Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

SATANAE STRATAGEMATA. THE XXIX. SERMON.

2 COR. 2.11.

Lest Satan should get an advantage of us: for we are not ignorant of his de∣vices.

Right Honourable, Right Worshipfull, &c.

SCaliger hath long since set forth an excellent worke de e∣mendatione temporum, but wee need rather bookes de e∣mendatione morum. For in this Chrisis of distempered hu∣mours, such is the condition of most hearers, that the Minister of God, though upon good warrant from his text, can hardly rebuke the publike enemies of Church or State, but hee shall procure private enemies to himselfe. Every one is jealous that something is said or meant by our Pauls against his great Dia∣na. If he stand for, or be inclinable unto the new, or newly taken up expres∣sions of devotion, he suspects the Preacher glanceth at him under the name of a temporizer, or symbolizer with Papists. If hee bee averse from such customes and rites, hee conceiveth himselfe to bee taxed under the name of a refractary Non-conformitant. If hee make any great shew of religi∣on, hee thinkes himselfe pointed at in the reproofe of an Hypocrite; if lit∣tle or no shew, hee feeles himselfe galled in the reprehension of the pro∣phane worldling. If hee rellish the leaven of Arminius, he takes himselfe to bee wounded through the Pelagians; if of Cartwright, through the Brow∣nists; if of Cassander, or the Catholike Moderatour, through the luke∣warme Laodicean sides. Yet I have met with an enemy, through whose sides I am sure no man will hold himselfe wounded, whose part no man will take, whose quarrels no man will owne, against whom it is lawfull to cast not onely fiery, but also poysoned darts,

Tincta Lycambaeo spicula felle—

whom to particularize is discretion; to stigmatize, moderation; to curse to the deepe pit of hell, piety; to hate with a perfect hatred, the top of Chri∣stian charity: I meane the grand enemy of mankind, whose name and spi∣rituall snares you heare of in the reading of my text; but through Gods helpe shall see, and handle them, and pull them asunder in the explication and application thereof.

a 1.1Chabryas was wont to say, that hee was the best Commander in warre who best understood his enemies. For knowing wherein their strength con∣sisted, he could prepare against it; and being acquainted with the maner of their fight, he could discipline his souldiers accordingly; and having good in∣telligence what courses they meant to take, hee could prevent them there∣in, and alwayes worke upon the advantage. As in all other sciences and arts, so in the military profession there are certaine axiomes, maximes, or generall rules: whereof the first is,b 1.2 Whatsoever is good for our ene∣mies is alwayes hurtfull to us; for his gaine is our losse, his rise is our fall, his honour is our infamy, his helpe is our hinderance, his devices are our snares, his plots are our traps, his inventions are our circumventions. Wherefore it cannot but be a matter of great importance to all that fight under the ban∣ner of Christs crosse against Satan and all his infernall forces, to bee infor∣med out of Scripture, and the observations of the best experienced souldi∣ers in our spirituall warfare, wherein our ghostly enemies strength lyeth, after what manner hee assaulteth us, and what are his usuall stratagems whereby hee most prevaileth; ut praemoniti, simus praemuniti, that being forewarned of them, wee way bee forearmed against them. To which end, among others, I pitched my serious thoughts upon this passage of Scrip∣ture; wherein one of Christs Worthies, who in his time fought many noble battailes, and was more than conquerour in them all, advertiseth the Corin∣thians of a designe that Satan had upon them, viz. by the rigour of their se∣verity to cast away one of the members of their Church, whom they had cast out of their congregation for his incestuous match.* 1.3 There was great reason the Elders and Governours at Corinth should be exasperated against this delinquent,c 1.4 qui primus nitorem ecclesiae tam turpi notâ maculasset, who was the first that blemished that Virgin Spouse of Christ: and therefore having received warrant from the Apostle to proceed against him, they draw out their sharpe sword of excommunication, and presently cut him off from their assemblies; never thinking they could doe enough to manifest to the world their detestation of so foule a fact, and fouler a scandale. Here∣upon the common adversary worketh, hardening their hearts more and more by a colourable pretence of zeale, and locking up their eares against the prayers, and shutting their eyes at the teares and lowest submission of this disconsolate penitent; that so hee being out of all hope of restituti∣on to his former state, might runne some desperate course. And very like it was that Satan would have gone beyond them all, had not the Apostle de∣scried this his subtle device, and discovered it unto them in this clause of his letter, which carryeth this sense:

* 1.5

My beloved brethren at Corinth, it grieveth mee to write any thing to you to grieve you, who are the crowne of my joy; and therefore I wrote heretofore more smartly against him who troubled you, that I might make

a trial of your love towards me, in vindicating the honor of your Church, my plantation; and you have abundantly testified your obedience to me, and zeale for the Gospel, by putting him from among you, who brought an obloquy upon you, and blasted the fruits of my labours. But now the case is much altered, hee is not what hee was, he swelleth not with pride, but is fallen away with griefe, and will undoubtedly sinke in despaire, if you reach not out your hand of compassion to save him from drowning in a sea of salt teares. Wherefore things standing thus with him, let my pen which gave the wound, heale it; and if upon my former letter, to shew your obedience to mee, you bound him with an anathema to con∣firme the same, upon this letter release him: Una eadem{que} manus vulnus opem{que} ferat. If I forgave others for your sake, forgive him now for my sake, or at least for your owne sake, lest the common adversary make an advantage of your zeale for the Church, to maime it; and abuse that power which God hath given you for edification, to the destruction of one, who before was, and after reparation may bee a living Temple of the holy Ghost.

The words containe in them a wise prevention of a subtle circumventi∣on; wherein I observe

• 1 A caution,* 1.6
• 2 A reason.

The caution most seasonable, lest Satan should get an advantage.

The reason most forcible, for wee are not ignorant of his devices.

In the former wee are to take speciall notice,

• 1 Of the caveat put in, ne circumveniat.
• 2 Of the party against whom it is put in, Satanas.
• 3 Of the parties in whose behalfe it is put in, nos.

• 1 Him.
• 2 You.
• 3 Mee.

The reason is drawne from two heads,

• 1 The cause of the danger, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, They are devices.
• 2 The notice thereof, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Wee are not ignorant of them.

First, of the caution: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some render these words, lest Sa∣than should usurpe upon you; and they give this reason, because, say they,d 1.7 Satan hath no right to any place; wheresoever hee getteth footing hee is an in∣truder and usurper: like Antiochus surnamed Hierax, the Hawke, who had no estate or patrimony left him, but preyed upon others territories, and by rapine patched out a kingdome to himselfe. Others read, lest Satan cir∣cumvent

us, agreeably to the circumstances of the place, and the practice of the devill; who being demanded by God,e 1.8 from whence he came, answered, from compassing the earth; & cur circuit, nisi ut circumveniat? why doth he compasse the earth, but to circumvent us? Circumvention is more easily understood, than prevented or avoided. A Wrestler who can circumvenire, come about his adversary, taketh hold where hee list to his best advantage: in a duell fought on horse-backe, hee that can nimbly turne his beast, and circumvenire, come about his Antagonist, hee striketh him at pleasure: when a passenger is met by a theefe at every turne, he is properly circum∣vented: when a city is environed and begirt with a puissant army, that is circumvented, there is no hope to escape. By which few instances you may perceive how apt this phrase is to expresse the great danger of Satan his temptations. Yet the Kings Translation (lest Satan get advantage of us) commeth neerest to the Greeke Etymology, which imports, to have more or the better, to gaine over and above: and Oecumenius the Greeke Scho∣liast descanteth upon this signification of the word after this manner:* 1.9 Doth not Satan gaine over and above, when hee gaines upon us both wayes, when hee getteth an advantage of us both by sinne and repentance, both by vitious pleasures, and by godly sorrow? as hee would have done upon this Corin∣thian, whom first hee perswaded to make an incestuous match, to satisfie his lustfull desires; and after hee felt the smart of his sinne, and severe cen∣sure of the Church, hee wrought upon his sorrow, and sought to drive him into desparation.

But why doth the Apostle say, lest hee get advantage of us? was Saint Paul in any danger, or had Satan any designe upon him? We may piously conceive that Saint Paul joynes himselfe with them, because hee esteemed all those whom hee begot to Christ by the Gospell, no other than his own children; and the Father cannot but suffer in the losse of his childe. Thef 1.10 shepheard must needs be endamaged when any of his flocke is diminished.g 1.11 Who is offended, saith Saint Paul, and I burne not? yet this is not all, Saint Paul was further interessed in this businesse than so: for the Corinthians had excommunicated this incestuous person by order from the Apostle himselfe, and therefore if he had miscarried, Satan had made his advantage upon all: upon the incestuous person, whose soule hee would have ruined; upon the Church, which hee had maimed of a member; upon the Corinthi∣ans, and S. Paul himselfe, under whose hands this patient had beene so roughly handled, that hee died in the cure. These were Satans reaches, or as they are here called, devices; which he could not carry so closely, but that the Apostles vigilant eye descryed them: for, saith hee,

Wee are not ignorant of his devices. Did the housholder know what night the thiefe would come to rob him, he would certainly guard his house: did the birds know a snare were laid for them, would they come neare it? were the fishes aware that a net were spread for them, would they run into it? had the souldiers certaine notice of an ambush set for them, would they bee surprized? Loe here, beloved, snares of temptation, nets of circumventi∣on, ambushes of destruction, prepared by a most subtle enemy, and wee are not ignorant of them; if then we be taken, entangled, or surprized, can we lay the blame upon any thing but upon our carelesse and retchlesse fol∣ly?

Could wee plead with him in the Poet,

Non expectato vulnus ab hoste tuli;

I was wounded by a dart I was not aware of, our case deserved some com∣passion: but when wee know our enemy, and are foreshewed what fiery darts hee prepareth for us, and when and how hee will cast them at us, if we receive our deaths wound, our blood must needs bee upon our selves.

Satan assaults us two maner of waies, by his lions paw, & by his serpents sting; by open force, and by cunning sleights; by the one in time of persecu∣tion, by the other in time of peace: of the latter the Apostle here speaks, say∣ing, wee are not ignorant of his

Devices. Devices are subtle meanes to compasse our ends, such as are trickes in gaming, fallacies in disputing, sleights in wrestling, mysteries in trading, policies in state, and stratagems in war; the enemy of our soule is full of them:

—cui nomina mille, Mille nocendi artes.—

Lypsius hath written of all the warlike engines used by the ancients, and Ve∣getius of their military policies and Captaine-craft; but never any yet was able to recount, much lesse describe all Satans poliorcetickes and stratagems. Some of the chief and most dangerous, partly out of scripture, and partly out of experienced souldiers of Christ, I purpose to acquaint you with at this time.

1. The first stratagem, policy, or device of Satan is, To observe the na∣turall constitution of every mans minde and body, and to fit his temptations thereunto. For hee knoweth well, that as every plant thrives not in every soyle, so neither every vice in every temper and complexion. Though there bee in every man a generall aversenesse from good, and propension to evill; and albeit nature, as it is corrupted since the fall, bee a step-dame to all vertue, and a mother to all vices, yet shee is not equally affected in eve∣ry one, to all her owne children. Some ill conditions are more incident to some climats, to some countries, to some families, than others. The Ea∣sterne people were for the most part given to sorcery, the auncient Jewes to idolatry, the Greeks to curious heresie, the Latine Church to superstition. Unnaturall lust seemeth to bee naturalized in Italy, pride in Spaine, levity in France, drunkennesse in Germany, gluttony and new fangled fashions in great Brittaine. Ambition haunteth the Court mostly, faction the Univer∣sity, luxury and usury the City, oppression and extortion the Countrey, bribery and forged cavillations the Courts of justice, schisme and simony the Church. Pliny writeth of some families, that they had privie marks in their bodies, peculiar to those of that line; the like may bee found in mens mindes: and every one herein is like the Leopard,

Cognatis maculis parcit fera:

heeh 1.12 favoureth his owne spots. These spots Satan curiously marketh, and accordingly frames his suggestions: hee observes our walkes, and spies our usuall haunts, and there sets gins for us. As the Mariner marks the wind, and

accordingly hoiseth up or striketh saile: or as the cunning Oratour learneth which way the Judge propendeth, and ever draweth him where hee seeth him comming on; so the Devill maketh perpetuall use of the bent of our nature to helpe forward his temptations, rightly considering that it is a very easie matter to bow a tree the way it bendeth of it selfe, to cast a bowle swiftly downe the hill, to push downe a wall where it swaggeth already, to trip up his heeles whose foot is sliding. Hee would finde it a matter of some difficulty to tempt a flegmaticke man to quarrelling and contention, a cholericke man to sloath and sluggishnesse, a melan∣choly man to excesse of mirth, a man of a sanguine complexion to over much sorrow, because the byas of their constitution carryeth them to the contrary affections. What then doth this crafty Sinon? hee creepeth into the bosome of the cholericke man, by adding fuell to his naturall fire, and whetting his desire of revenge; of the sanguine, by preparing a sweet bit for his liquorish taste; of the flegmaticke, by making a downe bed for him to sleepe in it securely; of the melancholy, by opening a spring to pensive thoughts, and driving him along upon a full streame of sorrow into the gulfe of despaire.

2. The second stratagem, policy, or device is, To observe our naturall abilities and endowments, and accommodate his temptations thereunto. Like a cunning Poet hee fits every actour with a part agreeable. Ex quolibet lig∣no non fit Mercurius, Every piece of timber will not serve to carve Mercu∣ry on; neither is every man fit to make an Arch-traytour or Hereticke. He that will bee the ring-leader of rebellion, had need bee a man of great parts and power. Such was Jeroboam in Israel, Cyrus the younger in the Per∣sian state, Arbaces in the Assyrian, Alcibiades and Themistocles in the Athe∣nian, Hannibal in the Carthaginian, the Gracchi, and Marius, and Cinna, and Sylla, and Catiline in the Romane state. None but a man of a curious wit, and a prying Spirit into the secrets of nature, would busie himselfe in a∣strologicall and magicall speculations: Satan therefore finding Zoroastres of old, and Cornelius Agrippa of late, fitted for this purpose, used their braines and pennes, under the title of naturall magicke, or hidden philoso∣phy, to commend sorcery, figure-casting, and negromancy to the world. When Absalom went about to dispossesse his Father, a wise and puissant Prince, of his kingdome, hee needed a man of a deeper reach than his owne to be his Counseller: therefore Satan sends him Achitophel, the cunningest Politician that age afforded, whose ungodly Maximes and state Apho∣rismes, fit for no Court but Lucifers in hell, passed by tradition for the most part, till that Florentine monster Nicolaus Machiavel committed them to writing. The invention and maintenance of heresie is no work of a dull wit or illiterate apprehension; which the Father of lies and all falshood under∣standing, employed the subtilest Philosophers to devise and defend im∣pious novelties against the Orthodoxe faith. In which regard Tertullian fitly tearmeth Philosophers the Patriarches of Heretickes; from whom we may derive the pedegree of Arrius, and Sabellius, and Coelestius, and Pelagi∣us, the fragments of whose works yet extant in the Fathers writings, shew the subtlety of their wits, and their excellent skill in sophistry. Neither was Servetus much inferiour to Arrius, nor Socinus to Coelestius, nor Gentilis to

Sabellius, nor Arminius to Pelagius, who in our dayes have uttered some of their wares at second hand, setting onely a new glosse of words upon them. As Phillis in the Poet pitifully complaineth against Demophoon for flying away from her in the fleet of ships shee furnished him withall:

i 1.13Remigium{que} dedi quo me fugiturus abires: Heu patior telis vulnera facta meis.

so the Church and University have just cause to exclaime against her owne children of eminent parts, that they have given her the deepest wounds by those weapons of art and authority wherewith shee armed them.

The third stratagem, policy or device of Satan is, To accommodate his temptations to mens outward estate, condition, and place; which much swayeth either way. For you shall seldome heare of a man in high honour hum∣ble, or in disgrace proud; in prosperity distrustfull, or in extreme misery hopefull; in wealth discontent, or in poverty patient; in abundance tempe∣rate, or in want luxurious; in health and strength mortified, or in sicknesse lustfull. Had not the Philosopher, in the second of his Rhetorickes, taught us what impressions these outward things make upon the minde, we might have read it in the Greeke and Latine proverbs, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Honores mutant mores. Who knoweth not that tyranny is often incident to sove∣raignty, ambition to nobility, oppression to power, insolency to wealth, and luxury to abundance, as contrary vices to contrary fortunes? Whereup∣on the subtle spye of mankinde suggesteth evill motions, agreeable as well to our outward estate as our inward qualities: hee shooteth his poysoned ar∣rowes alwayes with the winde, that they may bee carried with a double force, the motion of the ayre and the strength of his arme; and hard it is if he prevaile not, when both our natural temper and parts, and our outward con∣dition and calling helpe forward his attempts against us. Adam was no soo∣ner made by God a Prince on earth, but he tempteth him to aspire higher, even to bee like God himselfe the King of heaven; and this temptation ta∣keth, because it well suted with Adams present honour and happinesse. Nimrod was a mighty man, Satan therefore tempteth him to violence and tyranny; and his temptation taketh, because it met with a fit subject. Ne∣buchadnezzar was a great, puissant, and magnificent Prince, Satan there∣fore tempteth him to pride and vaine-glory; and this temptation taketh, be∣cause it was sutable to the high quality of that Monarch. Joab was a great Commander in warre, Satan therefore tempteth him to a bloody revenge on Abner his competitor; and this temptation taketh, because it fitted so well Joabs profession and present discontent. Haman was King Asuerus his favourite, and could ill brooke any to rise in the Kings Court, Satan therefore tempteth him to envie Mardocheus, and lay a plot to destroy him and all the Jewish nation; and this temptation taketh, because it sorted well with the proud stomacke of that Princes Minion. To conclude with the worst of all men, Judas; Satan saw that hee had the bagge, and was basely covetous, repining at any extraordinary expence, even upon his Masters person, therefore hee tempteth him by mony to betray his Master; and this temptation took, because it so well agreed with Judas his disposition

and employment. Eutrapeles, as it seemeth, had good experience how mens inward mindes changed with their outward garbe: for,

—Cuicun{que} nocere volebat Vestimenta dabat pretiosa:

if he had aspleen at any, and intended to ruine them, he sent them rich & cost∣ly apparrel; not doubting but after they had put it on, they would withall take upon them, and by their insolent carriage bring themselves into danger. We cannot but smile when we read of Bucephalus, that when he had on his rich caparisons, and held his golden bit between his teeth, he would suffer none to mount upon him but Alexander; but when he was out of his costly trap∣pings any Page or Lackey might backe him. Have wee not greater reason, I will not say to laugh at, but to pitty the folly of most men, who, accor∣ding to the words of the Psalmist,k 1.14 being in honour have no understanding, but may bee compared to the beast that perisheth? Their purple robes are no sooner on but they reflect upon their owne worth and wisedome, and tram∣ple those who were before their equals, under foot.

4. The fourth stratagem, policie, or device is, To tempt us by method, beginning with questionable actions, thence proceeding to sinnes of infir∣mity, from them to wilfull transgressions, after to heinous crimes, and last of all to obstinacy and finall impenitency. No wooll or cloath is dyed pur∣ple or scarlet at the first, but after divers tinctures, at the last taketh that deepest dye: so doth the soule scarlet and crimson sinnes, after many lesser faults of an inferiour dye or staine.

i 1.15Nemo repentè fuit turpissimus:

No man at one leap gets up to the top of all impiety: therefore Satan takes him by the hand and leads him by these severall steps;

• 1 An evill motion, plot, or designe.
• 2 The entertainment of it with some kind of approbation.
• 3 A determination to pursue it.
• 4 A vitious action.
• 5 An evill habit or custome.
• 6 The defence or justification of his wicked course.
• 7 Glorying in it, and in a reprobate sense.

Hee that hastily turnes the pegge to winde up a treble to his pitch, will sooner breake the string than tune it; but if hee straine it up by little and lit∣tle, hee bringeth it without danger to the height. Had Satan at the first dash tempted Saint Peter to forsweare his Master, and curse himselfe, doubtlesse the Apostle would have abandoned the suggestion, and defied the tempter; who yet wrought upon him by degrees, and at length obtained his end. First hee cooleth his zeale, perswading him not to runne upon danger; but if he were resolved to see what would become of his Master, to follow him afar off: when hee comes slowly to the high Priests pallace, hee sets a damo∣sell

upon him to question him, and upon a light apprehension of danger he gaines from him an unadvised deniall; after, upon greater feare, a double and treble abnegation; in conclusion an oath, to make good his former de∣nials. If this grand Impostor of the world, and cunning supplanter of soules meet with a man of a strict conscience, who endevoureth to walke upright∣ly before God; first he tryeth to bring him to venture upon questionable actions, such things as may beare a dispute whether they are sinnes or no, as statute usury (to take eight in the hundred): legall simony (to buy the next advowson of a living, the Incumbent lying desperately sicke): customary sacriledge (to pay a certaine rate for the tithe, though far lesse in value than the due.) If hee get thus much ground of him, hee easily presseth him for∣ward to commit some undoubted sinnes, but small in the kinde; as to let his eyes range about vaine objects, to entertaine a wanton thought for a while, to keepe from Church in foule weather, to salve a fault with a hansome ex∣cuse, to mis-spend an houre or two with a friend in a Taverne: after Satan hath gained thus much of him, hee will easily draw him from making little account of small sinnes, to make small account of great. For as the wimble bores a hole for the auger, so lesse sinnes make way for greater; idlenesse for wantonnesse, lust for adultery, wrath for murder, lying for perjury, er∣rours for heresies, good fellowship for drunkennesse and all wickednesse. Milo by carrying a calfe at the first, and after a bullocke, was able in fine to beare an oxe. And it is storied of Mithridates King of Pontus, that by ta∣king weak poysons at the first, & by degrees stronger, in the end he brought his body to that temper, that no poyson could worke upon him.

Effecit poto Mithridates saepe veneno, Toxica ne possint saeva nocere sibi.

Thus custome in small sinnes at the first, and in greater after, makes us in the end insensible of all. This rule of Satans method extendeth farther than private corruption in mens mindes. For thus sensim sine sensu, tyranny, he∣resie, and superstition overran the greater part of the Church. The Bishop of Rome in the beginning contended but for a bare primacy of order, which considering the great power of that City, being the seat of the Empire, was without much difficulty yeelded unto him: after hee pretends to a lit∣tle more, viz. receiving the last appeales from the sentence of the other Patriarchs; this Sozimus stickled for, alledging for it a Canon of the Coun∣cell of Nice, which the African Bishops proved to be forged. By Boniface the third his time he durst to put in for the title of Universall Bishop, which hee obtained, thoughm 1.16 with much adoe, through the Emperour Phocas his meanes, who murdered his Master Mauritius. By vertue of this title his successour Vitalianus tooke upon him to give spirituall lawes to the whole Church; and after him Pope Hildebrand to give temporall lawes to Kings and Princes, to depose them at pleasure, and to dispose of their crownes. As tyranny, so superstition and Idolatry stole pedetentim into the Church. First to confirme Christians in the faith of the resurrection, and to encourage them to constancy in their holy profession, in the Church Liturgy there was some commemoration made of the dead; after this com∣memoration

succeeded anniversary panegyrickes in their commendation soone after, publike giving thankes to God for them by name; and last of all, direct invocation of them. In like manner grosse Idolatry crept into the Church. First images and pictures of Saints were used in private for me∣mory, history, or ornament onely; after, upon the like colour of pretence in St.n 1.17 Gregories dayes they were brought into the Church, with an ex∣presse prohibition of worshipping them. In the next age the worship of them was enjoyned by Pope Adrian in the second Synod at Nice; yet not for themselves, but respectively onely in regard of that which they repre∣sent: but now in our age, since the Councell of Trent, it is the tenent of the Roman Church, that Images are to be worshipped for themselves,o 1.18 Ut in se considerantur, non tantum ut vicem gerunt exemplaris; and far∣ther the Heathen goe not in their Idolatry, nor the wiser of them so farre.

5 The fift stratagem, policy or device of Satan is to bring us from one ex∣treme to another: when our heart smiteth us for any grievous sinne out of detestation thereof, unlesse we walke circumspectly we are easily carried to the opposite vice. With this engine Satan maketh great batteries upon ma∣ny weake Christians, not onely because it is a hard thing to hit the middle, but because we are apt to thinke that the extremest opposition to that vice which lieth heaviest upon our conscience is the worke of grace in us, not considering that vices are not only opposed to vertues, but to vices also. Our way to heaven is like the course of a ship in the Sicilian sea betweene two rockes called the Symplegades, the one lying on the right hand, the o∣ther on the left; betweene which the channell is so narrow, that few seeke to decline the one but they dash on the other.

Incidit in Scillam qui vult vitare Charybdim.

As those that goe upon ropes, or passe over a narrow bridge, if they be not exceeding carefull, when the body swayeth or the foot slippeth one way, by hastily leaning too far the other way they fall irrecoverably: so if we be not very watchfull over our wayes, in declining one vitious extremity, ere we are aware we passe the middle, and are upon the other. I need not goe farre for an instance; this Corinthian, before he fell into this snare of Satan, was puft up in pride, and sinned presumptuously; but after the heavie cen∣sure of the Church for his incestuous marriage, and the remorse of his owne conscience for it, he fell into the contrary extreme, took on so far, and plun∣ged himselfe into so deepe sorrow, that he was in great danger to be swal∣lowed up in the gulfe of despaire. Demea offended not so much in rigour to∣wards his children at the the first, as afterwards in indulgency when he felt the smart of his own rod. None usually so exceed in mirth, and run into that riot of pleasure as melancholy men when they are out of that humour. This stratagem serves Satans turne as well in matter of faith as maners. For as vi∣ces are in both extremes, and vertue in the middle; so oftentimes errours in doctrine are in both extremes and truth in the middle: by over-reaching against one heresie we wrong the truth, hurt our selves, and fall upon the errour in the other extreme. St.p 1.19 Basil in his heat of opposition to Sabelli∣us his heresie, was transported so farre, that he came within the Verge of the

opposite heresie, and uttered some inconvenient speeches concerning the Trinity. St. Austine likewise in his zeale against the Pelagians, who sleight∣ned baptisme, went too farre in urging the necessity thereof, pronouncing all children that died unbaptized to be damned. And how many are there among us, who out of hatred of the Antichristian tyranny, condemne all Ecclesiasticall Hierarchy? out of detestation of superstitious rites, dislike even decent ceremonies? in opposition to garish and idolatrous trimming of Temples, are brought to dis-allow all cost in adorning and beautifying Christian Churches?

6 The sixt stratagem, policy or device of Satan is to turne himselfe into an Angell of light, and thereby to perswade the children of light that his suggestions are the motions of Gods holy Spirit. This he attempteth and often effecteth by observing what gifts and graces are most eminent in Gods children, and to what actions of piety or charity they are most ad∣dicted, and subtilly, under the colour and resemblance of these, drawing them to those neighbour vices that seeme to have most affinity with their Christian perfections: like as if a cunning Lapidarie should insinuate into the company of a rich Merchant, and getting a sight of his cabbinet of Jewels, should cheat him with counterfeit stones in stead of them. To dis∣cover this plot of Satan more apparently:

• 1 Religion is a true jewell, Superstition a counterfeit:
• 2 Humility a jewell, Pusillanimity a counterfeit:
• 3 Spirituall wisedome a jewell, Worldly policy a counterfeit:
• 4 Magnificence a jewell, Prodigality a counterfeit:
• 5 Tendernesse of conscience a jewell, Scrupulosity a counterfeit:
• 6 Severity a jewell, Cruelty a counterfeit:
• 7 Clemency a jewell, Indulgence a counterfeit:
• 8 Zeale a jewell, Indiscreet fervour a counterfeit:
• 9 Diligent search into divine mysteries a jewell, curiosity a coun∣terfeit:
• 10 Inward peace a jewell, Carnall security a counterfeit:
• 11 Confidence in God a jewell, Presumption a counterfeit:
• 12 Constancy a jewell, Pertinacy a counterfeit.

Here then is Satans masterpiece, to rob us of our precious jewels of grace, and deceive us with counterfeit in their roome; by name, to adulterate and sophisticate the former vertues by the later vices:

• 1 Religion by Superstition.
• 2 Humility by Pusillanimity.
• 3 Spirituall wisedome by Policy.
• 4 Magnificence by Prodigality.
• 5 Tendernesse of conscience by Scrupulosity.
• 6 Severity by Cruelty.
• 7 Clemency by Indulgence.
• 8 Zeale by Indiscreet fervour.
• 9 Diligence by Curiosity.

• 10 Inward peace by Carnall security.
• 11 Confidence by Presumption.
• 12 Constancy by Pertinacy.

Saul was most zealous for the law of Moses: this his fervour Satan infla∣ming enraged him against the Apostles and Disciples, whom he as then thought to be capitall enemies to the law: in this his rage hee makes havocke of the Church of God, deeming that he could not doe better ser∣vice to God, than to be an instrument to put to death the dearest servants of Christ. The great love St. Cyprian the Martyr bare to the Orthodoxe faith, and the Professours thereof, bred in him a vehement detestation of Heresie and Heretikes: upon this Satan works, and draweth him by degrees to question, then to condemn their baptism, and lastly to presse the necessity of rebaptizing those that were baptized by them. Theodosius his infinite de∣sire of the Church's peace was a most commendable and Christian vertue in him; yet Satan made his advantage of it, working him to some connivence at the Arrians, which much prejudiced the Orthodoxe Professours. Who can sufficiently extoll Constantine the great his love to Bishops and Church∣men? yet Satan abused this his pious respect to the Clergie, in such sort that when divers Bishops brought inditements one against another, for a∣dultery and other foule crimes, he never so much as looked upon their pa∣pers, but presently burned them, saying, that rather than any should espie the nakednesse of those his spirituall Fathers, he would cast his Princely robe over them to cover them. Whosoever readeth the story of St. Monica, would thinke that a sonne could never doe too much for such a mother, who took so much pains, and shed so many tears for his conversion. Neither was she more carefull for him, than he thankfull to her: and would you thinke that Satan could sucke poyson out of so sweet a flower as is filiall obedience to a gracious mother? yet he doth by inducing St. Austine to pray for her soule after she was dead. How was he brought to this? Did he beleeve that his mothers soule was in Purgatory, or that she needed any prayer? That conceit he disclaimeth in the very same place where he prayeth for her, Credo quod jam feceris quod te rogo, sed voluntaria oris mei opproba Domine. Forp 1.20 my mother on her death-bed desired but this one thing of me, that I would remember her in my devotions at thine Altar.

7 The seventh stratagem, policy or device of Satan is to make advan∣tage of time, not only by alluring every age to the peculiar vices thereof, as children to idlenesse and vanity, youth to lust, perfect age and strength to violence and audacious attempts, old age to covetousnesse, and every one to the sinnes of the time: but making use of the present opportunity to thrust a man suddenly into the next sinne. When he had got Christ upon the pi∣nacle of the Temple, he tempteth him to cast himselfe downe from it, to make experience of the Angels care and diligence in waiting on him, andq 1.21 bearing him in their hands, that hee dash not his foot against a stone. As soone as David had spied faire Bathsheba bathing her selfe, he cast a fiery dart of lust at him, and wounded him at the heart. Achans eyes were no sooner dazled with the lustre of the rich Babylonish garment, but Sa∣tan closeth with him. And as by taking advantage of the present occa∣sion

hee made Achan a theefe, so Gyges an adulterer, Ananias and Sap∣phira lyers to the holy Ghost, Judas a murderer of himselfe. If ever a Christian is like to be in any great distresse and trouble in minde, it is either in the travels of his new birth, or when hee laboureth for life at his last gaspe; therefore Satan at these times is most busie. In the beginning of our conversion nature is strong, and grace is weake, and the practise of religious duties is uncouth unto us; then therefore Satan sets upon us, and presents to us all our former pleasures, and amplifieth upon the austerity of a Chri∣stian course of life. At the houre of death hee doubleth his files, not onely because hee is streightned in time, and knoweth that either then hee is to prevaile, or never; but because many things helpe his temptation, viz. the extremity of pain, the naturall terrour of death, and apprehension of Christs dreadfull tribunall, before which the sicke party is presently to appeare. Now therefore hee sets upon a man in his greatest weaknesse of body, and consternation of minde; he chargeth him with all his sinnes secret and open, hee exaggerateth the strictnesse of Gods justice, and the unsufferable tor∣ments of hell: and if the dying man hath not prepared himselfe for this last conflict, or hath not on the whole armour of God, or cannot weild his buckler of faith, to quench all the fiery darts of the Devill, it is great ods that hee wi l get the upper hand of him, and bring him, if not to dye desperately, yet most uncomfortably.

To launch out of these deepes of Satan, and steere towards the haven.* 1.22 The knowledge of evill is good, of fraud is honest, of errors is true, of things that are most noxious wholesome; and therefore Logicians discourse accu∣rately of fallacies, Physitians of poysons, morall Philosophers of vices, and Divines of heresies: not that wee should use the first, or take the second, or practise the third, or professe the fourth; but that wee be not deceived by the first, annoied by the second, infected by the third, seduced by the fourth. And this was my first aime in laying before you these stratagems, policies, and devices of our ghostly enemie, to forewarne you of them, that you bee not taken or hurt by them. But my chiefe was to instruct you how to em∣ploy his owne engines, and turne his owne ordnance upon himselfe, to make treacle of his poyson, and use of serpentine wisedome against the serpent, after this manner.

1. First, doth Satan play the Physiognomer, and observing our naturall temper fit his temptations thereunto? let us also make use of Physiogno∣my, and take advantage of our naturall inclinations to further the worke of grace in us: If wee finde our selves by nature timorous, let us endevour to improve this feare into awfull reverence: if audacious, to improve this bold∣nesse into spirituall confidence: if gladsom and merry, to improve our mirth into joy in the holy Ghost: if cholericke, to improve our wrath into zeale: if melancholy, to improve our pensivenesse into godly sorrow.

2. Secondly, doth Satan play the Poet, and fit every Player with a part that hee is best able to act? let us also make use of Poetry, and observing our naturall abilities of minde and body, to fit our spirituall exercises accor∣dingly: If wee are endued with pregnancy of wit, to employ it in the stu∣dy of heavenly mysteries: if with maturity of judgement, employ it in dis∣cerning betweene the true and false Religion, and resolving intricate cases

of consciences: if with felicity of memory, employ it in treasuring up pre∣tious doctrines: if with liberty of speech, employ it in prayer, prayses and godly exhortations: if with strength of body, and courage of minde, em∣ploy them in fighting the Lords battels: if with wisdome, in prudently go∣verning the affaires in Church and Commonwealth.

3. Thirdly, doth Satan play the Politician, and enquire into every mans estate & condition of life, and accommodate his temptations there∣unto? let us also make use of policy, and by our outward estate better our inward, labouring for those graces which are most proper for our place and condition. If wee are in authority, let us strive for gravity and integrity: if under the command of others, for obedience and faithfulnesse: if in an e∣minent condition, for magnanimity and magnificence: if in a low, for mo∣desty and humility: if in abundance, for charity and thankfulnesse: if in want, for frugality and contentednesse: if in prosperity, for temperance: if in adversity, for patience.

4. Fourthly, doth Satan play the Logician, and tempt us by method? let us also make use of Logicke, and observe method in the science of salva∣tion: let us first acquaint our selves with the Catechisme, and afterwith profounder mysteries in Divinity; let us first practise easier, and after more difficult duties of Christianity; first accustome our selves to beare lighter, and after heavier crosses with patience: above all things to kill the cockatrice in the shell, nip sinnes in the bud, to resist evill motions in the be∣ginning, to make a stop at every step by which Satan leads us: not easily to bee brought to venture upon any doubtfull or questionable actions; if wee have ventured upon any, by no meanes to give consent to commit the least sinne: if wee have beene overtaken in the act of any sinne, let us take speciall care wee breake it off by speedy repentance, and make no custome of it: if through carelesnesse, or conversation with wicked men wee have gotten an ill custome, let Satan never so farre prevaile with us as to stand in de∣fence and justification thereof, much lesse to glory in our evill courses; but let our heart smite us for them, and let us never bee at peace with our selves till wee have driven out an iron nayle with a golden, an evill custome with a good.

5. Fiftly, doth Satan play the false Pilot, and by perswading us to de∣cline from a rocke on the right hand, carry us so farre the contrary way that we split our ship upon a rocke on the left hand? let us also make use of the art of navigation in our course to the faire havens in heaven: let us perfect∣ly learne our way, and all points of the Compasse, and carefully steere by the Card of Gods Word, and keepe in the streight and middle way of Gods commandements, neither declining to the right hand nor to the left.

6. Sixtly, doth Satan play the crafty Merchant, and cheate us with counterfeit stones for jewels, with shewes of vertues for true graces? let us also imitate the wisedome of Merchants, who will bee perfect Lapidaries before they deale in pearles and pretious stones: let us study the difference between true and seeming graces, and pray continually to God that we may abound more and more in knowledge, and in all judgement, that wee may bee able to discerne things that differ, and try Spirits whether they are of God or no.

7. Lastly, doth Satan play the temporizer, and time all his suggesti∣ons? let us also in a pious sense be time-servers, let us performe all holy du∣ties in the fittest season, let us omit no opportunity of doing good, let us take advantage of all occasions to glorifie God, and helpe on our eternall salva∣tion. If wee heare a bell toll, let us meditate on our end, and pray for the sicke lying at Gods mercy: if wee see an execution, let us meditate on our frailty, and reflecting upon our owne as grievous sinnes (though not com∣ming within the walke of mans justice) have compassion on our brother: if wee see Lazarus lying in the street, let us meditate upon the sores of our conscience, and our poverty in spirituall graces, and extend our charity to him: finally, sith wee know at what time Satan most assaulteth us, let us be best provided at those times, especially at the houre of our death; let us follow the advice of Seneca, though a Heathen,r 1.23 Quotidiè aliquid adversus mortem auxilii compara, & cum multa percurreris, unum excerpe quod illo die concoquas: lay up store for that day, every day gather one flower of Paradise at least, that even when the fatall houre is come, and the stench of death and rottennesse is in our nostrils, we may have a posie by us, in which wee may smell a savour of life unto life: which God grant, &c.

Notes

• a 1.1

  Plut. in A∣poph. Optimus ille est Impera∣tor qui maxi∣mè cognitas habet res hosti∣um. Et Eras. ap. l. 5.
• b 1.2

  Vegetius de re milit. l. 3. c. 26. Quicquid tibi prodest ad∣versario nocet, quicquid illum juva, tibi sem∣per officit.
• * 1.3

  Occas.
• c 1.4

  Cal com. in 2 ad Cor.
• * 1.5

  Paraphr.
• * 1.6

  Divis.
• d 1.7

  Theod. com. in 2 ad Cor. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.8

  Job. 1.7.
• * 1.9

  Oecumenius in 2 Cor. 2.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;
• f 1.10

  Cypr. de laps. Plus pastor in gregis sui vul∣nere vulnera∣tur.
• g 1.11

  2 Cor. 11.29
• h 1.12

  Greg. mor. in Job. l. 29. Priùs conspersionem uniuscujus{que} intuctur, & pòst tentatio∣num laqueos apponit.
• i 1.13

  Ovid op Phil. Demophoonti.
• k 1.14

  Psal. 49.20.
• i 1.15

  Juven. Sat. 2
• m 1.16

  Plat. in. Bo∣nif. 3. An. 666.
• n 1.17

  Epist. ex Re∣gist. 9 Adorate Imagin••s om∣nibus modis devita.
• o 1.18

  Bell. de imag. sanct. l. 2. c. 21.
• p 1.19

  V•••• 〈◊〉〈◊〉 t••••. C••g•••••• ca•••• J•• Regis.
• p 1.20

  Aug. Confes. l. 9. c. 13.
• q 1.21

  Mat. 4.6.
• * 1.22

  Conclus. & applicat.
• r 1.23

  Sen. ep. 2.