The connection is illative; he applieth the former promise,
and by a just inference enforceth the duty therein specified: 'Submit
yourselves therefore to God.' But you will say, Wherein doth the force of the
reason lie?
I answer - 1. It may be inferred out of the latter part of
the sentence thus: 'God giveth grace to the humble, therefore do you submit
yourselves;' that is, do you come humbly, and seek the grace of God. The note
thence is: -
Obs. That general hints of duty must be particularly and
faithfully applied, or urged upon our own souls.
Doctrine is but the
drawing of the bow, application is the hitting of the mark. How many are wise
in generals, but vain en dialogismois, in their practical inferences! Rom. i.
22. Generals remain in notion and speculation; particular things work. We are
only to give you doctrine, and the necessary uses and inferences; you are to
make application. Whenever you hear, let the light of every truth be reflected
upon your own souls; never leave it till you have gained the heart to a sense
of duty, and a resolution for duty.
(1.) A sense of duty: 'Know it for thy
good,' Job v. 27. If God hath required humble addresses, I must submit to God;
if the happiness and quiet of the creature consisteth in a nearness to God,
then 'it is good for me to draw nigh to God,' Ps. lxxiii. 28. Thus must you
take your share out of every truth; I must live by this rule. When sinners are
invited to believe in Christ, say, 'I am chief.' 1 Tim. i. 15.
(2.) A
resolution for duty, that your souls may conclude, not only I must, but I will:
Ps. xxvii. 8, 'When thou saidst, Seek ye my face, my heart said, Thy face,
Lord, will I seek.' The command is plural, Seek ye; the answer is singular, I
will. The heart must echo thus to divine precepts. So Jer. iii. 22, 'Return, O
backsliding children:' 'Behold, we come, for thou art the Lord our
God.'
2. It may be inferred out of the former clause thus: 'He
resisteth the proud, therefore submit yourselves;' that is, therefore let the
Lord have a willing and spontaneous subjection from you; and then the note will
be: -
Obs. The creature must be humbled either actively or passively. If
you have not a humble heart, God hath a mighty hand: 1 Peter v. 6, 'Humble
yourselves under the mighty hand of God.' He will either break the heart or
break the bones. You must judge yourselves, or else God will judge you, 1 Cor.
xi. 32. God hath made a righteous law; sin must be judged in one court or
another, that the law may not seem to be made in vain. If, at the last day,
when the judgment is set and the books are opened, and sinners stand trembling
before the white throne of the Lamb, and you are conscious to the whole
process, Christ should then make you such an offer, 'Judge yourselves, and you
shall not be judged,' with what thankfulness would you accept of the motion!
and the next work would be to inquire into your own hearts. Oh! consider, thus
it must be; we must judge or be judged, be humble or be humbled. It were better
to anticipate acts of vengeance by acts of duty. Pharaoh and Nebuchadnezzar
were humbled, Dan. iv. 34, but to their cost. Passive humiliations are sore and
deadly. It were better that we should humble a proud heart than that God, in
the threatening of scripture, should humble our proud looks, and we should feel
that which we would not do. You will not judge yourselves; Ah! but how terrible
will it be when the Lord cometh to judge us for all our hard speeches and
ungodly deeds! Jude 15. When justice taketh up the quarrel of despised mercy,
it will be sad for us; and then we shall know the difference between God's
inviting and God's inflicting.
Obs. But let us now go to the duty
itself, submit yourselves to God. Observe, those that would seek the friendship
of God must submit to him. He speaketh of getting in with God, which must be in
a humble way. There is an infinite distance between God and his creatures; we
must come with reverence. But we are not only creatures, but guilty creatures,
and therefore we must come with a holy awe and trembling.
I shall inquire,
first, what this subjection is? The word hupotagète signifieth to place
ourselves under God, and so noteth the whole duty of an inferior state.
(1.) There must be a subjection to God's will, the whole man to the whole
law of God. To submit to God is to give up ourselves to be governed by his will
and pleasure; our thoughts, our counsels, our affections, our actions, to be
guided according to the strict rules of the word. Usually here the work of
conversion sticketh; we are loath to resign and give up ourselves to the will
of God. Some commands of God, as those which are inward, are contrary to our
affections; others, as those which enforce duties external, are contrary to our
interests: but we must 'take Christ's yoke,' Mat. xi. 29. A main thing to be
looked at in our first applications to God is this, are we willing to give up
ourselves to the will of God without reservation? Can I subject all, without
any hesitancy and reluctation of thoughts, to the obedience of Christ? 2 Cor.
x. 5.
(2.) It implieth humble addresses. Submit yourselves to God; that is,
lay aside your pride and stubbornness, humbly acknowledging your sins; come as
lost, undone creatures, lying at the feet of mercy. Ah! how long is it ere our
mouths are put in the dust! Lam. iii. 29, ere we can come and say in truth of
heart, If we be damned, it is just; if we be saved, it is of much mercy.
(3.) A referring ourselves to the disposal of God's providence: Acts xxl.
14, 'The will of the Lord be done.' It is a true Christian speech. Discontent
is plain rebellion; we would have our will done, and not God's; when we murmur,
God and we contend; his will must be done upon us, as well as by us. Thus you
see there is a threefold submission - of our carnal hearts to his holiness, our
proud hearts to his mercy, our stormy minds to his sovereignty, that we may be
obedient, humble, patient.
Secondly, I shall inquire in what manner
this submission must be performed? I answer -
(1.) Sincerely; we must do
his will, because it is his will, intuitu voluntatis. God's will is both the
rule and the reason of duty. So it is urged 1 Thes. iv. 3, 'This is the will of
God, even your sanctification.' So see 1 Thes. v. 18, and 1 Peter ii. 13. This
is enough, warrant enough, and motive enough: God will have it so. Hypocrites
do the matter of the duty, but they have other motives. This is indeed to do a
duty as a duty, when we do what is commanded because it is commanded.
(2.)
Freely; subjection is best when it is willing. If the beast came struggling and
unwillingly to the altar, they never offered it to their gods, but counted it
unlucky. Certainly the true God looketh most after the ready mind: Ps. cxix.
60, 'I made haste, and delayed not to keep thy commandments;' without doubting,
disputing, consulting with flesh and blood. To offer Isaac was a hard duty, and
yet that morning Abraham was up early; see Gen. xxii. 1.
(3.) Faithfully,
to the Lord's glory, not to our own ends. The Christian life must be unto God,
Gal. ii. 19, according to God's will, for God's glory. It was a testimony of
Joab's homage and fealty to David, that when he had conquered Rabbath, he sent
for David to take the honour. The hardest task of the creature is to subject
our ends to God's ends, as well as our ways to God's will.
Thirdly, I
shall inquire what considerations are necessary to urge this duty upon the
soul. Man is a stout creature, and we are apt to break all cords and
restraints. Our language is, 'Who is lord over us?' Therefore, for answer to
this last question, consider - (1) The necessity of it: 'Humble yourselves
under the mighty hand of God,' 1 Peter v. 6. It is a madness to contend with
him that can command legions. What are we to God? 'Are we stronger than he?' 1
Cor. x. 22. Who is so foolish as to stand out against the Almighty? Men fawn
upon them that have power. God can ruin us with a breath: Job iv. 9, 'By the
blast of God they perish, by the breath of his nostrils they come to nought.'
So with a beck or frown: Ps. lxxx. 16, 'They perish at the rebuke of thy
countenance.' This power we shall feel, if we do not stoop to it. They are
broken by the power of his providence, that are not drawn by the power of his
Spirit. God hath sworn: Rom. xiv. 11, 'As I live, saith the Lord, all knees
shall bow to me;' that is, count me not a living God if I do not make the
creature stoop. Hearken to this, you that stand out against the power of the
word, can you stand out against the power of Christ when he cometh in glory?
Ezek. xxii. 14, 'Can your hands be made strong, or your hearts endure in the
day that I shall deal with you?' You whose hearts are stout against God, how
will your faces gather blackness and darkness before him, when you shall be
adjudged to that Tophet 'whose burning is fire, and much wood, and the breath
of the Lord doth kindle it like a river of brimstone'? (2.) The nobleness of
it. Submission seemeth base, but to God it is noble. All other subjection is
slavery and vassalage, but this is the truest freedom. Vain men think it a
freedom to live at large, to gratify every carnal desire; this is the basest
bondage that may be, 2 Peter ii. 18. Wicked men have as many lords as lusts. If
conscience be but a little wakened, they are sensible of the tyranny; they see
it is ill with them, and they cannot help it; they are drunkards, worldlings,
unclean persons, of a carnal and voluptuous spirit, and know not which way to
be otherwise. (3.) The utility and benefit of it. This will make almighty power
to be the ground of your hope, not your fear: Isa. xxvii. 5, 'Let them take
hold of my strength, and be at peace with me.' This submission is the high way
to exaltation, 1 Peter v. 6. How do men crouch for worldly ends, and admire
every base person for secular advantage! As Otho in Tacitus did, projicere
oscula, adorare vulgus, et omnia serviliter pro imperio - kiss the people, even
adore the basest, and all to make way for his own greatness. Ah! should we not
rather stoop and submit to the Lord? There is no baseness in the act, and there
is much glory in the reward.
Resist the devil. - What connection hath
this precept with the former? I answer - It may be conceived several ways:-
1. Thus: If you will humbly submit to God, you must look to resist Satan; and
the note is: -
Obs. That true obedience findeth much opposition by the
devil. Since the fall a godly life is not known by perfection of grace so much
as by conflicts with sin. Satan is still busiest there where he hath least to
do. Morality is a still way, that putteth us to little trouble. Pirates do not
use to set upon empty vessels, and beggars need not fear the thief. Those that
have most grace feel most trouble from Satan. He envieth they should enjoy that
condition and interest in God which himself hath lost The devil is loath to
waken those that are in his own power: 'When the strong man keepeth the house,
all the goods are in peace,' Luke xi. 42. But for the godly, he 'desireth to
winnow them as wheat,' Luke xxii. 32. Sometimes he vexeth and buffeteth them
with sad injections, at other times with carnal temptations. We cannot appear
before God, but 'he is at our right hand ready to resist us,' Zech. iii. 1. We
cannot set upon a duty, but he suggesteth lazy thoughts, carnal counsels. Well,
then, you cannot judge yourselves forsaken of God because tempted by Satan: no
brother in the flesh but hath had his share, 1 Peter v..9. Such conflicts are
not inconsistent with faith and piety. He adventured upon Christ himself after
he had a testimony from heaven, Mat iv. Paul was troubled with one of Satan's
messengers, 2 Cor. xii. 7. And the best are exercised with the sorest
conflicts, When the thief breaketh into the house, it is not to take away
coals, but jewels.
2. The connection may be conceived thus: If you would
submit to God, you must beware of those proud suggestions wherewith Satan would
puff up your spirits. The note is: -
Obs. That one of Satan's chief
temptations is pride. Therefore, when the apostle speaketh of submission, he
presently addeth, 'resist the devil.' By this Satan fell himself; therefore it
is called 'the condemnation of the devil.' That is the cause for which the
devil was cast out of heaven. He would fain have more company, and draw us into
his own snare. It is a bait soon swallowed, it is natural to us. Our parents
catched at that, 'Ye shall be as gods.' He offered to tempt Christ himself to a
vainglorious action. Certainly we all desire to be set on high pinnacles,
though we run the hazard of a fail. We had need, then, to be the more watchful
against such thoughts and insinuations. Places liable to assault have usually
the greatest guard. And we may admire the wisdom of God, who can overcome Satan
by Satan. Satan's messenger wherewith Paul was buffeted was to cure his pride,
2 Cor. xii. 7.
3. It may be the occasion of the direction in this place
was only thus: He having told them what submission is required, he would also
tell them what resistance is lawful. You must submit to God, but not to Satan.
The scriptures, that they may speak with clearness and distinction, use thus to
make exception of necessary duties. So 1 Cor. xiv. 20, ' In malice be ye
children, but in understanding be ye men;' so Rom. xvi. 19, 'I would have you
wise concerning that which is good, but simple in what is evil.' Which are
speeches much suiting with this of the apostle: You must submit, and yet
resist, &c.
Obs. 1. But to the words; resist the devil. Observe,
instead of carnal lusts, he mentioneth Satan. The apostle doth not say, 'resist
sin,' but 'resist Satan.' Observe, that Satan hath a great hand and stroke in
all sins. Survey the pedigree of sin, and you shall see it may call the devil
father. Carnal desires are called 'his lusts,' John viii. 44. And it is said,
'Whatever is more is ek ponèrou, from the evil one,' Mat v. 37; that is,
from the devil. Giving place to anger is, in the apostle's language, 'giving
place to Satan,' Eph. iv. 26, 27. Survey the iniquities of every age, and is
not Satan's hand in all this? Because our first parents brought death into the
world by his suggestion, as also because of the act of Cain, he is called 'a
murderer from the beginning,' John viii. It is said of Judas's treason against
Christ, John xiii. 2, 'The devil put it into his heart.' So too Ananias, Acts
v. 3, 'Why hath Satan put it into thy heart to lie?' So 1 Chron. xxi. 1, 'Satan
provoked David to number the people.' So Mat. xvi. 23, 'Get thee behind me,
Satan.' The heathen, who understood not the operation of the devil, thought all
our conflicts were against internal passions. Now the apostle is clear that we
fight not only against lusts and carnal desires, 'but spiritual wickednesses in
high places, and principalities, and powers,' &c., which argueth the fight
to be the more sore. Sometimes the devil beginneth the temptation, sometimes
we. He began with Judas; he 'put it into his heart' by the injection and
immission of evil thoughts. At other times, our own corruption working freely,
the devil may adjoin himself. As Zanard speaketh of the outward power of the
devil over tempests; sometimes he may raise the matter, at other times, the
matter being prepared, Satan may adjoin himself, and make the tempest more
impetuous. Well, then, all sin being from the devil, as we defy him, let us
'defy his works' and lusts too. We defy Satan as the pursuivant of divine
justice, but we honour him as head of the carnal state. We love his lusts, and
so call him father, and keep the crown upon his head. Many rail on him, and yet
honour him. Though he be a proud spirit, he careth not for praise or dispraise.
All his aim is at homage and obedience; so he may engross our spiritual
respects, other things do not move him. As Christ loveth not a glavering
respect when we violate his laws, so Satan is not exasperated with ill
language. His policy is to blind the mind, and carry on his kingdom covertly in
the darkness of this world. Every sinner is really the devil's drudge.
Obs.
2. Again, from the nature of the duty pressed, that it is the duty of
Christians to resist Satan. The point is of great use in the Christian life,
and a subject in which many men of note and eminency in the church of God have
travelled. But you know under the law rich men were to leave their gleanings
for the poor; therefore we may come and glean up something after the reapers.
Possibly, as Boaz did for Ruth, they might let fall some handfuls, Ruth ii. 16,
of purpose for others' diligence and industry. I shall endeavour to open four
things: -
1. The commerce between Satan and a sinner, and how he cometh to
insinuate his temptations.
2. What it is to resist him, the purport and
intent of this great duty.
3. The way and means of maintaining this war and
conflict
4. The most persuasive arguments and motives to engage us to the
battle.
1. First, To begin with the first thing proposed; that the devil
hath a great hand in all sins, we cleared before. Over wicked men he hath
almost as great a power as the Spirit of God over holy men. The same words are
used to imply the efficacy of Satan and the influence of the Spirit; God
'worketh in us,' and Satan 'worketh in the children of disobedience,' Phil. ii.
13, energein; Eph. ii. 3, energountos. The only difference is, the Spirit's
works are creations; they suppose and need no matter within. The Spirit, by a
sweet and yet strong power, can compel the soul to assent or consent; but not
Satan; his advantage lieth in our own wickedness; we do not resist him; he may
solicit, but not compel. The Spirit of God giveth 'a new heart,' Ezek. xxxvi.
26; Prov. xxi. 1; but Satan hath a strong operation upon the wills and
understandings of men by their consent. He worketh indeed by way of imperious
suggestion, but without any violation and enforcement of man's will: upon the
godly he worketh by way of imposture and deceit, upon the wicked by way of
imperious command and sovereignty. He doth not only put into the heart such
fancies and conceits as may stir up sensual and worldly lusts, but also such as
may blind the spirit and understanding. Satan, that stirreth up some to
uncleanness, stirreth up others to error and blasphemy; therefore it is said, 2
Thes. ii. 9, that antichrist's 'coming is after the working of Satan in all
deceivableness.' The communications of spirits are insensible and
imperceptible. It is true we are most sensible of his force when tempted to
bodily lusts, because they do most of all affright conscience, discompose
reason, and oppress the body; and because between every temptation and sin
there is an intervening explicit thought to which the soul is conscious; but
insinuations of error are more silent and plausible. Satan sorteth every spirit
with a proper bait; though he doth not know the heart, yet being of a spiritual
nature and essence, he can the more easily insinuate with our understanding and
affections. The scriptures everywhere intimate that great height of
understanding and policy which is in the evil spirits; therefore we read of
their 'snares,' 2 Tim. ii. 26; 'methods,' Eph. vi. 11; 'devices,
noèmata, 2 Cor. ii. 11: all which words imply a great deal of cunning
and dexterity, which is much increased by experience and observation: he
'considered Job,' Job ii. 5. They observe and consider us, and know how to suit
the bait, partly by supposition and conceit, as imagining by what corrupt aims
most men live; partly by external signs; they observe our prayers, discourses,
passions, the motions of the bodily spirits; can interpret the silent language
of a blush, a smile, a frown, a look, the glance of a lustful eye, the gait and
carriage of the body. Now, to work upon us, they use sometimes the ministry and
subserviency of men, as our nearest friends; so he made use of Peter to Christ,
Mat. xvi. 23; or of cursed deceivers, 2 Cor. xi. 15. Sometimes he maketh use of
our own bodies; by the outward commotion of the humours he stirreth up to
revenge, uncleanness, passion, and all sensual lusts; and therefore you had
need keep the body in a good frame, that the humours of it be not armed against
your souls. Sometimes by presenting the object, as he dealt with Christ,
representing the world's glory to him in a map or landscape; so he stirreth up
lust by the eye: 2 Peter ii. 14, 'Eyes full of adultery;' in the original,
moichalidos, 'of the adulteress.' Objects are first presented, then he causeth
them to dwell upon the fancy, till the heart be ensnared. Sometimes through the
immission of thoughts, through the help of fancy: this must needs be one way;
how should the devil else tempt to despair, or to spiritual sins, or blind the
mind by carnal imaginations and conceits, and obstinate prejudices against the
truth? And these thoughts, once immitted, may be continued into a discourse or
dispute, and the devil, guessing at the answer, may come on with a reply;
therefore we find that he setteth on Christ with new temptations, because he
had received so full an answer.
2. Secondly, The next question is to
show what it is to resist him. I answer -
(1.) Negatively, we must not fear
him; the devil hath no enforcing power, but only a persuading sleight.
Distrustful fear giveth him advantage. We are to 'resist him steadfast in the
faith,' 1 Peter v. 10. And again, we must not 'give place to him,' Eph. iv. 27.
Anger may make way for malice; and when the first risings of sin are not
grievous, the accomplishment of it is not far off.
(2.) Positively; so we
must manifest our resistance, partly by refusing to commune with him. Sometimes
he must be checked with a mere rebuke and abomination; as when the temptation
tendeth to a direct withdrawment from obedience, it is enough to say, 'Get thee
behind me, Satan,' and to chide the thought ere it be settled; so Ps. xi. 1, 4
'How say ye to my soul, Flee as a bird to yonder mountain?' He abominateth the
motion; as if he had said, A vaunt, evil thoughts! &c. Sometimes we must
oppose gracious reasons and considerations; as when the temptation hath taken
any hold upon the thoughts, and corruption riseth up in the defence of the
suggestion, this is called a 'withstanding in the evil day,' and a 'quenching
of his fiery darts,' Eph. vi. 13-16.
3. Thirdly, The next thing is the
way and means of maintaining this war and conflict; not by crossing yourselves,
spitting at his name and mention, but by the graces of God's Holy Spirit. I
shall mention the chiefest. There is -
(1.) Faith, 1 Peter v. 10. You had
need of faith, that you may overcome mystically, by taking hold of the victory
of Christ; and morally, that we may reflect on the glorious recompenses that
are appointed for them that stand out in time of trial, and the spiritual
assistances that are at hand to encourage us in the fight and combat. Faith is
necessary every way; it is called 'the shield,' Eph. vi. 13. The shield
covereth the other parts of the armour; so doth faith confirm the other graces
when assaulted, by borrowing help, by drawing them forth upon high
encouragements, &c.
(2.) Prayer; never cope with a temptation alone,
but strive to bring God into the combat: 'Making prayer and all supplication in
the spirit,' Eph. vi. 16. By spirit he meaneth the heart or soul; when you are
assaulted, lift up the spirit in holy groans to God.
(3 ) Sobriety, 1 Peter
v. 8. We had need be watchful, to take heed to every lust and every distemper;
and we had need be sober too in the use of all comforts, creatures, businesses.
For I suppose by sobriety the apostle meaneth a moderation of our affections in
worldly things, which is necessary to this purpose, all temptations being
insinuated under the baits of pleasure, honour, profit, &c., and therefore
a heart drowned in the world is soon overcome.
(4.) Watchfulness; those
that carry gunpowder natures about them had need take care not only of fiery
darts, but of the least sparks. God is soon offended; therefore we must walk
'with fear and trembling,' Phil. ii. 12; and our hearts are soon overcome, and
therefore we had need be watchful, looking to what cometh in, lest it prove a
temptation, and to what goeth out, lest it be found a corruption. In the fight
we should have an eye to victory, and in the victory to the fight again.
(5.) Sincerity; the apostle speaketh of 'the girdle of truth,' Eph. vi. 14.
A double-minded man is his own tempter, and unsettled souls do but invite Satan
to take part with their own doubts and anxious traverses. The mixture of
principles, like civil wars in a country, makes us a prey to the common
enemy.
4. Fourthly, The most persuasive arguments to engage us in this
fight and warfare: I shall but touch upon them. Consider the necessity. Either
you must resist him, or be taken captive by him; there is no middle course; you
can make no peace with him but to your own harm; to enter into league with
Satan is to be overcome: he now tempteth, hereafter he will accuse. Satan
flattereth the creature; the snares of sin will at length prove chains of
darkness. We look at the trouble of resistance, the sweetness of victory will
abundantly recompense it. Usually we mistake in the traverses of our minds; we
reckon upon the sweetness of sin, and the trouble of resistance, and so create
a snare to ourselves. The right comparison is between the fruit of sin and the
fruit of victory. We have often had experience what it is to be overcome; let
us now make trial how sweet victory will be. Nothing discovereth the power and
comfort of Christianity so much as the spiritual conflict. Men that swallow
temptations, and commit sins without trouble and remorse, no wonder that they
are so cold and dead in the profession of religion, that their evidences for
heaven are always so dark and litigious; they never tried the truth and power
of grace, nor tasted the sweetness of it; the spiritual combat, the victories
of Christ, are riddles and dreams to them. Besides all this, consider the hopes
of prevailing. Satan is a foiled adversary; Christ hath overcome him already.
All that is required to the victory is a strong negative, No, no; make him no
more reply. To resist him, not to yield to him, is the only way to be rid of
him. You have a promise,' Resist, and he shall flee from you. 'Christ hath
foiled the enemy, and he hath put weapons into your hands that you may foil
him. He trod upon this old serpent when 'his heel was bruised' upon the cross;
Gen. iii. 15; only he would have you set your feet upon his neck: Rom. xvi. 20,
'And the God of peace shall tread Satan under your feet shortly.' You need not
doubt of help; if Satan be 'a roaring lion,' Christ is 'the lion of the tribe
of Judah' to resist him; if Satan be an 'accuser.' Christ is an 'advocate:'
there is 'the Spirit of God' to strengthen us against the suggestions of 'the
evil spirit,' and the good angels wait upon us, Heb. i. 14, as well as the bad
do molest us. Consider the spectators of the combat; thou maintainest God's
cause in his own sight; Christ and the good angels are looking upon thee, how
thou dost acquit thyself in the battle. Ahasuerus said of Haman, 'Will he force
the queen before my face?' So, wilt thou commit adultery in the presence of thy
Spouse? and yield to Satan when Christ and all the blessed saints and angels
stand as witnesses of the conflict? Do not fear being deserted; when thou art
in Satan's hands, Satan is in God's hands. Jesus Christ himself was tempted,
and he knoweth what it is to be exposed to the rage of a cruel fiend; and
therefore 'he will succour those that are tempted,' Heb. ii. 18, iv. 15. They
that have been ill of the stone will pity others when racked with that pain and
torture: Israel was a stranger, and therefore to be kind to strangers. Christ's
heart is entendered by his own experience; ever since he grappled with Satan,
he is full of bowels to all that are infested by him.
And he will flee
from you. - Here is the promise annexed as an encouragement to the duty. But
you will say, How is it to be understood? Doth Satan always fly when he is
resisted? The children of God by sad experience find that he reneweth the
battle, and prevaileth sometimes by the second or third assault. I answer -
(1.) Every denial is a great discouragement to Satan; sin is a 'giving
place,' Eph. iv. 27. He is like a dog that standeth looking and waving his tail
to receive somewhat from those that sit at table; but if nothing be thrown out,
he goeth his way. So doth Satan watch for a grant, as Benhadad's servants did
for the word brother. He looketh for a passionate speech, an unclean glance,
gestures of wrath and discontent; but if he findeth none of these, he is
discouraged.
(2.) After a denial he may continue to trouble thee. Jesus
Christ was assaulted again and again after a full answer; nay, after all it is
said, Luke iv. 13, 'He went away from him for a season.' Therefore Peter
biddeth us always watch, 1 Peter v. 8.
(3.) If we continue our resistance,
Satan will surely be a loser. A Christian hath the best of it; though he repeat
his assaults a thousand times, he can never overcome you without your consent;
and though the conflict put you to some trouble, yet it bringeth you much
spiritual gain, more sensible experiences of the virtue of Christ, a more
earnest trust; as dangers make children clasp about the parent more closely.
Besides, it is honour enough to foil him in each particular assault, though
usually a Christian doth not only come off with victory; but triumph, and Satan
doth not only not prevail, but flee from us.
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