyes , that they may never see them , nor recover ! What can then become of those for whom God does contrive that they shall not escape ? when instead of those bowels that did make him b swear he would not have the sinner die , but would have him return and live , he puts on so much indignation at such sinners , as to take an order they shall not repent , and take an order that they shall be damn'd . And yet all this is onely to those men , who , being dull of hearing the suggestions of the Spirit , and not willing to give entertainment to his holy motions , grieve him so , that they repell and drive him quite away ; and so by consequence onely make way for the Devil : Whereas there are others that directly call him , force him to them , ravish and invade occasions to serve him . Some there are that study how to disbelieve , and with great labour and contrivance work out arguments and motives to persuade themselves to Atheism : Others practise , discipline , and exercise themselves to be engag'd in Vice. Some dress so as to lay baits , snares , to entrap Temptation , that they may be sure it may not pass them : Others feed high , to invite , and entertain the Tempter , doe all that is possible to make him come , and to assure him that he must prevail , when they have made it most impossible for themselves to stand and to resist . Some there are indeed whom he does not overcome so easily , but is put to compound with them , takes them upon Articles : for when he would ingage them to a sin to which he sees they have great inclinations , with some fears , he is fain to persuade them to repent when they have done ; to lay hold upon the present opportunity , and not let the satisfaction escape them , but be forry after , and amend . For where these resolutions of Repentance usher in transgression , there we may be sure it is the Devil that suggests those resolutions . But if he can get admittance once thus , by prevailing with a person to receive him upon purposes of after-Penitence ; he is sure to prosper still in his attempts upon the same condition : for Repentance will wash out another sin , if he commit it ; and so on . And it is evident that by this very train he does draw most men on through the whole course of sin and life : for never doe they , till they see themselves at the last stage , begin repenting . When they are to grapple with Death's forces , then they are to set upon resisting of the Devil : and when they are grown so weak that their whole soul must be employ'd to muster all its spirits , all their strength , but to beat off one little spot of phlegm , that does besiege the avenues of breath , the parts of life , and sally at it , and assault it , once , again , and a third , many times , and yet with all the fury of its might cannot break through , nor beat off that little clot of spittle ; when it is thus , yet then are they to a wrestle with , and conquer Principalities and Powers , all the Rulers of the utter darkness b , pull down the strong holds of sin within , cast down imaginations , and every high thing that did exalt it self against the knowledge of God , and bring into captivity every thought to the obedience of Christ ; and with those feeble hands that they are scarcely able to lift up in a short wish , or prayer , they must doe all this , resist the Devil , and take Heaven by force . Now sure to put it off to such a fatal season is a purpose of a desperate concern . In God's Name let us set upon the doing it while there is something left of Principle and vigour in us , ere we have so griev'd God's Spirit , that he do resolve to leave us utterly , and before the Devil have so broke us to his yoke , that we become content and pleas'd to doe his drudgery . We deceive our selves if we think to doe it with more ease when Constitution is grown weaker ; as if then Temptations would not be so strong : for the Habits will be then confirm'd , Vice grown Heroicall , and we wholly in the a power of Satan , dead and senseless under it , not so much as stirring to get out . But if we strive before he have us in his clutches , we have an enemie that can vanquish none but those who consent to , and comply and confederate with him , those that will be overcome : so that if we resist , he must be conquer'd ; and Temptation must be conquer'd too , for He will flie , and then by consequence must cease to trouble and molest us . This is the sure way to be rid of Temptations , to put to flight the great Artificer and Prince of them , subdue and overcome Him and our selves : To b him that over cometh thus Christ will grant to sit with him on his Throne , as He also overcame , and sat down with his Father on his Throne . To which , &c. FINIS . Notes, typically marginal, from the original text Notes for div A23771-e150 a ●er . 15. b Ephes. ● . 12. c Gen. III. 6. a Gen. III. 4 , 5. a Jet . XVII . 1 a Ephes. II. 2. ●oh . III. 36. a Job V. 7. Ver. 44. 45. a Matt. VIII . 29. b Luk. VIII . 31. a I Ti● ▪ V. 13. a Rom. ●I . 13. b Ezek. XVI . 49. a Exod. XXXII . ● ▪ b Psal. LXXVIII . 19. 25. c Wised . XVI . 20 , 21. a Exod. XVI . 18. b Psal. LXXVII . v. 18. a Ver. 7. b II Sam. XI . 1 , 2. c Ephes. VI. 16. d Job I. 11. e IV. Matt ▪ 3. a Luke XVIII . 8. b Heb. XII . 4. a IV. Mar● 8 , 9. a Eph. V. 5. b Revel . X. 11. a John XIII . 2 , 27. b Isa. XIV . 14. a IV. Matt. 4. b Eph. VI. 11. c II Tim. II. 26. a Eph. VI. 11. 13. a I Pet. ● 9. b Eph. VI. 16. c Heb. XI . 1. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. XI . 1 a Deut. IX . 14. a Jam. IV. 6. b Matt. XXV . 29. a Acts VII . 51. b Ephe● . VI. 16. c I Thess. V. 19. d Gen. ●IX . 16. b Ver. 4 , 9. c Ephes. ● . 30. a Isa. VI. 9. Matt. XIII . 14 , 15. Joh. XII . 40. Act. XXVII . 26. Rom. XI . 8 ▪ b Ezek. XXXIII . 11. a Eph. VI. 12. b II Cor. X. 4 , 5. a Act. XXVI . 18. b Rev. III. 21.