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SERMON VI.

(PART I.)

Preach'd on the ift of September, 1689, at Lambeth Chapel.

I Pet. V. 8, 9.

Tour Adverfary the Devil, as a roaring Lion, walketh about, seeking whom he devour.

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Whom refift, ftedfaft in the Faith.

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T is not the leaft Benefit of the Chriftian

Religion, that it makes known to Men the Causes and Occafions of that depravity of Nature and proneness to Sin, that averfion to their Duty and readiness of complying with unlawful Suggestions, which all difcover in themfelves. All cannot but take notice, that it is not without Labour and Difficulty, without affiduous Care and Vigilancy, that any habits of Piety or Virtue can be formed, that it cannot be without ftruggling

struggling against the natural Defires, and over-ruling the Propenfity of the Soul; when negligence alone, or letting loose the Reins to the natural Appetite will produce an habit of Vice: Whereas if we confider the Nature and End of Man, we might rather hope the contrary; fince the performance of his Duty is no more than the End of his Creation, and all things naturally tend to the acquifition of their End; and Vice being a deviation from that End, doth thereby become unnatural.

Yet the Experience of that Depravation of the Will of Man, which we complain of, is fo undeniable, that it hath put Men in all Ages upon enquiring into the Causes of it. Some refolved it into Fate; others into the Contexture of the Body; fome into the malign Influences of the heavenly Bodies; and not a few into the innate Principles of the Soul. But as all these Conceptions were grofs in themselves, they could give no fatisfaction to the Mind of Man, and the matter would have still continued to have been unaccountable, without the affiftance of Revelation.

Nor doth all Revelation clear this Doubt: In the Jewish Religion little Light was added to it; it is Chriftianity alone which fully manifefts the Caufes and Occafions of this Unhappiness; and as the discovery of Difeafes facilitates the Cure of them, thereby enables

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ables us to avoid, or at least overcome the Contagion of it,

The Occafions manifefted by Revelation only, are two; the Corruption of our Nature fucceeding the Fall of Adam, or Original Sin; and the Temptation of evil Spirits or Devils. The knowledge of both is of great Concernment to us, that so we may be able to apply fit Remedies to them; yet the Nature of both is little known by the ordinarySort, and frequently mistaken by the more knowing Sort of Chriftians. I intend at this time to difcourfe of the latter, taking occafion from the Words of the Apostle, who enforceth his Exhortation of Sobriety and Vigilance, from the confideration of the conftant Danger whereto Chriftians are expofed, by the perpetual Snares and Temptations of the Devil, who as their Adversary, walketh about feeking their Destruction; from the violence of Rage and Force wherewith he affaults the Faithful, denoted by comparing him to the most terrible of Wild Beasts, when enraged, as a roaring Lion; and from the miserable Confequence of being feduced by him, which is, to be devoured by him; as utterly deprived of fpiritual Life and Happinefs, as that Man is of natural Life, who is devoured by a Wild Beaft: For your Adverfary the Devil, as a roaring Lion, walketh about, feeking whom he may devour. Whom refift, stedfaft in the Faith.

Which Words will oblige me to treat of,

I. The Manner and Method of the Temptations of the Devil.

II. Our Duty, Ability, and Means of refifting him.

First then, Altho' the Manner whereby the Devil tempeth us, be very obfcure, as are all the Actions of immaterial Beings; and altho' it becomes us not to determine rafhly, what we do not certainly know; yet our enquiries herein will be lawful, while guided by Reason; and useful, because teaching us a Matter which doth so nearly concern us; rectifying our Mistakes, which may be fatal to us; and convincing the oppofition of unbelieving Men, who mock at this Article of our Belief. And here it is not my present purpose to prove the Exiftence of fuch evil Spirits. For altho' the common and conftant Opinion of Mankind herein, produced by their vifible Effects, doth render it highly probable; altho' the Nature of Things, and the Existence of other immaterial Beings, differing only in accidental Qualities, prove it to be poffible; and altho' Divine Revelation added to all these, hath put it beyond all doubt; yet it is not my design to improve and urge thefe Arguments; fince we enquire not after the Existence of Devils, but the Manner of their Operation.

Operation. It will however be neceffary to fpeak fomewhat of their Nature, and the Motives which induce them to busy themfelves in tempting Men.

Their Nature is the fame with that of the bleffed Angels, from whom they differ no otherwise, than as bad from good Men; fave that as the Purity of Angels exceedeth that of the best Men; fo the Wickedness of Devils exceedeth that of the worst Men. They were once, at their firft Creation, of the fame Order with Angels, endued with the fame Faculties, and enjoyed the fame Happiness; but when through Pride and Ambition they rebelled against God, difobeyed his Commands, forfook that Station wherein he had placed them, and aimed at higher Dignities, they were deprived of their former Happiness, and thrown down from Heaven. That whereas before they were infinitely happy in reflecting upon the Purity of their own Nature, the Favour of God, and that perpetual Communication of Light and Joy, which the Angels may be fuppoposed to receive from God in extraordinary Emanations; they having now debafed their Nature, by violating the End of their Creation, drew upon themselves the displeasure of God, and being deprived of the Fruition of any Divine Illuminations, were reduced into that State of Darkness which the Scripture defcribeth.

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