Demonologia sacra, or, A treatise of Satan's temptations in three parts / by Richard Gilpin.

Imprimatur , Hic Liber ( cui Titulus , Daemonologia Sacra : Or , A Treatise of Satans Temptations , in Three Parts . )

Guil. Sill. Martii , 26. 1677.

DAEMONOLOGIA SACRA . OR , A TREATISE OF Satans Temptations : In Three Parts .

By RICHARD GILPIN .

2 Cor. 2. 11. We are not ignorant of his Devices .

LONDON , Printed by J. D. for Richard Randel , and Peter Maplisden , Booksellers in New Castle upon Tine . 1677.

To the Reader .

THe accurate searches into the Secrets of Nature which this Age hath produced , though they are in themselves sufficient evidences of a commendable Industry ; yet seeing they fall so exceedingly short of that discovery which Men aim at , giving us at best but probable conjectures , and uncertain guesses , they are become as little satisfactory to Men that look after the true causes of things , as those Ships of desire ; whose great undertaking for Gold had raised high expectations in their attempts ; but in the return , brought nothing home for their Ventures but Apes and Peacocks . While Men reflect upon themselves under such Disappointments , they cannot but check themselves , for over-promising themselves in their Adventures , with that of Zophar , Vain Man would be wise .

But how happy would it be for Men , if such failures of expectation might better inform them ? If our Attainments in these pursuits will not bear our Charges , nor recompence our pains , and loss of time , with an answerable profit , though we may see cause sometimes ( as a Divertisement or Recreation ) to use them ; yet how shall we satisfie our selves to make them our chief and sole business ?

If we knew of nothing of higher concern to us than these , our neglect of greater Matters were more excusable ; but seeing we are sufficiently instructed , that we have more weighty things to look after , such as relate to a certain future estate of happiness or misery : the very discovery of this to a Rational Being must needs intitle such things to the first and greatest part of his care . He that knows that there is one thing necessary , and yet suffers himself to be diverted from the pursuit of that , by troubling himself about many things , is more justly chargable with folly , than he that neglects his Estate , and finds himself no other Imployment , but to pursue Feathers in the Wind.

Among those things that Religion offers to our study , God and our own hearts are the chief . God is the First and Last , and whole of our Happiness , the Beginning , Progress , and Compleatment of it is from him , and in him , for in that Centre do all the Lines meet , but our Heart is the Stage upon which this Felicity ( as to the application of it ) is transacted : upon this little spot of Earth , doth God and Satan draw up their several Armies ; here doth each of them shew their Power and Wisdom ; this is treated by both , each of them challenge an interest in it ; 't is attaqued on the one side , and defended on the other . So that here are Skirmishes , Battels , and Stratagems managed ; that Man then that will not concern himself in his Enquiries , how the Matter goes in his own Heart , what Ground is got or lost , what Forts are taken or defended , what Mines are sprung , what Ambuscado's laid , or how the Battel proceeds : must needs lie under a just imputation of the greatest folly ; neither can he be excused in his neglect , by the most pressing sollicitations of other things that seem to require his attendance upon the highest imaginable pretences of necessity : For what is he profited , that gains the whole World , if he loses his Soul ?

But the exact and faithful management of such spiritual Enquiries , with their necessary improvement to diligent watchfulness , and careful endeavours of resistance , is another manner of work than most Men dream of : To discover the intrigues of Satans policy , to espie his haunts and lurking places in our hearts , to note his subtile contrivances in taking advantages against us , and to observe how the Pulse of the Soul beats under his provocations , and deceitful allurements , how far we comply or dissent ; requires so much attendance and laborious skilfulness , that it cannot be expected that such Men who design no more than to be Christians at the easiest rate , and content themselves with a formal superficiality of Religion ; or such , who , having given up themselves to the deceitful sweets of worldly carnal delights , are not at leisure to engage themselves in so serious a Work ; or such whose secret guilt of rebellious Combination with the Devil against God , makes them fearful to consider fully , the hazards of that wickedness , which they had rather practise with forgetfulness , lest the review of their ways , and sight of their danger , should awaken their Consciences to give them an unwelcome disquiet ; it cannot ( I say ) be expected that any of these sorts of Men ( whilst they are thus set ) should give themselves the trouble of so much pains and toil as this Business doth require .

Upon this consideration , I might rationally fix my Prognostick of the entertainment of the following Treatise . What acceptance soever it may find with such as are cordially concerned for their Souls , and the Realities of Religion , ( and of such I may say as the Apostle Paul concerning Brotherly Love , 1 Thess. 4. 9. as touching this Matter , They need not that I write unto them , for they themselves are taught of God to be suspicious of Satans devices ; and by experience they find his deceits so secret , and withal so dangerous , that any help for further discovery and caution , must needs be welcome to them ; yet ) to be sure the Prince of Darkness ( who is always jealous of the least attempts that may be made against his Empire ) will arm his forementioned Subjects against it , and whomsoever else he can prevail upon , by the power of prejudice , to reject it , as urging us to a study more severe or harsh , than is consistent , either with the lower degrees of knowledge of many , or with that ease which most Men desire to indulge to themselves ; or as offering such things which they ( to save themselves from further trouble ) will be willing to call Chimaera's or idle Speculations : and this last I may rather expect , because in this latter Age , Satan hath advanced so far in his general design against all Christianity , and for the introduction of Paganism and Atheism , that now none can express a serious conscientious care for holiness , and the avoidance of sin ; but upon pain of the imputation of silliness , or whining preciseness ; and none can speak or write of Conversion , Faith , or Grace , but he shall be hazarded by the scoffs of those that are unwilling to judge the private workings of the heart to Godward , or spiritual exercises of Grace , to be any better than conceited Whims , and unintelligible Nonsense : but seeing such Men make bold to jeer , not only that Language , and those forms of Speech which the Holy Ghost thought fit to make use of in the Scriptures , but also the very things of Faith , Grace , and Spirit , which are every where in the Sacred Oracles recommended to us with the most weighty seriousness , ( which with them pass for no better than cheats and fancies ) we can easily sit under their contempt ; and shall ( as we hope ) be so far from being jeered out of our Religion , that their scorns shall have no more impression upon us , than the ravings of a frenzical Person that knows not what he speaks .

Notwithstanding these , ( who are no way considerable for weight ) there are , I hope , a great many , who seriously imploy themselves in the Inwards , as well as the Outwards of Religion , ( and who will not suffer themselves to be perswaded , that the Apostle obtruded an empty Notion upon Believers , when he recommended that observable Truth to them , Rom. 2. 28. He is not a Jew which is one outwardly , &c. ) for their sakes have I undertaken this labour of collecting and methodizing the grand Stratagems , and chief ways of delus●on of the great Deceiver . To these I must particularly account for some few things relating to this Discourse : As ,

1. That I have satisfied my self in the Reasons of the publication of these Papers , and do not judg it requisite to trouble any so far , as to tell what these Reasons are . They who desire to resist such an Enemy , and whose experience doth convince them , that all helps are necessary , will not need them , and those that are Men of scorn , or of avowed carelesness , will not regard them though I should declare them .

2. To prevent the misapprehensions ( which possibly some may otherwise labour withal ) of a monstrous product from one Text , because they may observe one Text in the Front , and no other mentioned throughout the First and Second Parts ; they may know , that I made use of several in the preaching of these Discourses , as suitable Foundations for the several Particulars herein mentioned ; but in the moulding up of the Whole , into the method of a Treatise , for the ease of the Reader , I thought fit to lay aside those Introductions , as also many other occasional Applications , which were proper for Sermons , and a great many things which were necessary to be spoken for Explication and Illustration of these Points to a popular Auditory , and have only presented the Substance in a more close connection ; because if there be any little obscurity that may at first appear to any , for want of variety of words , the Treatise being under their eye , will be at leisure to attend their review in a second or third reading : Which however I would recommend earnestly to those that , in these Concerns , do really design to be wise for themselves .

3. Neither should it seem strange , that I have frequently made use of Instances from History , or other later Relations . Whosoever shall consider the nature of the Matter treated on , will not complain of this as a needless trouble put upon them ; yet withal I have been so careful of doing any Persons an unkindness , by making too bold with them , that I mentioned no Names but such , as upon such occasions have been made publick by others before . The rest I have only mentioned in the general , discovering their case where it was useful , but concealing the Persons .

4. It may perhaps seem a defect , that the several Directions , Remedies , or Counsels , which are requisite to be observed in making resistance against Satan , are not added , except some few hints in the latter end of the Third Part , and some other things in that Part , in the Applications of the several Doctrines therein , ( which I thought fit , upon good grounds , to leave in the order of a Preaching Method ) but such may be pleased to consider , that several have performed that part very fully , to whose Labours I had rather refer the Reader , than trouble him with a repetition : It was only my design to endeavour a more full discovery ( though every way short of the thing it self ) of Satan's Craft , because the knowledg of this is so necessary , and withal others have done it more sparingly . Such as it is accept , and improve for thy spiritual advantage ; for that was the end of this undertaking , by him who desires that thy Soul may prosper ,

Rich. Gilpin .

The Contents . PART I. Chap. 1. THe Introduction to the Text , from a consideration of the desperate ruine of the Souls of Men. The Text opened , expressing Satan's Malice , Power , Cruelty , and Diligence . Chap. 2. Of the Malice of Satan in particular . The Grounds and Causes of that Malice . The Greatness of it proved ; and Instances of that Greatness given . Chap. 3. Of Satans Power . His Power as an Angel considered . That he lost not that Power by his Fall . His Power as a Devil . Of his Commission . The Extent of his Authority . The Efficacy of his Power . The Advantages which he hath for the management of it , from the Number , Order , Place , and Knowledg of Devils . Chap. 4. That Satan hath a great measure of Knowledg , proved , by comparing him with the knowledg of Adam in Innocency , and by his Titles . Of his Knowledg Natural , Experimental , and Accessory . Of his knowledg of our Thoughts . How far he doth not know them , and how far he doth , and by what means . Of his knowledg of things future , and by what ways he doth conjecture them . The Advantages in point of Temptation that he hath by his Knowledg . Chap. 5. Instances of Satan's Power . Of Witchcraft , what it is . Satan's Power argued from thence . Of Wonders . Whether Satan can do Miracles . An account of what he can do that way . His Power argued from Apparitions and Possessions . Chap. 6. Of Satan's Cruelty . Instances thereof in his dealing with wounded Spirits , in ordinary Temptations of the Wicked and Godly , in Persecutions , Cruelties in Worship . His cruel handling of his Slaves . Chap. 7. Of Satan's Diligence , in several Instances . The Question about the Being of Spirits and Devils handled . The Sadducces Opinion discovered . The Reality of Spirits proved . Chap. 8. Of Satan's Cunning and Craft in the general . Several Demonstrations proving Satan to be deceitful : And of the Reasons why he makes use of his cunning . Chap. 9. Of Satan's Deceits in particular . What Temptation is . Of tempting to Sin . His first general Rule . The Consideration of our Condition . His second Rule . Of providing sutable Temptations . In what cases he tempts us to things unsuitable to our Inclinations . His third Rule . The cautious Proposal of the Temptation , and the several ways thereof . His fourth Rule is to entice the way thereof in the general , by bringing a darkness upon the Mind through lust . Chap. 10. That Satan enticeth by our Lust . The several ways by which he doth it . Of the power and danger of the violence of Affections . Chap. 11. That Lust darkens the Mind . Evidences thereof . The five ways by which it doth blind Men. ( 1. ) By preventing the exercise of Reason . The ways of that prevention ; ( 1. ) Secresy in tempting , Satan's subtilty therein . ( 2. ) Surprisal . ( 3. ) Gradual Intanglements . Chap. 12. Of Satan's perverting our Reason . His second way of blinding . The possibility of this , and the manner of accomplishing it directly , several ways ; and indirectly , by the delights of sin , and by sophistical Arguments ; with an account of them . Chap. 13. Of Satan's diverting our Reason , being the third way of blinding Men. His policies for diverting our Thoughts . His attempts to that purpose in a more direct manner ; with the degrees of that procedure . Of disturbing or distracting our Reason , which is Satan's fourth way of blinding Men. His deceits therein . Of precipitancy , Satan's fifth way of blinding Men. Several deceits to bring Men to that . Chap. 14. Of Satan's maintaining his Possession . His first Engine for that purpose , is his finishing of Sin , in its reiteration and aggravation . His Policies herein . Chap. 15. Of Satan's keeping all in quiet , which is his second Engine for keeping his Possession ; and for that purpose , his keeping us from going to the Light , by several subtilties : also of making us rise up against the Light ; and by what ways he doth that . Chap. 16. Of Satan's third grand Policy for maintaining his Possession ; which is his feigned Departure . ( 1. ) By ceasing the prosecution of his design , and the cases in which he doth it . ( 2. ) By abating the eagerness of pursuit , and how he doth that . ( 3. ) By exchanging Temptations , and his policy therein . The advantage he seeks surgeth . by seeming to fly . Of his ( 4. ) stratagem for keeping his Possession , which is his stopping all ways of retreat ; and how he doth that . Chap. 17. Satan's Deceits against Religious Services and Duties . The Grounds of his displeasure against Religious Duties . His first design against Duties , is to prevent them . His several subtilties for that end , by external hindrances , by indispositions , bodily and spiritual , by discouragements ; the ways thereof , by dislike ; the grounds thereof ; by sophistical arguings . His various pleas herein . Chap. 18. Satan's second grand design against Duties , is to spoil them . ( 1. ) In the manner of undertaking , and how he effects this . ( 2. ) In the act or performance , by distracting outwardly , and inwardly , his various ways therein , by vitiating the duty it self . How he doth that ( 3. ) after performance ; the manner thereof . PART II. Chap. 1. THat it is Satan's grand design to corrupt the minds of Men with Error . The Evidences that it is so ; and the Reasons of his endeavours that way . Chap. 2. Of the Advantages which Satan hath , and useth , for the Introduction of Error . ( 1. ) From his own power of Spiritual fascination . That there is such a Power proved from Scripture , and from the Effects of it . ( 2. ) From the imperfection of Knowledg , the particulars thereof explained . ( 3. ) From the byass of the mind . What things do byass it ; and the power of them to sway the understanding . ( 4. ) From Curiosity . ( 5. ) From Atheistical Debauchery of Conscience . Chap. 3. Of Satan's improving these Advantages for Error . 1. By deluding the Vnderstanding directly : which he doth ( 1. ) by countenancing Error from Scripture . Of his cunning therein . ( 2. ) By specious pretences of Mysteries ; and what these are . Of personal flatteries . ( 3. ) By affected Expressions . Reason of their prevalency . ( 4. ) By bold Assertions . The Reasons of that Policy . ( 5. ) By the excellency of the Persons appearing for it , either for Gifts or Holiness . His method of managing that design . ( 6. ) By pretended Inspiration . ( 7. ) By pretended Miracles . His cunning herein . ( 8. ) By peace and prosperity in ways of Error . ( 9. ) By lyes against Truth , and the Professors of it . Chap. 4. Of Satan's second way of improving his Advantages , which is by working upon the Vnderstanding indirectly by the Affections . This he doth ( 1. ) by a silent insensible introduction of Error . His method herein . ( 2. ) By entangling the Affections with the external garb of Error . A gorgeous dress , or affected plainness . ( 3. ) By fabulous imitations of Truth . The design thereof . ( 4. ) By accomodating Truth to a complyance with Parties that differ from it . Various instances hereof . ( 5. ) By driving to a contrary extream . ( 6. ) By bribing the Affections with Rewards , or forcing them by Fears . ( 7. ) By engaging Pride and Anger . ( 8. ) By adorning Error with the Ornaments of Truth . Chap. 5. Satan's Attempts against the Peace of God's Children , evidenced . ( 1. ) From his Malice . ( 2. ) From the concernment of Peace to God's Children . What these Concerns are , explained . ( 3. ) From the Advantages which he hath against them by disquieting their Minds . 1. Confusion of Mind . 2. Vnfitness for Duty , and how . 3. Rejection of Duty . 4. A stumbling-block to others . 5. Preparation of the Mind to entertain venomous Impressions , and what they are . 6. Bodily Weakness . 7. Our Miseries Satan's contentment . Chap. 6. Of the various Ways by which he hinders Peace . 1st Way , by discomposures of Spirit . These Discomposures explained : by shewing , 1. What advantage he takes from our natural Temper ; and what Tempers give him this advantage . 2. By what occasions he works upon our natural Tempers . 3. With what success . ( 1. ) These Occasions suited to natural Inclinations , raise great disturbance . ( 2. ) They have attendency to Spiritual Trouble . The thing proved , and the manner how , discovered . ( 3. ) These Disturbances much in his Power . General and Particular Considerations about that Power . Chap. 7. Of the second way to hinder Peace . Affrightments , the general Nature and Burthen of them , in several Particulars . What are Ways by which he affrights . 1. Atheistical Injections . Observations of his proceeding in them . 2. Blasphemous Thoughts . 3. Affrightful Suggestions of Reprobation . Observations of his proceedings in that course . 4. Frightful Motions to Sin . 5. Strong immediate Impressions of Fear . 6. Affrightful scrupulosity of Conscience . Chap. 8. Of his third way to hinder Peace by Spiritual Sadness . Wherein , 1. Of the Degrees of Spiritual Sadness . 2. Of the frequency of this trouble , evidenced several ways . Of the difference 'twixt God and Satan in wounding the Conscience . 3. Of the solemn Occasions of this Trouble . 4. The Engines by which Satan works spiritual sadness . 1. His Sophistry . His Topicks enumerated and explained . 1. Scriptures Perverted . 2. False Notions . 3. Misrepresentations of God . 4. Sins ; how he aggravates them . 5. Lessening their Graces : How he doth that . 2. His second Engine , Fear , how he forwards his design that way . Chap. 9. Of his fourth way to hinder Peace , by Spiritual Distresses . 1. The Nature of these Distresses . The Ingredients and Degrees of them . Whether all Distresses of Soul arise from Melancholy . 2. Satan's Method in working them . The Occasions he makes use of . The Arguments he urgeth . The strengthning of them by Fears . 3. Their Weight and Burthen , explained in several Particulars . Concluding Cautions . PART III. Chap. 1. THe first Circumstance of the Combat . The Time when it happened . The two solemn Seasons of Temptation . The Reasons thereof . Chap. 2. The second Circumstance . Christ's being led by the Spirit . What hand the Spirit of God hath in Temptations ; and of running into Temptation when not led into it . Chap. 3. The third Circumstance . The Place of the Combat . The Advantage given to Temptations by Solitude . Chap. 4. The fourth Circumstance . The end wherefore Christ was led into the Wilderness . Holiness , Imployment , Priviledges , exempt not from Temptation . Of Temptations that leave not impressions of sin behind them . How Satan's Temptations are distinguished from the Lusts of our own Heart . Chap. 5. Of Christ's Fast ; with the Design thereof . Of Satan's tempting in an invisible way . Of his incessant Importunities , and how he flys when resisted . Of Inward Temptations with outward Afflictions . Several Advantages Satan hath by tempting in Affliction . Chap. 6. That Christ's Temptations were real , and not in vision . That Temptation is Satan's Imployment ; with the Evidences and Instances thereof . Of Satan's tempting visibly ; with the Reasons thereof . Chap. 7. The general view of these Temptations . Of Satan's gradual proceeding in Temptations . Of reserving a great Temptation last . What a great Temptation is . In what cases to be expected . Of Satan's using a common Road , in comparing these Temptations with the ordinary Temptations of Men. Of the Advantage Satan takes of Natural Appetite , Sense , and Affections . Chap. 8. The Rise of Christ●s first Temptation . Of Satan's suiting his Temptations to the conditions of Men. Of tempting Men upon the Plea of Necessity . The Reasons and Cheats of that Plea . His pretences of friendship in tempting ; with the danger thereof . Chap. 9. A particular Consideration of the Matter of the first Temptation . What Satan aimed at in bidding him turn Stones into Bread . Of Satan's moving us to things good or lawful . The end of such a Motion . How to know whether such Motions are from Satan , or the Spirit . What to do in case they be from Satan . Of his various Aims in one Temptation . What they are , and of his Policy therein . Of his Artificial Contrivement of Motions , to make one thing infer another . Chap. 10. Of Satan's chief end in this Temptation . His skill in making the Means to Sin plausible . The Reasons of that Policy , with his Art therein . Mens Ignorance his Advantage . Of the differences of things propounded to our use . Chap. 11. Of the temptation to distrust , upon the failure of ordinary Means . Of the Power of that Temptation , and the Reasons of its prevalency . Of unwarrantable Attempts for relief ; with the Causes thereof . Of waiting on God , and keeping his way . In what cases a particular Mercy is to be expected . Chap. 12. Of Satan's proceeding to infer distrust of Son-ship , from distrust of Providences . Instances of the probability of such a Design . The Reasons of this undertaking . Of Satan's endeavour to weaken the assurance and hopes of God's Children . His general Method to that purpose . Chap. 13. The preparation to the second Temptation . Of his nimbleness to catch Advantages from our answers to Temptation . That Satan carried Christ in the Air. Of his Power to molest the Bodies of God's Children . How little the supposed holiness of places priviledgeth us from Satan . Of Satan's Policy in seeming to countenance imaginary Defences . Of his pretended flight in such cases ; with the Reasons of that Policy . Of his improving a Temptation to serve several Ends. Chap. 14. That Presumption was the chief design of this Temptation . Of tempting to Extreams . What Presumption is . The several ways of presuming . The frequency of this Temptation , in the generality of Professors , in Hypocrites , in despairing Persons , and in the Children of God . The Reasons of Satan's Industry in this Design . His deceitful Contrivance in bringing about this Sin . Preservatives against it . Chap. 15. Self-murther , another of his Designs in this Temptation . How he tempts to Self-murther directly , and upon what advantages he urgeth it . How he tempts to it indirectly , and the ways thereof . Of ne-necessary Preservatives against this Temptation . Chap. 16. Of Pride , Satan's chief Engine to bring on Presumption . What Pride is , and how it prepares Men for sinning presumptuously . Considerations against Pride . The Remedies for its Cure . Pride kindled by a confidence of Priviledges , and popular applause . Chap. 17. Of Satan's subtilty in urging that of Psal. 91. 11 , 12. to Christ . Of his imitating the Spirit of God in various ways of Teaching . Of his pretending Scripture to further Temptation . The Reasons of such Pretendings , and the ends to which he doth abuse it . Of Satan's unfaithfulness in managing of Scriptures . Cautions against that Deceit . The ways by which it may be discovered . Chap. 18. The manner of Satan's shewing the Kingdoms of the World . Of Satan's Preparations before the Motion of Sin . Of his confronting the Almighty by presumptuous imitation ; and in what cases he doth so . Of his beantifying the Object of a Temptation , and how he doth it . His way of engaging the Affections by the Senses . Of his seeming shiness . Chap. 19. Satan's end in tempting Christ to fall down and worship him . Of Blasphemous Injections . What Blasphemy is . The Ways of Satan in that Temptation , with the Advantages he takes therein , and the Reason of urging Blasphemies upon Men. Consolations to such as are concerned in such Temptations . Advice to such as are so afflicted . Chap. 20. The Nature of Idolatry . Satan's Design to corrupt the Worship of God . The Evidences thereof , with the Reasons of such endeavours . His general Design of withdrawing the Hearts of Men from God to his Service . The Proof that this is his Design , upon whom he prevails . That Professions and Confidences are no Evidences to the contrary . His deceit of propounding Sin as a small Matter . The Evidences of that Method , and the Reasons thereof . Chap. 21. Of Worldly Pleasure . Proofs that this is Satan's great Engine . What there is in Worldly Delights , that make them so . Counsels and Cautions against that Snare . Chap. 22. Of Christ's Answer in the general . That these Temptations were upon design for our Instruction . Of the Agreement betwixt Ephes. 6 and Matth. 4. The first Direction . Of couragious Resolves in resisting Temptations . It s consistency with some kind of fear . The necessity of this Courage . Wherein it consists ; and that there is courage in mourning Spirits . Chap. 23. The second Direction , that Temptations are not to be disputed . The several ways of disputing a Temptation . In what Cases it is convenient and necessary to dispute with Satan . In what Cases inconvenient , and the Reasons of it . Chap. 24. The third Direction of repelling a Temptation without delay ; the necessity of so doing . What a speedy denial doth contain . Chap. 25. The fourth Direction . Of repelling a Temptation by Scripture Arguments . Of several things implyed in the Direction . The necessity of answering by Scripture Arguments . The excellency of the Remedy . How Scripture Arguments are to be managed . Chap. 26. The fifth Direction of Prayer , and of the seriousness required of those that expect the advantage of Prayer . Of God's hearing Prayer while the Temptation is continued . Of some that are troubled more , while they pray more .

DAEMONOLOGIA SACRA : OR , A TREATISE OF Satans Temptations

The First Part.

CONTAINING A Discourse of the Malice , Power , Cruelty and Diligence of Satan . Of his cunning in Temptation in the general . Of his Method of tempting to Sin . Of his Policies for maintaining his Possession . Of his Deceits for the preventing and spoiling Religious Services and Duties .

By R. G.

2 Cor. 2. 11. We are not ignorant of his Devices .

London , Printed by J. D. for Richard Randel , and Peter Maplisden , Booksellers in New-Castle upon Tine , 1677.

PART I. 1 PET. 5. 8. Be sober , be vigilant ; because your Adversary the Devil , as a roaring Lion , walketh about seeking whom he may devour .

CHAP. I. The Introduction to the Text , from a consideration of the desperate ruine of the Souls of Men. The Text opened , expressing Satan's Malice , Power , Cruelty and Diligence .

THe Souls of Men are precious , the whole World cannot repair their loss ; hence by God are all Men in particular charged with care and watchfulness about them . He hath also set up Watchmen and Overseers , whose business it is to watch over Souls , and in the most strict and careful manner , as those that must give an account .

What can more stir up Men to the discharge of this Duty , than the frequent alarms which we have of the assaults of such an Adversary , whose business 't is to destroy the Soul ? The Philistims are upon thee Sampson ; he fights continually , and useth all the policy and skill he hath for the management of his strength .

Besides , 't is a Consideration very affecting , when we view the Desolations that are made in the Earth ; what Wounds , what Overthrows , what Cruelties , Slaveries , and Captivities these conquered Vassals are put to . It was ( as some think ) an inexcusable cruelty in David against the Ammonites , when he put , them under Saws , 2 Sam. 12. 31. and Harrows of Iron , and made them pass through th●e Brick-kiln ; but this Spiritual Pharaoh hath a more grievous House of Bondage , and Iron Furnace . Neither is this miserable destruction ended , but will keep pace with Time , and shall not cease , till Christ shall at his appearance finally conquer him and tread him down . If Xerxes wept to look upon his Army through the prospective of devouring Time , which , upon an easy foresight , shewed him the death of so great a company of gallant Men ; we may well weep ( as David at Ziglag ) till we can weep no more : or ( as Rachel for her Children ) refusing to be comforted , while we consider what a great number of succeeding Generations , heaps upon heaps , will be drawn with him to a consuming Tophet . And could we follow him thither , to hear the cries of his Prisoners , the roarings of his Wounded , where they curse the day that brought them forth , and themselves for their folly and madness in hearkning to his Delusions ; the dreadful out-crys of Eternity , and then their rage against Heaven in cursings and blasphemings , while they have no mitigations , or ease , nor the refreshment of a drop of Water to cool their Tongues , we would surely think we could never spend our time better , than in opposing such an Enemy , and warning Men to fly from the wrath to come , to take heed they come not into his snare ; with what earnestness would we endeavour to perswade Men ? what diligence would we use to cast Water upon these devouring Flames , and to pluck Men as Brands out of the Fire ? 'T is true , if Satan had dealt plainly with Men , and told them what Wages they were to expect , and set a visible mark upon his Slaves , or had managed a visibly destructive hostility , Men have such natural principles of self-preservation , and of hatred of what appears to be evil , that we might expect they would have fled from him , and still have been upon their guard : But he useth such Artifices , such Sleights and Couzenage , that Men are cast into a sleep , or a golden dream , while he binds them in Chains of Darkness , they see not their end , the Snare , nor the Pit ; nay , he intoxicates them with a love of their misery , and a delight in helping forward their ruin ; so that they are Volunteers in his Service , and possessed with a madness and rage against all that will not be as willing as themselves to go to Hell ; but especially if they put forth a compassionate hand to help any out of that Gulf of Misery , they hate them , they gnash , upon them with their teeth , and run upon them with utmost violence , as if they had no Enemies but these compassionate Samaritans .

How great is this Mystery of Darkness ! Who shall be able to open the depths of it ? Who shall declare it fully to the Sons of Men , to bring these hidden things to light ? Especially seeing these hellish Secrets which are yet undiscovered , are double to those that have been observed , by any that have escaped from his power : He only whose prerogative it is to search the hearts of Men , can know , and make known , what is in the heart of Satan ; he views all his goings , even those Paths which the Vultures Eye hath not seen ; and can trace those foot-steps of his , which leave no more print or tract behind them , than a Ship in the Sea , or a Bird in the Air , or a Serpent on a Stone .

Yet notwithstanding we may observe much of his Policies , and more would God discover , if we did but humbly and faithfully improve what we know already . 'T is my design to make some discovery of those Haunts I have observed , if by that means I may be useful to you to quicken and awaken you . And first I shall set before you the strength and power of your Enemy , before I open his Cunning and Craft .

There are found in him whatsoever may render an Adversary dreadful . The Text opened .

As first ; Malice and Enmity ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a Law Term , and signifies an Adversary at Law , one that is against our Cause ; and the Text ( as some think ) heightens this Malice , ( 1. ) by the Article 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which denotes an Arch Enemy . ( 2. ) The Name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Vid. Leigh . Crit. Sac. which signifies a Slanderer or Calumniator , ( for the word is twice in the New Testament used for a Slanderer ) shewing his hatred to be so great , The Accuser of the brethren Rev. 12. 10. that it will not stick at lying and falshood , either in accusing God to us , or us to God . Nay it particularly hints , Gen. 3. 3. that when he hath in malice tempted a poor Wretch to sin , he spares not to accuse him for it , Job 1. and to load him with all things that may aggravate his guilt or misery , accusing him for more than he hath really done , and for a worse estate than he is really in .

Secondly ; His Power , under the metaphor of a Lion , a Beast of prey , whose innate property is to destroy , and is accordingly fitted with strength , with tearing Paws , and a devouring Mouth ; that as a Lion would rend a Kid with ease , and without resistance , so are Men swallowed up by him , as with open Mouth ; so the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifies , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . he can sup them up at a draught .

Thirdly ; His Cruelty , a Roaring Lion , implying , not only his innate property to destroy , which must be a strange fierceness , but also that this innate Principle is heightned and whetted on , as hunger in a Lion sharpens and enrages that disposition , till he get his Prey ; so that he becomes raving and roaring , putting an awful Majesty upon Cruelty , and frighting them out of endeavours , or hopes of resistance , and increasing their misery with affrightments and tremblings . Thus Satan shews a fierce and truculent temper , whose power being put forth from such an implacable malice , must needs become rage and fierceness .

Fourthly ; His Diligence ; which , together with his Cruelty , are consequences of his Malice and Power ; he goes about , and seeks ; he is restless in his pursuit , and diligent , as one that promiseth himself a satisfaction or joyful contentment in his Conquests .

CHAP. II. Of the Malice of Satan in particular . The Grounds and Causes of that Malice . The Greatness of it proved ; and Instances of that Greatness given .

I Shall first give some account of his Malice , by which it shall appear , we do not wrong the Devil in calling him malicious ; the truth of which Charge , will evidence it self in the following particulars .

First ; The Devil , though a Spirit , yet is a proper Subject of Sin . We need no other evidence for this , than what doth by daily experience result from our selves ; we have sins , which our Spirits and Hearts do act , that relate not to the Body , called a filthiness of the Spirit , in contradistinction to the filthiness of the Flesh . 'T is true it cannot be denyed , but that those Iniquities which have a necessary dependance upon the Organs of the Body , ( as Drunkenness , Fornication , &c. ) cannot properly , as to the formality of the Act , be laid at Satan's door , ( though as a tempter and provoker of these in Men , he may be called the Father of these sins ) yet the forementioned Iniquities which are of a Spiritual Nature , are properly and formally committed by him , as Lying , Pride , Hatred , and Malice . And this distinction Christ himself doth hint , Joh. 8. 44. When he speaketh a Lye , he speaketh of his own ; where he asserts such spiritual Sins to be properly and formally acted by himself . The certainty of all appears in the Epithites given him , the wicked One , the unclean Spirit ; as also those places that speak his fall , They kept not their first Estate , Jude 6. The Angels that sinned , 2 Pet. 2. 4. If sins Spiritual are in a true and proper sense attributed to the Devil , then also may Malice be attributed to him .

Secondly ; The wickedness of Satan is capable of increase , a magis & minus , though he be a wicked Spirit , and as to inclination full of wickedness , though so strongly inclined that he cannot but sin ; and therefore as God is set forth to us , as the Fountain of Holiness , so is Satan called the Author and Father of Sin . Yet seeing we cannot ascribe an infiniteness to him , we must admit , that ( as to acts of Sin at least ) he may be more or less sinful , and that the wickedness of his heart may be more drawn out , by Occasion , Motives , and Provocations : besides we are expresly taught thus much , Rev. 12. 12. The Devil is come down , having great wrath , because his time is short : where we note ( 1. ) that his wrath is called great , implying greater than at other times . ( 2. ) That External Motives and Incentives , ( as the shortness of his time ) prevail with him to draw forth greater acts of fury .

Thirdly ; Whatsoever Occasions do draw out , or kindle malice to a rage , Satan hath met with them in an eminent degree , in his own fall , Quia inordinatam excellentiam affectando , ordinatam amiserunt , ideo de aliorum excellenti● dolebat , & ad eam oppugn●ndam malici●se ferebatur Am. med. l. 1. c. 11. and Man's happiness . Nothing is more proper to beget malice , than hurts or punishments , degradations from happiness . Satan's Curse , though just , fills him with rage , and fretting against God , when he considers that from the state and dignity of a blessed Angel , he is cast down to darkness , and to the basest condition imaginable : for the part of his Curse , ( which concerned Satan as well as the Serpent ) Vpon thy belly shalt thou go , and dust shall be thy Meat , implies a state most base ; as the use of the phrase proves , they shall lick the dust of thy feet . Thine enemies shall lick the dust , Psal. 72. 9. They shall lick the dust as a Serpent , Mich. 7. 17. Where the Spirit is so wicked , Esa. 49. 23. that it cannot accept the punishment of its iniquity . All punishment is as a poyson , and invenoms the heart with a rage against the hand that afflicted it ; thus doth Satan's fall enrage him , and the more , when he sees Man enstated into a possibility of enjoying what he hath lost . The envy and pride of his heart boils up to a madness ( for that is the only use , that the wretchedly miserable can make , of the sight of that happiness which they enjoy not ; especially if having once enjoyed it , they are now deprived ) : this begot the rage and wrath in Cain against Abel , and afterward his Murther . The eye of the wicked is evil , where God is good . Hence may it be concluded , that Satan ( being a wicked Spirit , and this wickedness being capable of acting higher or lower according to occasions , and with a suitableness thereto ) cannot but shew an unconceiveable malice against us , our happiness and his misery being such proper occasions for the wickedness of his heart to work upon .

Fourthly ; This Malice in Satan must be great :

First ; If we consider the greatness of his wickedness in so great and total an Apostacy . He is so filled with iniquity , that we can expect no small matters from him , as to the workings of such cursed Principles ; not only is he wicked , but the spirit and extract of wickedness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as the phrase signifies , Ephes. 6. 12.

Secondly ; The Scripture lays to his charge all Degrees , Acts , and Branches of Malice ; As ( 1. ) Anger , in the impetuous hast and violence of it , Rev. 12. great wrath , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there signifies Excandescentia , the Inflammation of the Heart , and whole Man ; which is violent in its motion , as when the Blood with a violent stream rusheth through the Heart , and sets all Spirits on fire ; and therefore this Wrath is not only called great , but is also signified to be so , in its threatning a wo to the Inhabitants of the Earth . ( 2. ) Indignation is more than Anger , as having more of a fixed fury ; and this is applyed to him Ephes. 4. 27. in that those that have this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are said to give place to the Devil ; which is true , not only in point of temptation , but also in respect of the resemblance they carry to the frame and temper of Satan's furious heart . ( 3. ) Hatred is yet higher than Wrath or Indignation , Ira brevis furor . as having deeper roots , a more confirmed and implacable resolution ; Anger and Indignation are but short Furies , which like a Land Flood are soon down , though they are apt to fill the Banks on a sudden ; but Hatred is lasting , and this is so properly the Devil's disposition , that Cain in hating his Brother , is ( 1 John 3. 12. ) said to be the proper Off-spring and lively Picture of that wicked One , who is there so called , rather than by the name of the Devil , because the Apostle would also insinuate , that hatred is the Master-piece of Satan's wickedness , and that which gives the fullest Character of him . ( 4. ) All Effects of his cruelty arise from this Root ; this makes him accuse and calumniate ; this puts him upon breathing after those murthers and destructions which damned Spirits are now groaning under .

Thirdly ; This Malice is the result of that Curse laid upon Satan , Gen. 3. 15. I will put enmity betwixt thee and the Woman , between her Seed and thy Seed : Which implies ( 1. ) a great enmity ; and some render it , inimicitias implacabiles , implacable enmities . ( 2. ) A lasting enmity , such as should continue as long as the Curse should last . ( 3. ) That this should be his work and exercise , to prosecute and be prosecuted with this enmity ; so that it shews , the Devil 's whole mind and desire is in this Work , and that he is whetted on , by the opposing enmity which he meets withal , it is the Work of his Curse , of his Place , of his Revenge , and that wherein all the delight he is capable of , is placed . In that part of the Curse , Dust shall be thy Meat ; 't is implyed , ( if some interpret right ) that if Satan can be said to have any delight or ease in his Condition , Vid. Pool Synop . in loc. 't is in the eating of this Dust , the exercise of this Enmity : No wonder then if Christ speak of his desires and sollicitations with God , to have a liberty and Commission for this Work ; Satan hath desired to have thee , that he may winnow thee .

That this Curse relates not only to the Serpent who was the Instrument , but also to Satan who was the Agent , is agreed by all almost , that it was not the Serpent alone , but the Devil speaking by it , is evinced , from its speaking and reasoning ; and that the Curse reached further than a natural Enmity 'twixt a Serpent and a Man , is as evident , in that Christ is expresly held forth , as giving the full accomplishment of this Curse against Satan , 1 John 3. 8. The Devil sinneth from the beginning : for this purpose was the Son of God manifested , that he might destroy the Works of the Devil ; which is a clear Exposition and Paraphrasis of the Womans Seed bruising the Serpents head .

Fourthly ; I shall add to this some few Instances of Satan's Malice , by which it will appear to be great .

First ; That Malice must needs be great , which shews it self , where there is such a load of anguish and horror that lies upon him ; he is now reserved in Chains of Darkness in Hell ; 2 Pet. 2. 4. he is in Hell , a place of Torment ; or which is all one , Hell is in him , he carries it about him in his Conscience , which by God's decree binds him to his horror like a Chain . 'T is scarce imaginable that he should have a thought free from the contemplation of his own misery , to spend in a malicious pursuit of Man . What can we think less of it , than a desperate madness and revenge against God , wherein he shews his rage against Heaven , and hunts after our Blood , as for a little Water to cool his Tongue ; and when he finds his hand too short to pull the Almighty out of his Throne ; he endeavours ( Panther-like ) to tear his Image in Man , and to put Man , created after his Image , upon blaspheming and dishonouring his Maker .

Secondly ; That Malice must needs be great , that seeks its own Fewel , and provides or begs its own Occasions ; and those , such as give no proper provocation to his anger . Of this temper is his Malice , he did thus with Job , he begs the Commission , calumniates Job upon unjust surmises ; presseth still for a further power to hurt him , in so much that God expresly stints and bounds him , ( which shews how boundless he would have been if left to his own will ) and gives him at last an open check , Job 2. 3. wherein he lays open the malice of his heart in three things . ( 1. ) His own pressing urgency , Thou movedst me . ( 2. ) His destructive Fury , no less would serve , than Job's utter destruction . ( 3. ) Job's Innocency ; All this without cause , thou movedst me to destroy him without cause .

Thirdly ; That Malice must needs be great , that will pursue a small matter : what small game will the Devil play , rather than altogether sit out ? If he can but trouble , or puzzle , or affright ; yet that he will do , rather than nothing , if he can ( like an Addar in the Path ) but bite the Heel , though his Head be bruised for it , he will notwithstanding busie himself in it .

Fourthly , That Malice must be great , which will put it self forth where it knows it can prevail nothing , but is certain of a disappointment . Thus did Satan tempt Christ ; those Speeches , if thou be the Son of God , do not imply any doubt in Satan ; he knew what was prophesied of Christ , and what had been declared from Heaven in testification of him ▪ so that he could not but be certain he was God and Man ; and yet what base unworthy temptations doth he lay before him , as to fall down and worship him ? Was it that Satan thought to prevail against him ? No surely , but such was his Malice , that he would put an affront upon him , though he knew he could not prevail against him .

Fifthly ▪ The Malice of wicked Men , is an Argument of Satan's great Malice ; they have an antipathy against the Righteous , ( as the Wolf against the Sheep ) and upon that very ground , that they are called out of the World ; how great this fury is , all Ages have testified : This hath brought forth Discord , Revilings , Slanders , Imprisonments , spoiling of Goods , Banishments , Persecutions , Tortures , cruel Deaths , as Burning , Racking , Tearing , sawing asunder , and what-ever the wit of Man could devise , for a satisfaction to those implacable , furious , murtherous minds ; and yet all this is done to Men of the same Image and Lineage with themselves , of the same Religion with themselves ( as to the main ) ; nay , some time to Men of their own Kindred , their own Flesh and Blood , and all to those that would live peaceably in the Land . What shall we say to these things ? How come Men to put on a savage Nature , to act the part of Lions , Leopards , Tigars , if not much worse ? The reason of all we have , John 8. 54. Ye are of your Father the Devil , he was a Murtherer from the beginning ; as also Gen. 3. 15. I will put enmity between her Seed and thy Seed : So that all this shews what malice is in Satan's Heart , who urgeth and provokes his Instruments , to such bloody hatreds . Hence who-ever were the Agents , Rev. 2. 10. in imprisoning the Saints , the Malice of Satan in stirring them up to it , makes him become the Author of it ; Satan shall cast some of you into Prison .

CHAP. III. Of Satan's Power . His Power as an Angel considered . That he lost not that Power by his Fall . His Power as a Devil . Of his Commission . The Extent of his Authority . The Efficacy of his Power . The Advantages which he hath for the management of it , from the Number , Order , Place , and Knowledge of Devils .

THat Satan's Power is Great , is our next Enquiry : Where , First , we will consider his Power as an Angel . In Psalm . 103. 20. Angels are said to excel in strength : and in vers. 21. as also Psal. 148. 2. they are called God's Host ; which is more fully expressed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1 Kings 22. 19. I saw the Lord sitting upon his Throne , and all the Host of Heaven standing by him on his right hand and on his left : which phrase , though it import their Order and Observance ; yet undoubtedly the main of its intendment , is to set forth their Power , as Hosts are the strength of Kings and Nations . God himself in putting on that Title , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Lord of Hosts , makes it an evidence of his incomprehensible Power , that such Armies of strong and mighty Creatures are at his command . But this only in the general . That which comes nearer to a particular account of their strength , is that Notion of a Spirit , by which they are frequently described ; Psal. 104. 4. He maketh his Angels Spirits , his Ministers flaming Fire . The being of a Spirit is the highest our understanding is able to reach , and that it shews a being very excellent , is manifest in this , that God is pleased to represent himself to us under the notion of a Spirit ; Not that he is truly and properly such , but that this is the most excellent Being that falls under our apprehension . Besides , that the tearm Spirit , raiseth our understanding to conceive a Being of an high and extraordinary Power ; it doth further tend to form our conceptions to some apprehensions of their Nature : ( 1. ) From the knowledg that we have of our own Spirits ; that our Spirit is of a vast comprehension and activity , our Thoughts , Desires , Reasonings , and the particular Undertakings of some Men of a raised Spirit , do abundantly evidence . ( 2. ) In that it represents a Spiritual Being , freed from the clog and hinderance of corporeity , our own Spirits are limited and restrained by our Bodies , as Fire , an active Element , is retarded and made sluggish by Matter unapt to serve its proper force , as when 't is in an heap of Earth ; which is also sufficiently pointed at in that opposition betwixt Flesh and Blood , and Principalities and Powers , Ephes. 6. shewing that Flesh and Blood are a disadvantage and hinderance to the activity of a Spirit . A Spirit then , as in corporeal , may be conceived to move easily without molestation , quickly , imperceptibly and irresistibly .. ( 3. ) This is yet further illustrated by the Similitude of Wind and Fire , which are ( to the common experience of all ) of very great force . And 't is yet further observable , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Col. 1. 16. that the Scripture sometime speaks of the power of Angels in the Abstract , chusing rather to call them Powers than powerful ; clearly shewing , that Angels are Beings of vast strength , as indeed the Actions done by them do abundantly testifie ; such was the destroying Sennacheribs Host in a night , the opening the Prison Doors for Peter , the carrying Philip in the Air , and such other Acts , which tend to the protection of the Faithful , or punishing of the wicked .

Though this may fully satisfie us that Angels excel in strength , yet the Scripture suggests another consideration relating to the Office and Imployment of Angels , where their Commission shews not only a liberty for the Exercise of this Power , but also doth imply such a Power as is fit to be commissionated to such Acts ; these Invisible Beings are called Thrones , Dominions , Principalities , Powers , 1 Col. 16. 'T is indeed a task beyond a sober undertaking to distinguish these words , Quid inter se distant quatuor ista vocabula , dicant qui poss●nt , si tamen possunt probare quae dicunt , ego me ista ignorare confiteor . and to set their true Bounds and Marks of difference ; This , Augustin acknowledged , yet may we hence conclude , ( 1. ) that these words imply a very great Authority in Angels . ( 2. ) A power and strength suitable to their Imployment , and that God furnished them with power answerable to the Work which he intended for them , in his moving the Heavens , and governing the World , &c. However , in some Cases , God works by Instruments every way disproportionable to the Service , Enchirid. ad Laurent . c. 58. That the excellency of the Power might be of God ; yet in the ordinary way of his working , he puts an innate , suitable force in Creatures , for the Acts to be done by them ; as there is an innate Power in the Wind to blow , in the Fire to burn , in Herbs and Plants for Medicinal uses . Thus may we conceive of Angels , that God using them as his Host , his Ministers to do his pleasure ; he hath indowed them with an innate natural Power for those great things which he doth by them ; which must not be supposed in the least derogatory to the Power of God , in his ways of Mercies or Judgments , seeing all the strength of Angels is originally from God : hence is it that all the Names of Angels which we read of in Scripture carry this acknowledgment in their signification ; Michael thus unfolds it self , Who is like God . Gabriel thus , The Glory of God ; and therefore may we suppose them not so much the proper Names of Angels , but ( as Calvin noteth ) Nomina ad captum nostrum indita , Instit. l. 1. c. 4. §. 8. Names implying God's great Power in them .

Such a powerful Spirit is Satan by Creation . But because it will be doubted lest his fall hath bereaved him of his excellency , and cast him down from his strength ; I shall evidence that he still retains the same natural Power : To which purpose , 't is not unfit to be observed , ( 1. ) that the same Terms and Names which were given to good Angels , to signifie their Strength and Commission , Col. 1. 16. and 1. 10. are also given to Satan , Ephes. 6. 12. Devils are called Principalities , Powers , Rulers ; and Col. 2. 15. they have the same Names which in vers. 10. were given to good Angels , he spoiled Principalities and Powers . ( 2. ) The Scripture gives particular Instances of Satan's Power and Working , as his raising Tempests in the Air , commanding Fire from Heaven ; both which he did in prosecution of his Malice against Job ; his carrying the Bodies of Men in the Air , as he did with Christ , hurrying him from the Wilderness to the Mountain , from thence to the Pinacle of the Temple ; his breaking Chains and Fetters of Iron , Mark 5. 4. His bringing Diseases , instances whereof were that crooked Woman whom Satan had bowed together , Luke 13. 16. and the Lunatick Person , Luk. 9. 31. with a great many more . ( 3. ) 'T is also observable , that notwithstanding Satan's fall hath made an alteration as to the Ends , Vses , and Office of his Power ; yet nevertheless God makes use of this strength in him , not only as an Executioner of Wrath against his Enemies , ( as when he vexed Saul by this Evil Spirit ; 1 Sam. 16. 14. and through this Lying Spirit , 1 King . 22. 21. gave up Ahab to be deluded into his ruin , and inflicted Plagues upon Egypt , Psal. 78. 49. by sending Evil Angels among them ) but also for the tryal of his own Servants ; thus was Job afflicted by Satan , and Paul buffeted by his Messenger .

Secondly ; This Power of his , as a Devil , falls next under our consideration , wherein are divers Particulars to be noted : As ,

First , His Commission and Authority . If any put that Question to him , which the Jews did to Christ ; By what Authority dost thou these things ? or , Who gave thee this Authority ? We have the Answer in John 12. 24. and 16. 11. where he is called the Prince of this World ; and accordingly the Scripture speaks of a two-fold Kingdom of Light and of Darkness ; and in this we hear of Satan's Seat or Throne , of his Servants and Subjects . Yea , that which is more , the Scripture speaks of a kind of Deity in Satan ; he is called the God of this World , 2 Cor. 4. 4. Which doth not only set forth the intollerable pride and usurpation of Satan in propounding himself as such , so drawing on poor blind Creatures to worship him , Zancheus . but also discovers his Power , which by Commission he hath obtained over the Children of Disobedience . Hence doth he challenge it , as a kind of right and due from the poor Americans and others , that they should fall down and worship him ; and upon this Supposition was he so intollerably presumptuous in offering the Kingdoms of the World to Christ for such a Service and Worship .

If it be questioned , Q. What Satan's Authority is ? I shall answer it thus .

First ; A. His Authority is not absolute or unlimited ; he cannot do what he pleaseth , and therefore we do find him begging leave of God for the exerting of his Power in particular Cases , as when he was a Lying Spirit in the Mouth of Ahab's Prophets , and in every Assault he made upon Job ; nay , he could not enter into the Swine of the Gaderens , till he had Christ's Commission for it .

Secondly ; Yet hath he a Commission in general , a standing Commission , as petty Kings and Governours had under the Roman Emperor , where they were authorised to exercise an Authority and Power , according to the Rules and Directions given them ; this is clearly signified by those Expressions , they are Captives at his Will — and given up to Satan , as Persons Excommunicated ; and when Men are converted , they are said to be translated from his Power , and put under another Jurisdiction , in the Kingdom of Christ . All which would have been highly improper , if a Commission for Satan , and an Authority for those Works of Darkness had not been signified by them .

Next let us view the Extent of this Authority , both as to Persons and Things . In relation to Persons , the boundary of his Kingdom reacheth as far as Darkness ; he rules in the dark places of the Earth , or the darkness of this World ; and therefore his Kingdom is hence denominated a Kingdom of Darkness . This extends ( we may well imagine ) as far as Heathenism reacheth , where he is worshipped as God , as far as any darkness of Mahumetanism stretcheth it self , as far as the darkness of Infidelity and blindness upon the hearts of unconverted Men , which if summed up together , must needs take up the greatest part of the World by far ; which is acknowledged , not only by that large Expression , World , Prince of this World , &c. but also by that Prophetick Speech of Rev. 11. 15. The Kingdoms of this World , are become the Kingdoms of our Lord and his Christ ; which acknowledgeth they had not been so before , in the sense wherein we now speak .

Neither is his Kingdom so bounded , but that he also can ( when allowed ) make Excursions and Inroads into the Kingdom of Christ , so far as to molest , disturb and annoy his Subjects : as the Kings of any Nation , besides the Power which they Exercise in their proper Jurisdiction , may molest their Neighbours . And Christ so far permits this , as is useful to his own Designs , yet still with straiter reserves and limitations to Satan , and a resolved rescue and conquest for his own People .

If we enquire the Extent of his Power in relation to things , we find the Air in a peculiar manner permitted to him , so that he is named by it , as by one of his chief Royalties , the Prince of the Power of the Air ; we find also Death , with the Powers of it given up to him , so that this is a peraphrasis of him , He that hath the Power of Death , Heb. 2. 14. And if we take notice of his large proffer to Christ of the Kingdoms of the World , All this will I give thee ; we may imagine that his Commission reacheth far this way , as Rewards and Encouragements to his Service ; which we will the readilier entertain , when we find that by God's allowance , wicked Men have their Portion in this Life , and that these are called their Good Things .

Thirdly ; Let us proceed a step further to the Efficacy of this Authority ; which also ,

First , Upon wicked Men is no less remarkable than is his Commission ; he is called the strong Man in reference to their Hearts , which he fortifies as so many Castles and Garisons against God : He also rules in them without controul ; his Suggestions and Temptations are as Laws to them ; Acts 5. 3. he fills their Hearts with his Designs , and raiseth their Affections to an high and greedy pursuit of them ; he works in them , and by an inward force doth hurry them on to atchieve his Enterprises ; Ephes. 2. 2. In all this ensnaring and captivating them at his pleasure . 2 Tim. 2. 26.

Secondly ; The Saints , which are Subjects of another Kingdom , are still fearing , complaining , watching , praying , and spreading out their hands , with lifting up their Eyes to Heaven for help against him ; they complain of violence and restless Assaults from him ; they are sensible that he can suggest evil thoughts , and follow them with incessant Importunities ; that he can draw a darkness upon their Understanding , by bribing their Wills and Affections against them ; that he can disturb their Duties , and that because of him they cannot do the good they would : many a fear doth he beget in their Hearts ; many a disquiet hour have they from him ; their flesh hath no rest , and happy are they if they escape from him without broken Bones : many excellent ones have been cast down by him , and for a time have been like dead Men. 'T is sad to see so just a Person as Lot under his feet ; so choice a Saint as David wounded almost to the death ; so high an Apostle as Peter by force and fear from him , to open his Mouth with Curses and Imprecations in the denial of his Saviour ; 2 Cor. 12. 7. to say nothing of the Buffetings of others , which was sufficiently wearisom to Paul , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Arrows . Tract . Sacr. l. 2. c. 8. § 3. and described by a Thorn in the Flesh ; which ( if a Learned Man think right ) is compared by a Metaphor , to those sharp Stakes upon which Christians were cruelly spitted and burnt .

Thirdly ; His quick and ready accomplishment , is a further proof of the Efficacy of his Power . No sooner had God given him a Commission in reference to Job , but he quickly raiseth the Tempest , brings down the House , slayes his Children , brings Fire from Heaven ; and ( which would seem strange ) hath the Troops of the Sabeans and Chaldeans at his beck , as if they had been listed under his known Command ; so that in a little time he puts his Malice into Act.

Fourthly ; If any would slight all this , as being the Force of Principalities and Powers against Flesh and Blood : We may see he hath so much strength and confidence , as to grapple with an Angel of Light , as he did in the contesting for Moses his Body , Jude v. 9. This was a Created Angel , else he durst not sure have brought a railing Accusation ; but in that he strove , and raylingly accused , it shews he wanted not a daring boldness to second his Commission and Power .

Fourthly ; It will be also requisite to lay open the Advantages he hath in the management of all this Power , which are great : As ,

First , The multitude of Devils : That there are many , is not denyed , upon the evidence of seven cast out of Mary Magdalen , and the Legion which were setled in one poor Man at once . It may be we may not credit the Devil 's own account of his strength so much , as to believe that their number was exactly answerable to a Roman Legion , which ( if some speak right ) was 6666 : yet there being so plain an allusion to a Roman Legion ; and the Scripture in the recital favouring it so far , as to consent to a truth in that part of the Story , we can do no less than conclude that the number of Devils in that Person was a very great number , and so great , that the similitude of Legion was proper to express it by . Besides , if the Scripture had been silent in this particular , our Reason would have clearly drawn that conclusion from such premises as these , That he is the God of the World , and rules in the Children of Disobedience ; for whatsoever we conceive of his Power , we cannot think him Omnipotent , or Omnipresent , these being the incommunicable Attributes of the great Creator of all things , in which no Creature can share with God . Being then assured that he is the Tempter of all Men , and that he cannot be in all places at once , we must needs apprehend the Devils to be many , as is signified by that expression , the Devil and his Angels .

Secondly ; He hath also an advantage for the executing of his Designs , from that Order , which from the fore-mentioned grounds we must be forced to conceive to be among Devils . I know the bold determination of the Order of Angels by Dyonisius is justly rejected , Lib. 2. Enchir. c. 58. not only by Irenaeus and Augustin , but also by the generality of Protestants , who upon that , and other grounds of like presumption , do reject that Author as not being the true Dyonisius the Areopagite . Neither do some of our Protestant Authors ( as Chamier and others ) admit the Government of Angels to be Monarchical , Panst . Vol. 2. l. 9. c. 11. ( which supposition the Papists would gladly make use of , as a Foundation whereon to establish the Vniversal Headship of the Pope ) being a thing which Dyonisius himself , ( as Chamier affirms ) never dream'd of : Yet do none of these Authors deny an Order among the Angels , but willingly grant it , as clearly implyed from the term Arch-Angel used by Paul , Sclater in loc. 1 Thess. 4. 16. and from their being called God's Host or Army , where Order is necessary for the right management of their strength , and confusion the way to the ruin of their designs ! The thing they dislike is , the bold and peremptory determination of the particular Orders among them , Cal. Instit. l. 1. c. 14. §. 8. and the assignment of the several Charges , Imployments and Stations to each ; which whosoever shall do , must needs be guilty of intruding into things which he hath not seen . It would upon the same score be a presumptuous folly to make such a determination of the several Ranks and particular Imployments of Devils : Yet this hindereth not , but with a warrantable sobriety we may believe in the general , that there is an Order among the Devils . Not only do these Expressions ( Baalzebub the Prince of Divils , Vid. Bayns on Ephes. 6. 12. the Devil and his Angels , and in that they are called , Principalities and Powers ) warrant us so to think ; but the fore-mentioned Considerations about the multitude of Devils , will force our Reason to an assent : for if they must be many , because all Mankind is sensible of their Assaults , they must have also an Order in the management of their Temptations ; without which , their Designs of Cruelty and Malice must ( at least in great part ) fall to the ground . Neither do I know well , how those Authors may be justly blamed , who proceed a little further in their Suppositions , Baynes ibid. to tell us ( as most probable ) That these Infernal Spirits do share the World among them , and are alloted to several Countries and Places , as their own proper Charge and Jurisdiction ; for what other Interpretation those Passages in Dan. 10. 13. can receive , I cannot see , The Prince of the Kingdom of Persia withstanding the Angel one and twenty days ; and his help in that opposition from Michael , cannot ( if things be well weighed ) be properly understood of Cambyses the Son of Cyrus , or a contest with any Man . However if we let this go , as a thing uncertain , Calvin in loc. ( because this Interpretation is denyed by some ) yet that which is spoken of their Order in the general , and the advantage these Spirits have against us upon that Consideration , seems to be past denyal .

Thirdly ; The advantage of place among Armies is reckoned much . Satan seems to have something this way as an advantage of Ground , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ephes. 6. 12. in that he is stiled Spiritual Wickedness in High Places . What advantage High Places may be to Devils and Spirits we cannot further imagine , than that they being thus above us and about us in the Air , see and know our Wages and Actions , and so receive Information from thence for their malicious proceedings against us .

Fourthly ; But his greatest advantage is from his Knowledg , which I shall a little explain in the following Chapter .

CHAP. IV. That Satan hath a great measure of Knowledg , proved , by comparing him with the knowledg of Adam in Innocency , and by his Titles . Of his Knowledg Natural , Experimental , and Accessory . Of his knowledg of our Thoughts . How far he doth not know them , and how far he doth , and by what means . Of his knowledg of things future , and by what ways he doth conjecture them . The Advantages in point of Temptation that he hath by his Knowledg .

IN the discovery of Satan's Knowledg , I shall first give Evidence and Demons●ration thereof . To which purpose , ( 1. ) Let us consider the Knowledg of Adam in Innocency ; which being found to be great , it will thence be easily concluded , that Satan's Knowledg is far greater : Two notable discoveries we have of Adam's Knowledg , Gen. 2. 29. the one was his giving of Names to all Creatures ; Which was not only a Sign of his Dominion , but also a notable Instance of his Vnderstanding , seeing the Names were given according to the natures of Creatures ; whereof Bochartus gives a large account , Hieroz●oicon , 1. Part. as the Camel is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , because it 's apt to repay injuries ; the Kite , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from its sharpness of sight ; the Pelican is named 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from its usual Vomiting , &c. The consideration of the aptness of Names imposed on Creatures , made Plato acknowledg , That it was a work above ordinary capacity . The other discovery of Adam's Knowledg , was his knowledg of the Original of Eve at first sight ; Gen. 2. 23. he said , This is now Bone of my Bones , and Flesh of my Flesh , &c. This Instance Luther made use of to prove the knowledg that we shall have of one another in Heaven ; which shews that Adam's Understanding was then incomparably more sublime than ours , and of a nearer approach to the knowledg which a state of Glory shall furnish us withal . To this might be added a further proof from the rare Inventions , and excellent Discoveries that some raised Wits have made , of things that have laid deep , and far out of the view of common Capacities . As also those views , sights , and more than ordinary comprehensions which the Souls of Men have had , when they were a little freed from the clog and hinderance of the Body , either in Extasies , or by approaching Death ; all which put together , will go far to prove a very great measure of Knowledg in Satan , if we take along with us this Foundation , That in all the Works of God , we find the highest Knowledg in the noblest Being : Living Creatures are more excellent than Stones or Trees , and therefore hath God furnished them with Senses , and hath also distinguished them by higher degrees of Sagacity , according to their excellency above others : Thus the Ape , Fox , Elephant , &c. have such Abilities above the Worm and Fly , &c. that some have questioned whether they had not some lower degrees of Reason Yet as these are below Man , so doth his Reason far excel their greatest quickness of Sense . Angels are an higher Being than Man , ( for he made him lower than the Angels ) and consequently their Knowledg is proportionably greater . So that if Adam in Innocency understood the Nature of Things , how much more exactly and fully must we imagine Satan to know them ?

Secondly ; But the Proof is more full and direct , from those Appellations and Titles which the Scripture , and the Experience of Men , quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . have put upon him ; his usual name 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which ( in Matth. 8. 31. Mark 5. 12. Rev. 16. 14. ) we translate Devil , properly signifieth one that is wise , knowing , or skilful . And however the wickedness of that Spirit hath so far dishonoured this word , that 't is always ( as some think ) used to signifie Vnclean Spirits ; yet still it carries an evidence of their Nature in reference to Knowledg , that though they are wicked Creatures , yet are they wise and knowing : 't is said , Gen. 3. 1. The Serpent was more subtil than any Beast of the Field ; which though it be true literally of the Serpent , whose Wisdom and Subtilty , Naturalists have abundantly noted , yet that expression hath an eye upon Satan , who was the principal Agent ; and the Serpent there is called subtil , as influenced by Satan , whose Instrument he was : which we may believe , Principaliter ad Diabolum referenda est callidit●s . not only upon the credit of Austin and Lyra , but more securely upon the Testimony of other Scriptures , which name him the Old Serpent , Rev. 17 9. and impute all that Craft in the management of that Temptation , to a particular remarkable skill and subtilty of Satan ; The Serpent beguiled Eve through subtilty , 2 Cor. 11. 3. and ( if Beza conjecture right ) the Appellation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 do so fitly suit this History of the Tree of Knowledg , that the title of Knowledg seems to be given him for this singular Master-piece of Craft .

Thirdly ; That Satan hath Great Knowledg , is by these Arguments discovered ; but if further inquiry be made into the Nature of his Knowledge , we shall be nearer to a satisfaction in this particular ; and here we may observe a three-fold Knowledg in Satan .

First ; Cognitio Vespertina & Matutina . Barth . Sybillae otium Theol. p. 361. A Natural Knowledg , which the School-men have distinguished into these two ; ( 1. ) An Evening Knowledg , which he received from things Created , whereby the species of things were impressed upon his Mind , and so received , being a Knowledg à posteriori , from the Effects of Things ; which because it is more dark and obscure , Aug. in 3 Gen. & civitat . Dei . lib. 11. c. 29. than that which ariseth from the Causes of things , they tearmed Evening Knowledg . ( 2. ) The other is Morning Knowledg , Dr. Jenison Height of Israels Idolatry , p. 31. which is a Knowledg of Things in the Power and Wisdom of God , in which he saw the Idea's and Images of all Things ; this Knowledge they prefer before the other , Ipsam creaturam melius ibi , hoc est , in Sapientia Dei tanquam in arte qua facta est , quam in ea ipsa sciunt . Aug. Civit. Dei . Ibid. as Lines and Figures are better known from Mathematical Instruction , than by their bare tract , as written in Dust .

Secondly ; Besides this he hath an Experimental Knowledg ; which is the improvement of that natural Stock , by further Acquisitions and Attainments ; and indeed Satan had very high Advantages for an increase of Knowledg , he had a great Stock to begin withal ; he hath had fit and sutable Objects to work upon in his Contemplations , so that by comparing things with things , in so large a Field of Variety , and that for so many years together , it cannot be , but that he should be grown more experienced and subtil than he was at first : and the Scripture doth fairly countenance this Supposition , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . by telling us of his Devices , 2 Cor. 2. 11. of his Wiles , Ephes. 6. 11. and of his Depths , Rev. 2. 24. All which Phrases imply , That Satan hath so studied the Point of Temptation , that he hath now , from long Experience and Observation , digested it into an Art and Method , and that with such exactness , that it is become a Mystery , and a Depth , much covered and concealed from the notice and observation of Men.

Thirdly ; To both the former , may be added another Knowledg ; which because 't is from another Spring , I may call it an Accessory Knowledg , consisting in occasional Discoveries made to him , either when God is pleased to make known so much of his Mind and Purpose as he imploys him ( as an Instrument or Servant ) to execute , as he did in the case of Job and Ahab ; or when he informs himself from the Scriptures , or catcheth hints of Knowledg from the Church , and the Ordinances thereof . If good Angels have an encrease of Knowledg this way , as is evident they have , ( for to Principalities and Powers in Heavenly Places , is made known by the Church the manifold Wisdom of God , Ephes. 3. 10. ) we cannot but imagine that Satan hath some addition of Knowledg from such Discoveries . While we are upon this Point , it will be necessary to offer some satisfaction to two Questions .

First ; Quest. 1. Whether Satan knows our Thoughts ?

It 's undoubtedly God's Prerogative , Answ. 1. to know the Thoughts ; he knows them intuitively , which is beyond the power of any Creature , Jer. 17. 9. Who can know it ? This is a Challenge to all , implying the utter impossibility of it to any but to God alone ; I the Lord search the Heart ; he knows the most inward Thoughts . Rev. 2. 23. I am he which searcheth the Reins , and the Heart ; Heb. 4. 13. he knows them evidently and certainly , All things are naked and open before , him , with whom we have to do . Those secret Thinkings and Intendments which are hid from others , and which we our selves cannot distinctly read , because of their secret intricacy or confusedness , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . yet the very inside and outside of them are uncased , cut up and anatomized by his eye : in all which Expressions , God is careful to reserve this to himself , I the Lord do it , or I am he that searcheth ; and signifies , that none else is able to do the like .

Yet Satan can do much this way : Answ. 2. for if we consider how he can come so near to our Spirits , as to communicate his Injections to us , and that he often entertains a Dispute with us in this secret way of access that he hath to our Thoughts ; if we observe his Arguings , his Answers and Replys to our refusals , so direct , so pertinent , so continued , we shall be constrained to grant that he can do more this way than is commonly imagined . That I may explain this with a due respect to God's Prerogative of knowing the Heart , I shall ,

First , Shew that there are two things which are clearly out of Satan's reach . ( 1. ) Our future Thoughts , he cannot tell what shall be our Thoughts for time to come , he may possibly adventure to tell what Suggestions he resolves to put into our Hearts , but what shall be our Resolves and Determinations thereupon , he knows not : This is singled out as one part of God's Prerogative , that he knoweth the determinate Purposes and Resolves of the Heart aforehand , because he turneth the Heart as he pleaseth , Prov. 21. 1. ( 2. ) Our present formed Thoughts , the immediate and imminent Acts of the Mind he cannot directly see into : He may tell what floating Thinkings he hath put into our Heart , but our own proper Thoughts , or formed Resolves , he cannot directly view ; this is also particularly insisted on as proper to God alone . John 2. 24 , 25. Christ knew all Men , so directly , that he needed not that any should testifie of Man , ( this Satan stands in need of ; he sometimes knows Men and their Thoughts , but he needs a Sign or notification of these Thoughts , and cannot immediately look into them ) ; the reason why Christ needed not this , is rendred thus , Matth. 12. 25. for he knew what was in Man ; that is , intuitively he knew his Thoughts , and could immediately read them .

Secondly , I shall endeavour to explain how much , or how far he can pry into our Thoughts . Several things are granted which argue Satan can go a great way toward a discovery : As ,

First , Dr. Jenison's height of Israels Idolatry , p. 35. That he knows the Objects in our Fancy , or Phantasins , and this as clearly as we do behold things with our Eyes ; and the proof given hereof is this , That there are Diabolical Dreams , in which the Devil cannot create new Species , Vid. Goodwin Child of Light , p. 65. and such as our Senses were never acquainted withal , ( as to make a Blind Man dream of Colours ) but that he can only call forth and set in order those Objects , of which our Imagination doth retain the Shadows or Impressions ; and this he could not do , if he did not visibly behold them in our fancy .

Secondly , 'T is certain he knows his own Suggestions , and Temptations darted into our Minds ; upon which , he can at present know what our Thoughts are busied upon .

Thirdly , He knows the secret workings of our Passions , as Love , Desire , F●ar , &c. because these depend upon , or are in a concomitancy of the motions of the Blood and Spirits , which he can easily discern , though their motions and workings may be kept secret from the observation of all by-standers .

Fourthly , Quest. pereg●i●●tum p. 392. Daemones cognoscunt cogitationes nostras , quantum ad subjectum , objectum & affectum , non a●utem quantum ad sinem . Sciunt quid cogitamus sed ignorant ad quem finem . Some go further , ( as Scotus , referente Barthol . Sybilla ) supposing that he knows what is in our Thoughts at any time , only he knows not to what these Thoughts incline : but I leave this to those that can determine it certainly . In the mean time I proceed ,

Thirdly , To shew what a guessing Faculty he hath of what he doth not directly know ; he hath such grounds and advantages for Conjecture , that he seldom fails of finding our Mind : As ,

First , His long experience hath taught him , what usually Men do think , in such cases as are commonly before them ; by a cunning observation of their Actions and Ways he knows this .

Secondly ; He by study and observation knows our temper and inclination , and consequently what Temptations do most sute them , and how we do ordinarily entertain them .

Thirdly ; He knows this the more , by taking notice of our Prayers , our complainings and mournings over our defects and miscarriages .

Fourthly ; He is quick and ready to take notice of any Exteriour Sign , by which the Mind is signified , as the Pulse , the motion of the Body , the change of the Countenance ; all which do usually shew the assent or dissent of the Mind , — deprehendas animit tormenta latentis ex aegrotorum faci● . Saepe tacens vocem , verbaque vultus habet . and at least tell him what entertainment his Offers have in our Thoughts .

Fifthly ; Being so quick-sighted , he can understand those particular Signs which would escape the observation of the wisest Men ; there are some things small in themselves , ( and therefore unobserved ) which yet to wise Men are very great indicia of things ; the like may be said of us , in reference to our inclinations , our acceptance or resistance of Temptations , which yet he hath curiously marked out .

Sixthly ; No doubt but he hath ways to put us upon a discovery of our Thoughts , while we conceal them , as by continuing and prosecuting Temptations or Suggestions , till our trouble or passions do some way discover how it is with us . By all which it appears that his guessings and conjectures do seldom fail him . 'T is now time to speak to the other Question , which is ,

Whether and how far Satan knows things to come ? Quest. 2.

To this I shall return Answer in these two Conclusions . Answ.

First ; 1. Conclusion . There is a way of knowing future things , which is beyond the knowledg of Devils , and proper only to God , Esa. 41. 23. there God puts the competition 'twixt Himself and Idols , about the truth of a Diety upon this issue , That he that can shew the things that are to come hereafter , he is God ; which because they cannot do , he doth hereby evince them to be no Gods . If Satan could truly and properly have done this , he had had a Plea for a Godhead . In Divine Predictions two things are to be considered . ( 1. ) The Matter foretold , when the events of things contingent , and ( as to second Causes ) casual , depending upon indeterminate Causes , are foretold . ( 2. ) The Manner , when these things are not uncertainly , or conjecturally , or darkly ; but clearly , certainly , infallibly , and fully predicted . Of this nature are Divine Predictions , which Satan cannot perform , nor yet the Angels in Heaven .

Secondly ; 2. Conclusion . Yet Satan hath such advantages for the knowledg of future Things , and such means and helps for a discovery of them , that his Conjectures have often come to pass .

First ; He knows the Causes of Things , which are secret to us . Upon which he seems to foretel many things strange to us ; As a Physician may foretel the Effects , Workings , and Issues of a Disease , as seeing them in the Causes : which would pass for little less than Prophesie among the Vulgar . Thus an Astrologer foretells Eclipses , which would be taken for a Divine Excellency , where the knowledg of the ground of these foretellings had not taken away the wonder .

Secondly ; Many things are made known to him by immediate Divine Revelation : We know not the intercourse betwixt God and Satan in the matter of Job ; Satan ( having obtained his Commission to afflict him ) might have made a long prophesie of what should come to pass in reference to Job , his Children and Substance ; how many such Predictions he might make , we little know .

Thirdly ; He hath a deep insight in Affairs of Kingdoms and States , and so might ( from his Experience and Observation ) easily conjecture Mutations and Alterations . A Politician may do much this way : for ought we know , Satan's Prophesy ( in the likeness of Samuel ) to Saul , of his ruin , and the translation of his Kingdom to David , might be no more than a conjectural conclusion , from his comparing the order of the present Providence , with former threatnings and promises .

Fourthly ; He hath a greater understanding of Scripture Prophecies , than ordinarily the wisest of Men have ; so that at second hand he might be able to foretel what shall come to pass . Whilst we that do not so clearly see into Scripture-Predictions , may not be able to find out the matter . Invictus etis Alexander . Plutarch in vit Alexandri . Hence by Oracle he foretoled Alexander of his Success , which he knew from the Prophesy of Daniel , Chap. 11. long before .

Fifthly ; He hath advantage from his Nature as a Spirit , by which he over-hears and sees the private Actings , Complottings and Preparations of Men in reference to certain Undertakings , and can easily , by his Agents , communicate such Councels or Resolves in remote Countries and Kingdoms , which must pass for real Predictions , if the event answer accordingly .

Sixthly ; He can foretel ( and with probability of success ) such things as he by temptation is about to put Men upon , especially seeing he can chuse such Instruments , as he ( from experience ) knows are not likely to fail his Enterprise .

Seventhly ; To this may be added , the way and manner by which he expresseth himself , either in doubtful or enigmatical Terms , Non non supe●ai●t Gailus 〈…〉 nunquam per bella 〈◊〉 . or in general Expressions , which may be applyed to the Event , what way soever it should happen . Of these , Authors have observed many Instances , which were superfluous to enumerate .

Satan's Knowledg being thus explained , it is easie to imagine what an advantage it is to him in the management of his Temptations : For ,

First , He by this means knows our tempers and dispositions .

Secondly ; And what is most likely to prevail with us .

Thirdly ; How inclinable we are upon any Motion made to us , and what hope to gain upon us .

Fourthly ; He knows fit Times , Seasons and Advantages against us .

Fifthly ; He knows how to pursue Suggestions , and can chuse strong Reasons to urge us withal .

Sixthly ; He knows how to delude our Senses , to disturb our Passions .

Sevently ; He knows all the Ways and Arts of Affrightments , Vexations , Disquietments , Hinderances and Disturbances of Duty .

Eighthly ; He by this means is furnished with skill for his publick Cheats and Delusions in the World , how to amuse , astonish , and amaze Men into Errors and Mistakes , which he hath always endeavoured with very great success in the World , as we shall see hereafter .

CHAP. V. Instances of Satan's Power . Of Witchcraft , what it is . Satan's Power argued from thence . Of Wonders . Whether Satan can do Miracles . An account of what he can do that way . His Power argued from Apparitions and Possessions .

I Shall add in the fifth place , some particular Instances of his Power , in which I shall insist upon these four , Witchcraft , Wonders , Apparitions and Possessions .

First ; Witchcraft affords a very great discovery of Satan's Power : but because some give such Interpretations of Witchcraft , as ( if true ) would wholly take away the force of this Instance , I shall first endeavour to establish a true Notion of Witchcraft , and secondly from thence argue Satan's Power .

First ; Though the being of Witches is not directly denyed ( because the Authority of Scripture , Exod. 22. 18. Deut. 18. 10. &c. hath determined beyond controversie , that such there are ) ; yet some will allow no other interpretation of the word , Scot. discovery of Witchcraft . l. 6. c. 1. than a skill and practice in the Art of Poysoning , because the Septuagint doth interpret the Hebrew word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , venificam . Which apprehension they strengthen by the Authority of Josephus , Antiq. l. 4. c. 8. who giveth this account of the Law , Let none of the Children of Israel use any deadly Poyson , or any Drug wherewith he may do hurt , &c. 'T is easie to observe , that this conceit ariseth from a great inobservancy of the reason of the Application of these words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and veneficus to Witchcraft , in Greek and Latin Authors .

Witchcrafts were supposed to be helped forward by the strength of several Herbs , and these by Incantations and other Ceremonies at their gathering , imagined to attain a poysonous and evil quality or efficacy for such Effects , as were intended to be produced by them , as appears by * * — Medeides Herbae mistaque cum magicis mersa venena sonis . Ovid Art. Amandi . l. 2. Ovid , Virgil , and other Authors . Hence was it that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 became applicable to any fort of Witchcraft . Has Herbas atque haec Ponto mihi lecta venena . Ipsa dedit Maeris — his ego saepe lupum fieri & se condere Sylvis Mae●im , saepe animas ●imis exire Sepulchris . Virg. ●ccl. 8. To this may be added , that such Persons were resorted to , for help against Diseases , Vid. Leigh . Crit. Sac. in Voc. As also that they used Vnguents for Transportations ; Hence Godwin . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Philtrum , & Magicas Actiones quae in imaginibus , & caracteribus , certis verbis , ac similibus consistun● , significat . Unde pharmaceutria appellatur Idyllium Secund. Theo●iti . & Eccleg . ● . Virgilii . & Antiquos etiam vocabulum 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , pro omni veneficii genere , quo vel hominibus , vel jumentis , vel fr●gi●us , seu carmine , seu aliis modis nocetur , acc●yere , manifeste patet ex Platone lib. 10. de Legibus . Et apud Aristot . Hist. Animal . cap. 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 nominantur . Et Apocal. c. 18. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 pro prae●tigii , & impostura sumitur . — Dan. Sennert . Tom. 3. lib. 6. Part. 9. Cap. 2. Jew . Antiq. lib. 4. c. 10. renders 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by Vnguentarios . Diascorides , Cap. de Rhamno , hath an Expression to this purpose , That the Branch of that Tree , being placed before the Doors , doth drive away 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Witchcrafts ; it were ridiculous to say , it drives away Poysonings ; which is a sufficient evidence that the Graecians used that word to signifie another kind of Witchcraft , than that which this mistake would establish . Besides this , the Scripture doth afford two strong Arguments against this Interpretation of Witchcraft . ( 1. ) That this word is ranked with others , ( as being of the same alliance ) which will carry the apprehensions of any considerate Man , to Effects done by the help of Satan , in an unusual way , as Deut. 18. 10. There shall not be found among you , any that maketh his Son or his Daughter to pass through the Fire , Ful●er Pisg . Sight . lib. 4. c. 7. p. 128. ( this is not the consuming of their Children to Moloch , but by way of Lustration a Mock-Baptism , Ma●men vid. Pool in loc. a piece of Witchcraft , to preserve from violent Death ) or that useth Divination , an observer of Times , or an Inchanter , or a Witch , &c. The very Neighbourhood of the Witch , Godwin Jews Antiq. l. 4. c. 10. Pool in loc. will tell us that this Witch must be a Diviner , Divination being the general tearm , comprehending the seven Particulars following : It would be an harsh straining to put in the Poysoner ( in the sense of our Opposites ) among the Diviners . Yet the second Argument is more cogent , which is this ; That among those whom Pharaoh called together to encounter with Moses , Exod. 7. 11. we find Witches or Sorcerers expressed by the same word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is used in Exodus 22. and Deut. 18. What can more certainly fix the interpretation of the Word than this place , where the end of Pharaohs calling them together , was not to poyson Moses and Aaron , but by Enchantment to outvy them in point of Miracles . Which will shew that Witchcraft is not Poysoning , but the doing of strange Acts by the aid of Satan . Neither was this the act of one Man , ( who might possibly , together with that present Age , be under a mistake concerning Witches , though it be a thing not to be supposed ) but long after him , Nebuchadnezzar in Dan. 2. 4. being astonished with his Dreams , Witchcraft reckoned as distinct from Murther , in Gal. 5. 20 , 21. calls for the Sorcerers or Witches , and Magicians , to give him the Interpretation ; which had been a matter very improper for them , if their skill had lain only in mixing Poysons .

When we have thus silenced this Imagination , we have yet another to encounter with , and that is of those that think these Witches , of which the forecited Texts do speak , are but meer Cheats , and by some tricks of Delusion and Legerdemain , pretend they can do things , which indeed they cannot do at all ; and yet finding death threatned to such , which ( in a business of meer Jugling ) would seem too great a severity , Scot. Witchcraft . l. 6. c. 2. they have framed this answer to it , That the death is threatned , not for the jugling , but for their presumptuous and blasphemous undertaking to do things that belong to a Divine Power , and for taking his Name in vain . Or ( as others are pleased to say ) though they have no real power , Hobs Leviath . c. 2. p. 7. they are justly punished for the belief they have , that they can do such mischief , joyned with their purpose to do it , if they can .

In Answer to this apprehension , I shall not much insist upon these Reasons , Teneson . Hobs Creed . Exam. Art. 4. p. 63. which yet are sufficiently weak , ( the latter accusing God's Laws of unreasonable severity , and the former accusing them of unnecessary redundancy , seeing enough in other places is provided against Blasphemers ) but shall offer a Consideration or two , which I judg will be of force to rectifie the Mistake .

First ; Though it cannot be denyed , but that a great many Cheats there have been in all Ages , by which Men have endeavoured to raise the repute and esteem of their own Skill and Excellencies , or for other base ends ; yet form hence to conclude , that all these things that have been done under the name of Witchcraft were such , must be an unsufferable piece of insolence ; not only denying that credit which all sober Men owe to History , to the constant belief of all Ages , to the faithfulness and wisdom of Judges , Jurors , Witnesses , Laws and Sanctions , but also dangerously overthrowing all our Senses ; so that at this rate we may well question , Whether we really Eat , Bax●er Sin against the Holy Ghost , p. 83. J. Glanvil . Considerations of Witchcraft , p. 6. Teneson against Hobs , Art. 4. p. 59. Drink , Move , Sleep , and any thing else that we do ; this Reason is urged by grave and serious Men.

Secondly ; It cannot be imagined that such things are meerly delusory , where the voluntary Confessions of so many , have accused themselves and others , not of Thinking or Jugling , but of really Ac●ing , and doing such things ; with such Circumstances as have particularized Time , Place , Thing , and Manner .

Thirdly ; Vid. Epist. D Balthasaris ●an . M. D. in calce Tom. 3. oper. Dan. Senner●i de foemina ●ascinata in cujis cu●e , literae N. B. notae Crucis 〈◊〉 capite ad c●lcem , cum Astronomicorum & Chymicorum caracteribus , Rosae figura in dextra & trisolii in sinistrâ arti●icio●è picta cum Anuo Christi 1635. cor Servatoris telis transfixum , & imago stulti , cum verbo Germanico Na●r , procumbebant . [ Dr. More . ] Mr. Baxter ut supra . Dan. Sennertus Tom. 3. Lib. 6. Pars 9. Varias historias enumerat de morbis incantatione inductis . Ex Jo. Lang●o , Alex. Benedic●o , Cornel. Gemma , Foresto , & aliis . The real Effects done by the Power of Witchcraft , shew it not to be Delusion : Such are the Transportation of Persons many miles from their Habitations , and leaving them there ; their telling things done in remote Places ; raising of Storms and Tempests ; Vomiting of Pins , Needles , Stones , Cloth , Leather , and such like ; and these some of them attested by sober and intelligent Persons who were Eye-witnesses . Large accounts you have of these in Bodinus , Sprengerius , and several others that have borrowed these Relations from them .

The Notion of Poysonings , or delusory Juglings , being below what the Scripture intends to set forth , as Witchcraft ; it is evident that Witchcraft is a power of doing great Things by the aid of the Devil . By which our way is open to improve this Instance , to demonstrate ( which was the second thing promised ) that Satan's Power must be Great : For ,

First , Helmont . Magne● . 〈…〉 . §. 87. 'T is acknowledged that a great part of those things that are done in this Matter , as concurrent with , or helpful toward the promoting of such Acts , are Satan's proper Works , as the troubling the Air , raising Storms , Apparitions , various Shapes and Appearances , Transportations from Place to Place , and a great many more things of Wonder and Amazement , all which exceed humane Power .

Secondly ; Many things of Wonder done by such Persons ; to which ( some suppose ) the secret Powers of Herbs , or Things , contribute their natural Aids or concurrance , are evidences of Satan's deep knowledg of , and insight into Natural Causes . Of this nature is that Ointment with which Witches are said to besmear themselves in order to their Transportation : The power and efficacy whereof , Dr. More . Death consists not so much in an actual separation of Soul and Body , as in the indisposition and unfitness of the Body for vital union . What is the meaning else of that Expression , [ Whether in the Body or out of the Body I cannot tell ] except the Soul may be separated from the Body without death . J. Glanvil , Witchcraft , p. 15. 18. is by some imagined to consist in this , That it keeps the Body Tenantable , and in a fit condition to receive the Soul by re-entry , after such Separations , as ( by all Circumstances are concluded ) have been really made in pursuit of those Visionary Perambulations and Transactions . Which things if they be so , ( as they are not improbable ) Witches have them from Satan's discovery , and they are to be ascribed to his Power .

Thirdly ; Those Actions that are most properly the Witches own Actions , and in which the Power of Hurting doth ( as some suppose ) reside , are notwithstanding , either awakened or influenced by Satan : Helmont ubi suprà . So though we grant ( what some would have ) that the Power of Hurting is a Natural Power , Aricenna vid. Barthol . Sybilla . Perig. quaest p. 401. Nescio quis teneros oculos , &c. Glanvil Witchcraft , p. 24. and a venomous Magnetism of the Witch , and that her Imagination , by her Eye , darts those Malignant Beams which produce real Hurts upon Men , ( after the manner of the Imaginations force upon a Child in the Womb , which hath ( as by daily Experience and History is confirmed ) produced Marks , Impressions , Deformities , and Wounds ) and that Satan doth but cheat the Witch into a belief of his Aid in that Matter ; that with a greater advantage he may make use of her Power , Helmont ut supra , §. 101. Satan Itaque vim magicam hanc e●cit it ( secus dormientem & scientia exterioris hominis impeditam ) in ●uis mancipiis — Glav . Wit . p. 18. without which he could do nothing ; yet even this speaks his Ability , in that at least he doth awaken and raise up that Magical Force , ( which otherwise would lie a-sleep ) and so puts the Sword into their hand . Yet some attribute far more to him , to wit , the infusion of a poysonous Ferment , ( by that action of ●ucking the Witch in some part of the Body ) by which not only her Imagination might be heightned , by Poysonous Streams breathed in , which might infect Blood and Spirits with a noxious Tincture .

The Second grand Instance of his Power , 2. Wonders . I shall produce from those Actions of Wonder and Astonishment which he sometime performs , which indeed have been so great , that they have occasioned that Question ;

Whether Satan can do Miracles ? Q.

To this we answer ; A. 1. ( 1. ) That God alone can work Miracles . A Miracle being , Polanus 1632. a real Act , done visibly , and above the Power of Nature . Such Works some have ranked into three heads ; ( 1. ) Such as created Power cannot produce ; Tho. Cont. Gent. lib. 3. c. 101. cited by Sclater , on 2 Thess. 2. 9. as to make the Sun stand still , or go backward . ( 2. ) Such as are in themselves produceable by Nature , but not in such an order as to make the Dead to live , and those that were born Blind to see , which is strongly argued John 9. 32. to be above humane Power ; and John 10. 21. to be above the Power of Devils . ( 3. ) Such as are the usual Works of Nature yet produced , above the principles and helps of Nature , as to cure a Disease by a Word or Touch.

Things that are thus truly and properly Miraculous , are peculiarly Works of God ; neither can it be imagined , that since he hath been pleased to justifie his Commands , Ways , and Messages , by such mighty Acts , 2 Cor. 12. 12. Heb. 2. 4. John 10. 38. and also hath been put to it , to justifie himself and his sole Supream Being and Godhead ; from false Competitors , Psal. 86. 10. & 72. 18. by his Miraculous Works : it cannot be imagined , I say , that he would permit any created Being , ( much less Satan ) to do such things .

Secondly ; Mira non Miracula . Though Satan cannot do things Miraculous , yet he can do things wonderful and amazing . And in this point lies the danger of Delusion , as Christ foretells , Matth. 24. 24. False Christs shall arise , and shew great Signs and Wonders — in 2 Thess. 2. 4. the Apostle tells us , The coming of Antichrist shall be with all Power , S●later in loc. and Signs , and Wonders ; that is ( as some interpret ) with the power of Signs and Wonders ; which however they be lying , both in reference to the design they drive at , ( which is to propagate Errors ) and also in their own Nature , being truly such , in respect of their form , false ; as Miracles , being indeed no such matter , but jugling Cheats : Yet notwithstanding there is no small cunning , and working of Satan in them , insomuch that the uncautious and injudicious , are deceived by those Wonders that he hath power to do , Rev. 13. 13. In this matter , though we are not able to give a particular account of these under-ground Actions ; yet thus much we may say ,

First , That in many Cases , his great Acts , that pass for Miracles , are no more but deceptions of Sense . Naturalists have shewn several Feats and Knacks of this kind . Magia Naturalis . l. 2. c. 17. Jo. Bap. Porta hath a great many ways of such deceptions , by Lamps , and the several Compositions of Oyls , by which not only the colours of things are changed , but Men appear without Heads , or with the Heads of Horses , &c. The like Deceptions are wrought by Glasses of various Figures and Shapes . If Art can do such things , much more can Satan .

Secondly ; He can mightily work upon the Fancy and Imagination ; by which means Men are abused into a belief of things that are not : as in Dreams , the Fancy presents things which are really imagined to be done and said ; when-as they are Visions of the Night , which vanish when the Man is awake ; or as in Melancholy Persons , the Fancy of Men doth so strongly impose upon them , that they believe strange absurd things of themselves , that they have Horns on their Head , that they are made of Glass , that they are dead , and what not : If Fancy , both asleep and awake , may thus abuse Men into an apprehension of impossible things , and that with confidence , no wonder if Satan ( whose Power reacheth thus far , as was before proved ) doth take this advantage for the amusing of Men with strange things . Nebuchadnezzar his Judgment , Dan. 4. 25. whereby he was driven from Men , and eat Grass as Oxen , was not a Metamorphosis , or real change into an Ox ; this all Expositors rejects as too hard ; neither seems it to be only his extream necessity , and low estate , whereby he seemed to be little better than a Beast , Calvin in loc. ( though Calvin favour this Interpretation ) ; but by that Expression , vers. 25. [ then my Vnderstanding came to me ] it seems evident , ( as most Commentators think ) that his Understanding was so changed in that Punishment , that he imagined himself to be a Beast , and behaved himself accordingly , by eating Grass , and lying in the open Fields . There are several Stories to this purpose of strange Transformations , Civit. Dei . l. 18. c. 18. as the Bodies of Men into Asses , and other Beasts , which Augustine thinks to be nothing else but the Devils Power upon the Fancy .

Thirdly ; There are wonderful Secrets in Nature , which if cunningly used and applyed to fit Things and Times , must needs amaze vulgar Heads ; and though some of these are known to Philosophers and Scholars , yet are there many secret Things lock'd from the wisest Men , whose Powers , and Natures , because they know not , De Civit. Dei lib. 21. c. 5 , 6. they may also be deluded by them . Augustin reckons up many Instances , as the Loadstone , the Stone Pyrites , Selenites , the Fountain of Epirus that can kindle a Torch , and many more ; and determines that many strange things are done by the application of these Natural Powers , either by the Wit of Man , or Diabolical Art . To this purpose he gives an account of an unextinguishable Lamp , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in a Temple of Venus , which allured Men to Worship there , as to an Unquestionable Deity , when in truth the thing was but an ingenious Composition from the Stone Asbeston ; Plin. lib. 28. of which Pliny makes mention , that being kindled , it will not be quenched with Water . Vid. L. Vives Comment. in lib. 21. c. 6. De Civit Dei . Of this nature were those Lamps found in several Valuts accompanying the Ashes of the Dead , reserved there in Urns , both in England and elsewhere . If Men by such helps find such easy ways to delude Men , What exactness of Workmanship , and seeming Wonders may be expected from Satan upon such Advantages ?

Fourthly ; Many of his Wonders may challenge an higher rise . Satan knows the secret ways of Natures Operations , and the ways of accelerating or retarding those Works . So that he cannot only do what Nature can do , Determinata activa ad determinata passiva applicando . by a due application of active to passive Principles , and the help of those Seminal Powers that are in Things , but he may be supposed to perform them in a quicker and more expeditious manner : Thus Worms , Flies , and Serpents , that are bred of Putrefaction , Satan may speedily produce ; And who can tell how far this help may reach in his Works of Wonders ?

Fifthly ; The secret way of Satan's Movings and Actings is no small matter in these Affairs . How many things do common Juglers by the swift motions of their Hands , that seem incredible ? Thus they make the By-standers believe they change the Substances , Natures , and Forms of Things , when they only , by a speedy Conveyance , take these things away , and put others in their room . They that shall consider Satan as a Spirit , subtil , imperceptible , quick of Motion , &c. will easily believe him to be more accomplished for such Conveyances than all the Men in the World .

Having now seen the way of his Wonders , let us next consider the advantage he hath by such Actions . If we look upon Simon Magus , Acts 8. 10 , 11. we find , that he by these ways , had a general influence upon the People ; To him they all gave heed , from the least to the greatest ; and that his Actions were reckoned no less than Miraculous , as done by the mighty Power of God . If we go from hence to the Magicians of Pharaoh , Exod. 7. 11. 't is said , They did so with their Inchantments , which ( howsoever the matter was ) prevailed so with Pharaoh and the Court , that they saw no difference 'twixt the Wonders done by Moses and them , save that ( it may be ) they thought Moses the more skilful Magician . But besides this , if we consider what they did , it will argue much for his Power , Tho. Cajatan Delrio . if we can imagine ( as some do ) that they turned their Rods into real Serpents , the Power is evident : and there is this that favours that Opinion , it is said , They could not make Lice , which seems to imply , they really did the other things , and it had been as easy to delude the Senses in the matter of Lice , as in the Rods , if it had been no more than a Delusion ; neither are some a-wanting to give a reason of such a Power , ( viz. ) Serpents , Lice , &c. being the Off-spring of Putrefaction , by his dextrous application of the seminal Principles of things , Barth . Sybilla Pereg. Quaest. p. 372. Rivetus . he might quickly produce them . If we go lower , and take up with the Opinion of those , that think that they were neither meer Delusions , nor yet true Serpents , but real Bodies like Serpents , though without life , this will argue a very great Power : Or if we suppose ( as some do ) that Satan took away the Rods , and secretly conveyed Serpents in their stead , or ( which is the lowest apprehension we can have ) that Pharaoh's sight was deceived : The matter is still far from being contemptible , for as much as we see , the Spectators were not able to discern the Cheat.

Thirdly ; Apparitions . The next Instance produceable for evidencing his Power , is that of Apparitions . It cannot be denyed , but that the Fancy of melancholick or timerous Persons , is fruitful enough to create a thousand Bugbears . And also that the villany of some Persons hath been designedly imployed to deceive People with Mock-Apparitions ; of which abundance of Instances might be given from the knavery of the Papists , discovered to the World beyond contradiction ; but all this will not conclude , that there are no real Appearances of Spirit or Devils . Such sad effects in all Ages there have been of these things , that most Men will take it for an undenyable Truth .

Instead of others , let the Apparition at Endor to Saul come to examination : Some indeed will have us believe , that all that was but a subtil Cheat , Scot. Witchcraft l. 7. c. 12. managed by that Old Woman ; and that neither Samuel nor the Devil did appear , but that the Woman , in another Room by her self , or with a Confederate , gave the answer to Saul . But whosoever shall read that Story , and shall consider Saul's Bowing and Discourse , and the Answers given , must acknowledg that Saul thought , at least , he saw and spake with Samuel : and indeed the whole Transaction is such , that such a Cheat cannot be supposed .

Satisfying our selves then , that there was an Apparition , we must next enquire whether it was true Samuel , Vid. Pool● Synops. in l●● . or Satan : it cannot be denyed , but that many judg it was true Samuel , but their Reasons are weak .

( 1. ) That Proof from Ecclesiasticus 46. 23. is not Canonical with us .

( 2. ) That he was called Samuel is of no force ; Scripture often gives names of things according to their appearances .

( 3. ) That things future were foretold , was but from conjecture ; in which Satan yet ( all things considered ) had good ground for his guessing .

( 4. ) That the Name Jehovah is oft repeated , signifies nothing , the Devil is not so scarce of words ; Jesus I know , saith that Spirit in the Acts.

( 5. ) That he reproved Sin in Saul , is no more than what the Devil doth daily to afflicted Consciences in order to despair .

I must go then with those that believe this was Satan in Samuel's likeness .

( 1. ) Because God refused to answer Saul by Prophets or Vrim . And 't is too harsh to think he would send Samuel from the Dead , and so answer him in an extraordinary way .

( 2. ) This ( if it had been Samuel ) would have given too much countenance to Witchcraft , contrary to that check to Ahaziah , 2 King . 1. 3. Is it not because there is not a God in Israel , that ye go to enquire of Baalzebub ?

( 3. ) The prediction of Sauls Death , though true for substance , yet failed as to the exactness of time , for the Battel was not fought the next day .

( 4. ) The acknowledgment of the Witches Power , [ Why hast thou disquieted me ? ] shews it could not be true Samuel , the Power of Witchcraft not being able to reach Souls at rest with God .

( 5. ) That Expression of Gods ascending out of the Earth , is evidently suspicious .

The reality of Apparitions being thus established , Satan's Power will be easily evinced from it . To say nothing of the Bodies in which Spirits appear ; the haunting of Places and Persons , and the other Effects done by such Appearances , speak abundantly for it .

Fourthly ; Possessions . The last Instance is of Possessions , the reality of which can no way be questioned , because the New Testament affords so much for it ; I shall only note some things as concerning this Head . As ,

First ; The multitudes of Men possessed : scarce was there any thing in which Christ had more opportunities to shew his Authority , than in casting out of Satan ; such Objects of Compassion he met with in every place .

Secondly ; The multitudes of Spirits in one Person , is a consideration not to be passed by .

Thirdly ; These Persons were often strongly acted , sometime with fierceness and rage , Matth. 8. 28. some living without Cloaths , and without House , Luke 8. 27. some by an incredible strength breaking Chains and Fetters , Mark 5. 3.

Fourthly ; Some time the Possessed were sadly vexed and afflicted , cast into the Fire and Water , &c.

Fifthly ; Some were strengely influenced : we read of one , Acts 16. 16. that had a Spirit of Divination , and told many things to come , which we may suppose frequently came to pass ; else she could have brought no gain to her Master by South-saying . Another we hear of , whose Possession was with a Lunacy , and had fits at certain times and seasons . The Possessed Person with whom Mr. Rothwell discoursed , Vid. Clark 's Lives . ( within the memory of some living ) could play the Critick in the Hebrew Language .

Sixthly ; In some the Possession was so strong , and so firmly seated , that ordinary means and ways could not dispossess them : This kind comes not out but by Prayer and Fasting , Mat. 27. 21. which shews that all Possession was not of one kind and manner , nor alike lyable to ejection .

To all these may be added Obsessions : where the Devil afflicts the Bodies of Men , disquiets them , haunts them , or strikes in with their melancholy temper , and so annoys by hideous and black representations . Thus was Saul vexed by an evil Spirit from the Lord , which ( as most conceive ) was the Devil working in his melancholy Humor . That the Devil should take possession of the Bodies of Men , and thus act , drive , trouble and distress them ; so distort , distend , and rack their Members ; so seat himself in their Tongues and Minds , that a Man cannot command his own Faculties and Powers , but seems to be rather changed into the nature of a Devil , than to retain any thing of a Man ; this shews a Power in him to be trembled at .

Satan's Power being thus explained and proved , I shall next speak something of his Cruelty .

CHAP. VI. Of Satan's Cruelty . Instances thereof in his dealing with wounded Spirits , in ordinary Temptations of the Wicked and Godly , in Persecutions , Cruelties in Worship . His cruel handling of his Slaves .

HE that shall consider his Malice and Power , must unavoidably conclude him to be cruel . Malice is always so , where it hath the advantage of a proportionable strength and opportunity for the effecting of its hateful Contrivances : It banisheth all pity and commiseration , and follows only the dictate of its own rage with such fierceness , that it is only limited by wanting power to execute . We may then say of Satan , That according to his Malice and Power such in his Cruelty . The truth of this will be abundantly manifested by Instances : As ,

First , From his desperate pursuits of Advantage , upon those whose Spirits are wounded . The anguish of a distressed Conscience is unspeakably great , in so much , that many are ( as Heman , Psalm . 88. 15. ) even distracted , while they suffer the Terrors of the Almighty . These though they look round about them for help , and invite all that pass by to pity them , because the hand of the Lord hath touched them ; yet Satan laughs at their Calamity , and mocks at them under their Fears , and doth all he can to augment the flame : he suggests dreadful thoughts of an incensed Majesty ; begets terrible apprehensions of Infinite Wrath and Damnation ; he aggravates all their Sins , to make them seem unpardonable : every Action he calls a Sin , and every Sin he represents as a willful forsaking of God ; and every deliberate Transgression he tells them is the sin against the Holy Ghost . He baffles them in their Prayers and Services , and then accuseth their Duties for intollerable prophanations of God's Name ; and if they be at last affrighted from them , he then clamours that they are forsaken of God , because they have forsaken him : He ( as a right Baalzebub ) rakes in their Wounds , as Flies are ever sucking where there is a Sore . Their Outcrys and Lamentations are such Musick to him , that he gives them no rest ; and with such triumph doth he tread upon those that thus lie in the Dust , that he makes them sometimes accuse themselves for that which they never did , and in derision he insults over them in their greatest perplexities , with this , Where is now thy God ? and who shall deliver thee out of my hand ? This were enough to evidence him altogether void of compassion . But ,

Secondly ; He shews no less cruelty in his usage of those that are his Slaves . The Service that he exacts of those that are his most willing Servants , is no less than the highest cruelty ; and not only ( 1. ) in regard of the misery and destruction which he makes them work out for themselves , ( which is far greater , than where Men are forced by the most brutish Tyrants , to buy their own Poyson , or to cut their own Throats ; because this is unspeakably less than the endless miseries of eternal Torments ) : but ( 2. ) also in regard of the very slavery and drudging toyl of the Service which he exacts from them ; he is not pleased that they Sin , but the vilest Iniquities , most contrary to God , and most abominable to Man , as the highest violations of the Laws of Nature and Reason , are the things which he will put them upon , where there are no restraints in his way : He drave the Heathens ( as Paul testifies Rom. 1. ) to affections so vile and loathsom , that in their way of sinning , they seemed to act rather like Brutes than Men , their Minds becoming so injudicious , that they lost all sense of what was fit and comely . Neither ( 3. ) doth this satisfie his cruelty that the worst of Abominations be practised , but he urgeth them to the highest desperateness in the manner of performance , and so draws them out to the front of the Battel , that they might contemn and out-dare God to his face ; he will have them sin with an high hand , and in the highest bravado of madness to rush into Sin , as the Horse into the Battel . This cruelty of Satan were yet the less , if he only brought them forth presumptuously , in some one or two set Battels upon special occasions : But ( 4. ) he would have this to be their constant work , the task of every day ; upon the same score that Achitophel advised Absalom , to an open and avouched defilement of his Fathers Concubines , that so the breach 'twixt them and God might be fixed by a resolute determination ; and consequently that their hands might be strong , and their hearts hardned in rebellion against God . And ( 5. ) That Satan might not come short of the utmost of what Cruelty could do : We may yet further observe , that though Sinners offer themselves willingly enough , to conflict against God in the high places of the Field , yet as not satisfied with their forwardness , he lasheth and whips them on to their work , and sometime over-drives them in their own earnestness . Haman was so hurried and overborn with violent hatred against Mordecai and the Jews , Esther 5. 13. that his own advancement , and the marks of singular favour from the King availed him not , as to any satisfaction and present contentment . Ahab , though King of Israel , is so vehemently urged in his desires for Naboth's Vineyard , that he covered his Face and grew sick upon it . Thus , as Gally-Slaves , were they chained to their Oar , and forced to their work beyond their own strength .

Thirdly , There is also a cruelty seen in his incessant provokings and force upon the Children of God , while he urgeth his loathed Temptations upon them against their will . When I consider Paul's out-cry in this case , ( Rom. 7. 15 , 19. ) That which I do , I allow not , the evil which I would not , that do I , &c. ) my thoughts represent him to me , like those Christians that were tortured in the Trough , where Water was poured by a continued Stream upon their Mouths , till the Cloth that lay upon their Lips was forced down their Throats ; or like those that had stinking Puddle-water by a Tunnel poured into their Stomacks , till they were ready to burst ; and surely he apprehended himself to be under very cruel dealing by Satan , when he cryed out , O wretched man that I am ! who shall deliver me ? If we seriously consider the mind and endeavours of those Children of God , that are striving against Sin , and have cast it off as the most loathsom abominable thing , when Satan urgeth them to Evil with his incessant Importunities ; it is as if they were forced to eat their own Excrements , or to swallow down again their own Vomit ; for the Devil doth but ( as it were ) cram these Temptations down their Throats against their will .

Fourthly , If we cast our Eye upon the Persecutions of all Ages , we shall have thence enough to charge Satan withall , in point of Cruelty ; for he , who is stiled a Murtherer from the beginning , set them all on Foot ; 't is he that hath filled the World with Blood and Fury , and hath in all Ages , in one place or other , made it a very Shambles and Slaughter-house of Men. ( 1. ) Can we reckon how often Satan hath been at this work ? that is impossible . His most publick and general attempts of this kind are noted by Histories of all Ages . The Persecutions of Pharaoh against Israel , and of the prevailing Adversaries of Israel and Judah , against both or either of them , are recorded for the most part in Scripture : the Persecutions of the Roman Emperours against Christianity are sufficiently known , and what is yet to come who can tell ? A great Persecution by Antichrist was the general belief and expectation of those that lived in Austin's time , and long before ; but whether this be one more , to the ten former Persecutions ( that so the Parallel betwixt these , De Civit. Dei . 〈◊〉 . 18. c. 52. and Pharaoh's ruine in the Red-Sea after his ten Plagues , might run even ) be only to be looked for , or that others are also to be expected , he thinks it would be presumption and rashness to determine : But however , his particular assaults of this nature cannot be numbred : how busie is he still at this work , in all Times and Places ? insomuch , that he that will live Godly in this World , must suffer Persecution . But ( 2. ) if we withall consider what inventions and devices of Cruelty and Torture he hath found out , and what endless variety of Pains and Miseries he hath prepared , ( a Catalogue whereof , would fill a great deal of Paper ) we can do no less than wonder at the merciless fury , and implacable rage of him that contrived them . Satan the great Engineer , doth but give us the Picture of his Mind in all those Instruments of destruction . And when we see amongst Tyrants , ways of torturing every Member of the Body , and Arts of multiplying deaths , that so those that perish by their hands , might not have so much as the mercy of a speedy dispatch , but that they might feel themselves to die , we may reflect it upon Satan , in Jacob's words to Simeon and Levi , Cursed be his Anger , for it is fierce , and his Wrath , for it is cruel . ( 3. ) But if we consider what Instruments he useth , and against whom , we shall see cruelty in an higher exaltation : had he used some of the Beasts of the Earth , or some of his apostate Associats , to persecute and afflict the innocent Lambs of Christ , it might have been much excused , from the natural instinct or cursed antipathy of such Agents : or had he used only the vilest of the Children of Men to act his tragical fury , the matter had been less : But as not content with common revenge , he persecutes Men by Men , though all of one Blood and Off-spring , and so perverts the ends of nature , making those that should be the comforts and support of Men , to be the greatest terrour and curse to them ; a thing which Nature it self abhors , and in regard of which , ( that the impressions of Pity might be more permanent , and efficacious ) God forbad Israel to seeth a Kid in the Mothers Milk ; nay , he hath prevailed with some of good Inclinations , and rare Accomplishments ( for such were some of the persecuting Emperours ) to be his Deputies , for authorizing the Rack , for providing Fire and Faggot ; and ( which is strange ) hath prevailed so far with them , that they have been willing to open their Ears , to the most palpable Lyes , the grossest Forgeries , the most unreasonable Suggestions that known Malice could invent ; and then after all , when they were drawn out to Butchery , and slaughter by multitudes , they have made such Spectacles ( which might make impressions upon an Iron Breast , or an Adamant Heart , ) only advancements of their Jollity ; and as Nero upon the sight of flaming Rome , took his Harp and made Melody : so have these tormenting Furies fired ( by the help of combustible matter ) multitudes of such harmless Creatures , and then taken the opportunity of their Light , for their night Sports . And yet ( me thinks ) the Devil hath discovered a keener Fury , when he hath made them rage against the Dead , and dig their Graves , and revenge themselves upon their sensless Ashes , and when they could do no more , seek to please themselves by executing their rage against their Pictures or Statutes ; which Actions , though they might be condemned for Follies , yet are they evidences of highest Fury , which commonly destroys the Judgment , and sacrificeth Wit , Reason , and Honour , upon the Altar of Revenge . That the Devil should so poyson Mans Nature , that he should thus rise up against his Fellow , that carries the same specifick Being with himself , shews enough of his temper against Man , but never more than when he prevails against the engagements of Kindness , Bloud , Affinity , and Relation , to raise a Mans Enemies out of his own House , the Father against the Son , and the Son against the Father ; the Daughter against the Mother , and the Mother against the Daughter : for this is little less , than an unnatural Mutiny of the Members against the Body .

Fifthly , We have yet a more visible instance of his Cruelty , in his bloody and tyrannical Superstitions . Look but into the Rites and Ways of his Worship , among the Heathen in all Ages and Places , and you will find nothing but vile and ridiculous Fooleries , or insolent and despightful Usages . In the former he hath driven Men to Villanous Debauohries , in the latter to Execrable Cruelties . Of the latter I shall only speak , ( though in the former , by debasing Man to be his Laughing-stock , he is cruel in his Scorn and Mockery ) : Here I might mention his tyrannical Ceremonies of the lower order , such as touch not life ; such were their tedious Pilgrimages , as in Zeilan their painful Whippings ; as of the Youth of Lacedaemon at the Altar of Diana ; of their Priests , and that with knotted Cords upon their Shoulders as at Mexico , and New-Spain ; their harsh usages in tedious Fastings , stinking Drenches , hard lyings upon Stones , eating Earth , strict forbearances of Wine , 1 Kings 18. and Commerce , their torturings and manglings of their Bodies by terrible Lancings and Cuttings , for the effusion of Blood ; their dismembring themselves , plucking out their Eyes , mangling their Flesh , to cast in the Idols Face , sacrificing their own Blood , as did the Priests of Bellona and Deasyria ; Tertul. Aolog . cap. 9. so did the Kings of New-Spain at their Election , Purchas . Pilgrim . Part. 1. l. 8. c. 10. as Montzeuma the second , who sacrificed by drawing blood from his Ears , and the calves of his Legs . In Narsinga and Bisnagar , they go their Pilgrimages with Knives sticking on their Arms and Legs , till the wounded Flesh festerd . Idem Part. 1. lib. 5. cap. 11. Some cast themselves under the Wheels of the Waggon , on which their Idol is drawn in Procession . Yet are all these but small matters , in comparison of the bloody out-rages committed upon Mankind , It higenia sacrificata , de quae Sanguine 〈◊〉 , veo●os & virgine caesa . Virg. Plut. Paral. cap. 60. in the abominable custom of sacrificing Men to him . Of this many Authors give us a large account , the Lacedaemonians to avert the Plague , sacrifice a Virgin ; the Athenians ( by the advice of Apollo's Oracle ) sent yearly to King Minos seven Males , and so many Females to be sacrificed to appease the wrath of the God , for their killing of Androgeus ; the Carthaginians ( being vanquished by Agathocles King of Sicily ) sacrificed two hundred Noblemens Children at once ; the Romans had every year such sacrifices of Men and Women ( of each Sex two ) for a long time ; and this was so common among the wiser Pagan Nations , that whensoever they fell into danger , either of War , Sicknesses , or of any other Calamity , they presently ( to expiate their Offences against their supposed incensed Gods , and to clear themselves of their present Miseries or Dangers , ) sacrificed some mean Persons , Godwin Moses and Aaron . l. 3. c. 8. who for this reason were called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Expiations ; and to this doth the Apostle allude , in 1 Cor. 4. 13. ( as Budaeus , Stephanus , Grotius , and many others think ) as if he should say , we are as much despised , and loaded with Cursings , as those that are sacrificed for publick Expiation . But what cruel usage may we expect for the poor barbarous Nations of the World , where he had all possible advantages for the exercise of his bloody Tyranny ? many sad instances of this kind are collected by Purchas in his Pilgrimage , in his Discourses of Virginia , Peru , Brasilia , Mexico , Florida , and other places , whose Stories of this Subject are so terrible , and occur so frequently , that they are almost beyond all belief ; all which for brevities sake I omit , contenting my self to note one instance or two out of the Scripture , 2 King . 3. 27. The King of Moab took his eldest Son that should have reigned in his stead , and offered him for a Burnt-offering upon the Wall : this he did ( according to the customs of the Phoenicians and others , ) being reduced to great straits , as supposing by this means ( as his last refuge ) to turn away the wrath of his God . Of Ahaz 't is recorded , 2 Chron. 28. 3. That he burnt his Children in the Fire , after the abominations of the Heathen . That this was not a Lustration , or Consecration of their Children ( though that also was used ) but a real sacrificing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . is without doubt to Josephus , who expresseth it thus , He offered his Son as an Holocaust . But whatever Ahaz did , 't is certain the Children of Israel did so ; They offered their Sons and Daughters to Devils , Psal. 106. 37. And if the sacrifices of the dead which they eat in the Wilderness ( mentioned vers. 28. ) be understood of the Feasts which were made at the burning of their Children , as some think , Lightfoot on Acts 7. 43. ( though many understand it of their sensless dead Gods , or their deceased Heroes , or for their deceased Friends , ) then this cruelty had soon possessed them : However , possess them it did , Godwin Moses and Aaron . l. 4. c. 2. as appears also by the description of their devouring Moloch , which the Jewish Rabbins say , was an hollow brazen Image in the form a Man , ( saving that it had the head of a Calf , ) the Arms stretched in a posture of receiving , the Image was heated with fire , and the Priest put the Child in his Arms , where it was burnt to death ; in the mean time , a noise was made with Drums , that the crys of the Child might not be heard , and hence was it called Tophet , from Toph , which signifies a Drum ; so that the name and shape of the Image shews that it was used to these execrable Cruelties .

These Scripture evidences , ( if we were backward to credit what Histories say of this matter ) may assure us of the temper and disposition of Satan , and may enable us to believe what bloody work he hath made in the World , which I shall briefly sum up in these particulars .

First , These inhumane , or rather ( as Purchas calls them ) overhumane Sacrifices , were practised in most Nations , not only the Indians , Parthians , Mexicans , &c. but Aethiopians , Syrians , Carthaginians , Grecians , Romans , Germans , French and Britanes used them .

Secondly , These Cruelties were acted not only upon Slaves and Captives , but upon Children , whose age and innocency might have commanded the compassions of their Parents for better usage .

Thirdly , These Sacrificings were used upon several occasions , as at the sprouting of their Corn , at the Inauguration , Coronation , and Deaths of their Kings and Noblemen , in time of War , Dearth , Pestilence , or any danger ; in a word ( as the Priests in Florida and Mexico used to say ) when ever the Devil is hungry or thirsty , that is , as oft as he hath a mind .

Fourthly , In some places the Devil brought them to set-times for those Offerings , some were Monthly , some Annual . The Latines sacrificed the tenth Child ; the annual drowning of a Boy and a Girl in the Lake of Mexico ; the casting of two yearly from the Pons Milvius , at Rome into Tyber , are but petty instances in comparison of the rest .

Fifthly , We cannot pass by the vast number of Men offered up at one time ; so thirsty is Satan of Humane blood , that from one or two , he hath raised the number incredibly high ; in some Sacrifices five , in some ten , in some a hundred , in some a thousand have been offered up . It was the argument which Montezuma the last Emperour of Mexico used to Cortez to prove his strength and greatness by , that he sacrificed yearly twenty thousand men , and some years fifty thousand . Some have reserved their Captives for that end , others have made War only to furnish themselves with Men for such occasions .

Sixthly , There are also several circumstances of these Diabolical out-rages that may give a further discovery of his cruelty , as that these miserable Creatures thus led to be butchered , have been loaden with all the Cursings , Revilings , and contumacious reproaches , as a necessary concomitant of their violent deaths . Thus were those used , who were forced to be the publick 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or expiation , for the removal of common Calamities . Death also was not enough , except it had been most tormenting in the manner of it , as of those that suffered by the embracements of Moloch , the joy and feastings of such Sacrificings ( which were in themselves Spectacles of mourning and sorrow ) were Cruelties to the Dead , and a barbarous enforcement against the Laws of Nature in the Living . But the dashing of the smoaking Heart in the Idols face , and the pulling off the Skins from the massacred bodies , that Men and Women might dance in them , were yet more cruel Ceremonies . And lastly , In those that have been prepared for those Solemnities , by delicious Fare , gorgeous Ornaments , and the highest Reverence or Honours , ( as was the manner of several Countries ) yet was this no other than Satan's insulting over their Miseries , of which we can say no otherwise , than that his tenderest Mercies are Cruelties .

Seventhly , I may cast in to the account , that in some places Satan ( by a strange madness of devotion ) hath perswaded some to be Volunteers in suffering these Tortures and Deaths . Some have cast themselves under the Chariot-Wheels of their Idols , Purchas Pilgr . Part. 1. lib. 5. cap. 11. and so have been crushed to pieces . Some sacrifice themselves to their Gods , first they cut off several pieces of their Flesh , crying every time , For the worship of my God , I cut this my flesh ; and at last say , Now do I yield my self to death in the behalf of my God , and so kills himself out-right .

Eighthly , It is wonderful to think that the Devil should ( by strange pretexts of Reason ) have smoothed over these barbarous Inhumanities , so that they have become plausible things in the judgments of those miserable Wretches . In Piacular Sacrifices , they believed , Pro vita hominum nisi vita hominis reddatur , non posse deorum numen placari , arbitrantur . Jean D'Espan . Popular Errors . cap. 19. that except the life of a Man were given for the life of Men , that the Gods could not be pacified . In other Sacrifices both Eucharistical and for Atonement , they retained this Principle , that those things are to be offered to the Gods , that are most pleasing and acceptable to us ; and that the offering of a Calf or a Pigeon , was not sutable to such an end . This Maxim they further improved by the addition of another of the same kind , that if it were fit to offer an Humane Sacrifice , it must also be innocent , and consequently little Children are the fittest for such a purpose . And some have also conjectured , that the Devil hath not been a wanting to improve the example of Abraham sacrificing his Son , Vid. Lud. Capel . de voto Jephtae . §. 9. or the Law in Levit. 27. 28. or the Prophecies concerning the death of Christ , as the great Sacrifice of Atonement , to justify and warrant his Hellish Cruelty . Vid. Pool Synops. Crit. on 2 King . 3. 27. In some cases , Cruelty hath arisen from the very Principles of Reverence and Love which Children have to Parents , and Friends to Friends , as in Dragoian , when any are sick , they send to their Oracle to know whether the Parties shall live or die ; if it be answered they shall die , Purchas Pilg. Part 1. l. 5. c. 16. then their Friends strangle them , and eat them ; and all this from a kind of Religious respect to their Kindred , to preserve ( as they imagine ) their Flesh from putrifaction , and their Souls from torment . The like they do at Java-major , when their Friends grow old and cannot work , only they eat not their own Friends , Purchas ibid. but carry them to the Market and sell them to those that do eat them .

Lastly , Let us call to mind how long the Devil domineer'd in the World at this rate of cruelty . When the World grew to a freer use of Reason , and greater exercise of Civility , they found out ways of mitigation , and changed these barbarous Rites , into more tolerable Sacrifices ; as in Laodicea , they substituted an Hart to be sacrificed instead of a Virgin ; in Cyprus , an Ox was put instead of a Man ; in Egypt , Waxen-Images instead of Men ; Images of Straw at Rome were cast into Tyber in the place of living Men ; and the terrible burnings of Moloch , ( which was not peculiar only to the Nations near to Canaan , Diod. Siculus . Bibli●th . l. 20. Lod. Vives on Aug. De Civ . Dei . l. 7. c. 19. but was in use also at Carthage , and found in the American Islands by the Spaniards ; the like Brazen-Images were also found in Lodovicus Vives his time by the French , in an Island called by them Carolina . ) These were at last changed into a Februation , and instead of burning their Children , they only passed them betwixt two Fires ; but it was long before it came to this . In the time of Socrates , Humane Sacrifices were in use at Carthage , and they continued in the Roman Provinces till the time of Tertullian , Eusebius and Lactantius : Though they had been severaly forbidden by Augustus Caesar , and afterward by Tiberius , who was forced to crucify some of the Priests that dared to offer such Sacrifices , to affright them from those barbarous Customs . In other places of the World , how long such things continued , who can tell , especially seeing they were found at Carolina not so very long since ?

How impossible is it to cast up the total Sum of so many large Items ? when these terrible customs have had so general a practice in most Nations , upon so many occasions , upon such seeming plausible Principles , when such great numbers have been destroyed at once , and these usages have been so long practised in the World , and with such difficulty restrained , what vast multitudes of Men must we imagine have been consumed by Satans execrable cruelty ?

Sixthly , There remains one instance more of the Devils Cruelty , which is yet different from the former , which I may call his Personal Cruelties , because they are acted by his own immediate Hand upon certain of his Vassals , without the help or interposure of Men , who ( in most of the forementioned cases ) have been as Instruments acted by him . Here I might take notice of his fury to those that are possessed , some have been as it were racked and tortured in their Bodies , and their Limbs and Members so distorted , that it hath been not only matter of Pity to the Beholders to see them so abused , but also of Admiration , to consider how such abuses should be consistent with their lives , and that such rendings and tearings have not quite separated the Soul from the Body . In the Gospels we read of some such cast into the Fire , and into the Water . Others , conversing with Tombs and Sepulchers in the cold nights without Cloaths , and all of them spoken of as Creatures sadly tormented , and miserably vexed . The Histories of later days tell us of some , that vomited crooked Pins , pieces of Leather , Coals , Cloth , and such like . Of others snatched out of their Houses , and tired even to fainting , and waste of their Spirits , as Domina Rossa , ( mentioned by Bodin , ) with a great many more to this same purpose . We may take a view of his dealing with Witches , who ( though he seem to gratify them in their Transportations from place to place , and in their Feastings with Musick and Dancings , ) are but cruelly handled by him very often ; the very Work they are put upon ( which is the destruction of Children , Men , Women , Cattle , and the Fruits of the Earth , ) is but a base Imployment ; but the account he takes of them , of the full performance of their Enterprizes , and the cruel Beatings they have of him , when they cannot accomplish any of their Revenges , is no less than a severe Cruelty : He gives them no rest , unless they be doing Hurt ; and when they cannot do it to the Persons designed , they are forced to do the same Mischief to their own Children , or Relations , that they may gratifie their Tyrannical Master . Pag. 180. Bodin relates the Story of a French Baron , ( who was afterward put to death for Witchcraft ) that after he had killed eight Children , was at last upon a design of sacrificing his own Child to the Devil : and if at any time they grew weary of so execrable a Slavery , or confess their Wickeness , they are so miserably tormented , that they chuse rather to die than live : And what else but Cruelty can these Slaves expect from him , when the Ceremonies of their Entrance into that cursed Service , betokens nothing else ; for their Bonds and Obligations are usually writ , or subscribed with their own Blood ; and some Magical Books have been writ with the blood of many Children , besides the farewel that they have of him at their usual Meetings , is commonly this thundering Threatning , Avenge your selves , or you shall die . All these particulars are collected from the Confessions of Witches , by Bodin , Wierus , and others .

But leaving these , Let us further enquire into Satan's Carriage toward those , that in America , and other dark and barbarous Places know no other God , and give their devoutest worship to him . To those he is not so kind as might be expected , but his constant way is , to terrifie and torment them ; insomuch , that some know no other reason of their worship , but that he may not hurt them : And since the English-Colonies went into these Parts , these Americans have learned to make this distinction between the Englishman's God and theirs , that theirs is an evil God , and the other a good God ; Porphyrius l. 2. De Abstinent . Plutarchus . Lod. Vives in Aug. De Civ . Dei . l. 8. c. 13. though that distinction in other places , is in the general , far more ancient ; where they acknowledge two Gods , one good , the other bad , and the worse the God is , the saddest , most mournful Rites of sacrificing were used , as in Caves , and in the Night , the manner of the Worship fitly expressing the nature of the God they served . Our Countrymen have noted of the Natives of New-England , that the Devil appeared to them in ugly Shapes , and in hideous Places , a● in Swamps and Woods . But these are only the Prologue to the Tragedy it self , for they only serve to impress upon the minds of his Worshippers , what Cruelties and Severities they are to expect from him ; and accordingly he often lets them feel his hand , and makes them know , that those dark and dismal Preludiums are not for nothing : for sometime he appears to the Worshippers , tormenting and afflicting their Bodies , Wonder working . prov . for N. E. lib. 1. cap. 10. tearing the Flesh from the Bones , and carrying them away quick with him : sometime six have been carried away at once , none ever knowing what became of them . By such bloody acts as these , he kept the poor Americans in Fear and Slavery ; so that as bad a Master as he is , they durst not but pay their Homage and Service to him . All these particulars being put together , will shew we do the Devil no wrong , when we call him Cruel .

CHAP. VII . Of Satan's Diligence in several Instances . The Question about the Being of Spirits and Devils handled . The Sadducees Opinion discovered . The Reality of Spirits proved .

THe last particular observed in the Text , is his Diligence . This adds force and strength to his Malice , Power , and Cruelty , and shews they are not idle , dead , or unactive Principles in him , which ( if they could be so supposed ) would render him less hurtful and formidable . This I shall dispatch in a few Instances , nothing to this purpose .

First , His Pains he takes in hunting his Prey , and pursuing his Designs : 'T is nothing for him to compass Sea and Land , to labour to the utmost in his Imployment ; 't is all his Business to tempt and destroy , and his whole heart is in it . Hence Intermission or Cessation cannot be expected , he faints not by his labour , and his labour with the success of it , is all the delight we can suppose him to have : so that being pushed and hurried by the Hellish Satisfactions of deadly Revenge , and having a strengh answerable to those violent Impulses , we must suppose him to undergo ( with a kind of pleasing willingness ) all imaginable Toyl and Labour . If we look into our selves we find it true , to our no small trouble and hazard : Doth he at any time easily desist , when we give him a Repulse ? Doth he not come again and again , with often and impudently repeated Importunities ? Doth he not carry a Design in his Mind for Months and Years against us ? and when the Motion is not feasible , yet he forgets it not , but after a long Interruption begins again where he left : Which shews that he is big with his Projects , and his Mind hath no rest : He stretcheth out his Nets all the day long : We may say of him , that he riseth up early , and sitteth up late at his work , and is content to labour in the very Fire , so that he might but either disturb a Child of God , or gain a Prosilyte .

Secondly , Diligence is not only discovered in Laboriousness , but also in a peculiar readiness to espy , and to close in with fit occasions , which may in probability answer the End we drive at . In this is Satan admirably diligent , no occasion shall slip , or through inadvertency escape him : No sooner are opportunities before us , but we may perceive him suggesting to us , Do this , satisfie that Lust , take that Gain , please your selves with that Revenge . No sooner obtains he a Commission against a Child of God , but presently he is upon his Back , as he dealt with Job , he lost no time , but goes out immediatly from the presence of the Lord and fals upon him . Besides what he doth upon solemn and extraordinary Occasions , these that are common and ordinary , are so carefully improved by him that every thing we hear or see is ready to become our snare , and Satan will assay to tempt us by them , though they lye something out of the way of our Inclination , and be not so likely to prevail with us .

Thirdly , 'T is also a Discovery of his Diligence , that he never fails to pursue every advantage which he gets against us , to the utmost . If the occasion , and motion thereupon encline us , so that if we are perswaded by them , he follows it on , and is not satisfied , with either a lower degree of acting sinfully , or with one or two acts ; but then he presseth upon us to sin to the height , with the greater contempt of God , and grievance of his Spirit , the greater scandal and offence to our Brethren , and having once caused us to begin , he would never have us to make an end . His Temptations roll themselves upon us , like the breaking in of Waters , which by the fierceness of their current , make a large way for more to follow . He knows how to improve his Victories , and will not thorow Slothfulness , or Pity , neglect to compleat them . Hence it is , that sometimes he reaps a large Harvest where he had sowen little , and from one Temptation , not only wounds the soul of him that committed it , but endeavours to diffuse the Venom and Poysonous Steam of it to the Infection of others , to the disgrace of Religion , the hardning the Hearts of wicked Men , and the turning the Ignorant out of the way of Truth . In like manner , if he perceive the Spirits of Men grow distempered and wounded , he then plyes them with Threatnings , fills them with all manner of Discouragements , dresseth every Truth with the worst appearance , that it may be apprehended otherwise than it is , and puts such Interpretations on all Providences , that every thing may augment the smart of the Wound till they be overwhelmed with Terrors .

Fourthly , The various ways which he takes , shews also his Diligence ; if one Plot take not , he is immediately upon another ; he confines not himself to one Design , nor to one Method ; but if he find one Temptation doth not relish , he prepares another more fietable ; if Covetousness doth not please us , then he urgeth to Profuseness ; if Terrors do not affright us to dispair , then he abuseth Mercies to make us careless and presuming . If we are not content to be openly Wicked , then he endeavours to make us secretly Hypocritical , or Formal ; sometime he urgeth Men to be Prophane , if that hit not , then to be Erronious ; if he cannot work by one Tool , then he takes another , and if any thing in his way disgust , he will not urge it over-hard , but straight takes another course ; such is his Diligence , that we may say of him ( as it was said of Paul upon a better ground ) he will become all things to all Men , that he may gain some .

Fifthly , Diligence will most shew it self when things are at the greatest hazard , or when the hopes of success are ready to bring forth . In this point of diligence our Adversary is not wanting , if Men are upon the point of Errour or Sin , how industriously doth he labour to bring them wholly over , and to settle them in Evil ? one would think at such times he laid aside all other business and only attended this : How frequent , incessant , and earnest are his Perswasions and Arguings with such ? the like diligence he sheweth in obstructing , disturbing , and discouraging us , when we are upon our greatest Services , or near our greatest Mercies , what part of the day are we more wandring and vain in our thoughts , ( if we take not great care ) than when we set about Prayer ? at other times we find some more ease and freedom in our Imaginations , as if we could better rule or command them ; but then ( as if our thoughts were only confusion and disorder ) we are not able to master them , and to keep the door of the heart so close , but that these troublesome unwelcome guests will be crouding in , is impossible : Let us observe it seriously , and we shall find that our thoughts are not the same , and after the same manner impetuous at other times as they are , when we set about holy things , which ariseth not only from the quickness of our Spiritual Sense in our readier observation of them at that time , but also from the Devils busie Molestation , and special diligence against us on such occasions . Besides , when he foresees our Advantages or Mercies , he bestirs himself to prevent or hinder us of them ; if Ministers set themselves to study and preach Truths that are more piercing , weighty or necessary , they may observe more molestations , interruptions , or discouragements of all sorts , than when they less concern themselves with the business of the souls of Men. He foresees what Sermons are provided , and often doth he upon such foresight endeavour to turn off those from hearing , that have most need , and are most likely to receive benefit by them . Many have noted it , that those Sermons and Occasions that have done them most good , ( when they came to them ) they have been some way or other most disswaded from , and resolved against before they came ; and then when they have broken through their strongest hindrances , they have found that all their obstruction was Satans diligent foresight , to hinder them of such a Blessing as they have ( beyond hope ) met withal . The like might be observed of the constant returns of the Lords day , if Men watch not against it , they may meet with more than ordinary , either Avocations to prevent and hinder them , or Disturbances to annoy and trouble , or bodily Indispositions to incapacitate and unfit them : And 't is not to be contemned , that some have observed themselves more apt to be Drousie , Dull or Sleepy on that day . Others have noted greater bodily Indispositions then ordinarily , than at other times ; all which make no unlikely conjecture of the Devils special diligence against us on such occasions .

Let 's cast in another instance to these , and that is , Of those that are upon the point of Conversion , ready to forsake Sin for Christ . Oh! what pains then doth the Devil take to keep them back ? He visits them every Moment with one hindrance or other ; sometimes they are tempted to former Pleasures , sometime affrighted with present Fears and future Disappointments ; sometimes discouraged with Reproaches , Scorns and Afflictions that may attend their alteration ; otherwile obstructed by the perswasion or threatning of Friends and old Acquaintances ; but this they are sure of , that they have never more Temptations , and those more sensibly troubling than at that time ; a clear evidence that Satan is as Diligent as Malicious . I should now go on to display the Subtilty of this Powerful , Malicious , Cruel and diligent Adversary . There is but one thing in the way , which hitherto I have taken for granted , and that is , Whether indeed there be any such things as Devils and wicked Spirits , or that these are but Theological Engines contrived by Persons that carry a good will to Morality , and the publick Peace , to keep Men under an awful fear of such Miscarriages , as may render them otherwise a Shame to themselves , and a Trouble to others . It must be acknowledged a transgression of the rules of Method to offer a proof of that now , which ( if at all ) ought to have been proved in the beginning of the Discourse : And indeed the question at this length , whether there be a Devil , hath such affinity with that other ( though for the matter they are as different as Heaven and Hell ) whether there be a God , that as it well deserves a confirmation , ( for the use that may be made of it to evidence that there is a God , because we feel there is a Devil , ) so would it require a serious endeavour to perform it substantially . But it would be not only a needless labour , to levy an Army against professed Atheists , who with high scorn and derision roundly deny both God and Devils ; seeing others have frequently done that , but also it would occasion too large a digression from our present design . I shall therefore only speak a few things to those that own a God , and yet deny such a Devil as we have described , and yet not to all of these neither ; for there were many Heathens who were confident Assertors of a Deity , that nevertheless denied the Being of Spirits , as severed from Corporeity ; and others were so far from the acknowledgment of Devils , that they confounded them in the number of their Gods ; others there were , who gave such credit to the frequent relations of Apparitions , and disturbances of that kind , that many had attested and complained of , that they expressed more Ingenuity than Lucian , ( who pertinaciously refused to believe , because he never saw them , ) and yet though they believed something of reality , in that that was the affrightment and trouble of others , they nevertheless ascribed such extraordinary things to Natural Causes : Some to the powers of the Heavens and Stars in their Influences upon Natural Bodies , The Peripateticks . or by the mediation of certain Herbs , Stones , Minerals , Creatures , Voices and Characters , Porphyrius . Aug. De Civ . Dei . l. 10. c. 11. Galen . under a special observation of the motion of the Planets . Some refer such things to the subtilty and quickness of the Senses , of hearing and seeing , which might create Forms and Images of things , or discover ( I know not what ) Reflections from the Sun and Moon . Pomponatius . Some fancy the Shapes and Visions to be exuviae , Epicureans . thin Scales or Skins of Natural things , giving representations of the Bodies that cast them off , or Exhalations from Sepulchres representing the shape of the Body . Cardan . Others make them the Effects of our untrusty and deceitful Senses , Academicks . the debility and corruption whereof , they conclude to be such , and so general , that most Men are in hazard to be imposed upon by delusive Appearances . But with far greater shew of likelihood , do some make all such things , to be nothing else but the Issues of Melancholly and corrupt Humors , Averr●es . which makes Men believe they hear see , and suffer strange things , when there is nothing near them ; Cassius ad Brutum ex Plutarch . in vita Bruti . or really to undergo strange fits , as in Lunacy and Epilepsy . Leaving these Men as not capable of Information from Scripture evidence , because disowning it : Let us enquire what mistaken apprehensions there have been in this Matter , among those that have pretended a reverence to , and belief of Scripture : The Sadducees deserve the first place , because they are by name noted in Scripture to have denied the Resurrection , and to have affirmed that there is neither Angel nor Spirit , Acts 23. 8. Matth. 22. 23.

This opinion of theirs ( could we certainly find it out ) would make much for the confirmation of the Truth in question , seeing ( what ever it was ) it is positively condemned in Scripture , and the contrary asserted to be true . Many ( and that upon considerable grounds ) do think , that they do not deny absolutely that there were any Angels at all , but that acknowledging that something there was which was called an Angel , yet they imagining it to be far otherwise than what it is indeed , were accused justly for denying such a kind of Angels as the Scripture had every where asserted and described : For considering that they owned a God , and ( at least ) the five Books of Moses , if not all the other Books of the Old Testament , Vid Spanhem . dub . Evang. Part 3. dub. 29. ( as Scaliger and others judge , not without great probability , for neither doth the Scripture , nor Josephus , mention any such thing of the Prophets ) it is unimaginable that they would altogether deny that there was Angel or Spirit at all . They read of Angels appearing to Lot , to Abraham , and met with it so frequently , that believing Scriptures to be true , they could not believe Angels to be an absolute fiction , for one Fable or Falsity in Scripture ( which so highly asserts it self to be an unerring Oracle of the true God ) must of necessity have destroyed the credit of all , and rendred them as justly suspected to be true in nothing , when apparently false or fabulous in any thing .

Again , If we call to mind what Apprehensions they had of God , ( which all consent they did acknowledge ) we might more easily imagine what apprehensions they had of Angels , for in regard that Moses made mention of Gods Face and Back-parts , Exod. 33. and that frequently Hands and other parts of Mans Body were attributed to him , they concluded God to be Corporeal ; and seeing the best of Creatures which God created cannot be supposed to have a more noble Being than was that of their Creator , and at the utmost , to be made according to the Pattern of his own Image and likeness , they might upon this Bottom easily fix a denial of Incorporeal Spirits , and by consequence , that the Soul of Man was mortal , and therefore that there could be no Resurrection ; so that the nature of Angels being described under the notion of Spiritual Substances , they are judged to deny any such thing , supposing that to be Incorporeal , was as much as not to be at all ; and yet it were unreasonable to deny , that they had not some Interpretation for those passages of Scripture that mentioned Angels , which in their apprehensions might be some Salvo to the truth of those Historical Writings , which they acknowledged , but what that was , we are next to conjecture : Lib. 2. de Bello Jud. c. ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And indeed Josephus by a little hint of their Opinion seems to tell us , that they did not so much deny the Being of the Soul as the permanency of it , and so by consequence they might not so much deny absolutely the existence of Spirits as their Natural Being and continuance . Something there was that was called by the name of Angel , ( that they could not but own ) and that this must be a real , and not an imaginary thing , is evident from the real Effects and things done by them ; yet observing their appearances to have been upon some special occasion , and their disappearing to have been on a sudden , they might conjecture them to be created by God for the present service , and then reduced to nothing when that service was done .

Their Opinion then of Angels seems to be one of these two , Instit: l. 1. c. 〈◊〉 . §. 9. Either that they were Corporeal Substances created upon a special emergency , ●uit illa quidem ●lim Sadducaeotum opinio , per Angelos nihil designa●i quam vel motus quos Deus hominibus aspirat , vel ea quae edit virtutis suae specimina . but not permanent Beings ; or that they were but Images and Impressions supernaturally formed in the Fancy by the special Operation of God , to signify his Mind and Commands to Men , upon which they might fitly be called God's Messengers and Ministers . I put in this last into the conjecture , because I find it mentioned by Calvin , as the Opinion of the Sadducees , but both are noted by Diodate on Acts 23. 8. as with equal probability belonging to them ; his words are , They did not believe they were subsisting and immortal Creatures , but transitory Apparitions , or some divine Actions and Motions to produce some special and notable Effect .

Others also have been lately hammering out the same apprehension concerning Angels , and profess themselves delivered from it with great difficulty , Hobs Lev. c. 34. p. 212. & 214. differing only in this from some of the Heathens before mentioned , that what those ascribed to the Puissance of the Stars , Natural Powers , or to weakness of Senses and corrupt Humors , they ( by the advantage of the general notions of Scripture ) have ascribed to God , putting forth his Power upon the Minds and Fancies of Men , or working by the Humours of the Body : upon this foundation they will easilier make bold with Devils to deny , if not their Being , yet their Temptations , imagining that we may possibly do him wrong , in fathering upon him these Sollicitations and Provocations to Sin , which we by experience find to be working and acting upon our Minds , thinking that our own Fancies or Imaginations may be the only Devils that vex us ; and this they more readily hearken to , from the nature of Dreams and Visions which happen to Men in an ordinary Natural way , where our Fancies play with us as if they were distinct from us : as also from this consideration , that the Lunatick , Epileptick and Frenzical Persons are in Scripture called Demoniacks , as Matth. 17. 15. with Luk. 9. where the Person is called Lunatick , and yet said to be taken and vexed by a Spirit : so also Joh. 10. 20. he hath a Devil , and is mad : But these reasonings can do little with an intelligent considering Man , to make him deny what he so really feels , and is so often forewarned of in Scripture : for suppose these were called Demoniacks by the Vulgar , it doth not compel us to believe they were so . Men are apt to ascribe Natutural Diseases to Satan , Dr. More 's Mystery Godliness . l. 4. c. 6. §. 10. and Christ did not concern himself to cure their Misapprehensions , while he cured their Diseases . This some suggest as a Reason that may answer many Cases , though indeed it cannot answer that of Matth. 17. because vers. 18. 't is said expressly that Jesus rebuked the Devil , and he departed out of him , which would not have been proper to have been spoken on the account of Christ by the Evangelist , to express the cure of a Natural Disease , for so would he unavoidably have been rendred guilty of the same mistake with the Vulgar . But if we should grant , that divers mentioned under the name of Demoniacks , were Men disturbed with Melancholly , or the Falling-Sickness , all were not so ; for those in Matth. 8. 31. besought Christ after their ejection , to have liberty to go into the Herd of Swine : so that if Mr. Mede intended to assert , Lib. 1. p. 85. on Joh. 10. 20. that all Demoniacks were no other than mad Men , and Lunaticks : I question not but he was mistaken , and by his reason , not only must mad Men and Lunatick Persons pass for Demoniacks , but all Diseases whatsoever : for the Blind and Dumb were called also Demoniacks , Matth. 9. 32. and 12. 22. But the matter seems to be this , that where Men were afflicted with such Distempers Satan took the advantage of them , and acted the Possessed accordingly ; as he frequently takes the advantage of a Melancholly Indisposition , and works great Terrors and Affrightments by it , as in Saul , or at least that , where he possessed , he counterfeited the fits and furies of those Natural Distempers , and acted , some like mad Men , and others he made Dumb and Deaf , ( which seems to have been the case of those in Matth. 9. and 12. where the deafness and dumbness did depend upon the Possession , and was cured with it : ) others were made to fall on a sudden into Fire or Water , as those that are Epiletick , and therefore might such be called both Lunatick , or Epileptick , and also possessed with a Devil .

As to that reason which some fetch from Dreams , 't is rather a Dream than a Reason against the Being of Devils , seeing the Effects of these Infernal Spirits are far otherwise , than the utmost of what can be imagined to be acted upon the Stage of Imaginations ; so that the real and permanent Being of Devils may be easily proved :

First , From those real Acts noted to be done by Angels and Devils . The Angels that appeared to Lot , were seen and entertained in the Family , seen and observed by the Sodomites . Those that appeared to Abraham were more than fancied Appearances , in that they eat and drank with him . The Devil conveyed Christ from place to place , this could not be a fancy or Imagination : their begging leave to go into the Swine , shews them real Existences .

Secondly , From the real Effects done by them . We have undoubted Testimonies of Men really hurt and tormented by Satan . Of some really snatch'd away , and carried a great distance from their Dwellings . Of others possessed , in whom the Devil really speaks audible Voices , and strange Languages , gives notice of things past , and sometime of things to come . The Oracles of the Heathen , ( which however they were for the most part false or delusory , yet ) in that they were responses from Images and Idols , were more than Phantasms .

Thirdly , From what the Scripture speaks every-where of them . Of their Malice and Cruelty . That Devils are Murtherers from the beginning . Their daily waiting how they may devour . Their Arts , Wiles and Stratagems . Their Names and Appellations , when stiled Principalities , Powers , Spiritual Wickednesses . The Prince of the Power of the Air , and a great many more to that purpose , shew that without apparent folly and dotage , we cannot interpret these of Motions only upon the minds and fancies of Men : Besides , the Scripture speaks of the Offices of good Angels , as their standing continually before the Throne , Dan. 7. 10. their beholding the face of God , their accompanying Christ at his second coming , their gathering the Elect from the four Winds , &c. which cannot be understood of any thing else , but real and permanent beings ; and this is also an evidence that Devils are , seeing the Scripture mentions their fall , and their punishment .

Fourthly , Seeing also the Scripture condemned the Opinion of the Sadducees , the contrary of that Opinion must be true ; and expressly in Acts 12. 9. That which was done by an Angel , is opposed to what might be Visional or Imaginary .

Fifthly , The reality of Devils , and their Malignity hath been the opinion of Heathens . For there is nothing more common among them than the belief of inferiour Deities , which they called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that is Devils ; and notwithstanding that they supposed these to be Mediators to the supream Gods , Mede Apost. latter Times , p. 19. yet they learned to distinguish them into good and evil . The Platonists thought that the souls of Tyrants after death became Lemures & Larvae , August . de Civ . D●i . l. 9. c. 11. &c. 19. that is hurtful Devils ; and at last , the name Devil became of so bad a signification , that to say , thou hast a Devil , was Reproach and not Praise ; but what these groped at in the dark , the Scripture doth fully determine , using the word Devil only for a Malignant Spirit .

CHAP. VIII . Of Satan's Cunning and Craft in the general . Several Demonstrations proving Satan to be Deceitful ; And of the Reasons why he makes use of his Cunning.

WE have taken a survey of our Adversaries Strength , and this will open the way to a clearer discovery of his Subtilty and Craft , which is his great Engine by which he works all his Tyranny and Cruelty in the World , to the ruine or prejudice of the souls of Men ; 2 Cor. 2. 11. of which the Apostle ( in 2 Cor. 2. 11. ) speaks , as a thing known by the common experience of all discerning Persons ; his way is to over-reach and take Advantages , and for this end he useth Devices , and Stratagems , which is a thing so ordinary with him , that none can be ignorant of the truth of it ; We are not ignorant of his Devices .

This ( before I come to the particulars ) I shall prove and illustrate in the general , by the gradual procedure of these few following Considerations .

First , All the Malice , Power , Cruelty , and Diligence of which we have spoken , with all the advantages of Multitude , Order and Knowledge , by which these cruel Qualifications are heightned . These are but his Furniture and Accomplishment which fit him for his subtile Contrivances of Delusion , and make him able to deceive , neither hath he any use of his Power and Knowledge but in reference to Deceit , in Eph. 6. 11 , 12. ( which is a place wherein the Apostle doth of purpose present Satan in his way of dealing with Men ) his whose practice is set forth under the term and notion of Arts and Wiles ; that you may be able to stand against the Wiles of the Devil . This is the whole work of Satan , against which the furniture of that Spiritual Armour is requisite ; and lest any should think that his Power or Wickedness are other distinct things in him , which are to be provided against by other means of help , he presently adds , that these are no otherwise used by him but in order to his Wiles and Cunning , and therefore not to be looked upon as distinct , though indeed to be considered in conjunction with his Subtilty and Cunning , as things that make his Wiles the more dangerous and hazardous ; For we wrestle not against Flesh and Blood , but against Principalities , against Powers , against the Rulers of the Darkness of this World , against Spiritual Wickedness in high places ; which words do but strengthen the Apostles Warning and Caution about the forementioned Wiles , which are therefore the more carefully to be observed and watched against , because his Power is so great that he can contrive Snares with the greatest Skill and Art imaginable ; and his Wickedness is so great , that we cannot expect either Honesty or Modesty should restrain him from making the vilest and most disingenuous Proposals , nor from attesting a conveniency or goodness in his Motions , with the highest considence of most notorious Lying .

Secondly , The Subtilty that the Scriptures do attribute to Sin , or to the Heart , is mostly and chiefly intended to reflect upon Satan as the Author and Contriver of these Deceits . In Heb. 3. 13. there is mention of the deceitfulness of Sin , but 't is evident that something else ( besides Sin ) is intended , to which Deceitfulness must be properly ascribed ; Vid. Barlow Exer. Metaph. E●●r . 2. for Sin being ( as most conclude ) formally a Privation , or if we should grant it a Positive Being , ( as some contend , ) yet seeing the highest notion we can arrive at this way , ( excluding but the figment of Flacius Illiricus , ●lac . Script . Tract. 6 p. 4●9 . who seems to make Original Sin indistinct from the very Essence of the Soul ) is but to call it an Act. Deceitfulness cannot be properly attributed to it , but with reference to him who orders that Act in a way of Deceitfulness and Delusion , which ultimately will bring it to Satans door : if here the deceitfulness of Sin be devolved upon the Subject , then it runs into the same sense with Jer. 17. 9. The Heart is deceitful above all things : But why is the deceitfulness fixed upon the Heart ? The ground of that we have in the next words , it is deceitful , because it is wicked , desperately wicked . But who then inflames and stirs up the Heart to this Wickedness ? Is it not Satan ? Who then is the proper Author of Deceit but he ? 'T is true indeed , that our Hearts are proper Fountains of Sin , ( and so may be accused possibly in some cases where Satan cannot be justly blamed ; ) yet if we consider Deceitfulness as a Companion of every Sin , though our Hearts be to be blamed for the Sin , Satan will be found guilty of the deceitfulness . It may be said a Man complyes with those things which are intended for his delusion , and so improperly by his negligence may fall under blame of self-deception , but 't is unimaginable that he can properly and formally intend to deceive himself . Deceit then not being from Sin , nor our selves properly , can find out no other Parent for it self than Satan . Besides this , that these Texts , upon a rational Enquiry do charge Satan with the deceitfulness of Sin : they do over and above point at the known and constant way of Satan , working so commonly by Delusion , that Deceitfulness is a close Companion of every Sin . The deceitfulness of Sin , is as much as the deceitfulness of every sin . Nay further , that Text of Jer. 17. shews this Deceitfulness not to be an ordinary Sleight , but the greatest of all Deceits above measure , and of an unsearchable depth or Mystery , who can know it ?

Thirdly , All Acts of Sin ( some way or other ) come thorow Satans Fingers . I do not say that all Sin is Satan's proper off-spring , for we have a cursed stock of our own ; and it may be said of us , ( as elsewhere of Satan , ) sometime we sin out of our own Inclination and Disposition ; yet in every Sin , whether it arise from us , or the World , Satan blows the sparks , and manageth all . As David said to the Woman of Tekoah , Is not the hand of Joab with thee in all this ? So may we say , is not the hand of Satan with thee in every Sin thou committest ? This is so eminently true , that the Scripture indifferently ascribes the Sin sometimes to us , sometimes to the Devil . It was Peter's sin to tempt Christ to decline Suffering , yet Christ repelling it with this Rebuke , Matth. 16. 23. Get thee behind me Satan , doth plainly accuse both Peter and Satan . 'T is the personal sin of a Man to be angry , yet in such acts he gives place to the Devil , Ephes. 4. 26. both Man and Satan concur in it . 2 Cor. 12. 7. Paul's Thorn in the Flesh ( what ever Sin it was ) he calls Satans Messenger : he that submits not to God , doth in that comply with Satan ; Jam. 4. 7. as on the contrary , he that doth submit himself to God , doth resist the Devil .

Neither doth that expression of the Apostle , Jam. 1. 14. Every man is tempted when he is drawn away of his own lust , &c. give any contradiction to this ; 't is not the Apostle's design to exclude Satan , but to include Man as justly culpable , notwithstanding Satan's Temptations ; and that which he asserts is this , that there is Sin and a Temptation truly prevalent when there is the least consent of our lust or desire , and that it is that brings the blame upon us ; so that his purpose is not to excuse Satan , or to deny him to have a hand in drawing or tempting us on to Sin , but to shew that 't is our own act that makes the Sin to become ours .

Fourthly , Such is the constitution of the Soul of Man , that it 's sinning cannot be conceived without some Deception or Delusion : Manton on Jam. 1. 14. for granting that the Soul of Man is made up of Desires , and that the Soul were nothing else , but as it were , one willing or lusting Power diversified by several Objects ; and that this Power , or these Faculties , are depraved by the Fall , and corrupted ; and that Man in every action doth consult with his Desires ; and that they have so great an influence upon him , that they are the Law of the Members , and give out their Commands accordingly for Obedience ; Yet still these three things are firm and unshaken Principles ,

First , That Desires cannot be set upon any Object but as 't is apprehended ( truly or apparently ) good : On●●e app. tit bonum . 't is incompatible to a rational Soul to desire evil as evil .

Secondly , The Will doth not resolvedly embrace any Object , till the light of the Understanding hath made out ( some way or other ) the goodness or conveniency of the Object . Volentas sequitur ultimum dictamen intellectus practici .

Thirdly , There is no Man that hath not a competent Light for discovery of the goodness or evil of an Object presented . Unregenerate Men have ( 1. ) The Light of Nature . ( 2. ) Some have an additional Light from Scripture discovery . ( 3. ) Some have yet more from common Convictions , which beget sensible stirrings and awful Impressions upon them . ( 4. ) To those God sometimes adds Corrections and Punishments , which are of force to make that Light burn more clear , and to stir up care and caution in Men for the due entertainment of these Notices that God affords them . Regenerate Men have all this Light , and besides that , they have ( 1. ) The Light of their own Experience , of the vileness and odiousness of Sin ; they know what an evil and bitter thing it is . Job 42. 6. ( 2. ) They have a more full discovery of God , which will make them abhor themselves in dust and ashes . Esa. 6. 5. ( 3. ) They have the advantage of a new Heart , the Law of the Spirit of Life , making them free from the Law of Sin and Death . ( 4. ) They have also the help and assistance of the Spirit , in its Motions , Suggestions and Teachings . ( 5. ) They fortifie themselves with the strongest Resolutions not to give way to Sin .

Notwithstanding all these , 'T is too true , that both Regenerate and Unregenerate Men do sin . The reason whereof cannot be given from any other account than what we have asserted ; to wit , they are some way or other deluded or deceived ; some Curtain is drawn 'twixt them and the Light : some Fallacy or other is put upon the Understanding some way or other ; the Will is bribed or byassed , there is treachery in the case , for 't is unimaginable that a Man in any act of Sin should offer a plain open and direct violence to his own Nature and Faculties ; so that the whole business is here , Evil is presented under the notion of God ; and to make this out , some considerations of pleasure or profit do bribe the Will , and give false light to the Understanding : Hence is it , Jam. 1. 22 , 29. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . that in every act of Sin , Men ( by complyance with Satan ) are said to deceive , or to put tricks and fallacies upon themselves .

Fifthly , All kinds of Subtilty are in Scripture directly charged upon Satan , and in the highest degrees . Sometime under the notion of Logical fallacies ; those sleights which Disputants in arguing put upon their Antagonists . Of this import is that expression , 2 Cor. 2. 11. We are not ignorant of his Devices , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Thus Satan ( Jud. 9 ) disputed , urged Sophisms about the body of Moses . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . where the word in the Original is borrowed from the Sophistical reasonings of Disputants . Sometime 't is expressed in the similitude of Political deceits ; as the Scripture gives him the title of a Prince , so doth it mark out his Policies in the management of his Kingdom , Rev. 12. 7. expressly calling them Deceits , and comparing him to a Dragon or Serpent for his subtilty . Sometime he is represented as a Warriour , Rev. 12. 17. The Dragon was wroth , and went to make War , &c. and here are his Warlike Stratagems pointed at . Mention is made ( 2 Tim. 2. 26. ) of his Snares , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and the taking of Men alive , or Captive , directly alluding to Warlike proceedings . The subtile proceedings of Arts and Craft are charged on him and his Instruments : Men are said to be enticed , Jam. 1. as Fish , or Fowl , by a Bait : Others deluded , as by Cheaters in false Gaming , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Eph. 4. 14. By the sleight of Men , and the cunning craft of those that ly in wait to deceive : The over-reaching of Merchants or crafty Tradesmen , is alluded to in 2 Cor. 2. 11. All these sleights are in Satan , in their highest perfection and accomplishment : He can transform himself into an Angel of Light , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicit qui avaritia vel aliis malis artibus lucra comparat . Beza . 2 Cor. 11. 14. where he hath an occasion for it . In a word , all deceiveableness of unrighteousness is in him , 2 Thess. 2. 10. So that a general 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a dexterity and ability for all kind of subtile Contrivances is ascribed to him , 2 Cor. 11. 3. and that in his very first essay upon Eve , when the Serpent deceived her thorow subtilty ; so that whatsoever Malice can suggest , or Wit and Art contrive for Delusion , or whatsoever Diligence can practise , or Cruelty execute , all that must be imagined to be in Satan .

Sixthly , All this might be futher proved by Instances : What Temptation can be named wherein Satan hath not acted as a Serpent ? who can imagine the cunning that Satan used with David in the matter of Vriah ? How easily he got him to the roof of the house in order to the Object to be presented to him ? How he directs his Eye , wrought upon his Passions , suggested the Thought , contrived the Conveniencies ? What Art must there be to bring a darkness into David's mind , a forgetfulness of God's Law , a fearlesness of his displeasure , and a neglect of his own danger ; surely it was no small matter that could blind David's Eye , or besot his Heart to so great a Wickedness ? But above all Instances , let us take into consideration that of Eve , in the first transgression , wherein many things may be observed : as first , That he chose the Serpent for his Instrument , wherein though we are ignorant of the depth of his design , yet that he had a design in it of subtilty , in reference to what he was about to suggest , is plain from the Text , Now the Serpent was more subtile then any Beast of the field ; it had been needless and impertinent to have noted the Serpents subtilty as Satans Agent , if he had not chosen it upon that score , as advantageous for his purpose . ( 2. ) He set upon the weaker Vessel , the Woman , and yet such ( as once gained , ) he knew was likely enough to prevail with the Man , which fell out accordingly . ( 3. ) Some think he took the advantage of her Husbands absence , which is probable , if we consider that 't is unlikely , that Adam should not interpose in the discourse if he had been present . ( 4. ) He took the advantage of the Object . It appears she was within sight of the Tree , She saw that it was good for food , and pleasant to the Eyes : thus he made the Object plead for him . ( 5. ) He falls not directly upon what he intended , ( lest that should have scared her off , ) but fetcheth a compass and enters upon the business by an enquiry of the affairs , as if he intended not hurt . ( 6. ) He so enquires of the matter , [ Hath God said , ye shall not eat of every tree of the Garden , ] as if he made a question of the reality of the Command ; and his words were so ordered , that they might cast some doubt hereof into her mind . ( 7. ) He under a pretence of asserting God's Liberality , secretly undermines the threatning , as if he had said , Is it possible that so bountiful a Creator should deny the liberty of eating of any tree ? to what purpose was it made , if it might not be tasted ? ( 8. ) When he finds that by these Arts he had gained a little ground , and brought her to some kind of questioning of the reality of the threatning , ( for she seems to extenuate it , in saying , lest we die , ) he grows more bold to speak out his mind , and plainly to annihilate the threatning , Ye shall not die ; this he durst not do , till he had gained in her mind a wavering suspition , that possibly God was not in good earnest in that prohibition . ( 9. ) Then he begins to urge the conveniency and excellency of the Fruit , by equivocating upon the name of the Tree , which he tells her , could make them knowing as Gods . ( 10. ) He reflects upon God as prohibiting this , out of envy and ill-will to them . ( 11. ) In all this there is not a word of the danger , but impunity and advantage promised . ( 12. ) This deadly advice he covers with a pretence of greater kindness and care than God had for them . See in this , as in a clear Glass , Satan's way of Policy ; after this rate he proceeds in all his Temptations .

If any enquire , why so mighty and potent a Prince useth rather the Fox's Skin than the Lyon's Paw , these reasons may satify .

First , Vid. Capel . Temp. p. 27. Will . Paris in Ames . Cas. Consc. l. 2. c. 19 Goodwin Child . Light p. 47. There is a necessity upon him so to do : He must use his craft , because he cannot compel : He must have Gods leave before he can overcome : He cannot winnow Peter before he sue out a Commission , nor deceive Ahab till he get a License ; neither can he prevail against us without our own consent . The Scripture indeed useth some words that signify a force in tempting , as , that he put it into the heart of Judas , filled the heart of Annanias , provoked David , Caryl on Job 1. 14. All are Volunteers , he never constrains any , neither can he ; the Will is never forced by him , neither can it be . rules in the hearts of the Children of disobedience , and leads them captive at his will , &c. yet all these and the like expressions intend no more than this , that he useth forcible Importunities , frames strong Delusions , and joyns sometime his Power to his Temptations ; as sometime Fowlers shew themselves to the Birds they intend to ensnare , that so they may be affrighted into an awe and amazement to give a better opportunity to spread their Nets over them .

Secondly , If he could compel , yet his way of craft and subtilty is generally the most prevalent and successful . Force stirs up an opposition , it usually alarms to caution and avoidance , and frights to an utter aversness in any design ; so that where Force should gain its thousands , Subtilty will gain its ten thousands .

Thirdly , His Strength is not useless to him : For besides , that it enables him to deceive with higher advantage than otherwise he could do , ( as hath been said , ) he hath times and occasions to shew his Strength and Cruelty , when his cunning hath prevailed so far as to give him possession . What was said of Pope Boniface , that he entred like a Fox , and ruled like a Lion , may be applyed to him , he insinuates himself by subtilty as a Fox or Serpent , and then rules with rigour as a Lion .

CHAP. IX . Of Satan's Deceits in particular . What Temptation is . Of tempting to Sin . His first general Rule . The Consideration of our Condition . His second Rule . Of providing sutable Temptations . In what cases he tempts us to things unsutable to our Inclinations . His third Rule . The cautious Proposal of the Temptation , and the several ways thereof . His fourth Rule is to entice . The way thereof in the general , by bringing a darkness upon the Mind through lust .

OUr next business is to enquire after these ways of Deceit in particular , in which I shall first speak of such as are of more general and universal concernment . Such are his Temptations to Sin , his Deceits against Duty , his cunning in promoting Error , his attempts against the Peace and Comfort of the Saints , &c. and then I shall come to some ways of Deceits that relate to Cases more special .

As an Introduction to the first , I shall speak a word of Temptation in the general . This in its general notion , is a Tryal or Experiment made of a thing : the word that signifies to tempt , comes from a word that signifies to pierce , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . or bore thorow , implying such a Tryal as goes to the very heart , and inwards of a thing . In this sense 't is attributed to God , who is said to have tempted Abraham , and to put our Faith upon tryal ; and sometime to Satan who is said to have tempted Christ , though he could not expect to prevail : Calv. Instit. l. 3. c. 20. § 46. But though God and Satan do make these tryals , yet is there a vast difference betwixt them , and that not only in their Intentions , ( the one designing only a discovery to Men of what is in them , and that for most holy ends , the other intending ruine and destruction ; ) but also in the way of their Proceedings . God by providence presents Objects and Occasions ; Satan doth not only do that , but farther inclineth and positively perswadeth to evil . Hence is it , that Temptations are distinguished into Tryals meerly , De Orat. and Seducements ; sutable to that of Tertullian , Diabolus tentat , Deus probat , the Devil tempts , God only trys . We speak of Temptation as 't is from Satan , and so 't is described , to be a drawing or moving Men to sin under colour of some reason . Capel . Tempt. p 26. By which we may observe , that in every such Temptation there is the Object to which the Temptation tends , the endeavour of Satan to encline our hearts and draw on our consent , and the Instrument by which is some pretence of reason ; not that a real and solid reason can be given for Sin , but that Satan offers some considerations to us to prevail with us , which if they do , we take them to be reasons . This may a little help us to understand Satan's method in tempting to sin , &c. of which I am first to speak .

In temptations to Sin , we may observe Satan walks by four general Rules .

First , Satans first general Rule . He considers and acquaints himself with the condition of every Man , Job 1. 8. and for that end he studies Man . God's question concerning Job , Hast thou considered my Servant Job ? doth imply , not only his diligent enquiry into Job's state , ( for the Original expresseth it , Caryl . in loc. by Satan's putting his heart upon Job , or laying him to his heart ) but that this is usual with Satan so to do ; as if God had said , 'T is thy way to pry narrowly into every Man ; hast thou done this to Job ? hast thou considered him as thou usest to do ? and indeed Satan owns this as his business and imployment in his answer to God , I come from going to and fro in the Earth , from walking up and down in it . This cannot be properly said of him who is a Spirit ; Bodies go up and down , but not Spirits : so that his meaning is , he had been at his work of enquiring and searching . And so Broughton translates it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 circumspexit , lustravit . Metaph. from searching to and fro in the Earth ; as 't is said of the Eyes of God , that they run to and fro , which intends his Intelligence , Search , and Knowledge of things ; 't is such a going to and fro , as that in Dan. 12. 4. which is plainly there expressed to be for the encrease of Knowledg .

The matter of his enquiry , or particulars of his study , are such as these : ( 1. ) Man's State , he considers and guesseth whether a Man be Regenerate or Unregenerate . ( 2. ) The Degree of his State ; if Unregenerate , how near or far off he is the Kingdom of God ; if Regenerate , he takes the compass of his Knowledge , of his Gifts , of his Graces . ( 3. ) He enquires into his Constitution and Temper , he observes what Disposition he is off . ( 4. ) His Place , Calling and Relation , his Trade , Employment , Enjoyments , Riches or Wants . ( 5. ) His Sex . ( 6. ) His Age , &c.

The way by which he knows these things is plain and easie , most of these things are open to common observation ; and what is intricate or dark , that he beats out , either by comparing us with our selves , and considering a long tract of actions and carriage ; or by comparing us with others , whose ways he had formerly noted and observed .

The end of this search is to give him light and instruction in point of advantage ; hence he knows where to raise his Batteries , and how to level his Shot against us . This Christ plainly discovers to be the design of all his study , Joh. 14. 30. where he tells his Disciples , he expected yet another onset from Satan , and that near at hand , for the Prince of the World was then upon his motion , he was a coming ; but withall , he tells them of his security against his assaults , in that there was nothing in Christ of advantage in any of these forementioned ways to foot a Temptation upon . It appears then that he looks for such advantages , and that without these he hath little expectancy of prevailing .

Secondly , Satan's second general Rule . Satan having acquainted himself with our condition , makes it his next care to provide sutable Temptations , and to strike in the right Vein ; for he loves to have his work easie and feasible ; he loves not go against the Stream . Thus he considered Judas as a covetous Person , and accordingly provided a Temptation of gain for him . He did the like with Achan ; and hence was it , that he had the Sabeans so ready for the plunder of Job ; he had observed them a People given to rapine and spoil ; and accordingly Job's Goods being propounded to them as a good and easie Booty , he straightway prevailed with them . It was easie for him to draw Absolom into an open Rebellion against his Father , he had taken notice of his ambitious and aspiring Humor , and of the grudges and dissatisfactions under which he laboured ; so that providing him a fit opportunity , he engaged him immediatly , according to this rule , where he observes Men of shallow Heads and low Parts , he the more freely imposeth upon them in things palpably absurd ; where he takes notice of a fearful Temper , there he tempts them with Terrours and affrightful Suggestions ; he hath Temptations proper for the Sanguine complexion , and for the Melancholy ; he hath his methods of dealing with the Lustful and Wanton ; with the Passionate and Revengeful ; he hath Novelties at hand for the itching Ear , and Suggestions proper for those that are Atheistically inclined .

To this may be objected , Obj. That experience tells us , Satan doth not always walk in this Road , nor confine himself to this Rule ; sometime he tempts to things which are cross to our Tempers and Inclinations , &c.

'T is true he doth so ; Answ. but yet the general Rule is not prejudiced by this exception , especially if we consider ,

First , That Satan being still under the commands and restraint of the Almighty , he cannot always tempt what he would , but according to a superiour order and command . Of this nature I suppose was that Temptation , of which Paul complained so much , he kept down his Body , upon this very design , that he might have it in subjection , and yet is he buffeted with a Temptation , which expected an advantage usually from the temper and frames of our Bodies ; ( for so much I suppose , that Phrase , a Thorn in the Flesh will unavoidably imply , ( though it still leave us at uncertainties ) what the Temptation was in particular . ) Here Satan tempts at a disadvantage and contrary to this Rule ; but then we must know , that he was not the Master of his own Game ; God expressly ordering such a Temptation as was disagreeing with the Apostles disposition , that it might the less prevail or hazard him , and yet be more available to keep him low , lest he should be exalted above measure , which was God's design in the matter .

Secondly , Sometimes our Temper alters : as the tempers of our Bodies in a Sickness may in a fit be so changed , that they may desire at that time what they could not endure at another . A special occasion or concurrence of circumstances may alter for the time our Constitution , and so an unusual Temptation may at that time agree with this design .

Thirdly , Sometime by one Temptation Satan intends but to lay the foundation of another , and then of purpose he begins with a strange suggestion , either to keep us at the gaze while he covertly doth something else against us , or to move us to a contrary extream by an over-hasty rashness .

Fourthly , Sometime he tempts when his main design is only to trouble and disquiet us , and in such cases the most unnatural Temptations backed with a violent impetuousness do his work the best .

Satan's next work is the proposal of the Temptation : Satan's third general Rule . In the two former he provided Materials and laid the Trains , in this he gives Fire , by propounding his design ; and this also he doth with caution , these several ways .

First , He makes the Object speak for him , and in many he is scarce put to any further trouble ; the Object before them speaks Satan's mind , and gains their consent immediatly , yet is there no small cunning used in fitting the Object and Occasion , and bringing things about to answer the very nick of time which he takes to be advantageous for him .

Secondly , Sometime he appoints a Proxy to speak for him ; not that he is shame-faced in Temptation , and not always at leisure for his own work , but this way he insinuates himself the more dangerously into our Affections , and with less suspicion using our Friends , Relations or intimate Acquaintance to interceed for a wicked design . He did not speak himself to Eve , but chose a Serpent ; he thought Eve would sooner prevail upon Adam than the Serpent could . He tempted Job by the tongue of his Wife , as if he had hoped , that what so near a Relation had counselled , would easily be hearkened to . He tempted Christ to avoid suffering by Peter , under a pretence of highest love and care , Master , spare thy self ; yet our Saviour forbears not to note Satan's Temptation closely twisted with Peter's kindness . At this rate are we often tempted where we little suspect danger .

Thirdly , If he finds the two first ways unhopeful or unsutable , then he injects the motion , and so plainly speaks to us inwardly himself , Do this act , take this advantage for pleasure or profit , &c. He thought it not enough to tempt Judas by the object of Gain , but he brake his mind in direct terms , and put it into his heart , Joh. 13. 2. He did the like to Ananias , whose heart he filled with a large motion for that lye , and backed it with many considerations of the necessity and expediency of it , Acts 5. 3. There is no question to be made of this ; Child of Light . p. 45. Dr. Goodwin gives clear proofs of it , and so do several others . When we consider , that thoughts are sometime cast upon the minds of Men which are above their knowledg , and that they say and do things sometime which are far beyond any of their Accomplishments and Parts , and yet in the nature of it wicked , we must be forced to run so high as to charge it upon Satan . Vid. Pool Synops . in loc. Saul's prophesying , 1 Sam. 18. 10. was by the influence of the evil Spirit ; and this ( as Junius , Tirinus , and others interpret ) must of necessity be understood of such a kind of action and speaking , as the true Prophets of the Lord usually expressed under the Influences of the blessed Spirit ; for from the likeness of the action in both , must the name be borrowed . The experience that we have of inward Disputings , the bandying of Arguments and Answers in several Cases , is a proof of this beyond exception . Wounded Consciences express an admirable dexterity in breaking all Arguments urged for their peace and establishment ; as also in framing Objections against themselves , so far above the usual measure of common Capacities , that we cannot ascribe it to any other than Satan's private aid this way .

Fourthly , The motion being made ( if there be need ) he doth irritate and stir up the mind to the embracement of it : and this he doth two ways ,

First , By an earnestness of Sollicitation ; when he urgeth the thing over and over , and gives no rest ; when he joyns with this , an importunity of begging and intreating with the repeated motion ; when he draws together and advantageously doth order a multitude of considerations to that end ; and when in all this he doth hold down the mind and thoughts , and keep them upon a contemplation of the Object , Motions , and Reasons . Thus he provoked David , 1 Chron. 21. 1. And this kind of dealing occasioned the Apostle to name his Temptations , and our resistance , by the name of wrestlings , in which usually there appears many endeavours , and often repeated , to throw down the Antagonist .

Secondly , He doth irritate by a secret power and force that he hath upon our Fancies and Passions . When Men are said to be carried and led by Satan , Dr. Goodwin Child of Light . it implyes ( in the judgment of some ) more than importunity ; and that though he cannot force the spring of the Will , yet he may considerably act upon it , by pulling at the Weights and Plummets , that is , by moving and acting our Imaginations and Affections .

The motion being thus made , Satan's fourth general Rule . notwithstanding all his importunity , often finds resistance : in which case he comes to the practice of a fourth Rule , which is to draw away and entice the heart to consent ; Manton in loc. as 't is expressed , Jam. 1. 14. Everyman is tempted , when he is drawn away and enticed . I shall avoid here the variety of the apprehensions which some declare at large about the meaning of the words , satisfying my self with this , that the Apostle points at those Artifices of Satan by which he draws and allures the will of Man to a complyance with his motions ; which when he effects in any degree , then may a Man be said to be prevailed upon by the Temptation . But then here is the wonder how he should so far prevail against that Reason and Knowledg which God hath placed in Man , to fence and guard him against a thing so absurd and unreasonable as every sin is ? The Solution of this knot we have in 2 Cor. 4. 4. The God of this World blinds the eyes of Men , draws a curtain over this Knowledg , and raiseth a darkness upon them : which darkness though we cannot fully apprehend , yet that it is a very great and strange darkness may be discovered ; ( 1. ) Partly by considering the subject of it , Man , a rational Creature , in whom God hath placed a Conscience , which is both a Law , and Witness , and Judge . It cannot be supposed an easie matter to cloud or obliterate that Law , to silence or pervert that Witness , or to corrupt that Judge ; but it will rise higher in the wonder of it , if we consider this in a godly Man , one that sets God before him , and is wont to have his fear in his heart ; such a man as David was , that in so plain a case , in so high a manner , so long a time , with so little sense and apprehension of the evil and danger , Satan should so quickly prevail , 't is an astonishment : neither will it be less strange if we consider ( 2. ) The issue and effect of this blindness : Some rise up against this Law of Conscience , arguing it false and erronious , and making conclusions directly contrary , as Deut. 29. 19. I shall have peace , though I walk on in the imaginations of my heart . I have fellowship with him , though I walk in darkness , 1 Joh. 1. 6. We will not hearken unto thee , but will certainly do whatsoever thing goeth out of our own mouth , Jer. 45. 16 , 17. in which cases , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or principles of Conscience are quite overthrown . Some are hardned , and as to any application of their acts to this Rule , quite dead and sensless ; though they rise not up against the light , yet are they willingly ignorant , without any consideration of what they are doing ; here the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or witnessing and excusing power of Conscience is idle and asleep . Some though they know the Law , and in some measure see their actions are sinful , yet they pass no judgment , apprehend no danger ; No man smites upon his thigh , saying , what have I done ? Jer. 8. 6. Nay , some are so far from this , that they presumptuously justify themselves , though they see their own blame and ruine before them , I do well to be angry , and that to the death , saith Jonah , when Satan had spread a darkness upon him .

What shall we say of these things ? here is darkness to be felt , Egyptian darkness : to explain the way of it fully is impossible for us , to do it in any tollerable way is difficult . To make some discovery herein I shall , ( 1. ) Shew that the Devil doth entice to sin , by stirring up our lust . ( 2. ) That by the power and prevalency of our lust , he brings on the blindness spoken of .

CHAP. X. That Satan enticeth by our Lust . The several ways by which he doth it . Of the power and danger of the violence of Affections .

THe way then by which he doth entice , is by stirring up our lust . By lust , I mean those general desirings of our minds after any unlawful object , Tit. 2. ●2 . which are forbidden in the tenth Commandment ; 1 Pet. 2. 18. thus we read of worldly lusts , Jam. 4. 5. of the lusts of the flesh , of lustings to envy , Tit. 3. 3. and in a world , we read of divers lusts , the whole attempt and striving of corrupt Nature against the Spirit , Gal. 5. 17. being set forth by this expression , of lusting against the Spirit .

That Satan takes advantage of our own lusts , and so plows with our Heifer , turning our own Weapons against our selves , is evident by the general vote of Scripture . The Apostle James 1. 14. tells us , that every Temptation prevails only by the power and working of our own lusts : Satan is the Tempter , but our lusts are the advantages by which he draws and enticeth ; the corrupt principle within us , is called flesh , but the way whereby it works , either in its own proper motion , or as stirred up by the Devil , is that of lust and affection ; and therefore he that would stop that issue , must look to mortify it in its affections and lusts , Gal. 5. 24. We are further told by John , 1 Epist. 2. 16. that all those snares that are in the World , are only hazardous , and prevailing by our Lusts . 1 Pet. 1. 4. More generally the Apostle Peter speaks ; the whole bundle of actual Sins that have ever been in the World came in at this door , The corruption that is in the World is through Lust . In the stirring up our Lusts , Satan useth no small Art and Subtilty , and ordinarily he worketh by some of these following ways .

First , He useth his skill to dress up an Object of Lust that it may be taking and alluring ; he doth not content himself with a simple proposal of the Object , but doth as it were paint and varnish it , to make it seem beautiful and lovely ; besides al lthat wooing and importunity which he useth to the Soul by private and unseen Suggestions , he hath ( no doubt ) a care to gather together all possible concurring Circumstances , by which the seeming goodness or conveniency of the Object is much heightned and enlarged . We see those that have skill to work upon the Humors of Men , place a great part of it in the right circumstantiating a motion , and in taking the Tempers and Inclinations of Men at a right time . And they observe , that the missing of the right season is the hazard of the design , even there where the Object and Inclination ordinarily are sutable . There is much in placing a Picture in a right position , to give it its proper grace and lustre in the Eyes of the Beholders . When a man is out of humor , he nauseats his usual delights , and grows sullen to things of frequent practice . 'T is likely Eve was not a Stranger to the Tree of Knowledg before the Temptation , but when the Serpent suggests the goodness of the Fruit , the Fruit it self seems more beautiful and desirable , good for Food , and pleasant to the Eyes . Though we are not able to find out the way of Satan's beautifying an Object , that it may affect with more piercing and powerful delights ; yet he that shall consider , that not only Prudence ( in an advantageous management of things ) adds an additional beauty to Objects proposed ; but also that Art by placing things in a right posture , may derive a radiancy and beam of Beauty and Light upon them , ( as an ordinary piece of Glass , may be so posited to the Sun beams , that it may reflect a sparkling light as if it were a Diamond : ) He that shall consider this ( I say ) will not think it strange for the Devil to use some Arts of this kind for the adorning and setting off an Object to the Eye of our Lusts .

Secondly , We have reason to suspect that he may have ways of Deceit and Imposture upon our Senses . The deceits of the Senses are so much noted , Des Cartes . that some Philosophers will scarce allow any credit to be given them ; Ant. le grand . Philosoph . vet. &c. not that they are always deceitful , but that they are often so , and ther●fore always suspitious . The Soul hath no intelligence but by the Senses : 't is then a business of easie belief , that Satan may not altogether slight this advantage , but that when he sees it fit for his purpose , he may impose upon us by the deception of our Eyes and Ears ; we little know how oft our Senses have disguised things to us . In a pleasing Object , our Eyes may be as a magnifying or multiplying Glass . In the first Temptation Satan seems to have wrought both upon the Object , and also upon the Senses , She saw it was good for Food , and pleasant ; who can question but that she saw the Fruit before ? but this was another kind of sight , of more power and attraction . An instance of Satan's Cunning in both the forementioned particulars , we have from Austin , relating the Story of his Friend Alipius , who by the importunity of his Acquaintance consented to go to the Theatre , Spectavit , clamavit , exarsit , abstulit inde secum insaniam qua stimularetur redire , &c. yet with a resolve , not to open his Eyes , lest the sight of these Spectacles should entice his Heart ; but being there , the noise and sudden shouting of the multitude prevailed so far with him , that he forgot his resolution ; takes the liberty to see what occasioned the shouting , and once seeing , is now so inflamed with delight , that he shouts as the rest do , and becomes a frequenter of the Theatre as others : What was there to be seen and heard he knew before , by the relation of others ; but now being present , his Eyes and Ears were by Satan so heightned in their offices , that those bloody Objects seemed pleasant , beyond all that had been reported of them , and the lust of his Heart drawn out by Satan's cunning disposal of the Object and Senses .

Thirdly , There is no small inticement arising from the fitness and sutableness of Occasion . An Occasion exactly fitted , is more than half a Temptation ; This often makes a Thief , an Adulterer , &c. Where the acts of these Sins have their rise from a sudden fit of humor , ( which occasion puts them in , ) rather than from design or premeditation . Cunningly contrived Occasions are like the danger of a Precipice ; if a Man be so foolish as to take up a stand there , a small push will throw him over , though a far greater might not harm him if he were upon a Level . 'T is Satan's Cunning to draw a Man within the reach of an Occasion . All the resolves of Alipius were not safe-guard to him when once he was brought within hearing and sight of the Temptation : If he had staid at home , the hazard of Satan's Suggestions ( though earnest ) had not been so much as the hearing of his Ears , and sight of his Eyes . In 2 Cor. 2. 11. Paul's fears of Satan's taking advantage against the Corinthians did manifestly arise from the present posture of their Church affairs : for if the excommunicated Person should not be received again into the Church , an ordinary push of Temptation might either have renewed or confirmed their Contentions , Vid. Calvin in loc: or precipated them into an opinion of too much severity against an offending Brother ; and that their present frame , made them more than ordinarily obnoxious to these Snares , is evident from the Apostle's caution inserted here in this Discourse , so abruptly , that any Man may observe the necessity of the Matter , and the earnestness of his Affections did lead his Pen. The Souls of Men have their general Discrasia's , and Disaffections , as our Bodies have , from a lingring distemperature of the Blood and Humors ; in which case , a small occasion ( like a particular error of Diet , &c. in a declining Body ) will easily form that Inclination into particular acts of Sin .

Fourthly , Satan hath yet a further reach in his Enticements , by the power which he hath upon our Fancies and Imaginations : That he hath such a power was discovered before . This being then supposed , how serviceable it is for his end , 't is now to be considered . Our Fancy is as a Glass which with admirable celerity and quickness of motion , can present before us all kinds of Objects ; it can in a moment run from one end of the Earth to the other ; and besides this , it hath a power of creating Objects , and casting them into what forms and shapes it pleaseth , all which our understanding cannot avoid the sight of . Now the power of Imagination is acknowledged by all to be very great , not only as working upon a Melancholy and distempered Spirit , Burtons Melanch . Part 1. §. 2. p. 93. Reynolds Treat . of Passions . c. 4. ( of which Authors give us large accounts ) but also upon Minds more remote from such peremptory Delusions ; as may be daily observed in the prejudices and prepossessions of Men , who by reason of the impressions of Imagination , are not ( without difficulty ) drawn over to the acknowledgment of the truth of things , and the true understanding of Matters ; neither is the Vnderstanding only liable to a more than ordinary heat and rapture by it , but the Will is also quickned and sharpned in its desires by this means : Hence is it ( as one of the fore-cited Authors observes ) that Fancy doth often more toward a Perswasion by its insinuations , Reynolds ibid. than a cogent Argument , or rational Demonstration .

This is no less a powerful Instrument in Satan's hand , than commonly and frequently made use of ; who amongst us doth not find and feel him dealing with us at this Weapon ? When he propounds an Object to our Lust , he doth not usually expose it naked under the hazard of dying out for want of prosecution , but but presently calls in our Fancy to his aid , and there raiseth a Theatre , on which he acts before our Minds , the Sin in all its ways and postures . If he put us upon Revenge , or upon Lusts of Uncleanness , or Covetousness , or Ambition , we are sure ( if we prevent it not ) to have our Imagination presenting these things to us , as in lively Pictures and Resemblances , by which our desires may be enflamed and prepared for consent .

Fifthly , Sometime he shews his Art in preparing and fitting our Bodies to his designs , or in fitting Temptations to our Bodies , and the Inclinations thereof . The Soul though it be a noble Being , yet is it limited by the Body , and incommodated by the crazyness and indispositions thereof , so that it can no more act strenuously or evenly to its Principles in a disordered Body , than it can rightly manage any Member of it ( in its natural motions ) where the Bones are disjointed . Hence , Sickness or other bodily Weaknesses do alter the Scene , and add another kind of byass to the Soul than that it had before . This Satan takes notice of , and either follows his advantage of the present Indisposition , or ( if he hath some special design ) endeavours to cast our Body into such a disorder as may best sute his Intention . Asa was more easily drawn to be overseen in peevishness and rash anger in his latter days , when his Body grew diseased . Satan had his advantage against Solomon to draw him to Idolatry when old age , and uxoriousness had made him more ductile to the sollicitations of his Wives ; When Solomon was old , his Wives turned away his Heart , 1 King . 11. 4. The Devil , when he took upon him to foretel Job's blaspheming God to his Face , yet he attempted not the main design till he thought he had throughly prepared him for it , by the anguish and smart of a distempered Body and Mind ; and though he failed in the great business of his Boast , yet he left us an experiment in Job , that the likeliest way to prevail upon the Mind in hideous and desperate Temptations , is to mould the Body to a sutable frame : He prevailed not against Job to cause him curse God , yet he prevailed far , he cursed the day of his birth , and spake many things by the force of that distress , which he professeth himself ashamed of afterwards . The Body then will be in danger ( when 't is disordered ) to give a tincture to every action , as a distempered Palat communicates a bitterness to every thing it takes down .

Sixthly , Evil Company is a general preparatory to all kinds of Temptation : He enticeth strongly that way . For ( 1. ) Evil Society doth insensibly dead the Heart , and quench the heat of the Affections to the things of God ; it hath a kind of bewitching power to eat out the fear of the Lord in our hearts , and to take off the weight and power of religious duty ; it not only stops our Tongues , and retards them in speaking of good things , but influenceth the very Heart , and poysons it into a kind of deadness and lethargy , so that our thoughts run low , and we begin to think that severe watchfulness of Thoughts , and the guard of our Minds to be a needless and melancholly Self-imposition . ( 2. ) Example hath a strange insinuating force to instamp a Resemblance , and to beget Imitation . Joseph living where his Ears were frequently beaten with Oaths , finds it an easie thing ( upon a feigned occasion ) to swear by the Life of Pharaoh . Evil Company is Sins Nursery , and Satan's Academy , by which he trains up those whose knowledg and hopeful beginnings had made them shy of his Temptations ; and if he can prevail with Men to take such Companions , he will with a little labour presently bring them to any Iniquity .

Seventhly , But his highest project in order to the enticing of Men , is to engage their Affections to an height and passionateness . The Scripture doth distinguish betwixt the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Gal. 5. 24. the Affections and Lusts ; clearly implying , that the way to procure fixed desires and actual lustings , is to procure those passionate workings of the Mind .

How powerful a part of his Design this is , will appear from the nature of these Passions : which are ,

First , Vid. Fenner Treat . of Affection . Violent Motions of the Heart , the very Wings and Sails of the Soul , and every Passion in its own working doth express a violence . Choler is an earnest Rage ; Voluptuousness is nothing less ; J. F. Senault of Passions . p. 30. Fear is a desperate hurry of the Soul ; Love strong as Death ; Jealousie cruel as the Grave : each of them striving which should excell in violence , so that 't is a question yet undertermined which Passion may challenge the superiority .

Secondly , Their Fury is dangerous and unbridled , like so many wild Horses let loose , hurrying their Rider which way they please : They move not upon the command of Reason , but oft prevent it in their sudden rise ; neither do they take Reasons advice for their course proportionable to the occasion , for often their humor , rather than the matter of the provocation , gives them Spurs ; and when they have evaporated their heat , they cease , not as following the command of Reason , but as weakned by their own violence .

Thirdly , They are not easily conquered , not only because they renew their strength and onset after a Defeat , and like so many Hydra's heads spring up as fast as cut off , but they are our selves , we can neither run from them , nor from the love of them .

Fourthly , And consequently highly advantageous in Satan's Design and Enticement , when they are driven up to a Fury and Passionateness ; 1 Cor. 7. 9. for besides their inward rage ( which the Scripture calls burning ) by which Men are pricked and goaded on without rest or ease , Rom. 1. 27. to make provisions for the Flesh , and to enjoy or act what their unbridled violence will elad to in the execution of their desires : They carry all on before them , and engage the whole Man with the highest eagerness to fulfil every Lust , Eph. 2. 3. to go up to the highest degrees , Rom. 6. 19. and with an unsatiable greediness to yield themselves servants of Iniquity unto Iniquity .

CHAP. XI . That Lust darkens the Mind . Evidences thereof . The five ways by which it doth blind Men. ( 1. ) By preventing the exercise of Reason . The ways of that prevention . ( 1. ) Secresy in tempting , Satan's subtilty therein . ( 2. ) Surprisal . ( 3. ) Gradual Intanglements .

THat Satan doth entice us by stirring up our Lust , hath been discovered ; it remains that I next speak to the second thing propounded which was ,

That by this power of Lust he blinds and darkens our Mind . That the Lusts of Men are the great principle upon which Satan proceeds in drawing on so great a blindness , ( as we have spoken of ) I shall briefly evince from these few Observations .

First , From the unreasonableness and absurdity of some Actions in Men otherwise sufficiently rational . He that considers the acts of Alexander in murthering Calisthenes , for no other crime than defending the cause of the Gods , and affirming that Temples could not be built to a King , without provoking a Deity ; and yet this so smoothed , ( if * * Ego autem seram immortalitatem praecor Regi . — Hominem consequitur aliquando , nunquam comitatur Divinitas . Curt. lib. 8. Quintus-Curtius represent him right ) that he seemed to flatter Alexander with an opinion of Delfication after his death : Whosoever ( I say ) shall consider this cruelty , will condemn Alexander as blind and irrational in this matter , and yet no other cause can be assigned hereof , but that his lust after Glory and Honour darkned his Reason . The like may be said of his killing Ephestion's Physician , Iracundia — velut Tyrannus omnia suo metu gobernans ruptis habenis , & jugo rationis excusso gladies inique contra omnes distinxit . Theod. Hist. Eccles. l. 5. p. 587. because he died . The brutal fury of that Consul , that made a Slave to be eaten up with Lampreys , for no other fault than the breaking of a Glass , can be ascribed to nothing else but the boyling over of his Passion . A sadder instance of this we have in † † Immoderata animi concitatione impulsus — facinus crudele ut nefarium commisit . Theodosius senior , who for an affront given to some of his Officers in Thessalonica , commanded the destruction of the City , and the slaughter of the Citizens to the number of 7000 , without any distinction of nocent and innocent : This blind rage the Historian notes , as the fruit of violent and unbridled Lust in a Man , otherwise just and gracious . Thousands of Instances of this nature might be added . But ,

Secondly , If we consider the known and visible hazards to Life and Estate , and ( that which is more , ) to that part of them which is Immortal ; upon all which , Men do desperately adventure , upon no other ground or motive than the gratifications of their Lusts : We may easily conclude that there is a strange force and power in their Passions to blind and besot them ; and this notwithstanding , is the common practice of all Men , where Grace ( as the only Eye-salve ) doth not restore the sight . The Heathens in all these practices of Filthiness and Folly , recorded Rom. 1. 29. They had so far a discovery of the danger ( if they had not imprisoned that Truth and Light in Vnrighteousness , vers. 18. ) that they knew the judgment of God , that they which commit such things are worthy of death , vers. 32. Yet notwithstanding , the vanity of their Imaginations ( influenced by Lust ) darkned their heart so much , that they did not only do these things ( of so great vileness and unspeakable hazard , ) but had pleasure in those that did them .

Thirdly , The blinding power of Lust is yet more remarkable : When we see Men glorying in their Shame , and mounting their triumphal Chariots to expose themselves a Spectacle to all , in that garb of deformity which their Lusts have put them in . 'T is a blindness to do any act against the rules of Reason , but 't is a far great blindness for Men to pride themselves in them . What have the issues of most Wars been , but burnings of Cities , devastations of flourishing Kingdoms , spilling the blood of Millions , besides all the Famine and other miseries that follow ; yet these actions ( that better beseem Tigars , Lions and savage Bruits , than Men of Reason ) are honoured with the great triumphant names of Vertue , Manhood , Courage , Magnanimity , Conquest , &c. If the power and humor of their Lusts of vain-glory and revenge had not quite muffled their understandings , these things would have been called by their proper names , of Murther , Cruelty , Robbery , &c. and the Actors of such Tragedies , instead of triumphal Arches and acclamations of Praise , would have been buried under heaps of Ignominy and perpetual Disgraces , as Prodigies of Nature , Monsters of Men , and Haters of Mankind .

Fourthly , But there is yet one Evidence more plain and convincing . When our Lusts are up , though Reason offer its aids to allay the Storm , yet the wisest of Men ( otherwise composed and calm ) are so far from taking the advantage of its guidance , that oftentimes they trample upon it and despise it ; and as if Lusts ( by some secret Incantation ) had made them impenetrable , they are not capable of its light and conduct , and can make no more use of it , than a blind Man can do of a Candle . To this purpose , let us observe the carriage of Disputants ; if Men do any way publickly engage themselves in a Contest of this nature , though Truth can be but on the one side , yet both Parties give Arguments , and answer Objections with equal confidence of victory , and a contempt of the reasons and strength of each others discourses : and this proves so fatal to him that maintains the mistake or untruth , that not one of a thousand hath the benefit and advantage for the finding of Truth , which free and unprejudiced Bystanders may have ; so true is that , Omne perit judicium cum res transit in affectum , When Affections are engaged , Judgment is darkned . 'T is a thing of common observation , that when Men are discoursed into Anger and Heat , they presently grow absurd ; are disabled for speaking or understanding Reason , and are oft hurried to such inconveniences and miscarriages , that they are ashamed of themselves ; when they cool and the fit is over , Impedit ira animum , &c. To all this might be added , the power of Lust in Persons voluptuous , who dedicate themselves to the pleasures of the Flesh . Those that serve divers Lusts and Pleasures , their slavish Estate , their base Drudgery , do clearly evince that Lust unmans them , and puts out their Eyes . Mark-Antony by this means became a Slave to Cleopatra ; never did a poor Captive strive more to obtain the good will of his Lord than he to please this Woman , insomuch that besotted with his Lust , he seemed to want that common foresight of his danger , which the smallest measure of Reason might have afforded to any , and so dallied himself into his ruine . From all these Considerations and Instances , it appears our Lusts afford such Vapours and Mists , that our Reason is darkned by them , or rather , they are like a Dose of Opium that strongly stupifies and binds up the Senses . But yet it remains that the various ways by which our Lusts do blind us be particularly opened , and they are five . ( 1. ) Our Lusts blind us by preventing the use and exercise of Reason . ( 2. ) By perverting it . ( 3. ) By withdrawing the Mind from it . ( 4. ) By disturbing it in its operation . And ( 5. ) By a desperate precipitancy . All which I shall more fully explain .

First , Our Lusts blind us by preventing and intercepting the exercise of Light and Reason , and Satan in this case useth these deceits .

First , He endeavours so to stir up our Lust , as yet to conceal his design . Secresie is one of his main Engines , he doth not ( in this case ) shew his Weapon before he strikes ; and indeed his Policy herein is great , For ( 1. ) By this means he takes us at unawares , secure , and unprepared for resistance . ( 2. ) We are often ensnared without noise , and before our consideration of things can come in to rescue us . ( 3. ) If he get not his whole design upon us this way , yet he oft makes an half victory ; by this means he procures an half consent , or inclination to sin before we discover that we are under a Temptation ; for when the Foundation of a Temptation is laid unespyed , then we awaken with the Sin in our hand , as sleeping Men awake sometime with the word in their mouths . If any question , how can these things be ? how can he steal a Temptation upon us with such secresie ? I answer , he can do it these three ways .

First , He sometimes after a careless manner , and as it were by the by , drops in a Suggestion into our hearts , and that without noise or importunity , giving it ( as it were this charge , ) stir not up , nor awaken him ; and then he sits by to observe the issue , and to see if the Tinder will take fire of it self . Thus many a motion thrown into our hearts , as it were accidently , or ever we are aware , begets a sudden flame .

Secondly , He sometimes fetcheth a compass , and makes a thing far different to be a Preamble or Introduction to his intended design . Thus by Objects , Imployments , Discourse , or Company , that shew not any direct tendency to evil , doth he insensibly occasion Pride , Passion or Lust . How slyly and secretly doth he put us upon what he intends as a further snare ? how unawares , while we think of no such thing , are we carried sometime upon the borders of Sin , and into the enemies quarters ? Satan in this acts like a Fowler , who useth a stalking Horse , as if he were upon some other imployment , when yet his design is the destruction of the Bird.

Thirdly , Another way of Secresie is his raising a croud of other thoughts in the Mind , and while these are mixed and confusedly floating in the Understanding or Fancy , then doth he thrust in among them the intended Suggestion , and then suffering the rest to vanish , he by little and little singles this out as a more special object of consideration , so that we cast a sudden glance upon this , and we are often taken with it before we consider the danger . In this Satan doth as Souldiers , who take the advantage of a Mist to make a nearer approach to their Enemies , and to surprise them before discovery of the danger : This he doth with us while we are in a Musing fit , or a Melancholy dream .

A second Deceit for the preventing of a serious consideration , is sudden Surprisal . In the former he endeavoured to conceal the Temptation while he is at work with us , but in this he shews 〈◊〉 Temptation plainly , only he sets upon us without giving of us warning of the onset ; but then he backs it with all the violent importunity he can , and by this he hinders the recollecting of our selves and the aid of Reason . This course Satan only takes with those whose Passions are apt to be very stirring and boysterous ; or such as being his Slaves and Vassals are more subject to his commands . Thus a sudden provocation to an angry Man , gives him not time to consider , but carries him headlong . A surprise of Occasion and Opportunity , is frequently a conquest to those that have any earnestness of Hope , Desire , or Revenge : Surely David was taken at this advantage in the matter of Bathsheba . And here we may note , that good Men upon such a sudden motion , do yield ( without any blow or strugling ) to that , which at other times they could not be drawn to by many reasons .

Thirdly , Consideration is prevented by gradual Intanglements . Satan so orders the matter that Sin creeps on upon us as Sleep , by insensible degrees : For this end sometimes he dissembles his Strength and sets upon us with lower Temptations , and with less force than otherwise he could : He knows we are not moved to extreams , but by steps and habits , are not confirmed , but by gradual proceedings ; to take too great strides , may sometime prevail at present , but the suddenness and greatness of the alteration begetting a strangeness on the Soul , may occasion after-thoughts and recoyling : Therefore he tempts first to thoughts , then to a delight in these thoughts , then to the continuation of them , then to resolve , and so on to practice . And in like manner , he tempts some to make bold with a small matter , which shall scarce come under the notion of wrong ; then to a greater , and so gradually to higher things , and thus he insensibly brings on a thievish Inclination and Practice . For the same end sometimes he shews his skill in the management of Occasions , he imperceptibly hooks Men into Sin , by drawing them first to be bold with Occasions ; he tells them they may sit at the Ale-house , and yet not be drunk ; that they may keep Familiarity , and yet not be lewd ; that they may look upon a Commodity , and yet not steal : and when the Occasions are by this means made familiar to them , then he puts them on a stop further , but by such slow motions , that the progress is scarce discerned till they be in the Snare .

CHAP. XII . Of Satan's perverting our Reason . His second way of blinding . The possibility of this , and the manner of accomplishing it directly , several ways ; and indirectly , by the delights of Sin , and by Sophistical Arguments ; with an account of them .

THe second way by which Satan blinds us through the power of Lust , is by preverting and corrupting our Reason , drawing it to approve of that , which it first disapproved . That our Lusts have such a power upon the Understanding to make such an alteration , need not seem strange to those that shall consider , that the Scripture propounding the knowledge of the highest Mysteries , doth positively require ( as a necessary prerequisite to these things ) that we lay aside all filthiness and superfluity of naughtiness ( in these terms , Jam. 1. 20. noting the loathsom defilement of our Lusts ) that so we may receive the ingrafted Word ; strongly implying that our Lusts have a power to elude and evade the strongest reasons , and to hinder their entertainment : Which our Saviour notes , to have been also the cause of the Jews blindness , Joh. 5. 44. How can ye believe which receive honour one of another ? their lusts of Honour stood in their Light , and perverted their Reason .

But because this may seem to some almost impossible that Lusts should turn our Sun into darkness , I shall a little explain it .

The Understanding doth usually , ( if practice of Sin have not put out its light ) at the first faithfully represent to our Mind the nature , of Good and Evil in matters of Temptation and Duty ; yet its power in this case is only directive and suasive to the Will , not absolutely imparative ; the Will must follow the Understandings dictate , but is not under any necessity of following its first advice ; 't is the ultimum dictamen , the last dictate that it is engaged to follow : However the Will ( in the case last mentioned ) be dependant upon the Understanding , yet the Vnderstanding doth also quoad exercitium , depend upon the Will , and as to the act of consideration , is under its command ; so that after the Understanding hath faithfully represented the evil of a Sin , the Will can command it to another consideration , and force it to new thoughts and consultations about it ; in which case , the Will doth prompt the Understanding , tells it what verdict it would have it to bring in , and so doth really sollicite and beg for a complyance .

The Understanding is ductile and capable of being brib'd , and therefore suffers its right Eye to be put out by the Will , and as a false Witness or a partial Judge gives sentence as the Will would have it ; ●enner Epist. D●dic●tory to Mystery of saving Grace . and thus ( as one observes ) the Understanding and Will , are like Simeon and Levi , Brethren in evil , mutually complying with , and gratifying each other .

The possibility of Lusts perverting our Understanding being discovered , the way and manner how Lust doth thus corrupt it , is needful to be opened .

Lust exerciseth this power under the management of Satan , directly and indirectly .

First , Our Reason is directly perverted , when it is so far wrought upon as to call that Good , which is indeed plainly and apparently Evil. So great a corruption is not common and ordinary , neither can the heart of Man be easily drawn to go so paipably against clear light and evidence : 'T is therefore only in some Cases , and in some Persons , either of weaker Faculties , or of extraordinarily debauched Principles that Satan can work up Lust to give so great a darkness : However 't is evident that Satan useth these deceits in this thing .

First , He strives ( where the matter will bear it ) to put the name of Vertue or Good upon Actions and things that are not so . This Temptation doth most appear in those things that are of a doubtful and disputable nature , or in those Actions which in their appearance or pretensions may seem to be vertuous . Whatever Sin is capable of any Paint or Varnish , that he takes the advantage of . Saul's Sacrificing was a great iniquity , and yet the pretence of the general Goodness of the action ( being in it self commanded ) and the supposed Necessity of Saul's doing it , because Samuel came not , were considerations upon which his Understanding warranted to him that undertaking . Paul's Persecution , ( though a real gratification of his envious lustings ) by his blinded Understanding was judged duty : What more common than for Worldly-mindedness and Covetousness , to be called a faithful and dutiful care for the provision of our Families ? Lukewarmness is often justified under the notion of Moderation and Prudence ; and any thing that can but pretend any kindred to , or resemblance of Good , our Lusts presently prevail for an approbation and vindication of it .

Secondly , Satan useth the advantage of Extreams , for the corrupting of our Understandings . To this purpose he doth all he can to make such an Extream odious and displeasing , that so we may run upon the contrary , as matter of duty . Many there are whose heads are so weak , that if they see the danger of one Extream , they never think themselves in safety till they fly to a contrary Excess , and then they think the Extream they embrace needs no other justification , than the apparent Evil of what they have avoided . Satan knowing this , like the Lapwing , makes the greatest noise when he is furthest from his Nest , and in much seeming earnestness , tempts us to something that is most cross to our Temper or present Inclination ; or endeavours to render something so to us , not with any hopes to prevail with us there , but to make us run as far from it as we can into another Snare , and also to make us believe that we have done well and avoided a Temptation , when indeed we have but exchanged it .

Thirdly , He directly blinds our Understandings in sinful Practices , by engaging us to corrupt Opinions which lead to wicked or careless Courses . Satan with great ease can put Men upon Sin , when once he hath prevailed with them to receive an error , which directly leads to it . Corrupt Principles do naturally corrupt Practices , and both these may be observed to meet in those deluded ones , Jude 4. whom the Scripture mentions , that denyed the only Lord God , and Jesus Christ , turning also the grace of God into lasciviousness ; false-Teachers that brought in damnable Heresies , counted it pleasure to riot , 2 Pet. 2. 1 , 13 , 14. had eyes full of Adultery , and could not cease from Sin . With what confidence and security will Sin be practised when an Opinion signs a Warrant , and pleads a Justification for it ?

Fourthly , In Actions , whose goodness or badness is principally discoverable by the ends upon which they are undertaken , 't is no great difficulty for Satan , to impose upon Men a Belief that they act by ends and respects , which do not indeed move them at all ; and in this case Men are so blinded , that they do not , or will not know or acknowledge they do evil ; the matter of the Action being warrantable , and the end being out of the reach of common discovery , they readily believe the best of themselves ; and looking more at the warrantableness of the nature of the act in the general , than at their grounds and intentions , they think not that they do evil . This was a fault which Christ observed in the Disciples when they called for fire from Heaven upon the Samaritans : Luk. 9. 55. the thing it self Elias had done before , and Christ might have done it then , but they wanted the spirit of Elias ; and therefore Christ rejects their motion as unlawful in them , who considered not that a Spirit of Passion and Revenge did altogether influence them , and instead of shewing a just displeasure against the Samaritans , he shews that Satan had blinded them by their Lust , and that the thing they urged was so far from being good , that it was apparently evil , in that they were acted by another Spirit than they imagin'd . This way of deceit is very common . How often may we observe Christians pretending conscientious dissatisfactions about the actions of others , when the private spring that animates them is some secret grudge that lyes at the bottom ; and yet because the thing wherein they are dissatisfied may truly deserve blame , they are not apt to condemn themselves but think they do well .

Secondly , Lusts also pervert our Reason and Knowledg indirectly : and this is , when we are not so far blinded , as to believe the thing unto which we are tempted , to be good absolutely ; yet notwithstanding , we are perswaded of some considerable goodness in it , and such as may for the present be embraced . For this purpose Satan hath ready these two Engines :

First , He sets before us the Pleasures , Profits and other delights of Sin : These he heightens with all his Art and Skill , that he may fix in our Minds this conclusion , that however it be forbidden ; yet it would conduce much to our satisfaction or advantage if it were practised ; and here he promiseth such golden ends and fruits of Sin , as indeed it can never lead unto , inviting us in the words of the Harlot , Prov. 7. 16. I have decked my Bed with coverings of Tapestry , with carved Works , with fine Linnen of Egypt . I have perfumed it with Myrrhe , Aloes and Cinnamon . Come , let us take our fill of these delights . Thus he set upon Eve , Taste this Fruit , and ye shall be as Gods . Thus he attempted Christ himself , All these will I give thee , proffering the Kingdoms of the World , and the Glory of them . The pleasures of Sin are Satans great Bait , and these strongly invite and stir up our Lusts ; yet because the fear of the danger may stick in the Heart , 'T is pleasant , but O I dare not , saith the Sinner , I fear the hazard or the evil that may fellow : Therefore Satan hath his other Engine at hand to blind us , and to carry our Minds from such considerations , and that is ,

Secondly , His Sophistical Arguments , by which the danger may be lessened ; of these his Quiver is full . As ,

First , He urgeth that the Sin tempted to is little . But a little one , 't is not ( saith he ) so great a matter as you make it , there are other Sins far greater , and these also practised by Men that profess as much as you . Thus he would shame us ( as it were ) out of our fear , by calling it severity , nicenss , or an unnecessary preciseness . If this prevail not ,

Secondly , He hath then another Argument . Oh ( saith he ) be it so , that it is a little more than ordinary , yet it is but once ; taste or try it , you need not engage your selves to frequent practice ; you may retreat at pleasure . But if the fear of the danger prevail against this , then ,

Thirdly , He labours to put us under a kind of necessity of sinning , and this he pleads as a justification of the evil . 'T is not altogether right , but you cannot well avoid it . This plea of necessity is large , occasion , example , command of others , strength of inclination , Vid. Dy●e Deceitfulness of Heart . p. 139. &c. custom , and what not , are pleaded by him in this case ; some particularly reckon them up : and rather than some Men will acknowledg the evil , they will blame Gods decree , as if they were necessitated by it , or his providence , as David's bloody resolve against the house of Nabal seems to be justified by him , 1 Sam. 25. 21. from Nabal's great ingratitude , In vain have I kept all that this Fellow hath in the Wilderness , &c. and as one engaged by a necessity of repaying such wrongs and affronts , doth he determine to cut them off . Aaron ( when he was taxed by Moses about the golden Calf ) excuseth the matter by a pretended necessity of doing what he did upon the violent importunity of such an heady People ; Exod. 32. 22. and that when Moses was not to be found , Thou knewest the People , that they are set on mischief . This that he urged to Moses , Satan no doubt had urged to him , and he had acquiesced in it , as something that he thought would excuse , or at least mitigate the offence . Yet if the Sinner break through this Snare ,

Fourthly , He comes on with a softer plea of infirmity ; and endeavours to perswade Men that they may yield under pretence of being forced , and that their strivings and reluctancies will lessen the evil to an apparent sin of infirmity ; and thus he bespeaks them , Have not Gods Children infirmities ? they sin , though with reluctancy , and doest not thou resist ? doth not the fear that is in thy heart shew an unwillingness ; mayest thou not plead , the evil that I would not do , that do I ? if thou yield , will not God account it a rape upon thine integrity ? If this Arrow stick not ,

Fifthly , Then he extenuates the offence , by propounding some smaller good or convenience that may follow that evil . And this , though it be a way of arguing , directly contrary to that rule , Do not evil that good may come , yet it oft proves too successful ; and 't is like that common stratagem of War when by the proposal of a small booty in view , the Enemies are drawn out of their Hold into a fore-contrived Danger . Thus Satan pleads , This one act of Sin may put you into a capacity of honouring God the more . Some have admitted advancements and dignities against Conscience , upon no better ground , but that they might keep out Knaves , and that they might be in a condition to be helpful to good Men. Surely the Devil prevailed with Lot by this Weapon , when he offered the prostitution of his Daughters to the lusts of the Sodomites , that the Strangers ( as he thought them ) might be preserved ; by this evil ( thinks he ) a greater may be avoided . Herod's Conscience could not at first consent to the cutting off the head of John Baptist , but when Satan suggests the obligation of his Oath , he concludes , that in the killing of John he should escape the violation of the Oath ; Thus a pretended good to come , becomes a pander to a present certain iniquity . Now if after all these arguings the Conscience carrieth an apprehension of danger , then

Sixthly , He plainly disputeth the possibility of the escape of danger , though the sin be committed . All the insinuations of pleasure and advantage by which Eve was tempted , could not at first blot out her fears of the conscquence of that trangression , it did stick in her mind still , lest we die ; then Satan plainly denyeth the danger she feared , Ye shall not surely die , the threatning ( saith he ) it may be was but for trial , or without a strict and positive purpose in God to execute it , there is no certainty that God was in good earnest when he spake so . The Devil usually urgeth the Mercy of God , the Merits of Christ , his Promises of Pardon , the Infirmities of the Saints , their Sins , and Repentances , &c. From all these drawing this conclusion , that we may venture upon the Temptation without any apparent hazard . 'T is but repenting ( saith he ) and that is an easie work to a gracious Soul , God is ready to be reconciled , even to a Prodigal Son ; he is not so cruel as to cast away any for a small matter , he that waits to be gracious will not ly at catch for opportunities and occasions to destroy us , he that delights not in the death of a Sinner will not delight to take strict exceptions against every failing .

If Satan can prevail with us to extenuate the Sin , to slight the hazard , or any way to lessen it upon any of the forementioned accounts ; then having possessed us before with high apprehensions of delights and satisfactions in the Sin , he quickly perswades to accept the motion , as having a conveniency and advantage in it not to be despised : and thus doth he indirectly pervert our Reason , which is the second way by which he blinds us , through the working of our Lust .

CHAP. XIII . Of Satan's diverting our Reason , being the third way of blinding Men. His policies for diverting our Thoughts . His attempts to that purpose in a more direct manner ; with the degrees of that procedure . Of disturbing or distracting our Reason , which is Satan's fourth way of blinding Men. His deceits therein . Of precipitancy , Satan's fifth way of blinding Men. Several deceits to bring Men to that .

THirdly , Satan blinds the Sons of Men by diverting and withdrawing their Reason , and taking it off from the pursuit of its discovery or apprehensions . For sometime it cannot be induced to go so contrary to its Light , as to call evil good , either directly or indirectly : Then is Satan put to a new piece of Policy ; and if the frame of the Heart and the matter of the Temptation suit his design , he endeavours to turn the stream of our thoughts either wholly another way , or to still them by turning them into a dead Sea , or by some trick to beguile the Understanding with some new dress of the Temptation . So that we may observe in Satan a threefold policy in a subserviency to this design : for ,

First , Satan sometime ceaseth his pursuit and lets the matter fall , and thinks it better to change the Temptation than to continue a sollicitation at so great a disadvantage . When he tempted Christ and could not prevail , Luk. 4. 13. he departed for a season with a purpose to return at some fitter time , which Christ himself was in expectation of , knowing it to be his manner to ly in wait for advantages , and accordingly when his suffering drew nigh , which ( as he speaks to the Jews , ) Luk. 22. 53. was their hour and power of darkness , he foretold his return upon him , Now the Prince of this World cometh : however , this attempt of his against the Lord Jesus prevailed not , yet he shewed his Art and Skill in the suspending of his Temptation to a more sutable time . And the success of this against us is sadly remarkable , for however we resist , and at present stand out , yet his solicitations are often like leaven , which while 't is hid in our thoughts , doth not a little ferment and change them , so that at his return , he often finds our Lusts prepared to raise greater clouds upon our Mind . Many there are that resist strongly at present that which they easily slide into , when Satan hath given them time to breath ; that say I will not , and yet do it afterwards .

Secondly , He sometimes withdraws their considerations , by huffing them up with a confidence that they are above the Temptation : As a conquest in a small skirmish , begetting an opinion of victory , makes way for a total overthrow over a careless and secure Army . We are too apt to triumph over Temptations , because we give the first on-set with courage and resolution . Christ forewarned Peter of his denyal , he stoutly de●ies it , and not improving this Advertisement to Fear and Watchfulness , Satan who then was upon a design to sift him , took him at that advantage of security , and by a contemptible instrument overthrew him . Thus while we grow strong in our apprehensions by a denyal of a Sin , and undervalue it as below us , our Confidence makes us careless , and this lets in our ruine .

Thirdly , If these ways of Policy fail him , he seemingly complies with us , and is content we judge the matter sinful , but then he proffers his service to bring us off by distinctions ; and here the Sophister useth his skill to further our Understanding in framing excuses , coyning evasions , and so doth out-shoot us in our own Bow . The Corinthians had learned to distinguish betwixt eating of Meat in an Idols Temple in honour to the Idol , and as a common Feast in civility and respect to their Friends that invited them : this presently withdrew their consideration , and so quieted them in that course , that the Apostle was forced to discover the fallacy of it . The Israelites cursed him that gave a Wife to any of the Tribe of Benjamin : but when they turned to them in compassion , they satisfied themselves with this poor distinction , that they would not give them Wives , Judg. 21. 18 , 20. but were willing to suffer them to take them . 'T is a common snare in matters of Promise , or Oath , where Conscience is startled at a direct violation thereof , by some pitiful salvo , or silly evasion , to blind the Eyes ; and when they dare not break the Hedge , to leap over it by the help of a broken Reed .

But I must here further observe , that Satan doth sometimes set aside these Deceits aforementioned , and trys his strength for the withdrawing of our consideration from the danger of Sin , in a more plain and direct manner , that is , by continuing the prospect of the sweets and pleasures of Sin under our Eye , and withal , urging us by repeated sollicitations to cast the thoughts of the danger behind our back : In which he so far prevails sometimes , that Men are charged with a deep forgetfulness of God , his Law , and of themselves , yet usually it ariseth to this by degrees : As

First , When a Temptation is before us , and our conscience relucts it , if there be any inclination to recede from a conviction , the motion is resisted with a secret regret and sorrow . As the young Man was said to go away sorrowful , when Christ propounded such terms for Eternal Life as he was not willing to hear of : So do we , our Heart is divided betwixt Judgment and Affection , and we begin to wish that it might be lawful to commit such a Sin , or that there were no danger in it ; nay , often our wishes contradict our prayers , and while we desire to be delivered from the Temptation , our private wishes beg a denyal to those supplications .

Secondly , If we come thus far , we usually proceed to the next step , which is , to give a dismission to those thoughts that oppose the Sin : We say to them , as Felix to Paul , Go thy way for this time , and when I have a convenient opportunity I will send for thee .

Thirdly , If a plain dismission serve not to repel these thoughts , we begin to imprison the Truth in Vnrighteousness , Rom. 1. 18. and by a more peremptory refusal to stifle it , 2 Pet. 3. 5. and to keep it under , and become at last willingly ignorant .

Fourthly , By this means at last the Heart grows sottish and forgetful : The heart is taken away , as the Prophet speaks , and then do these thoughts of conviction and warning at present perish together . This withdrawing of our consideration is Satan's third way of blinding us . Follows next

The fourth way by which our Lust prevails in Satan's hand to blind Knowledg , and that is by distracting and disturbing it in its work . This piece of subtilty Satan the rather useth , because 't is attended with a double advantage , and like a two-edged sword will cut either way . For ( 1. ) A confusion and distraction in the Understanding , will hinder the even and clear apprehensions of things , so that those principles of Knowledg cannot reach so deep , nor be so firm and full in their application : For as the Senses , if any way distracted or hindred , though never so intent , must needs suffer prejudice in their operations ; a thick Air or Mist not only hinders the sight of the Eye , but also conduceth to a misrepresentation of Objects : Thus is the Understanding hindred by confusion . But ( 2. ) If this succeed not , yet by this he hinders the peace and comfort of God's Children : 'T is a trouble to be haunted with evil thoughts . To work this distraction .

First , Satan useth a clamorous importunity , and doth so follow us with Suggestions , that what way soever we turn they follow us ; we can think nothing else , or hear nothing else , they are ever before us .

Secondly , He worketh this disturbance in our thoughts by levying a legion of Temptations against us ; many at once , and of several kinds , from within , from without , on every side , he gathers all from the Dan to the Bersheba of his Empire to oppress us with a multitude ; so that while our thoughts are divided about many things , they are less fixed and observant in any particular .

Thirdly , He sometimes endeavours to weary us out with long Sollicitations . As those that besiege a City , when they cannot storm , endeavour to waste their Strength and Provisions by a long Siege : His design in this is to come upon us ( as Ahitophel counselled Absolom ) when we are weary and weak-handed by watching and long resistance .

Fourthly , But his chief design is to take the advantage of any trouble inward or outward , and by the help of this he dangerously discomposeth and distracts our Counsels and Resolves . If any have a Spirit distemper'd , only under the apprehensions of Wrath , 't is easie for him to confound and amaze such , that they shall scarce know what they do , or what they think . The like advantage he hath from outward Afflictions , and these opportunities he the rather takes , for these Reasons .

First , Usually inward or outward troubles leaves some stamp of murmuring and fullenness upon our Hearts , and of themselves distemper our Spirits with a sad inclination , to speak in our haste , or to act unadvisedly . Job's affliction imbittered his Spirit , and Satan misseth not the advantage ; then he comes upon him with Temptations , and prevailed so far , that he spake many things in his anguish , of which he was ashamed afterward , and hides his face for it ; Job 40. 5. Once have I spoken , but I will not answer : yea , twice , but I will proceed no further .

Secondly , By reason of our Burthen we are l●ss weildy , and more unapt to make any resistance . God himself expresseth the condition of such , under the similitude of those that are great with young , who because they cannot be driven fast , he gently leads them : But Satan knows a small matter will discompose them , and herein he deals with us , as Simeon and Levi dealt with the Sechemites who set upon them when they were sore by circumcision .

Thirldly , Troubles of themselves occasion Confusion , multitudes of Thoughts , Distractions and Inadvertencies . If Men see a hazard before them they are presently at their wits end , they are puzled , they know not what to do , thoughts are divided , now resolving this , then presently changing to a contrary purpose . 'T is seldom but as in a multitude of words there is much folly , so in a distraction of Thoughts there are many Miscarriages , and Satan with a little labour can improve them to more ; here he works unseen , in these troubled Waters he loves to angle , because his Baits are not discerned .

Fifthly , Our Considerations and Reasonings against Sin are hindred by a bold forward precipitancy . When Men are hasted and pressed to the committing of Sin , and like the deaf Addar stop their Ears against the voice of the Charmer : in this case the rebellious Will is like a furious Horse , that takes the Bridle in his Teeth , and instead of submitting to the government of his Rider , he carries him violently whither he would not . Thus do Men rush into Sin as the Horse into the Battel . The devices by which Satan doth forward this , we may observe to be these among others .

First , He endeavours to affright Men into an hopelesness of prevailing against him , and so intimidates Men that they throw down their Weapons , and yield up themselves to the Temptation ; they conclude there is no hope by all their resistance to stand it out against him , and then they are easily perswaded to comply with him . To help this forward , Satan useth the Policy of Souldiers , who usually boast high of their strength and resolutions , that the hearts and courage of their Adversaries failing , the Victory may fall to them without stroke . The Devil expresseth a disdain and scorn of our weak opposition , as Goliah did of David , Am I a Dog , that thou comest to me with Staves ? doest thou think to stand it out against me ? 't is in vain to buckle on thine Armour , and therefore better were it to save the trouble of striving than to fight to no purpose . With such like arguings as these , are Men sometimes prevailed with to throw down their Weapons , and to over-run their Reason through fear and hopelesness .

Secondly , Sometimes he is more subtile , and by threaping Men down , that they have consented already , he puts them upon desperate adventures of going forward . This is usually where Satan hath used many sollicitations before , after our hearts have been urged strongly with a Temptation ; when he sees he cannot win us over to him , then he triumphs and boasts we are conquered already , and that our thoughts could not have dwelt so long upon such a subject , but that we had a liking to it , and thence would perswade us to go on and enjoy the fulness of that delight which we have already stoln privately , over Shooes , over Boots . Now though his arguings here be very weak , ( for though it be granted , that by the stay of the Temptation on our thoughts he hath a little entangled us , it cannot hence be inferred that it is our wisdom to entangle our selves further , ) yet are many overcome herewith , and give up themselves as already conquered , and so give a stop to any further consideration .

Thirdly , When Men will not be trapanned into the Snare by the former delusions , he attempts to work them up to a sudden and hasty resolve of sinning ; he prepares all the materials of the Sin , puts every thing in order , and then carries us ( as he did Christ ) into the Mountain , to give us a prospect of their beauty and glory : All these ( saith he ) will I give thee ; do but consent , and all are thine . Now , albeit there are arguments at hand , and serious considerations to deter us from practice , yet how are all laid aside by a quick resolve ? Satan urgeth us by violent hurry , ( as Christ said to Judas ) what thou hast to do , do it quickly ; the Soul perswaded with this puts on a sudden boldness and resolution , and when Reason doth offer to interpose , it holds fast the door , because the sound of its Masters feet is behind it ; doth it not say to it self , Come , we will not consider , let us do it quickly before these lively considerations come in to hinder us ; 't is loth to be restrained , and conceiteth , that if it can be done before Conscience awaken and make a noise , all is well ; as if Sin ceased to be sinful , because we by a violent haste endeavoured to prevent the admonition of Conscience . Thus they enjoy their Sin ( as the Israelites eat their Passover ) in haste , and with their staves in their hands .

Fourthly , When Opportunities and Occasions will well suit it , He takes the advantages of a passionate and sullen Humor , and by this means he turns us clearly out of our Byass : Reason is trampled under-foot , and Passion quite over-runs it . At this disadvantage the Devil takes Jonah , and hardens him to a strange resolve of quarrelling God , and justifying himself in that Insolency . The Humor that Satan wrought upon , was his fretful sullenness raised up to a great height by the disappointment of his expectation , and this makes him break out into a Cholerick resolution , I do well to be angry . Had he been composed in his Spirit , had his Mind been calm and sedate , the Devil ( surely ) could not by any arguments have drawn him up to it ; but when the Spirit is in a rage , a little matter will bind Reason in Chains , and push a Man upon a desperate carelesness of any danger that may follow ; sutable to that expression of Job , chap. 13. 13. Let me alone that I may speak , and let come on me what will .

Fifthly , All these are but small in comparison of those deliberate determinations which are to be found with most Sinners , who are therefore said to sin with an high hand , presumptuously , wilfully , against Conscience , against Knowledg , and this ordinarily to be found only among those whom a custom of Sin hath hardned and confirmed into a boldness of a wicked way and course . When the spirits of Men are thus harnessed and prepared , Satan can at pleasure almost form them into a deliberate resolve , to cast the commandment behind their back , and to refuse to hearken . When any Temptation is offered them , if God say , Ask for the old paths , and walk therein , ( as Jer. 6. 16. ) they will readily answer , We will not walk therein : If God say , Hearken to the sound of the Trumpet : they will reply , We will not hearken . When the People by a course of sinning had made themselves like the wild Ass used to the Wilderness , then did they peremptorily set up their Will against all the Reason and Consideration that could come in to deter them , though they were told the inconveniences , ( Jer. 2. 25. ) that this did unshoo their Foot , and afflicted them with Thirst and Want , yet was the advice slighted , there is no hope ( said they , ) there is no expectation that we will take any notice of these pleadings , for we have fixed our resolve , We have loved Strangers , and after them will we go . So Jer. 44. 16. As for the word that thou hast spoken unto us in the Name of the Lord , we will not hearken unto thee , but we will certainly do whatsoever thing goeth out of our own Mouth . A plain and full resolve of Will dischargeth all the powers of Reason , and commands it silence . And that this is most ordinary among Men , may appear by these frequent expressions of Scripture , wherein God lays the blame of all that madness which their lives bring forth upon their Will , Ye would not obey , ye will not come to me ; their heart is set to do evil , &c. It may indeed seem strange that Satan should proceed so far with the generality of Men , and that they should do that that should seem so inconsistent with those Principles which they retain , and the Light which must result from thence : But we must remember , that these wills and shalls of wicked Men , are for the most part God's interpretation of their Acts and Carriage , which speaks as much , though it may be their Minds and Hearts do not so formally mould up their Thoughts into such open and brazen-fac'd assertions . And yet we ought also further to consider , that when the Spirit of God chargeth Man with wilfulness , there is surely more of a formal wilfulness in the heart of Man than lyeth open to our view . And this will be less strange to us when we call to mind ,

Sixthly , That through the working of Satan the Minds of Men are darkned , and the light thereof put out by the prevalency of Atheistical Principles . Ca●el Tempt . Something of Atheism is by most Divines concluded to be in every Sin , and according to the height of it in its various degrees , is Reason and Consideration overturned : There are , it may be , few that are professed Atheists in Opinion , and Dogmatically so , but all wicked Men are so in Practice ; though they profess God , yet the Fool saith in his heart , there is no God , and in their works they deny him . This is a Principle that directly strikes at the root : for if there be no God , no Hell or Punishment , who will be scared from taking his delight in Sin by any such consideration ? The Devil therefore strives to instil this Poyson with his Temptation . When he enticed Eve by secret insinuations , he first questions the truth of the threatning , and then proceeds to an open denyal of it , ye shall not surely die ; and 't is plain , she was induced to the Sin upon a secret disbelief of the danger ; she reckons up the advantages , good for Food , pleasant to the Eye , to be desired to make one wise ; wherein 't is evident she believed what Satan had affirmed , that they should be as God , and then it was not to be feared that they should die . This kind of Atheism is common ; Men may not disbelieve a Godhead , nay they may believe there is a God , and yet question the truth of his threatnings . Those conceits that Men have of God , whereby they mould and frame him in their fancies , sutable to their humors ( which is a thinking that he is such an one as our selves ) are Streams and Vapours from this Pit , Psal. 50. and the Hearts of the Sons of Men are desperately set within them to do evil , upon these grounds ; much more when they arise so high as in som who say , Doth God know ? Is there knowledg in the most High ? If Men give way to this , what reason can be imagined to stand before them ? All the comminations of Scripture are derided as so many Theological scare-Crows , and undervalued as so many pitiful contrivances to keep Men in awe .

CHAP. XIV . Of Satan's maintaining his Possession . His first Engine for that purpose , is his finishing of Sin , in its reiteration and aggravation . His Policies herein .

HAving explained the five ways by which Satan through the power of Lust causeth blindness of Mind in tempting to Sin , I shall next lay open Satan's Devices for the keeping and maintaining his Possession , which are these :

First , He endeavours ( after he hath prevailed with any Man to commit an Iniquity ) to finish Sin , Jam. 1. 15. After 't is conceived and brought forth , then 't is finished ; which notes its growth and increase . This compriseth these two things , its Reiteration , and its Aggravation .

First , Its Reiteration , is when by frequent acts it is strengthned , and confirmed into an habit . There are various steps by which Men ascend into the seat of the Scornful , Nemo repent● turpissimus , 'T is not one act that doth denominate Men wise to do evil . In Psal. 1. David shews there are gradations and degrees of Sin , some walk in the counsel of the Vngodly ; some by progress and continuance of Sin stand in the way of Sinners ; some by a hardness of Heart and fixedness in wicked Purposes , sit in the seat of the Scornful . To this height doth he labour to bring his Proselytes , yet he further designs ,

Secondly , That Sin may have its utmost accomplishments in all the aggravations whereof it may be capable . He strives to put Men upon such a course of sinning as may be most scandalous to the Gospel , most ensnaring and offensive to others , most hardning and desperate to our selves , most offensive and provoking to God ; in this he imitates the counsel of Ahitophel to Absalom , when he advised him to go in unto his Fathers Concubines in the sight of all Israel , that so the breach betwixt him and his Father might be widned to an impossibility of reconciliation . Thus he labours that Sinners should act at such a rate of open defiance against Heaven , as if they resolved to ly down in their iniquity , and were purposed never to think of returning and making up their peace with God . That Sin may be finished in both these respects , he useth these Policies ;

First , After Sin is once committed , he renews his Motions and Sollicitations to act it again , and then again , and so onward till they be perfect and habituated to it . In this case he acts over again the former method by which he first ensnared them , only with such alterations as the present case doth necessitate him unto ; before he urged for the committing of it but once , ( how little is he to be trusted in these promises , ) now he urgeth them by the very act they have already done , Is it not a pleasant or profitable sin to thy very experience ? hast thou not tasted and seen ? hast thou not already consented ? taste and try again , and yet further , withdraw not thy hand . A little Temptation served before , but a less serves now ; for by yielding to the first Temptation , our hearts are secretly enclined to the Sin , and we carry a greater affection to it than before : for this is the stain and defilement of Sin , that when once committed , it leaves impressions of delight and love behind , which are still the more augmented by a further progress and frequent commission , till at last by a strong power of fascination it bewitches Men that they cannot forbear ; all the entreaties of Friends , all their own Promises , all their Resolves and Purposes , though never so strong and serious ( except God strike in to rescue by an omnipotent hand ) can no more restrain them than fetters of Straw can hold a Giant . God himself owns it as a natural impossibility , Can the Ethiopian change his skin ? no more can ye do good ; and the reason of that impossibility is from hence , that they are accustomed to do evil . Such strong and powerful inclinations to the same sin again are begot in us by a sin already committed , that sometime one act of sin fills some Men with as vehement and passionate desires for a further enjoyment , as custom and continuance doth others . Austin reports that Alipius when once he gave way to the Temptation of beholding the Gladiators , was bewitched with such a delight , that he not only desired to come again with others , but also before others . Neither is it any great wonder it should be so , when ( besides the Inclinations that are begot in us by any act of Sin ro recommit it ) Sin puts us out of God's protection , debilitates and weakens our Graces , strengthens Satan's Arm , and often procures him further power and commission against us .

Secondly , Satan endeavours to make one Sin an engagement to another , and to force Men to draw Iniquity with cords of Vanity . Agur notes a concatenation in Sins , Prov. 30. 9. lest I steal and take the Name of God in vain . Adam sinning in the forbidden Fruit , and proclaimed guilty by his Conscience , runs into another sin for the excuse of the former , the Woman that thou gavest me , &c. David affords a sad instance of this , the sin with Bathsheba being committed , and she with Child upon it , David to hide the shame of his offence (1) Hypocritically pretends great kindness to Vriah . ( 2. ) When that served not , next he makes him drunk , and it may be he involved many others in that sin as Accessories . ( 3. ) When this course failed , his heart conceives a purpose and resolution to murther him . ( 4. ) He cruelly makes him the Messenger of his own destruction . ( 5. ) He engageth Joab in it . ( 6. ) And the death of many of his Souldiers . ( 7. ) By this puts the whole Army upon an hazard . ( 8. ) Excuseth the bloody contrivance , by Providence . ( 9. ) In all using still the height of dissimulation . Satan knows how natural it is for Men to hide the shame of their iniquity , and accordingly provides occasions , and provocations to drive them on to a kind of necessity .

Thirdly , By a perverse representation of the state of godly and wicked Men , he draws on Sin to an higher compleatment . How often doth he set before us the Misery , Affliction , Contempt , Crosses , and Sadnesses of the one , and the Jollity , Delights , Plenty , Peace , Honours , and Power of the other ? It was a Temptation that had almost brought David to an Atheistical resolve against all religious duty , and that which he observed had prevailed altogether with many Professors , Psal. 73. When they observed they were not in trouble like other Men , and that their Mouth and Tongue had been insolent against God , without any rebuke or check from him ; when in the mean time , the Godly were plagued all the day , and chastned every morning : some ( that were in profession , or estimation at least , God's People ) returned to take up these thoughts , and to resolve upon such practices , vers. 10. as if God who sets all these with so much silence , must be supposed knowingly to give some countenance to such actions . This indeed ( when 't is prosecuted upon our hearts in its full strength with those ugly surmises , jealousies , and misapprehensions that are wont to accompany it ) is a sad step to a desperate neglect of duty and a carelesness in sinning , in that it insensibly introduceth Atheistical impressions upon the hearts of Men , and such are apt to catch hold , even upon good Men , who are but too ready to say , as David , I have cleansed my hands in vain .

Fourthly , Satan hath yet another piece of Policy for the multiplication and aggravation of Sin , which is the enmity and opposition of the Law . Of this the Apostle Paul sadly complains from his own experience , Rom. 7. 8. Sin taking occasion by the Commandment , wrought in me all manner of concupiscence . What he laments is this , that such is the perversness of our natures , that the Law instead of restraining us doth the more enrage us , so that accidentally the Law doth multiply Sin : for when the restraint of the Law is before us , Lust burns not only more inwardly , but when it cannot be kept in and smothered , then it breaks out with greater violence , Let us break their bonds asunder , &c. When the Law condemns our Lusts , they grow surly and desperate , Let us eat and drink , for to morrow we die , &c. If any wonder that the Law ( which was given of purpose to repress Sin , and which is of so great use in its authority to kill it in us , and to hinder Temptations , ) should thus be used by Satan to encrease and enrage it , they may consider that 't is but still an accidental occasion , and not a cause , and Sin takes this occasion without any fault of the Law . Satan to this end † † As Absalom his servants watched when Amnon's heart was merry with Wine . watcheth the time when our hearts are most earnestly set upon our Lusts , when our desires are most highly engaged , and then by a subtile Art so opposeth the Law ( letting in it's contradictions in way and measure sutable ) that our hearts conceive a grudge at restraint , which together with its earnestness to satisfy the Flesh , ariseth up to a furious madness , and violent striving to maintain a liberty and freedom to do according to the desires of their heart ; whereas this same Law , if it be applyed to the heart when 't is more cooled and not so highly engaged upon a design of Lust , will break , terrify , and restrain the heart , and put such a damp upon Temptations that they shall not be able to stand before it . So great a difference is there in the various seasons of the application of this Law ; in which Art , for the enflaming of the heart to iniquity , Satan shews a wonderful dexterity .

CHAP. XV. Of Satan's keeping all in quiet , which is his second Engine for keeping his Possession , and for that purpose his keeping us from going to the Light by several subtilties ; also of making us rise up against the Light , and by what wayes he doth that .

SAtan's next Engine , for the maintaining his Possession , is to keep all in quiet : which our Saviour notes , Luk. 11. 21. When a strong man armed keepeth his palace , his goods are in peace . He urgeth this against those that objected to him , that he cast out Devils by Belzebub , which calumny he confuteth , by shewing the inconsistency of that , with Satan's Principles and Design ; it being a thing sufficiently known and universally practised , that no man will disturb or dispute against his own peaceable Possession ; neither can it be supposed Satan will do it , because he acts by this common Rule of keeping down and hindring any thing that may disquiet breach of Peace , is hazardous to a Possession ; an uneasie Government occasions mutinies and revolts of Subjects : yet we might think that ( the wages of Sin , the light and power of Conscience considered , ) it were no easie task for the Devil to rule his Slaves with so much quiet as 't is observed he doth ; his skill in this particular , and the way of managing his interest for such an end , we may clearly see , in Jo. 3. 20. Every one that doth evil , hateth the light , neither cometh to the light , lest his deeds should be reproved . From which place we may observe : (1) The great thing that doth disquiet Satan's Possession , is Light . (2) The reason of that disquietment is , the discovery that Light makes , and the shame that follows that discovery . (3) The way to prevent that Light , and the reproof of it , is to avoid coming to it ; and where it cannot be avoided , to hate it . 'T is Satan's business then for keeping all in peace (1) To keep us from the Light ; or if that cannot be , then (2) To make us rise up against it . I shall make enquiry after both these projects of the Devil .

To keep us from coming to the Light , he useth a great many subtilties : as ,

First , for his own part , he forbears to do any thing that might discompose or affright entangled Souls : at other times , and in other cases he loves to torment and affright them , to cause their Wounds to stink and corrupt ; but in this case he takes a contrary course , he keeps off ( as much as may be ) all reflections of Conscience ; he conceals the evil and danger of Sin , he sings them asleep in their folly , Prov. 7. 23. till a dart strike through their liver , and hastens them to the snare , as a bird that knoweth not that it is for his life . They that shall consider , that the heart of a sinner is hardned through the deceitfulness of Sin ; and that the greatest part of the affrightment that molests the consciences of such , is from Satan's fury and malice ; they will easily conceive how much his single forbearance to molest , may contribute to the peace and ease of those that are setled upon their lees : but besides his forbearance , we may expect that what ever clouds or darkness he can raise to exclude the Light , or to muffle the eyes , he will not be negligent in the use of that power whatever he can positively do in the raising up the confidence of presumption or security in the Minds of Men ; what ever he can do to make them sottish or careless , that shall not be wanting .

Secondly , he shews no less skill , and diligence by secret contrivances to hinder occasions of reproof ; and discovery ; how much he can practise upon others , that out of pity and compassion to the Souls of Men , are ready to draw a sinner from the errour of his way , and to save a Soul from death . We can scarce imagine what ways he hath to divert and hinder them , by what private discouragements he doth defer them , who can tell ? He that could dispute with the Angel about the body of Moses to prevent the secret interment of it : Jud. 9. he that could give a stop of One and twenty days to the Angel that was to bring the comfortable Message to Daniel , Deut. 34. 6. of the hearing of his Prayers , may more easily obstruct and oppose the designs of a faithful reprover . Some time he doth this by visible means and instruments , stirring up the Spirits of wicked men to give opposition to such as seek to deliver their Souls from the blood of men , by faithful warnings or exhortations : The Devil was so careful to keep Jeroboam quiet in his sinful course of Idolatry , that he stirs up Amaziah to banish Amos from the Court , lest his plain dealing should startle or awaken the Conscience of the King ; Amos 7. 12 , 13. Go , flee thee away into the land of Judah , &c. but Prophesie not any more at Bethel , for it is the Kings Chappel , it is the Kings Court.

Thirdly , In order to the keeping out the Light from the consciences of Men , he insinuates himself as a lying Spirit , into the mouthes of some of his mercenaries ; and they speak smooth things and deceit to Satan's Captives ; telling them , that they are in a good condition ; Christians good enough , and may go to Heaven as well as the precisest : 't is a fault in unfaithful Ministers , they do the Devil this service , God highly complains of it . Jer. 6. 14. They have healed also the hurt of the daughter of my people slightly , saying , Peace , peace , when there is no peace . Ezek. 13. 10. They have seduced my people , saying , Peace , and there was no peace : and one built up a Wall and others daubed it with untempered morter . Besides , this Stratagem is the more likely to prevail , because it takes the advantage of the humours , and inclinations of Men , who naturally think the best of themselves , and delight that others should speak what they would have them ; so that when Men by the Devil's instigation prophesie deceit to sinful Men , 't is most likely they should be heard , seeing they desire such Prophets , and love to have it so .

Fourthly , Satan keeps off the Light , by catching away the Word after it is sown . This policy of his , Christ expresly discovers , Math. 13. 19. When anyone heareth the Word of the Kingdom and understandeth it not , then cometh the wicked one , and catcheth away that which was sown in his heart : such opportunities the Devil doth narrowly watch ; to be sure he will be present at a Sermon , or good discourse , and if he perceive any thing spoken that may endanger his peaceable Possession , how busie is he to withdraw the heart , sometime by the sight of the Eyes , sometimes by vain thoughts of business , occasions , delights , and what not ; and if this come not up to his end , then he endeavours , after Men have heard , to justle all out by impertinent Discourses , urgencies of Imployment , and a thousand such divertisements , that so Men may not lay the warning to heart , nor by serious meditation to apply it to their Consciences .

Fifthly , He sometimes snuffs out the Light by Persecution . Those hearers Mat. 13. 20 , 21. that had received the Word with some workings of affections and joy , are presently offended when Persecution , because of the Word , ariseth . By this , he threatens Men into an acquiescency in their present condition , that if they depart from iniquity , they shall make themselves a prey : Bonds , Imprisonments , and Hatreds ( he suggests ) shall abide them , and by this means he scares Men from the Light .

Sixthly , He sometimes smothers and choaks it with the Cares of the World . As those that received Seed among Thornes ; by earnest engagements in business , all that time , strength and affection which should have been laid out in the prosecution of Heavenly things , are wholly taken up and spent on outward things ; by this means that Light that shines into the hearts of Men , is neglected and put by .

Seventhly , He staves off Men from coming to the Light , by putting them upon misapprehensions of their Estate , in judging themselves by the common opinion . Satan hath so far prevailed with Men , that they are become confident of this conceit , That Men may take a moderate liberty in Sinning , and yet nevertheless be in a good condition ; that Sin is not so great a matter in God's esteem , as in the judgment of some rigorous precisian , that he will not be so extream to mark what we do amiss , as some strict Professours are . What can be of greater hindrance to that ingenuous search , strict examination , and impartial judging , or shaming our selves for our iniquities , ( which the Light of Scripture would engage us unto ) than such a conceit as this ? and yet that this opinion is not only common , but ancient , is manifest by those warnings and cautions given by the Apostle to the contrary . Gal. 6. 7. Be not deceived , God is not mocked ; whatsoever a Man soweth , that shall he also reap . Eph. 5. 6. Let no man deceive you with vain words , for because of these things cometh the wrath of God upon the children of disobedience . If it had not been usual for Men to live in Uncleanness , Covetousness and such like offences ( which he calls sowing to the flesh ) and yet in the midst of these , to think they were not under the hazard of Wrath ; or if Men had not professedly and avowedly maintained such an opinion , it had been superfluous for the Apostle to have warned us with so much earnestness , Be not deceived , let no man deceive you with such vain words .

Eighthly , 'T is usual for Satan to still and quiet the stirring thoughts of Sinners with hopes and assurances of secresie . As children are quieted and pleased with toyes and rattles , so are Sinners put off , and diverted from prosecuting the discoveries that the Light would make in them , by this confidence , that though they have done amiss , yet their miscarriages shall not be laid open , or manifested before Men. 'T is incredible how much the hopes of concealment doth satisfie and delight those that have some sense of Guilt . Sometime Men are Impudent , Isa. 3. 9. that they declare their Sin as Sodom , they hide it not : But before they arrive at so great an Impudency , they usually seek deep to hide their counsel from the Lord , and their works are in the dark ; and they say , who seeth us ? and who knoweth us ? Isa. 29. 15. Like those foolish Creatures that think themselves sufficiently concealed by hiding their heads in a Bush , though all their bodies be exposed to open view . Isa. 28. 15. Those that made lies their refuge , and under falshood hid themselves , became as confident of their security , as if they had made a covenant with death , and were at an agreement with hell ; and when they have continued in this course for some time with impunity , the Light is so banished , that they carry it so , as if God observed their Actions done in the dark , Job . 22. 13. as little as Men do . How doth God know ? ( say they ) can he judge through the dark clouds ? thick clouds are a covering to him that he seeth not ; and hence proceed they to promise themselves a safety from judgements , When the overflowing scourge shall pass through , it shall not come nigh unto us , for we have made lies our refuge , &c.

Ninthly , Satan keeps them from going to the Light by demurrs and delays . If the Light begin to break in upon their Consciences , then he tells them , that there is time enough afterward : Oh ( saith he ) thou art young and hast many days before thee , 't is time enough to repent when you begin to be old : or , thou art a Servant , an Apprentice under command , thou wantest fit opportunities and conveniencies for serious consideration defer till thou becomest free , and at thine own disposal . That this is one of Satan's deceits to hinder us from making use of the Light ; ( besides what common experience may teach every Man ) may be clearly gathered from the exhortations of Scripture , which do not only shew us , the way wherein we ought to walk , but also press us to a present embracement of that Counsel ; Heb. 3. 7. To day , to day , while it is called to day , harden not your hearts . 2 Cor. 6. 2. Now is the accepted time ; Now is the day of Salvation . Remember thy Creator in the days of thy youth before the evil day comes : Eccles. 12. 1. if ye will enquire , Isa. 21. 12. enquire , yea return , come . This hasty urgency to close with the offered occasions , plainly accuse us of delays , and that it is usual with us to adjourn those thoughts to a fitter opportunity , which we are not willing to comply with for the present .

By these nine devices he keeps the Light from ensnared Sinners , or them from coming to the Light . But if all this cannot draw a curtain before the Sun , if its bright beams breaks through all , so that it cannot be avoided , but there will be a manifestation and discovery of the hidden things of darkness ; then Satan useth all his art and cunning to stir up in the hearts of Men their hatred against the Light .

This is his Second grand piece of Policy to keep all in quiet under his command , to which purpose ,

First , He endeavours to draw on a hatred against the Light , by raising in the minds of Men a prejudice against the person that brings or offers it : if he that warns or reproves , express himself any thing warmly , or cuttingly against his brothers Sin , this the Devil presently makes use of ; and those that are concerned think they have a just cause to stop their ears , and harden their necks , because they conceive , that anger , or ill-will , or some such base thing did dictate those ( though just ) rebukes . The Devil turned the heart of Ahab against the faithful warnings of Micaiah upon a deep prejudice that he had taken up against him ; for so he expresseth himself to Jehosaphat , 1 King . 22. ● . I hate him , for he never prophesieth good u●●o me . In this case , Men consider not how justy , how truly , how profitably any thing is spoken , but ( as some Insects that feed upon Sores ) they pass by what is sound and good , and fix upon that which is corrupt and putrid , either through he weakness and inobservancy of the reprover , or pretended to be such , by the prejudice of the party which doth altogether disable him to put a right construction upon any thing .

Secondly , If this help not , then he seeks to get the advantage of a provoked , passionate , or otherwise distempered fit , and then hatred is easily procured against any thing that comes in its way .

Thirdly , Satan endeavours to engage our hatred against the Light , by presenting our interest as shaken , or endangered by it . If Interest can be drawn in , and made a party , 't is not difficult to put all the Passions of a Man in arms , to give open defiance to any Discovery it can make . That great rage and tumult of Kings and People mentioned in Psal. 2. combining and taking counsel against the Lord , and his Laws , is upon the quarrel of Interest : their suspitions and jealousies that the setting up of Christ upon his Throne would eclipse their power and greatness , makes them ( out of a desperate hatred against the Light ) fall into resolves of open Rebellion against his Laws : Let us break his bands asunder , and cast away his cords from us . This pretence of Interest strengthned the accusation of Amaziah against Amos , Chap. 7. 10. Amos hath conspired against thee in the midst of the house of Israel : the Land is not able to bear all his words . No wonder then if Jeroboam instead of hearkning to the threatning , banish him out of the Land . We find the like in Asa ( a good man ) the Devil stirs up his hatred against the Seer , 2 Chr. 16. 10. he was wroth with him , and put him in the Prison-house , for he was in a rage against him . The ground of that rage was this ; the King's Interest ( in his apprehension ) was wrapt up in that League with the King of Syria , vers. 2 , 3. so that he could not bear so plain a reproof , which directly laid the Axe to the Root of so great an Interest , as the safety of the King and Kingdom , which seemed to depend so much upon that League .

Fourthly , Satan stirs up hatred against the Light from the unavoidable Effects of Light , which are discovery and manifestation . Ephes. 5. 13. All things that are reproved are made manifest : for whatsoever doth make manifest , is Light . Now the issue of this manifestation is shame , which however it be the daughter of Sin and Light , yet would it naturally destroy the Sin that bred it ; and therefore Repentance is usually expressed by being ashamed and confounded : but that Satan might avoid this , he turns the edge of shame , against the Light , which should have been employed against Sin . Jer. 2. 26. When Men therefore have sinned , and are as a Thief when he is taken , ready to fall into the hands of shame ; for the avoiding of that , Job 24. 13. they rebel against the Light . The ground of this hatred , Christ in Joh. 3. 20 tells us , is , lest their deeds should be reproved , and they forced to bear their shame ; to this end they are put upon it to hide themselves from shame , by lyes , pretences , excuses , extenuations , or by any fig-leaf that comes first to hand . And as those that live in hotter Regions curse the Sun , because it scorcheth them ; so do these curse the Light : and instead of taking its help , raise up an irreconcileable Enmity against it ; and so run from it .

CHAP. XVI . Of Satan's third grand Policy for maintaining his Possession ; which is his feigned Departure . ( 1. ) By ceasing the prosecution of his design ; and the cases in which he doth it . ( 2. ) By abating the eagerness of pursuit ; and how he doth that . ( 3. ) By exchanging Temptations ; and his Policy therein . The advantage he seeks by seeming to fly . Of his ( 4. ) Stratagem for keeping his Possession , which is his stopping all ways of retreat ; and how he doth that .

BEsides the two former Designs ( of finishing Sin , and keeping all in quiet ) by which the Devil endeavours to maintain his Possession , he hath a third grand subtilty , which is this ; He keeps his hold by feigning himself dispossessed and cast out . Of this we have a full account , Luk. 11. 24. When the unclean Spirit is gone out of a Man , he walketh thorow dry places , seeking rest : and finding none , he saith , I will return unto my house whence I came out . Christ had there noted that 't is Satan's great Principle to do nothing by which his Kingdom may be divided , or undermined . Satan will not be divided against himself , and yet very seasonably he tells us , that for an advantage he will seem to quit his Interest , and upon design he will sometimes so carry himself that he may be deemed and supposed to be gone out of a Man : As those that besiege Forts or walled Towns , do sometimes raise the Siege and feign a departure , intending thereby to take a sudden advantage of the carelesness of the besieged . In the explanation of this Policy , I shall , ( 1. ) Shew how many ways he feigns a departure , ( 2. ) Vpon what designs he doth it .

There are three ways whereby Satan seems to forsake his Interest .

First , He frequently ceaseth the prosecution of a Design , which yet he hath in his Eye and Desire , when he perceives that there are some things in his way that render it not feasible , nay he forbears to urge Men to their darling sins , upon the same score : and who would not think Satan cast out in such a case ? When a Man spits out the sweet Morsel which heretofore he kept under his Tongue , and sucked a sweetness from it ; when Men of noted Iniquities abstain from them , and become smooth and civil , who would not think but that the unclean Spirit were gone ? This way and course he puts in practice in several cases .

First , When he perceives some extraordinary occasion puts any of his Subjects into a good mood or humor of Religion . Wicked Men are not ordinarily so highly bent upon evil ways , but that they may be at sometimes softned and relaxed . Pharaoh ( who is most eminently noted for a heart judicially hardned ) at the appearance of the Plagues upon himself and Egypt , usually relented somewhat , and would confess he had sinned , and that fit would continue upon him for some little time . But very frequently 't is thus with others , an extraordinary occasion melts and thaws down the natural affections of Men , ( as a warm day melts the Snow upon the Mountains , ) and then the stream will for a time run high and strong , at which time Satan sees 't is in vain to urge them . Thus Men that receive an eminent kindness and deliverance from God , what is more common than for such Men to say , Oh! we will never be so wicked as we have been , we will never be drunk more , the World shall see us reformed and new Men : These are indeed good words , and yet though Satan knows that such expressions are not from a good heart , ( as that of Deut. 5. 29. implyes , They have well said , O that there were such an heart in them , ) he nevertheless thinks it not fit then to press them to their usual wickedness at that time : for natural affections raised high in a profession of Religion will withstand Temptations for a fit , and therefore he forbears till the stream run lower . What a fit of affection had the Israelites when their Eyes had seen that miraculous deliverance at the Red Sea ? What Songs of rejoycing had they ? what resolves never to distrust him again ? Psal. 106. 12. Then believed they his words , they sang his praise : Satan doth not presently urge them to murmuring and unbelief , ( though that was his design ) but he stays till the fit was over , and then he could soon tempt them to forget his works . 1 Sam. 24. 16. & 26. 21. How like a Convert did Saul look , after David had convinced him of his integrity , and had spared his life in the Cave ? he weeps and acknowledgeth his iniquity , justifies David , owns his kindness , and seems to acquiesce in his succession to the Kingdom . The Devil had no question a great spite at David , and 't was his great design to stir up Saul against him , and yet at that time he could not prevail with him to destroy David , though he might easily have done it ; he was then in a good mood , and Satan was forced to give way to necessity , and to seem to go out of Saul for the present .

Secondly , He also ceaseth from his design when he sees he cannot fit his Temptation with a sutable opportunity . What could be more the Devil's design , and Esau's satisfaction , than to have had Jacob slain ? Esau professeth , it was the design of his heart , and yet he resolves to forbear so long as his Father Isaac lived , Gen. 27. 41. The days of my Father's mourning are at hand , then ( but not till then ) will I slay my Brother Jacob. The Devil often sows his seed , and yet waiteth and hath long patience , not only in watering and fitting the hearts of Men for it , but also in expectancy of fit opportunities ; and in the mean time , he forbears to put Men upon that , which time and occasion cannot fitly bring forth to practice . The Prophet , Hosea 7. 4. speaks of that People , as notoriously wicked , they are all adulterers ; but withall , he observes that they forbare these enormous abominations for want of fit seasons , their heart was as an Oven heated by the Baker , sufficiently enflamed after their wickedness , and yet the Baker after he had kneaded the dough , prepared all the ground-work of the Temptation , ceased from raising , sleeping all the night till all was leavened ; that is , though their hearts were enraged for Sin , yet the Devil doth wait till occasions present themselves , and becomes in the mean time like one asleep . Now while the Devil thus sleeps , the fire that is secretly in the heart , being not seen , Men gain the good opinion of Converts with others , and often with themselves , not knowing what Spirit they are of , because Satan ceaseth ( upon the want of occasions ) to tempt and provoke them .

Thirdly , Our Adversary is content to forbear , when he percieves that a restraining grace doth lock up the hearts and hands of Men. When a stronger than he cometh , who can expect less but that he should be more quiet ? that God doth restrain Men sometime when he doth not change them , needs no proof , that Satan knows of these restraints , cannot be denyed ; who can give an account of these communings and discourses that are betwixt God and Satan concerning us ? his pleadings in reference to Job , were as unknown to Job ( till God discovered them ) as his pleadings concerning our selves are to us . Besides , who can tell how much of God's restraining grace may ly in this , of God's limiting and straitning Satan's Commission ? Now the Devil hath not so badly improved his observations , but that he knows 't is in vain to tempt where God doth stop his way , and tye up Mens hands . Abimeleck was certainly resolved upon wickedness when he took Sarah from Abraham , Gen. 20. 2. and yet the matter is so carried for some time , ( how long we know not , ) as if the Devil had been asleep or forgot to hasten Abimeleck to his intended wickedness ; for when God cautions him , he had not come near her , vers . 4. the ground of all this was neither in the Devil's backwardness , nor Abimeleck's modesty , but Satan lets the matter rest ; because he knew that God withheld him , and suffered him not to touch her .

Fourthly , When Men are under the awe and fear of such as carry an Authority in their Countenances and Imployments , for the discouraging of Sin . Satan ( as hopeless to prevail ) doth not solicite to scandalous Iniquities . Much of external Sanctity , and Saint-like behaviour ariseth from hence ; the faces and presence of some Men have such a shining splendor , that Iniquity blusheth and hideth its head before them . Sin dare not do what it would , so great a reverence and esteem of such persons , is kept up in the consciences of some , and so great an awe and fear is thence derived to others , that they will not , or dare not give way to an insolency in evil . The Israelites were generally a wicked People , yet such an awe they had of Joshua , Jos. 2. 7. and the Elders that outlived Joshua , who had seen all the great works of the Lord , that Satan seemed to be cast out all their days . Who could have thought Joash had been so much under Satan's power , that had observed his ways all the time of Je oiada the Priest ? 2 Chron. 24. 2. Then he did that which was right in the sight of the Lord ; Satan was content to let him alone , because Jehoiada's life and authority did overawe him , but after his death Satan returned to his Possession , and the King hearkened to the Princes of Judah , Vers. 17. and served Groves and Idols . The like is observed of Vzziah , 2 Cron. 26. 5. the reverence that he had for Zechariah , who had understanding in the visions of God , Vers. 16. discouraged the Tempter from soliciting him to those evils which afterward he engaged him in : Satan is willing ( when he perceives the awe and authority of good Men stands in his way ) rather to suspend the prosecution of his design , than by forcing it against so strong a current to hazard the Shipwrack of it .

Fifthly , He also makes as if he were cast out , when he perceives the consciences of Men are scared by threatned or felt judgments ; he forbears to urge them against the pricks , when God draws his Sword , and brings forth the glittering Spear . Balaam's Ass would not run against the Angel that appeared terribly against him in his way . The Devil knows the power of an awakened Conscience , and sees it in vain to strive against such a stream ; and when it will be no better , he withdraws . As great a power as the Devil had in Ahab , when he was affrighted and humbled , he gave way , and for that season drave him not on to his wonted practice of wickedness . He also carried thus to the Ninevites , when they were awaked by the preaching of Jonah , then we see them a reforming People , the Devil surceased to carry them into their former provocations . How frequently is this seen among Professors , where the Word hath a searching power and force upon them ? Sin is so curbed and kept under that 't is like a root of bitterness in Winter , Heb. 12 15. lying hid under ground , Satan forbearing to act upon it or to improve it , till the storms and noise of Judgments cease , and then usually it will spring up and trouble them . If Satan hath really lost his hold , he ceaseth not to molest and vex even awakened consciences , with urgent solicitations to Sin ; but if he perceive that his Interest in the hearts of Men remains sure to him and unshaken , then ( in case of afrightment and fear of wrath ) 't is his policy to conceal himself , and to dissemble a departure .

Sixthly , Satan is also forced to this , by the prevailing power of Knowledg and principles of Light , where the Gospel in profession , and preaching , displays abroad his bright beams , then whatever shift Men make to be wicked in secret , yet the light is as the shadow of death to them , Ephes. 5. 12. and 't is even a shame to speak of these things in publick . Here Satan cannot rage so freely , but is put to his shifts , and is forced to be silent , whilst the power of the Gospel cuts off half his garments . Men begin to reform , some are clean escaped from errour , 2 Pet. 2. 18. others abandon their filthy lusts and scandalous sins , and so escape the pollutions of the World through the knowledg of our Lord and Saviour Jesus Christ , ver. 20. Yet under all these great alterations and appearances of amendment , the Devil is but seemingly ejected ; for in the place mentioned , when the Light declines , those that were escaped from Errour , and those that had fled from sinful Pollutions were both entangled again and carried to the same pitch , ( and a great deal further ) of that Sin and Errour in which they had been formerly engaged .

These are the Six Cases in which Satan ceaseth the Prosecution of his Design ; which was his first Policy in feigning himself to be cast out , but he further dissembles a flight , when he thinks it not fit to cease wholly .

By abating his Pursuit , by slacking his Course : and this he doth ,

First , When he Tempts still , but yet less than formerly ; so great is his cunning and patience , that when he cannot get what he would have , he contents himself with what he can get , rather than lose all . He desires , that Men would give up themselves fully and freely to his service : but if they like not this , he is willing to take them ( as one speaks ) as retainers , Greenhams Works p. 793. and to suffer them to take a liberty , to come and go at pleasure . He hath two main ends in tempting Men to Sin , one is to avenge himself upon God in open defiance and dishonour of his Name ; the other is the ruine and perdition of Souls : if he could , he would have these two ends meet in every Temptation ; yet he pleaseth himself with the latter , when he cannot help it , and in that too , he satisfies himself sometimes with as small an Interest as may be , so that his Possession and Interest be but preserved . He knows that one Sin , loved and embraced , brings Death for its Wages . A leak unstopped and neglected may sink the Ship as well as a great Storm ; and therefore when he perceives the Consciences of Men shie and nice , he is willing they come to him ( as Nicodemus came to Christ ) by night in private , and that by stealth they do him service .

Secondly , He sometimes offers Men a Composition , and so keeps his hold privately , by giving them an Indulgence and Tolleration , to comply with Religious duties and observations . Pharaoh condescended , that Israel should go and serve the Lord in the Wilderness , upon condition , that their Wives Children and Substance were left behind : so Satan saith to some , Go and serve the Lord , only let your heart be with me , leave your Affections behind upon the World . That serious warning of Christ , Ye cannot serve two Masters ; ye cannot serve God and Mammon , evidently shews , that the Devil useth to conceal his Interest in the hearts of Sinners , by offering such terms ; and that Men are so apt to think , that Satan is gone out , when they have shared the heart betwixt God and him ; that they stand in need of a full discovery of that Cheat , and earnest caution against it : the Devil was forced to yield , that Herod should do many things at the Preaching of John , yet he maintained his possession of his heart , by fixing him in his resolved Lust , in the matter of Herodias : and this gives just ground of complaint against the generality of Sinners ; Ye return , but not to me , not with your whole hearts : have ye fasted to me ? have ye mourned to me ? they come and sit as my people , but their hearts are after their covetousness .

Thirdly , Satan hath yet another wile by which he would cheat men into a belief , that he is cast out of the heart ; and this is a subtile way that he hath to exchange Temptations . How weak and childish are Sinners that suffer themselves thus to be abused ? When they grow sick and weary of a Sin , if the Devil take that from them , and lay in the room of it another as bad , or the same again , only a little changed and altered ; they please themselves that they have vomited up the first , but consider not , that they have received into their embracement another as bad , or worse . Concerning this exchange , we may note two things :

First , That sometimes he atteins his end , by exchanging one heinous Sin for another as hainous , only not so much out of fashion . As the customs , and times , and places give laws and rules for Fashions ; according to which , the decencies , or indecencies of Garbs and Garments are determined : so is it sometimes with Sin , Men and Countries have their darling Sins ; Times and Ages also have their peculiar Iniquities , which ( in the judgment of Sinners ) do cloath them with a fitness , and suitableness . Sometimes Men grow weary of Sins , because they are every where spoken against ; because Men point at them with the finger , the Devil in this case is ready to change with them . Drunkenness hath in some Ages and Places carried a brand of Infamy in its forehead ; so hath Uncleanness and other Sins : when Sinners cannot practise these with credit and reputation , then they please themselves with an alteration : he that was a Drunkard , is now it may be grown ambitious and boasting : he that was Covetous , is become a prodigal or profuse Waster ; the heart is as vain and sottish as before , only their Lusts are let out another way , and run in another channel . Sometimes Lusts are changed also , with the change of Mens condition in the World ; Poverty , and Plenty , a private , and a publick Station have their peculiar Sins : he that of poor is made rich , leaves his Sins of Distrust , Envy , or Deceitful Dealing , and follows the Byas of his present state to other wickednesses equally remarkable ; and yet may be so blinded as to apprehend , that Satan is departed from him .

Secondly , We may observe , that Satan exchangeth Sins with Men , in such a secret private manner , that the change is not easily discovered ; and by this shift he casts a greater mist before the Eyes of Men : thus he exchanged open Prophaness , into secret Sins : Filthiness of the flesh , into filthiness of the Spirit . Men seem to reform their gross Impieties , abstaining from Drunkenness , Swearing , Adulteries , and then ( it may be ) they are taken up with Spiritual pride , and their hearts are puffed up with high conceits of themselves , their gifts and attainments ; or they are entangled with error , and spend their time in doting about Questions that engender strife rather than edifying ; or they are taken up with Hypocrisies : thus the Pharisees left their open iniquities , washing the out-side of the Cup and Platter ; Mat. 23. 26. and instead of these , indeavoured to varnish and paint themselves over ; Luk. 11. 44. so that in all this change , they were but as Graves that appeared not . Or they acquiess in Formality , and the outwards of Religion ; like that proud Boaster , Lord , I thank thee I am not as other Men are , &c. In all these things the Devil seems cast out , and Men reformed , when indeed he may continue his Possession ; only he lurks , and hides himself under the stuff . These wayes of Sinning are but finer poysons , which , though not so nauseous to the stomack , nor so quick in their dispatch , yet may be as surely and certainly deadly ; such fly from the Iron Weapon , and a Bow of Steel strikes them through .

Having thus explained the three wayes by which Satan pretends to depart from Men , I must next shew his Design in making such a pretence of forsaking his Habitation .

First , That all this is done by him only upon Defign , may be easily concluded from several things hinted to us in the fore-cited place of Luk. 11. As (1) he doth not say , that the Devil is cast out , as if there were a force upon him , but that he goeth out , 't is of choice , a voluntary departure . (2) That his going out ( in this sense ) is notwithstanding irkesome and troublesome to him . The Heart of Man ( as one observes ) is a Palace in his estimation , and dispossession ( though upon Design ) is as a Desart to him that affords him little ease or rest . Greenham , p. 796. (3) That his going out , is not a quitting of his Interest , he calls it his House still , I will return to my house , saith he . (4) He takes care in going out to lock the door , that it may not be taken up with better Guests ; he keeps it empty and tenantable for himself : he tempts still , though not so visibly , and strives to suppress such good Thoughts and Motions as he fears may quite out him of his Possession . (5) He goes out , cum animo revertendi , with a purpose of returning . (6) His Secession is so dexterously and advantagiously managed , that he finds an easie admittance at his return ; and his Possession confirmed and enlarged : They enter in , and dwell there .

Secondly , The advantages that he designes by this Policy are these chiefly . (1) By this means Men are dangerously confirmed in their securities . Thus the Pharisee blessed himself , Lord , I thank thee , &c. They please themselves with this supposition , that the Devil is cast out ; and upon this , they cease their War and Watchfulness . As Saul when he heard that David had escaped , went not out to seek after him : so these trouble not themselves any further to enquire Satan's haunts in their Hearts ; thus he sits securely within , whilst they think he is fled from them . (2) By this means also he fits Men as Instruments to serve his turn in other works of his : he must have in some cases , handsom tools to work withal ; all Men are not fit Agents in Persecution , either to credit it , or to carry it through with vigour and zeal : for this end he seems to go out of some , that under a smoother and profession-like behaviour , ( when they are stirred up to Persecute ) the rigour might seem just . Acts 13. 50. Thus devout and honourable Women were stirred up to Persecute Paul and Barnabas ; the Devil had gone out so far , that they had gained the reputation of devout , and then their Zeal would easily take fire for Persecution , and withal put a respect and credit upon it : for who would readily suspect that to be Evil , or Satan's Design , which is carryed on by such Instruments ? Besides , if he at any time intends to blemish the good ways of God by the miscarriages of Professors , he fetcheth his Arrow out of this Quiver usually ; if he brings a refined Hypocrite to a scandalous Sin , then doth the Mouth of Wickedness open it self to blaspheme the Generation of the Just , as if none were better : such Agents could not be so commonly at hand for such a Service , if Satan did not in the wayes aforementioned seem to go out of Men. (3) 'T is another part of his Design after a pretended departure , to take the advantage of their security , to return with greater strength and force : 2 Pet. 2. 20. this Christ particularly notes , Then taketh he seven Spirits worse than himself , &c. Such ( as Peter tells us ) being again entangled , are totally overcome , and their latter end is worse with them than their beginning . How many might I name , ( if it were convenient ) that I have known and observed exactly , answering this description of the Apostle , that have for some years left off their wicked ways , and engaged for a profession of Religion ; and yet at last have returned like the dog to his own vomit again ? The Devil , when he fights after the Parthian manner , Terga vertentes metuendi Parthi . is most to be feared ; when he turns his back , he shoots most envenomed Arrows , and whom he so wounds , he commonly wounds them to the Death .

The Fourth and last Stratagem of Satan for the keeping his Possession , is to stop the Way ; to barracado up all Passages , that there may be no possibility of escape , or retreat : when he perceives that his former wayes of Policy are not sufficient , but that his Slaves and Servants are so far inlightned in the discovery of the danger , that they are ready to turn back from him ; then he bestirs himself to oppose their revolt : Hos. 2. 6. and as God sometimes hedgeth up the way of Sinners with thorns , that they should not follow their old Lovers , so doth Satan ; to which purpose ,

First , He endeavours to turn them off such resolutions , by threatning to reduce them with a strong hand : here he boasts and vaunts of his Power , and Sinners weakness ; as Rabshekah did against Hezekiah , What is that confidence wherein thou trustest ? have the Gods of Hamath and Arpad , &c. delivered their Land out of my hand ? Have those that have gone before you been able to deliver themselves from me ? Have they been able to rescue themselves ? Did I not force those that were stronger than you ? Did I not make David number the People ? Did I not overcome him in the matter of Uriah ? Did I not compel Peter to deny his Lord , notwithstanding his solemn profession to the contrary ? And can you think to break away from me so easily ? By this means he would weaken their heart , and enfeeble their Resolutions , that they might sit down under their Bondage , as hopeless ever to recover themselves from his snare ; but if these affrightments hinder not , if notwithstanding these brags , Sinners prepare themselves to turn from Sin to God : then ,

Secondly , He improves all he can , that distance which Sin hath made betwixt God and them . Sins of ordinary infirmity and common incursion do not so break the peace of God's Children , as Sins of an higher nature do : even in the Saints themselves , we may observe , after notorious transgression , (1) That the acquaintance and familiarity 'twixt God and them , is immediately broken ; what a speedy alteration is made ? How suddenly are all things changed ? God hides himself ; the Sun that shined but now , and did afford a very comfortable and cherishing heat , before we are aware , is now hid in a cloud ; our warmth and refreshments are turned into cold and chilness . There is also a change on our part , and that suddenly ; as in the Resurrection , we shall be changed in the twinkling of an eye : so here in a moment , our joyes flag and decay , our delights grow dull , our activity is impaired , we are bound and frozen up , and 't is altogether Winter with the Soul . (2) It may be noted , that this begets an estrangement in us , and we so carry it , as if we had resolved not to renew our League with God : for though we are not altogether so desperate as to make formal Resolutions of continuing in Sin , of casting off God , and bidding an everlasting farewel to our former acquaintance ; though we do not say , we will now undoe our selves quite , and harden our selves in our Rebellion ; yet Sin hath left us in such a maze , and filled us with so many damps and misgiving thoughts , that we do not think of returning , we are at a stand , and like a mighty man astonished that cannot find his hands : we perceive we have lost so much , and have run into such great unkindnesses , that , like broken Merchants , nothing is more irksome and tedious , than to review our ways , or look into our debt-books ; instead of this , we endeavour to divert our thoughts , to cast off care , as if we conceived that time would eat it out , and that then of course we might fall into the old channel of freedom and comfort . (3) When we return at last , oh ! with what bashfulness and amazedness do we appear at our next Supplications ; what blushing , what damps , what apology ? Nay sometimes as the Man without the Wedding Garment , we are speechless ; how rightly doth such a Man resemble the Publican Confessing , and the Prodigal supplicating , while consulting what to say for himself , he now begins to feel , with what sense and feeling the Prophets and holy Men of old used to express themselves in their Confessions ; We blush , we are ashamed , astonished and confounded . This distance Sin makes betwixt Saints and God sometimes ; but betwixt God and the unconverted it is far greater : now , when either an unconverted Sinner , or a fallen Saint puts himself to look to God for Reconciliation , then doth the Devil labour to improve this for their hindrance : Zech. 3. 1. that he accuseth us to God , is evident by Satans standing at Joshua 's right hand ; how he accuseth God to us we know . He tells us , 't is in vain to seek to make up our Peace after so great Provocations ; urging , that he is a jealous God , of pure eyes : highly resenting the affronts we have given him , &c. Nay , he goes so high this way , that God is put to it in Scripture ( of purpose to furnish us with an Answer to these Objections ) to proclaim , that he is slow to anger , not easily provoked : that if Men return from the evil of their ways , he will return to them , accept , and pity them , &c.

Thirdly , If this divert them not , but that they still persist in their resolves , then he follows after them with an high hand ; sometimes , ( as Pharaoh did with Israel ) he grows severe and imperious with them , and redoubles the tale of their bricks ; he forceeth them to higher and more frequent iniquities : sometimes ( as the same Pharaoh ) he musters up all his Chariots and Horse-men to pursue after them , and in the highest diligence imaginable , he brings forth his greatest power , besetting them on all sides with Temptations and Allurements of Pleasures and Delight : Where he perceives his time to be short , and his Power shaken , he comes down in resolves to try his utmost Strength . And hence is it that Converts complain , that when they begin in earnest to look after God , they are most troubled with Temptations . Besides this , what ever he can do to make them drive heavily , shall not be wanting . Sometimes he makes attempts upon their thoughts and affections , which are as their Chariot wheels ; and if these can be knocked off any way , it retards them . Sometimes he casts stumbling-blocks in their way ; if any prejudice may divert them , if Threatnings or Penalties can hinder ; if the frowning of Friends , or any thing else can put a stop to their Proceedings , he will have them ready . Sometimes he endeavours to retard them by sollicitations of acquaintance , offers of former occasions and opportunities of sinning , or what ever else may be as a remora to their intentions .

Fourthly , But if none of these serve , then as his last shift , he proclaims open War against them , pursues them as Enemies and Rebels : now he begins to accuse them , for that which they did by his Advice and Temptation . Now Sins that were called little are aggravated . Now that day of Repentance , which he was wont to say was long , he tells them 't is quite spent , that the Sun of their hope is set ; nothing now doth he suggest but Hell , Damnation , and Wrath ; he makes them ( as it were ) see it , hear it , and feel it in every thing ; that interest in their hearts which he dissembled before , now he stands upon and asserts , and will not be beat off , designing in all this , either to make them weary of these new resolves by this unusual disquietment , and hostility , or to precipitate them upon some desperate undertaking , or at least to avenge himself upon them , in venting his Malice and Rage against them ; but of this more afterward .

CHAP. XVII . Satan's Deceits against Religious Services and Duties . The Grounds of his displeasure against Religious Duties . His first design against Duties , is to prevent them . His several subtilties for that end , by exernal hindrances , by indispositions , bodily and spiritual , by discouragements ; the ways thereof , by dislike ; the grounds thereof ; by sophistical arguings . His various pleas therein .

OUr next work is to take notice of the spite and methods of the Serpent against the ways of Worship and Service , that these are things against which his heart carries an high fury , and for the overthrow of them imploys no small part of his Power and Subtilty : needs no proof , seeing the experience of all the Children of God is an irresistible evidence in this matter . I shall therefore first only set forth the grounds of his displeasure , and earnest undertakings against them ( before I come to his particular ways of Deceit ) which are these :

First , By this means ( if he prevail ) he deprives us of our Weapons . This is a stratagem of War which we find the Philistims practised against Israel , 1 Sam. 13. 19. 12. they took away all their Smiths , lest the Hebrews should make them Swords or Spears : hence was it that in the Battel there was neither Sword nor Spear found in the hand of any of the People that were with Saul and Jonathan . The Word of God is expressly called the Sword of the Spirit ; Prayer is as a Spear , or rather a general piece of Armour : if the Devil deprive us of these , he robs us of our Ammunition ; for by reason of these , the Church is compared to a Tower built for an Armory , Cart. 4. 4. wherein hang a thousand Bucklers , all Shields of mighty Men ; and the Apostle expressly calls them Weapons of our Warfare , 2 Cor. 10. 4. of purpose given us , for the pulling down of strong Holds , and the demolishing of those Forts and Batteries of high Imaginations that Satan rears up in the hearts of Men against their happiness ; if these be taken away , our Locks are cut , ( as Sampson's were ) our Strength is departed , and we become weak as other Men , we are open to every incursion and inroad that he pleaseth to make against us .

Secondly , If he hinders these , he intercepts our Food and cuts off our Provisions . The Word is called Milk , sincere Milk of the Word ; 't is that by which we are born , nourished , and increase ; 't is our Cordial and Comfort ; Christ indeed is the Bread of Life , and the fountain of all our Consolations , but the Word and Prayer are the Conduit Pipes that convey all to us ; if these be cut , we fade as a Leaf , we languish , we consume and waste , we become as a Skin , Bottle in the Smoak , our moisture as the drought in Summer , our Soul fainteth , our Heart faileth and we become as those that go down to the Pit ; so that if the Devil gain his design in this , he hath all ; give him this , and give him the Kingdom also ; this is the most compendious way of doing his work , and that which saves him a labour in his Temptations . The strongest Holds ( that cannot otherwise be taken ) are easily subdued by Famine ; and , like Fig-trees with their ripe Figs when they are shaken , even fall into the mouth of the eater : Nahum 3. 12. if our Spiritual Food fail us , of our own accord we yield up our selves to any lust that requires our complyance .

Thirdly , Besides these , there is no design whereby Satan can shew more malice and spite against God . He doth all he can to maintain a competition with the Almighty : his Titles , of the God of the World , the Prince of the power of the Air , shew what in the pride of his heart he aspires to , as well as what by commission God is pleased to grant him . These duties of Worship and Service are the homage of God's Children , by which they testify the acknowledgments of his Deity ; by wresting these out of our hands , Satan robs God of that honour , and makes the allegiance of his Servants to cease ; if he could do more against God , doubtless he would : but seeing he hath not an Arm like God , and so cannot pull him out of Heaven , by this means he sets up himself as the God of the World , and enlargeth his Territories , and staves off the Subjects of the God of Heaven from giving him the honour due to his Name ; and that the Devil in these endeavours is carried on by a spite against God , as well as by an earnest desire of the ruine of Souls , may be abundantly evidenced , by his way of management of that opposition that he gives to the duties of Service and Worship . I shall only to make this out , instance in three things : ( 1. ) That where the Devil prevails to set up himself as an Object of Worship , there he doth it in a bold insolent presumptuous imitation of God's Appointments in the ways of his Service ; he enjoyns Covenants , Seals , Sacrifices , Prayers and Services to his miserable Slaves , as may appear by undoubted Histories , of which more in due place . ( 2. ) He never acknowledgeth the truth of God's ways , but with an evil mind , and upon design to bring them under contempt ; his Confessions have so much of deceit in them that Christ would not accept them ; and therefore we read that when the Devil was sometime forward to give his testimony to Christ , ( as Mark 1. 25. I know thee who thou art , the holy one of God , ) Jesus rebuked him , and commanded him to hold his peace ; he clearly saw that he confessed him , not to honour him , but by such a particular acknowledgment to stir up the rage and fury of the People against him . To this end Satan , in Acts 16. 17. many days together publickly owns Paul and Silas , These Men are the servants of the most high God , which shew unto us the way of Salvation : though he spake truth , yet had he a malicious aim in it , which he accordingly brought about by this means , and that was to raise up persecution against them , and to give ground to that accusation which they afterward met withall , vers. 21. That they taught customs which were not lawful to be received . But ( 3. ) His particular spite against God in seeking to undermine his Service is further manifested in this , That the Devil is not content to root out the service due to God , but when he hath done that , he delights to abuse those places where the Name of God was most celebrated , with greatest prophanations . Syntag. Part 1. I shall not in this insist upon the conjecture of Tilenus , Disput. 2. that Sylva Dodonaea , Thess. 20. 21 , 22. a place highly abused by the Devil , and respected for an Oracle , was the seat , or a religious place of Dodanim , mentioned in Gen. 10. 4. nor upon that supposal , mentioned also by the same Author , that the Oracle of Jupiter Hammon was the place where C ham practised that religious worship which he learned in his Fathers house . We have at hand more certain evidences of the Devils spite . Such was his abuse of the Tabernacle by the prophane sons of Eli , who prophaned that place with their uncleanness and filthy adulteries . Such was his carriage to the Ark while it was captivated by the Philistims . Of like nature were his attempts against the Temple it self . Solomon in his latter days was tempted to give an affront to it , he built an high place for Chemosh , ● King 11. 7. the Abomination of Moab , in the hill that is before Jerusalem , in the very sight and face of the Temple ; but afterward he prevailed to defile the Temple it self . Gilgal and Beth-aven are places of such high prophanation , that the Prophet Hos. 9. 15. tells them all their wickedness was in Gilgal , Arrowsmith Tract . Sacr. l. 1. c. 5. §. 9. none of their abominations were like to those ; and in Hos. 4. 15. they are dehorted from going to Gilgal or Bethaven , and yet both these places had been famous for Religion before . Gilgal was the place of the general Circumcision of the Israelites that were born in the Wilderness , there was their first solemn Passover kept after their entring into the Land . Bethel was a place where God ( as it were ) kept House , the house of God . Here Jacob had his vision . But the more famous they had been for duties of Worship , the Devil sought to put higher abuses upon them ; so that Gilgal became on Hatred , and Bethel became a Beth-aven , an house of Vanity .

Fourthly , Satan is the more animated to undertake a design against the ways of religious Service , because he seldom or never misseth , at least something of success . This attempt is like Saul and Jonathan's Bow , that returned not empty . In other Temptations sometimes Satan comes off basfled altogether , but in this work ( as 't was said of some Israelites ) he can throw a stone at an hairs breadth , Judg. 20. 16. and not miss : he is sure in one thing or other to have the better of us ; his advantage in this case is from our unsutableness to our service . What we do in the duties of Worship requires a choice frame of Spirit ; our hearts should be awed with the most serious apprehensions of divine Majesty , filled with Reverence , animated with Love and delight , quickned by Faith , clothed with Humility and self-abhorrency , and in all the procedure of duties there must be a steady and firm prosecution under the strictest watchfulness . Of this nature is our work , which at the first view would put a Man to a stand , and out of amazement force him to say , who is sufficient for these things ? who can stand before such an holy Lord God ? But when we come to an impartial consideration of our manifold weaknesses and insufficiences in reference to these Services , what shall we say ? we find such a narrowness of Spirit , such ignorances , sottishness , carelesness of Mind , Thoughts so confused , tumultuous , fickle , slippery , and unconstant , and our hearts generally so deceitful and desperately wicked , that 't is not possible that Satan should altogether labour in vain , or catch nothing ; this being then a sure gain , we may expect it to be under a most constant practice .

Fifthly , If he so prevails against us that the services of Worship become grosly abused or neglected , then doth he put us under the greatest hazards and disadvantages . Nothing so poysonous as duties of Worship corrupted ; for this is to abuse God to his face : by this , not only are his Commands and Injunctions slighted as in other sins , but we carry it so , as if we thought him no better than the Idols of the Heathens , that have Eyes and see not , that have Ears and hear not . To come without an Heart , or with our Idols in our Heart , is it any thing of less scorn than to say , Tush , doth the most High see ? Besides , he hath given such severe Cautions and Commands in these matters , as will easily signify the aggravation of the offence . You see how sharply God speaks of those that came to enquire of the Lord , with the stumbling-block of their iniquity before their face , Ezek. 14. 4 , 7. Saul's miscarriage in offering Sacrifice , 1 Sam. 13. 13. was that great offence for which God determined to take the Kingdom from him . God's severity against Nadah and Abihu , his stroke upon Vzzah , do all shew the hazard of such prophanations . But above all , that danger which both Old and New Testament speak of , the hardning of the Heart , blinding the Eyes , dulling the Ears , that Men should not hear , nor see , nor be converted and saved , but that the Word should ( instead of those cordial refreshing smells , which beget and promote spiritual life in the obedient , ) breath forth such envenomed poysonous exhalations , ( when 't is thus abused and prophaned ) that it becomes the savour of death unto death , is most dreadful . No wonder then if Satan be very busie against these holy things , when if he catch us at an advantage of this nature , it proves so deadly and dangerous to us : for what can more please him , that makes it his delight and imployment to destroy ?

All these Reasons evince that Satan hath an aking tooth against religious Services , and that to weaken , prevent , or overthrow them is his great endeavour . Here then especially may we expect an assault according to the advice of Sirach , Ecclus. 2. 1 , ● . My Son , when thou entrest God's Service , stand fast in righteousness and fear , and prepare thy soul for temptation .

What are the Subtilties of Satan against the holy things of God , I am next to discover . Duties and Services are opposed two ways . Duties opposed two ways . ( 1. ) By Prevention , when they are hindred . ( 2. ) By Corruption , when they are spoiled . He hath his Arts and Cunning , which he exerciseth in both these regards .

First then , 1. By Prevention , and that Of Satan's Policy for the preventing of religious Services , he endeavous by various means to hinder them . As ,

First , By External hindrances . In this he hath a very great foresight , 1. By External Hindrances . and accordingly he foresees Occasions and Opportunities at a distance , and by a long reach of contrivance , he studies to lay Blocks and Hindrances in the way . Much he doth in the dark for this end , that we know not . As God hath secrets of wisdom that are double to that which is known , Job . 11. 6. so also hath Satan many ways and actings that are not discerned by us ; his contrivances of businesses and avocations long aforehand , are not so observed by us as they might be ; where he misseth of his end , it comes not to light , and often where he is successful in his preventions , we are ready to ascibe it to contingencies , and the accidental hits of affairs , when indeed the Hand and Policy of Satan is in it . Paul that was highly studied and skilful in Satan's devices , observing how his purposes of coming to the Thessalonians were often broken and obstructed ; he knew where the blame lay , and therefore instead of laying the fault upon Sickness , or Imprisonments , or the oppositions of false Brethren ( which often made him trouble beyond expectation , ) he directly chargeth all upon Satan , 1 Thess. 2. 18. We would have come unto you ( even I Paul ) once and again , but Satan hindred us . At the same rate , understanding the purposes of faithful Men , for the promoting the good of Mens souls , he often useth means to stop or hinder them . Some have observed ( having a watchful and jealous eye over Satan , ) that their Resolves and Endeavours of this nature have usually been put to struggle sore in their birth , when their purposes for worldly Affairs and Matters go smoothly on without considerable opposition .

Secondly , 2 By Indispositions . He makes use of Indispositions to hinder Service : and here he works sometimes upon the Body , sometimes upon the Soul , for both may be indisposed .

First , Bodily Indispositions . Sometimes he takes the advange of Bodily indispositions : He doth all he can to create and frame these upon us , and then pleads them as a discharge to duty . If he can put the Body into a fit of drowsiness or distemper , he will do it : and surely he can do more this way than every one will believe , he may agitate and stir the humors . Hence some have observed more frequent and stronger fits of sleepiness and illness to come upon them , on the days and times that require their attendance upon God , than on other days , when they shall be lively , active , and free of dulness upon common occasions , at Sports , Songs , Interludes , when they shall not have the like command of themselves in the exercises of Worship . Surely it was more than an ordinary drowsiness that befell the Apostles , Matth. 26. 41. He had told them the seriousness of the occasion , that he was betrayed , that his soul was exceeding sorrowful even to the death : these were considerations that might have kept their Eyes from slumber . When they sleep , he awakens them with a piercing rebuke , Could ye not watch with me one hour ? and adds to this an admonition of their own danger , and the temptation that was upon them , and yet presently they are asleep again , and after that , again : strange drowsiness ! But he gives an excuse for them , which also tells us the cause of it , the Spirit is willing ; their hearts were not altogether unconcerned , but the Flesh , that is the Body that was weak , that is , subject to be abused by Satan , who brought them into a more than ordinary indisposition , as is noted vers. 43. their Eyes were heavy .

Secondly , Spiritual Indispositions . The Soul hath also its indispositions , which he readily improves against Duty to hinder it . As ,

First , It is capable of a spiritual sluggishness and dulness , wherein the spiritual Senses are so bound up , that it considers not , minds not , hath no list , nor inclination to acts of service . What a stupifaction are our Spirits capable of ? as David in his Adultery seems not to mind , nor care what he had done . In like manner are some in a Lethargy , as the Prophet speaks , they care not to seek after God . Bernard . Bernard hath a description of it , Contrahitur animus , subtrahitur gratia , defervescit novitius fervor , ingravescit tepor fastidiosus ; the Spirit is contracted , Grace withdrawn , Fervour abates , Sluggishness draws on , and then Duties are neglected .

Secondly , The Spirit is indisposed by a throng of worldly affairs , and these oft justle out duty . Christ tells us , they have the same influence upon Men that Gluttony and Drunkenness have , and these unfit Men for action , Take heed ( saith Luk. 21. 34. ) to your selves , lest at any time your heart be overcharged with surfeiting and drunkenness , and the eares of this life . These then may at so high a rate overcharge the souls of Men , so as to make them frame excuses ; I have bought a Farm , or Oxen , and therefore I cannot attend , and by this means may they grow so neglective , that the day of the Lord may come upon them at unawares .

Thirdly , Sometimes the Soul is discomposed through Passion , and then 't is indisposed , which opportunity the Devil espying , he closeth in with it ; sometime he blows the fire that the heat of anger may put them upon a carelesness ; sometimes he pleads their present frame , as an unfitness for Service , and so upon a pretence of reverence to the Service , and leaving the gift at the Altar till they be in a better humor , many times the gift is not offered at all , 1 Pet. 3. 7. The Apostle directs Husbands to manage their authority over their Wives with prudence , for the avoiding of Brawls and Contentions , Ye Husbands dwell with them according to Knowledg , giving honour to the Wife a● the weaker Vessel ; the reason of which advice he gives in these words , that your prayers be not hindred . Prayers are hindred partly in their success when they prevail not , partly they are hindred when the duty of Prayer is put by and suspended : and this doubtless the Apostle aimes at , to teach us that Contentious Quarellings in a Family hinder the exercise of the duty of Prayer . Elisha 2 Kings 3. discomposed himself in his earnest reproof of Jehoram , for with great vehemency he had spoken to him , vers. 13 , 14. What have I do with thee ? get thee to the Prophets of thy Father . W●e●● it not that I regard the presence of Jehosaphat , I would not look toward thee , nor see thee . But when he set himself to receive the visions of God , he calls for a Minstrel , Rutherford Divine Influences . vers. 15. the reason whereof ( as P. Mantyr , and others suppose ) was this , that however what he spoke to Jehoram proceeded from zeal , yet being but a Man and subject to the like infirmities of other Men , it had distracted and discomposed his Spirit , which made him unfit and uncapable to entertain the visions of God . Musick then being a natural means for the composure and quiet of the Mind , he takes that course to calm and fit himself for that work .

Fourthly , Ignorance and Prejudice are spiritual Indispositions , which are not neglected by the Devil . Knowledg is the eye and guide of the Soul . If there be darkness there , all acts which depend upon better Instruction must cease . The Disciples ignorance of Scriptures , brought in their unbelief ; Christ notes that as the Fountain-head of all their backwardness , Luk. 24. 25. O fools , and slow of heart to believe all that the Prophets have spoken . In like manner , if Men are not clear or knowing in the ways and necessities of Duty and Service , the Devil can easily prevail with them to forbear and neglect . Prejudice riseth up to justifie the disregard of Duty , and offers Reasons , which ( it thinks ) cannot be answered .

Thirdly , 3. By discouragments . Satan endeavours to prevent Duty by discouragements . If he can make the knees feeble , Discouragements to duty four-fold . and the hands hang down , he will quickly cause Activity and Motion to cease . The wayes by which he endeavours to discourage Men from the duties of Service are these ;

First , 1. From the burthen of duty . He sets before them the toile and burthen of Duty . If a Man sets his Face toward Heaven , thus he endeavours to scare him off ; Is not ( saith he ) the way of Religion a dull , melancholy way ? It is not a toile ? A tedious task ? Are not these unreasonable injunctions , Pray continually , Pray without ceasing ; Preach in season and out of season ? This suggestion though it be expresly contrary to command , yet being so suitable to the idle and sluggish tempers of Men , they are the more apt to take notice of it ; and accordingly they seek ways and shifts of accommodating the command to their inclinations . In Amos 8. 5. the toyl of Sabbaths and Festival Services ( as they thought it ) makes them weary of the duty ; When will the New Moon be gone , that we may sell corn ? and the Sabbath , that we may set forth Wheat ? These Men thought their Services tedious and intrenching upon their Callings and Occupations . Mal. 1. 13. They said , Behold , what , a weariness is it : looking upon it as an insufferable burthen ; nay , they proceeded so far , as to snuff at it . Now when the Devil had so far prevailed with them , it was easie to put them upon neglect ; which ( as the place cited speaks ) presently followed upon it , they brought the torne , and the lame , and the sick for a Sacrifice . Satan first presented these Services as a wearisome burthen , then they snuffed at them ; next they thought any Service good enough , how mean soever , though to an open Violation of the Law of Worship : and lastly , from a pollution of the Table of the Lord , they proceeded to a plain contempt of duty , the table of the Lord is polluted , and the fruit thereof , even his meat is contemptible . vers. 12. In the management of this discouragement , the Devil hath most success upon those that have not yet tasted the sweetness and easiness of the wayes of the Lord , his yoke is indeed easie , his burthen is light ; his service is a true freedom to those that are acquainted with God , and exercised in his Service . But when Men are first beginning to look after God and Duty , and are not yet filled , and satisfied with the fatness of his house : this Temptation hath the greater force upon them , and they are apt to be discouraged thereby .

Secondly , 2 From want of success . He endeavours to discourage them , from the want of success in the Duties of Worship . When they have waited long and sought the Lord , then he puts them upon resolves of declining any further Prosecution ; as he did with Joram at the Siege of Samaria , 2 King . 6. 33. Why wait I upon the Lord any longer ? ( said he ) after he had expected deliverance a long time without any appearance of help . 1 Sam. 28. 6 , 7. When Saul saw that God answered him not , neither by Dreams , nor by Vrim , nor by Prophets , the Devil easily perswaded him to leave off the ordinary ways of attendance upon God , and to consult with the Witch of Endor . The prophane Persons mentioned in Mal. 3. 14. that had cast off all regard to his Laws , all respect to his Ordinances , were brought to this pitch of Iniquity , by the suggestions of want of success ; they said , It is vain to serve God : and what profit is it , that we have kept his ordinances , and that we have walked mournfully before the Lord of Hosts ? It seems they were like the people spoken of in Isa. 58. 2 , 3. They had fasted and prayed , and God delayed to answer them , which they looked upon as a disobligement from duty ; and that which they could peremptorily insist upon as a reason , which might justifie their neglect . Wherefore have we fasted , say they , and thou seest not ? wherefore have we afflicted our soul , and thou takest no knowledge ? Neither doth this discouragement fall heavy , only upon those whose hearts are departed already from God , who might be supposed to be forward to imbrace any excuse from his Service ; but we shall find it bears hard upon the Children of God . David was ready to give over all , as a Man forsaken of God , Psal. 22. 1 , 2. Why hast thou forsaken me , O my God , I cry in the day time , but thou hearest not ; and in the night season , and am not silent . We may clearly gather from his expressions , that this Temptation had sorely bruised him , and that upon God's delay of Answer , he was ready to charge an unrighteousness upon Gods carriage toward him ; for in that he adds , that he kept his ground , and did not consent to it ( as the words following , But thou continuest holy , do imply ) it shewed what the Devil was objecting to him . And elsewhere , in Psal. 69. 3. When he had cryed and was not answered , he began to be weary , and his eyes failed ; nay , his flesh and heart failld : his Spirit sunk , as a Man almost vanquished and overcome with the Temptation .

Thirdly , 3. From the unsuitableness of the heart in Duty . This our Adversary raiseth up discouragements to us from the unsuitableness of our Hearts to our Services ; herein he endeavours to deaden our Hearts , to clog our Spirits , to hinder and molest us , and then he improves these indispositions and discomposures against the duty in which he hath a double advantage : for (1) He deprives us of that delight in duty which should whet on our desires to undertake it , so that we come to the Lord's Table as old Barzillai , without a taste or relish of what we eat or drink . When we come to hear , the Ear that tryeth words , as the Pallat tasteth meat , finds no savour in what is spoken ; and this Satan can easily do by the inward deadness or disquiet of the Heart : even as the anguish of Diseases takes away all Pleasures which the choicest dainties afford . Job 33. 20. As Job observes , When a Man is chastned with pain upon his bed , his life abhors bread , and his Soul dainty meat . And when a Man is brought to loath his Duties , as having nothing of that sweetness and satisfaction in them which is every where spoken of , a small Temptation may put him upon neglect of them . (2) He hath plausible and colourable Arguments , by which he formeth an Opinion in the minds of Men , that in cases of indisposition they may do better to forbear than to proceed . He tells them , they ought not to pray or present any service while they are so indisposed , that no prayer is acceptable where the Spirit doth not enliven the heart , and raise the affections ; that they do not take his name in vain , and increase their Sin , and that they should wait till the Spirit fill their sails : and to say the truth , it is a great difficulty for a Child of God to hold his feet in such slippery places ; how many have I known complaining of this , and perswading themselves verily , that they might do far better to leave off all Service , than to perform them thus ? and scarcely have I restrained them from a complyance with Satan , by telling them , that indispositions are no bar to duty ; but that duty is the way to get our indispositions cured . That Duty is absolutely required , and dispositions to be endeavoured ; and that 't is a less offence to keep to duty under indispositions , than wholly upon that pretence to neglect it . And indeed , where these indispositions are bemoaned and striven with , the services are often more acceptable to God , than pleasing to our selves : the Principle is truly Spiritual and excellent ; a foundation of Saphirs and precious Stones , upon which ( if we patiently wait ) he will build a Pallace of Silver ; for that Service is more Spiritual that is bottom'd , and carry'd on by a consciencious regard to a Command , when there are no moral Motives from sence and comfort concurring , than that which hath more of delight to encourage it , while the power of the command is less swaying and influential .

Fourthly , 4. From unworthiness of the priviledg . Men are oft discouraged from a sence of unworthiness of the priviledge of Duty , a kind of excess of Humility , which principally relates to the Sacrament of the Lords Supper and Prayer ; the Accuser of the Brethren tells them , that they have nothing to do to take the Name of God in their mouthes , that 't is an insufferable Presumption . Hence , some like the Woman with the bloody Issue , dare not come to Christ to ask a cure , while yet they earnestly desire it ; and would rather , if they could privately steal it , then openly beg it . The Publican is presented to us in the Parable , as one that could scarce get over that objection ; he is set forth standing at a distance , not daring to lift up his eyes to Heaven ; scarce attempting to speak , rather expressing his unworthiness to Pray , than setting upon the Duty : his smiting upon his breast , and saying , God be merciful to me a sinner , argued , that much of these discouragements lay upon him . The like we may see in the Prodigal , who it seems had it long in dispute , whether he should go to his Father , whose kindnesses he had so abused ; and so long as he could make any other shift , he yielded to the Temptation : at last he came to that resolve , I will arise and go to my father , and say , I have sinned against heaven , and thee , and am not worthy to be called thy Son . Which shew , that the sense of this kept him off till necessity forced him over it . And this is a discouragement the more likely to prevail for a neglect of Service ; because part of it is necessary , as the beginning of those Convictions of our Folly : to have such low thoughts of our selves , that we are not worthy to come into his presence , nor to look toward him , is very becoming ; but to think , that we should not come to him , because our Conscience accuseth of unworthiness , is a conclusion of Satan's making , and such as God never intended from the premises , but the direct contrary ; Come , saith God , though unworthy . The like course doth the Devil take to keep Men off from the Lord's Table ; Oh ( saith he ) 't is a very solemn Ordinance ; he that partaketh of it unworthily , eateth and drinketh Damnation to himself : how darest thou make such bold approaches ? While the Hearts of Men are tender , their Consciences quick and accusing , the threatning begets a fear , and they are driven off long , and debarr themselves unnecessarily from their Mercies .

Fourthly , Dutie● hindered by dislike . Satan endeavours to hinder Duty , by bringing them into a dislike and loathing of Duty . This is a course most effectual , dislike easily bringeth forth Aversation ; and withal , doth strongly fix the Mind in purposes of neglect and refusal : the Devil bringeth this about many ways : as ,

First , 1 From Reproaches . By Reproaches and Ignominious Terms . It was an old trick of the Wicked-one , to raise up Nick-names and Scoffs against the ways of God's Service , thereby to beget an odium in the hearts of Men against them . The seat of the scornful is a Chair that Satan had reared up from the Beginning . By this art , ( when God was known in Jury , and his Name was great in Israel ) were the Heathens kept off from laying hold on the Covenant of God . He rendred them , and the Ordinances of Worship ridiculous to the Nations : the opprobium of Circumcision , and their unreasonable Faith ( as the Heathens thought it ) upon things not seen , was a Proverb in every Man's mouth ; Jos. cont. Apion . Credat Judaeus apella — non ego . The Jews were slandered with the yearly Sacrifice of a Grecian . And Apion affirms , That Antiochus found such an one in a Bed in the Temple : Jos. cont. Apion . lib. 6. 2. and that they Worshipped an Asses head in the Temple . Apion slandered the Jews with Vlcers in their privy Parts every Seventh day : hence he derives Sabbath , of Sabatosis ; which with the Aegyptians signifies an Vlcer .

Lysimachus slandered the Jews in Aegypt , Jos. cont. Apion . lib. 1. as Leprous Church-robbers ; and that their City was hence called Hierosola . When the Gentiles were called into the fellowship of the Gospel , it was aspersed with the like scoffs and flouts ; it was frequently called a Sect , Act. 28. 22. a Babling and strange and uncouth Doctrine : besides , a great many lies and forgeries that were invented to make it seem odious ; Act. 17. 18 , 20. and by this means it was every where spoken against . Calumniare fortiter aliquid adhaerebit Machiavil , that propounded the Policy of full and violent Calumniations to render an Adversary odious ( knowing that how unjust soever they were , yet some impression of jealousie and suspition would remain ) had learned it of this old accuser , who had often , and long experienced it to be a prevalent course , to bring the Services of God under dislike . David speaking of what befel himself , in this kind : Psal. 69. 9 , 10 , 11 , 12. That his Zeal lay under reproach ; his weeping and fasting became a Proverb : and that in all these , he was the Song of the Drunkard . He expresseth such apprehensions of the power of this Temptation upon the weak ; that he doth earnestly beg , that Satan might not make it a snare to them . Vers. 6. Let not them that wait on thee , O Lord God of hosts , be ashamed for my sake ; let not those that seek thee , be confounded for my sake . And further declares it , as a wonderful preservation and escape of this danger ; that notwithstanding these reproaches , he had not declined his duty . Vers. 13. But as for me , my prayer is unto thee Lord . Paul seems to speak his sense of this piece of Policy ; his Imprisonment administred matter of reproach to his Profession : though his cause were good , yet he suffered trouble as an evil doer ; 1 Tim. 2. 9. this he knew the Devil would improve to a shame and disgrace unto the service of God , and therefore he chargeth Timothy to be aware of that Temptation , 2 Tim. 1. 8. Be not thou therefore ashamed of the Testimony of our Lord , nor of me his Prisoner . And vers. 16. He takes notice of Onesiphorus , that had escaped that snare , and was not ashamed of his Chain . And we have the greater reason to fear the danger of this Art , when we find that the Tempter made use of it , to turn away the affections of the Capernaumites from Christ himself , Mat. 13. 57. When he had preached in their Synagogues , to the applause and astonishment of all his hearers ; the Devil fearing the prevalency of his Doctrine , finds out this shift , to bring them to a dislike of him , and his Preaching ; Is not this the Carpenters Son ? And they were offended in him .

Secondly , Duties are brought under dislike by the hazards that attend them : 2 From Hazards . the Devil leaves it not untold , what Men shall meet with from the World , if they run not with them into excess of vanity and neglect ; if Bonds , Imprisonments , Banishments , Hatreds , Oppositions , Spoyling of Goods , Sufferings of all kinds will divert them , he is sure to set all these affrightments before them : which though they do not move some from their steadfastness ; such as Daniel , whose constancy in duty was not pierced by the fear of Lyons : and the three Children , who would not decline the ways of the Lord for the terrour of a fiery Furnace . Yet these considerations prevail with most , as Christ notes , in those that received Seed in stony places , whose joy in the Word was soon blasted , and they offended at the ways of Duty , When Tribulation and Persecution because of the Word arose : Matth. 13. 21. Christ pronouncing him Blessed , that should not be offended in him , because of the dangers of his Service , Matth. 11. 6. shews , that the escape of such a Temptation is not a common mercy . And if we shall observe Paul's practice , upon his first undertaking of the Ministry , Gal. 1. 16. when it pleased God to call him to preach his Son Christ among the Heathen , we shall see , (1) That he was aware of such objections as these . (2) That flesh and blood are apt to comply with them , and to take notice of them . (3) And that the best way to avoid them is , to stop the Ears against them , and not to hearken to them , or consult with them . (4) And that he that must do it to purpose , must without delay , immediately resolve against such hinderances ; it being most difficult for Men that will be inclining to such motions , and hearkning to what the Devil offers , under pretence of Self-preservation , to disingage themselves after they have suffered their Souls to take the impression .

Thirdly , 3 From the outward meanness of Services . The meanness of Religious Appointments ( as to the outward view ) is also made use of , to beget a loathing of them . In this the Devil hath this advantage , that however they are all glorious within , and as the curtains of Solomon ; yet are they as to their outward appearance like the tents of Kedar , without any of that Pomp and Splendor which the Sons of Men affect and admire . Christ himself when he had vailed his glory by our Flesh , was of no exteriour form or beauty . The Ministration of his Word , which is the Scepter of his Kingdom , seems contemptible , and a very foolishness to men ; insomuch , that Paul was forced to make an Apology for it , 1 Cor. 2. 1 , 4 , 6. in that it wanted those outward braveries of excellency of speech and wisdom , by shewing it was glorious in its power , and was indeed an hidden wisdom ( though not like that wisdom which the Princes of Wisdom , and Philosophy affected ) among such as were perfect . The Sacraments both of the old and new Testament seemed very low and contemptible things to a common eye ; neither need we any other evidence to shew , that Men are apt to disrelish them , and to entertain strange thoughts of them upon this very account , than this , that some raise up Batteries against these Ordinances upon this ground , that because they seem low and mean to them , therefore they think it improbable , that God should have indeed appointed them to be used in the literal sense , or that at best they are to be used as the first rudiments of Christianity , and not enjoyned upon the more grown Christians . Neither may I altogether pass over that remarkable humour , that is in some , to give additional ornaments of outward Garb and Form , for the greater honour and lustre of these injunctions of Christ ; so that while they endeavour to shew their greatest respects to them , they betray their inward thoughts to have carryed some suspition of their reality because of their plainness ; and by this means whilst they endeavour to put an honour upon Christs Institutions , they really despise them , and shew their respects to their own inventions . But that we may be further satisfied , that Satan works by this Engine , let us consider , that of 1 Cor. 1. 23. The Jews were for Signs from Heaven , to give a Credit and Testimony to that Doctrine which they would receive . The Greeks ( who were then the only people for Learning ) were for Philosophical Speculations , and Disputes . Now ( saith the Apostle ) the Doctrine of the Gospel ( which is the Preaching of Christ crucified ) because it came not within the compass of what both these expected , therefore the Devil so wrought upon this advantage , that both contemned it , It was to the Jews a stumbling-block , and to the Greeks foolishness . Of this also he speaks more fully , 2 Cor. 11. 3. Where he shews , that the minds of the Corinthians were ready to be corrupted with Error , against the plain import of the Gospel ; and that which they took offence at , was its Simplicity : they looked upon it as contemptible , because not containing such gorgious things as might suit a soaring and wanton fancy . Now he resolves all this into a cheat of Satan , taking the advantage of this , ( as he did upon Eve from the seeming inconsiderableness of the prohibition of eating a little Fruit ) to perswade them , that so mean a thing as the Gospel could not be of God . I fear ( saith he ) lest by any means , as the Serpent beguiled Eve through his subtilty , so your minds should be corrupted from the simplicity that is in Christ .

Fourthly , 4 From the Sins of Professors . The Sins of Professors , through the craft of Satan , beget a loathing of these holy things . If God loath his own Appointments , and cannot bear them , because of the Iniquities of those that offer them ; no wonder , if Men be tempted to disgraceful apprehensions of them , when they observe some that pretend an high care , and deep respect for them , live prophanely . The Sins of Eli's Sons wrought this sad Effect upon the People , that Men ( for their sakes ) abhorred the offerings of the Lord , 1 Sam. 2. 17. Those that fell off to Error , and thence to abominable Practices , caused the way of Truth to be evil spoken of , 2 Pet. 2. 2. The Priests that departed out of the way , caused many to stumble at the Law , Mal. 2. 8. Nay , so high doth Satan pursue this sometimes , that it becomes an inlet to direct Atheism . 5 From a prophane disposition .

Fifthly , Satan also works mightily in the prophane dispositions of Men , and acts that Principle to a disregard and weariness of the Services of God ; a flagitious wicked life naturally leads to it : those that eat up Gods people as bread , Psal. 14. 4. called not upon God . This eats out at last the very exteriour and formal observation of Religious Duties , in this Satan bends his force against them : (1) By heightning the Spirits of Men to an insolent defiance of God by a continued prosperity : He draws out the pride and vanity of their Spirits , Jer. 2. 31. to a bold contempt , Who is the Lord that we should serve him ? We are Lords , we will come no more at thee : our tongues are our own , &c. Thus they set their mouthes against Heaven . Eliphaz tells us this , as the usual carriage of those that lived in peace and jollity ; Job 21. 15. Therefore say they unto God , Depart from us , for we desire not the knowledge of thy wayes ; who is the Almighty that we should serve him ? (2) By hiding from them the necessities of Duty . Job speaking of the Hypocrite , Job . 27. 10. describes him by these neglects of Duty , Will he delight himself in the Almighty ? will be always call upon God ? Of this he gives the reason , vers. 9. He will call and cry when trouble comes upon him . When distresses make Duties necessary , then he will use them ; in his Affliction he will seek him early , Hos. 5. 15. As the Israelites did , Psal. 78. 34. When he slew them , then they sought him , and enquired early after God . But when he is not thus pinched ( and Satan will endeavour in this case , that he be as far from the Rod of God , as he can make him ) he gives over seeking God , and loaths it ; nay , accounts it as ridiculous so to do : they mock at his counsel , and contemn his advice of waiting upon him .

Sixthly , 6 From the manner of performance . Satan picks quarrels in Men , at the manner of performance of Duty . When Duty cannot be spoken against , then he endeavours to destroy it by the Modes , Circumstances , and way of performance : as (1) If those that act in them discover any weakness ( as who doth not , when he hath done his best ? ) this he endeavours to blemish the Duty withal . The bodily presence of Paul was objected against him , as being contemptible , and his speech as weak ; but the design of that objection lay higher , the Devil thereby endeavouring to render the Duties of his Ministry as contemptible , and not to be regarded . (2) If the Circumstances please not , he teacheth them to take pet with the Substance , and like Children to reject all , because every thing is not suitable to their wills . (3) If it be managed in any way not grateful to their expectations ; if too cuttingly and plain , then they think they be justified to say , they hate it , as Ahab did Micaiah : if any way too high or abstrusely , then likewise they fling off . On this Point the Devil perswaded many of Christs followers to desert him , Jo. 6. 66. because he had spoken of himself in comparisons , that they judged too high ; when he said , He was that Bread that came down from Heaven , vers . 58. they said , That was a saying not to be born : and on that occasion , they went back , and walked no more with him .

Seventhly , 7 By a wrong representation of the gestures of Worshippers . The Devil brings a naus●ating of the Duties of Worship , by a wrong representation of them , in the carriage and gestures of those that engage in them . It seems strange to some , that are but as idle spectators , to observe the postures of Saints : seriously lifting up their eyes to Heaven , or humbly mourning , and smiting on their breasts ; these the Devil would render ridiculous , and as the suspicious managements , of an Histrionical or Hypocritical Devotion : as Men at a distance beholding the strange variety of actions and postures of such as dance , being out of the sound of their Musick , shall think them a company of mad Men , and frantick People . Such perverse prospects doth he sometimes afford to those , that come rather to observe what others do , than to concern themselves in such duties ; that , not seeing their private influences , nor the secret spring that moves them , they judge them foolish ; and from thence they contract an inward loathing of the Duties themselves .

Fifthly , The fifth way to hinder Duty , by Sophistical Arguings ; as , 1 By heightning the dignity of God's Children . In order to the hindring or preventing of Duty , Satan useth to impose upon Men , by fallacious Arguings : and by a piece of his Sophistry , he endeavours to cheat them out of their Services . I shall note some of his remarkable dealings in this kind : as

First , He heightens the dignity of God's Children ; upon a design to spoil their Duty . He tells them , they are partakers of the Divine Nature . That they are in God and Christ , and have the communications of his Spirit ; and therefore they need not now drink of the Cistern , seeing they enjoy the Fountain ; and that these services ( in their attainments ) are as useless , as scaffolds are when once the House is built . To prosecute this he takes advantage , (1) of the natural pride of their hearts ; he puffs them up with conceits of the excellency of their condition ; 1 Cor. 8. 7. a thing which all Men are apt to catch at with greediness , Col. 2. 18. upon the least imaginary grounds : if a Man have but a little knowledg , or have attained to any vain Speculations , he is presently apt to be vainly puffed up by his fleshly mind . The same hazard attends any conceited excellency , which a Man apprehends he hath reached unto . Those Monsters of Religion , mentioned by Peter and Jude , that made no other use of the grace of God but to turn it into wantonness ; Jud. 4. vers . yet were they so tumified with the apprehensions of their Priviledges , that whilst they designed no other thing , than plain licentiousness , and a wantonness in the lusts of the Flesh ; yet ( it seems ) they encouraged themselves , and allured others , from a supposed liberty which their Priviledges gave them ; and to this purpose had frequently in their mouthes , great swelling words of vanity , 2 Pet. 2. 18. even whilst they walked after their own lusts , Jud. vers. 16. (2) To strengthen their proud conceits , the Devil improves what the Scriptures speak , of the differences of God's Children ; that some are spiritual , some are carnal ; some weak , others strong ; 1 Cor. 2. 1. some perfect , some less perfect ; some little Children , some young men , Phil. 3. 15. some Fathers . The end of all this , is to make them apprehend themselves Christians of an higher rank and order , which also makes way consequently for a further inference , 1 Jo. 2. 12 , 13. ( viz. ) That there must needs be immunities and priviledges suitable to these heights and attainments . To this purpose , (3) he produceth those Scriptures that are design'd by God , to raise up the minds of Men , to look after the internal Work and Power of his Ordinances , and not to center their minds and hopes in the bare formal use of them , without applying their thoughts to God and Christ ; unto whom , they are appointed to lead us . Such as these Scriptures , Rom. 2. 28. He is not a Jew , which is one outwardly ; neither is that circumcision which is outward in the flesh : but he is a Jew , which is one inwardly , and circumcision is that of the heart , in the spirit , and not in the letter . And Rom. 6. 7. we should serve in newness of spirit , and not in the oldness of the letter . 2 Cor. 5. 16. Wherefore henceforth know we no man after the flesh , yea though we have known Christ after the flesh , yet now henceforth know we him no more . Ephes. 4. 13. He gave some Apostles , and some Prophets , &c. for the perfecting of the Saints — till we all come in the unity of the faith , and of the knowledge of the Son of God unto a perfect man . By a perverse Interpretation of these , and some other Scriptures of like import , he would perswade them , That the great thing that Christ designed by his Ordinances , was , but to train up the weaker Christians by these rudiments ( as the A , B , C , to Children ) to a more spiritual and immediate way of living upon God : and that these become altogether useless , when Christians have gotten up to any of these imaginary degrees of a supposed Perfection . Enough of this may be seen in the writings of Saltmarsh , Winstanly , and others , in the late times . How great a Trade Satan drove by such misapprehensions not long since , cannot easily be forgotten ; so that God's Worship did almost lye wast ; and in many places , the way to Sion did mourn .

Secondly , 2 By pleading an inequality of Duty . He will sometimes confess an equality of priviledge among the Children of God , and yet plead an inequality of duty , that God is as good and strong to us , and that we have all an equal advantage by Christ , he will readily acknowledge . But then when we should propound the diligence of the Saints in their Services for our pattern ( as of Davids praying seven times a day , Greenham . pag. 35. Daniels three times , Anna's serving God with fastings and prayers night and day , &c. ) He tells us , these were extraordinary Services , and ( as it were ) works of supererrogation , more than the Command of God laid upon them . So that we are not tyed to such strictness ; and we being naturally apt to indulge our selves in our own ease , are too ready to comply with such Delusions . And by degrees Men are thus brought to a confident belief , that they may be good enough , and do as much as is required , though they slacken their pace , and do not Fast , Pray , or Hear so often , as others have done .

Thirdly , 3. By heightning one Duty above others . Another Sophism of his , is to heighten one Duty , to the ruine of another . He strives to make an intestine War among the several parts of the Services we owe to God ; and from the excellency of one , to raise up an enmity , and undervaluing disregard of another . Thus would he sever , as inconsistent , those things that God hath joyned together . As among false Teachers , some say , Lo here is Christ ; and others , Lo he is there . So we find Satan dealing with Duties , he puts some upon such high respects to Preaching , that ( say they ) Christ is to be found here , most frequently , rather than in Prayer , or other Ordinances ; others are made to have the like esteem for Prayer : and they affirm , in this is Christ especially to be met withal . Others say the like of Sacraments , or Meditation . In all these Satan labours to beget a dislike and neglect of other Services . Thus ( in what relates to the Constitution of Churches ) he endeavours to set up purity of Churches , to the Destruction of Vnity ; or Vnity to the ruine of Purity . A notable Example hereof we have in the Euchytae , ( a Sect of praying Hereticks , Theod. Eccles. Historia . which arose in the time of Valentinian and Valens ) who upon the pretence of the Commands of Christ and Paul , for Praying continually , or without ceasing and fainting , owned no other Duty as necessary ; vilifying Preaching and Sacraments , as things ( at best ) useless and unprofitable . The like attempts he makes daily upon Men , Luk. 18. 1. where though he prevail not so far , as to bring some necessary Duties of Service into open contempt ; 1 Thes. 15. 17. yet he carries them into too much secret neglect , and disregard .

Fourthly , 4 By severing the means from the end . He improves the grace of the Gospel , to infer an unnecessariness of Duty ; and this he doth , not only from the advantage of a prophane and careless Spirit in such as presumptuously expect Heaven , Greenham . pag. 35. though they mind not the way that leads to it : for with such it is usual ( as one observes ) for Satan to sever the means from the end , in things that are good , to make them believe , they shall have Peace , though they walk in the Imaginations of their Heart ; to make them lean upon the Lord for Heaven , in the apparent neglect of Holiness and Duty . As in evil things , he severs the end from the means , making them confident they shall escape Hell and Condemnation , though they walk in the path that leads thither . But besides this , he abuseth the understandings and affections of Men , by strange and uncouth inferences ; as that God hath received a satisfaction , and Christ hath done all ; so that nothing is left for us to do . The Apostle Paul was so much aware of this kind of arguing , that when he was to magnifie the Grace of God , he always took care to fence against such perverse reasonings ; severely rebuking and refelling such objections : as in Rom. 3. 7 , 8. Where speaking , that our unrighteousness did commend the righteousness of God , he falls upon that reply , Why then am I judged as a sinner ? Which he sharply refells , as an inference of slanderous imputation to the Gospel , which hath nothing in it to give the least countenance to that Conclusion , Let us do evil , that good may come . And adds , That Damnation shall justly overtake such as practise accordingly . The like we have , Rom. 6. 1. Shall we continue in sin , that grace may abound ? which he rejected with the greatest abhorrency , God forbid ! From both which places we may plainly gather , that as unsound as such arguings are , yet Men ( through Satans subtilty ) are too prone , upon such pretences , to dispute themselves to a careless neglect of Duty . This might be enlarged in many other instances , as that of Maximus Tyrius , who disputed all Duties unnecessary upon this ground , That what God will give , cannot be hindred ; and what he will not give , cannot be obtained ; and therefore 't were needless to seek after any thing . Much to the same purpose do many argue , If they be Predestinated to Salvation they shall be saved , though they do never so little ; if they be not Predestinated , they shall not be saved though they do never so much . In all which inferences the Devil proceeds upon a false Foundation , of severing the Means , and the End , which the Decree of God hath joyned together : but the main of the Design , is to hide the necessity of Duty from them .

Fifthly , 5 By suspending and remitting Duties . By urging a necessity or conveniency for suspending or remitting Duties . In temptations to Sin , he doth from a little , draw on the Sinner to more ; but in omissions of Duty , he would entice us , from much to little ; and from little , to nothing . Very busie he is with us , to break , or interrupt our constant course of Duty . Duties in order , and Practice , are like so many Pearls upon one string , if the thread be broken , it may hazard the scattering of all . If we be once put out of our way , we are in danger to roave far before we be set in our rank again . To effect this (1) He will be sure to straiten or hinder us in our opportunities if he can , and then to plead necessity for a Dispensation . 'T is true indeed , necessities , when unavoidable ( as the issue of Providence , rather than our negligence ) may excuse an omission of Duty : because in such cases , God accepting the will for the deed , will have mercy and not sacrifice . But necessity is , most-what a pretence or cover to the slothfulness of Professors ; and the Devil will do all he can to gratifie them in that humour , and to prepare Excuses for them , from such hinderances or interruptions , as business , or disturbances can make : yet if these be not in readiness , he will (2) endeavour to take off our earnestness , by suggesting to us our former diligence , that we at other times have been careful and active : Or (3) by setting before us the greater negligence of those that are below us . The meaning of both which insinuations is to this one purpose , that we may make bold with some omissions , without any great hazard of our Religious intentions , or scandal and offence to others . Now , if he can by any of these wayes , bring us to any abatement of our wonted care and exercise , he will then still press for more , and from fervency of Spirit , to a cold moderation ; from thence he will labour to bring us down to seldom performances : from thence , to nothing . The Spiritual Sluggard that will be overcome to some neglects , shall be found a companion at last to a Waster ; Prov. 18. 9. and will be brought to a total neglect of all . The Church of Ephesus , Rev. 2. 4 , 5. may sadly give proof of this , they left their first love ; and from thence declined so far , that at last God was provoked to remove the Candlestick out of its place .

Sixthly , Satan puts tricks upon Men , ( in order to the hindring of Duty ) by putting us from a Service presently needful , with the proposal of another , in which , at that time , we are not so concerned . In several Duties of Christianity , there is a great deal of skill required to make a right choice , for present or first performance ; and to have a right judgment to discover the times and seasons of them , is matter of necessary study . Our Adversary observing our weaknesses in this , ( when no other art will prevail , ) endeavours to put us upon an inconvenient choice , when he cannot make us neglect all . As (1) by engaging us in a less duty , that we may neglect a greater ; he is willing that we ( as the Pharisees ) should tithe Mint and Annis , upon condition that we neglect the greater things of the Law . This was the fault of Martha , Luk. 10. 41. who busied her self in making entertainment for Christ's welcome , and in the mean time neglected to hear his Preaching : which , as he notes , was the only necessary Duty of that time ; one thing is necessary . She is not blamed , for doing that which was simply evil in it self ( for the thing she did was a Duty ; ) but for not making a right choice of Duty ; for that rebuke , Mary hath chosen the better part , is only a comparative discommendation ; as Austin interprets , Non tu malam , sed illa meliorem , the thing thou doest is not evil , if it had not put thee upon a neglect of a greater good . (2) He sometimes puts Men upon what is good and necessary ; but such , as they cannot come at without Sin . Thus Sacrificing in it self was a necessary duty : and such was Sauls condition , that it concerned him at that time , to make his peace with God , and to enquire his mind . Yet when the Devil upon that pretence , put him upon offering a Sacrifice , 1 Sam. 13. 13. he put him upon no small transgression . The like game Satan sometimes plays with private Christians , who are perswaded beyond their station and capacity in reference to some Ordinances of God . (3) He sometimes puts Men upon dangerous undertakings in pursuit of their fancy , of gaining an advantage for some service ; and so are they turned out of the way of present Obedience , in grasping at opportunities of Duty out of their reach . 1 Sam. 15. 15 , 22. Saul spared the Sheep and Oxen of the Amalokites for Sacrifice , when Obedience had been more acceptable than Sacrifice . (4) There is a further cheat in the choice of Duty ; when Satan employs them to provide for Duties to come , to the neglect of Duties presently incumbent upon them ; whereas we are more concerned in that , which , at present , is necessary ; than in that , which may be so for the future ; which is a mistake , like that of caring for the morrow , while we use not what God puts in our hand for to day .

CHAP. XVIII . Satan's second grand design against Duties , is to spoil them . (1) In the manner of undertaking ; and how he effects this . (2) In the act or performance , by distracting outwardly , and inwardly . His various ways therein , by vitiating the Duty it self . How he doth that . (3) After performance ; the manner thereof .

THE chief of Satans ways for the hindring and preventing of Duty have been noted ; 2. Satans design to spoile Duties . what he comes short in this design , he next labours to make up , by spoyling and depraving them : and this he doth endeavour three ways .

First , 1 In the manner of putting us upon them . By putting us upon Services in such a manner as shall render them unacceptable , and displeasing unto God , and unprofitable to us : As (1) by a careless and rash undertaking of Service . We are commanded to take heed to our selves how we hear , or pray ; and to watch over our hearts , that they be in a fit posture for meeting with God . Because the heart , in Service , is that which God most looks at , and our services are measured accordingly ; if then by a heedless undertaking ; we adventure upon them , not keeping out foot when we go into the house of God , Eccles 5. 1. we offer no other than the Sacrifice of fools ; and give occasion to God to complain that we do but draw neer to him with our lips , while our hearts are far from him .

Secondly , The like spoil of Duty is made , when we adventure upon it , in our own strength , and not in the strength of Christ . Satan sees the pride of our heart , and how much our gifts may contribute to it , and how prone we are to be confident of a right performance of what we have so often practised before : and therefore doth he more industriously catch at that advantage , to make us forget , that our strength is in God ; and that we cannot come to him acceptably , but by his own power . Christians are often abused this way ; when their strength is to seek , Duty is oft perversly set before them , that they may act as Sampson did , when his locks were cut , who thought to shake himself , and to go out as at other times , and so fell into the hands of the Philistines .

Thirdly , If he can substitute base ends and Principles , as motives to Duty , instead of these that God hath commanded , he knows the Service will become stinking and loathsome to God . Fasting , Prayers , Alms , Preaching , or any other Duty may be thus tainted , when they are performed upon no better grounds , than to be seen of Men , or out of Envy , or to satisfie humour , or when from custom , rather than conscience . How frequently did the Prophets tax the Jews for this , that they fasted to themselves ? and brought forth fruit to themselves ? How severely did Christ condemn the Pharisees upon the same account ? telling them , that in hunting the applause of Men , by these devotions , they had got all the reward they were like to have .

Fourthly , When we do our Services unseasonably , not only the grace and beauty of them is spoiled ; but often are they rendred unprofitable . There are times to be observed , not only for the right management of common Actions , but also for Duties . What is Christian Reproof , if it be not rightly suited to season , and opportunity ? The same may be said of other Services .

Fifthly , Services are spoiled , when Men set upon them without resolutions of leaving their Sins . Eze. 14 3. While they come with their Idols in their heart , and the stumbling-block of their iniquity before their face , God will not be enquired of by them . He requires of those that present their Services to him , that ( at least ) they should not affront him , with direct purposes of continuing in their Rebellions against him : nay , he expects from his Servants , that look for a Blessing in their Duties ; Heb. 10. 22. that they come with their hearts sprinkled from an evil conscience , Jam. 1. 21. and their bodies washed with pure water . If they come to hear the Word , they must lay aside all filthiness , and superfluity of naughtiness : 1 Tim. 2. 8. if they pray , they must lift up pure hands . If they come to the Lords Supper ; they must eat that Feast with the unleavened bread of sincerity and truth . Cor. 5. 8. And albeit , he may accept the Prayers of those , that are so far convinced of their Sins ( though they be not yet sanctified ) that they are willing to lay down their Weapons , and are touched with a sence of Legal Repentance : for thus he heard Ahab , and regarded the Humiliation of Nineveh . ) Yet while Men cleave to the love of their iniquity , and are not upon any terms of parting with their Sins , God will not look to their Services , but abhor them . For thus he declares himself , Isa. 1. 11. To what purpose is the multitude of your Sacrifices ? Bring no more vain oblations . — I cannot away with them , it is iniquity , even the solemn meeting , — my soul hateth them , they are a trouble to me , I am weary to bear them : when you spread forth your hands , I will hide mine eyes from you , yea when you make many Prayers , I will not hear . The ground of all this is , that their heart was no way severed from the purposes of Sinning , Your hands are full of blood , vers. 15. Satan knowing this so well , he is willing that they engage in the Services of God ; if they will keep up their Allegiance to him , and come with intentions to continue wicked still : for so while he cannot prevent the actual performance of Duty , ( which yet notwithstanding he had rather do , because he knows not but God may by that means sometime or other rescue these Slaves of Satan out of his hand ) he makes their Services nothing worth , and renders them abominable to God .

Sixthly , In the manner of undertaking , Duties are spoiled , when Men have not a submissive ingenuity in them , by giving themselves up to the direction and disposal of the Almighty ; but rather confine and limit God to their wills and desires . Sometimes Men by attempting of Services to God , think thereby to engage God to humour them in their wills and ways . With such a mind did Ahab consult the Prophets about his expedition to Ramoth-Gilead ; not so much seeking Gods mind and counsel for direction , as thinking thereby to engage God to confirm and comply with his determination . With the same mind did Johanan and the rest of the people consult the Lord , concerning their going down to Aegypt , Jer. 42. 5. Though they solemnly protested Obedience to what God should say , whether it were good or evil ; yet when the return from God , suited not with their desires and resolutions , they denied it to be the Command of God ; and found an evasion to free themselves of their engagement , Jer. 43. 2. Such dealings as these being the evident undertakings of an Hypocritical heart , must needs render all done upon that score , to be presumptuous temptings of God ; no way deserving the name of Service .

Secondly , 2. In the act of performance . Not only are Services thus spoiled , in those wrong grounds and ways of attempting , or setting about them , but in the very act , or performance of them , while they are upon the Wheel , ( as a Potters Vessel in the Prophet ) they are often marred : and this Satan doth two ways . Two wayes . (1) By disturbing our thoughts , which should be attentive and fixed upon the Service in hand . (2) By vitiating the Duty it self .

First , 1. By Distraction . By distracting or disturbing our thoughts . This is an usual Policy of Satan . Those Fowls which came down upon Abrahams Sacrifice , Gen. 15. 12. are supposed ( by Learned Expositors ) to signifie those means and ways by which the Devil doth disorder and trouble our thoughts in Religious Services . And Christ himself compares the Devil stealing our thoughts from Duty , to the Fowls of the Air , Matth. 13. 4. that gather up the Seed as soon as it is sown . There are many reasons that may perswade us , that this is one of his Master-pieces of Policy . As (1) in that the business of Distraction is oft , easily done ; our thoughts do not naturally delight in Spiritual things , because of their depravement ; neither can they easily brook to be pent in , or confined so strictly , as the nature of such imployments doth require ; so that there is a kind of preternatural force upon our thoughts , when they are Religiously imployed ; which as it is in it self laborious : ( like the stopping of a Stream , or driving Jordan back ; ) so upon the least relaxing of the Spring , that must bend our thoughts Heaven-ward , they incline to their natural bend and current . As a Stone rolled up a Hill , hath a renitentia , a striving against the hand that forceth it , and when that force slackens , it goes down-ward . How easily then is it for Satan to set our thoughts off our Work ? If we slacken our Care never so little they recoyle , and tend to their old Byas ; and how easie is it for him to take off our hand ? when 't is so much in his power to inject thoughts and motions into our Hearts ; or to present Objects to our Eyes , or Sounds to our Ears , which by a natural force raiseth up our apprehension to act : for in such cases , non possumus non cogitare : we cannot restrain the act of thinking , and not , without great heedfulness , can we restrain the pursuit of those thinkings and imaginations . (2) Satan can also do it insensibly ; our distractions or roveings of thoughts creep and steal upon us silently , we no more know oft , when they begin , than when we begin to sleep ; or when we begin to wander in a journey , where oft we do not take our selves to be out of the way , till we come to some remarkable turning . (3) And when he prevailes to divide our thoughts from our Duty , he always makes great advantage ; for thus he hinders ( at least ) the comfort and profit of Ordinances . While we are busied to look to our hearts , much of the Duty goeth by , and we are but as those , that in Publick Assemblies are imployed to see to the order and silence of others , who can be scarce at leasure to attend for their own advantage . Besides , much of the sweetness of Ordinances are abated by the very trouble of our Attendance . When we are put to it ( as Abraham was ) to be still driving away those Fowls that come down upon our Sacrifice , the very toil will eat out , and eclipse much of the comfort . Thus also he ( at least ) provides matter to object against the sincerity of the Servants of God ; and will assurly find a time , to set it home upon them to the purpose , that their hearts were wandring in their Services . Thus he further gets advantage for a temptation to leave off their Duty , and will not cease to improve such distractions ( as we have heard ) to an utter overthrow of their Services . Nay , if he prevail to give us such distractions as wholly takes away our minds , and serious attentions from the Service , then is the service become nothing worth , though the outward circumstances of attendance be never so exact and Saint-like . Who could appear in a more religious dress , than those in Ezek. 33. 31. who came and sate , and were pleased with Divine Services ( as to all outward discovery ) as Gods People ; yet was all spoiled with this , that their hearts were after their Covetousness .

Now this Distraction Satan can work two wayes .

First , 1. Outward disturbances . By outward Disturbances . He can present Objects to the Eyes , on purpose to entice our thoughts after them . The closing of the Eyes in Prayer , is used by some of the Servants of God , to prevent Satan's Temptations this way . Vid. Clarks Lives . And we find , in the Story of Mr. Rothwel , that the Devil took notice of this in him , That he shut his eyes to avoid distraction in prayer . Which implies , a Concession in the Devil , that by outward Objects he useth to endeavour our distraction in Services . The like he doth by noises and sounds . Neither can we discover how much of these Disturbances , ( by Coughings , Hemmings , Tramplings , &c. which we hear in greater Assemblies ) are from Satan , by stirring up others to such noises . We are sure the Damsel that had an unclean Spirit , Act. 16. that grieved and troubled Paul ( going about these Duties ) with her Clamours , was set on by that Spirit within her , to distract and call off their thoughts from the Services , which they were about to undertake . Besides , the common ways of giving trouble to the Servants of God in outward Disturbances , he sometimes ( though rarely ) doth it in an extraordinary manner : thus he endeavoured to hinder Mr. Rothwel from praying for a Possessed Person , by rage and blaspheming . The like hinderance we read , he gave Luther , and others : and truly so strict an attendance in the exercise of our Minds , spiritual Sences , and Graces , is required in matters of Worship : and so weak are our hearts in making a resistance , or beating off these assaults , that a very smal matter will discompose us , and a smaller discomposure will prejudice and blemish the Duty .

Secondly , 2. Inward distractions . He distracts or disturbs us also , by inward Workings , and injections of Motions , and representations of things to our Minds : and as this is his most general and usual way , so doth he make use of greater variety of contrivance and art in it : As ,

First , By the troublesome impetuousness and violence of his Injections , they come upon us as thick as Hail . No sooner do we put by one Motion , but another is in upon us : he hath his Quiver full of these Arrows , and our hearts ( under any Service ) swarm with them , we are incessantly infested by them , and have no rest . At other times , when we are upon worldly business , we may observe a great ease and freedom in our thoughts ; neither doth he so much press upon us : but in these , Satan is continually knocking at our door , and calling to us , so that it is a great hazard , that some or other of these Injections may stick upon our thoughts , and lead us out of the way ; or if they do not , yet 't is a great molestation or toil to us .

Secondly , He can so order his dealings with us , that he provokes us sometimes , to follow him out of the Camp , and seeks to ensnare us , by improving our own spiritual resolution and hatred against him ; even as courage whetted on and enraged , makes a Man ventersome beyond the due bounds of prudence , or safety . To this end , he sometimes casts into our thoughts hideous , Blasphemous , and Atheistical suggestions , which do not only amaze us , but oftentimes engage us to dispute against them ; which , at such time , is all he seeks for : for , whereas in such cases we should send away such thoughts with a short Answer , Get thee behind me Satan ; We by taking up the Buckler and Sword against them , are drawn off from minding our present Duty .

Thirdly , He doth sometimes seek to allure , and draw our thoughts to the Object , by representing what is pleasant and taking . (1) He will adventure to suggest good things impertinently , and unseasonably , as when he puts us upon Praying , while we should be Hearing ; or while we are Praying , he puts into our hearts , things that we have heard in Preaching : these things , ( because good in themselves ) we are not so apt to startle at , but give them a more quick welcome . (2) He also can allure our thoughts , by the strangeness of the things suggested ; sometimes we shall have hints of things which we knew not before , or some fine and excellent notions , so that we can scarce forbear turning aside after them , to gaze at them : and yet when all is done , except we wholly neglect the Duty for them , they will so vanish , that we can scarce remember them when the Duty is over . (3) Sometimes he suits our desires and inclinations with the remembrances of things that are , at other times , much in our love and affection ; and with these we are apt to comply : the pleasure of them making us forget our present Duty . Thoughts of Estates , Honours , Relations , Delights , Recreations , or whatever else we are set upon at other times , will more easily prevail for audience now .

Fourthly , He hath a way to betray , and circumvent us , by heightning our own jealousies and fears against him ; and here he out-shoots us in our own bow : and by a kind of overdoing , makes us undoe our desired work . For where he observes us fearful , and watchful against wandring , he doth alarm us the more : so that (1) instead of looking to the present part of Duty ; we reflect upon what is past , and make enquiries , whether we performed that aright ? or whether we did not wander from the beginning ? Thus our suspitions that we have miscarried , bring us into a miscarriage : by this are we deceived , and put off from minding what we are doing at present . Or (2) an eager desire to fix our thoughts on our present Service , doth amaze and astonish us into a stupid inactivity , or into a saying , or doing , we know not what ; as ordinarily it happens to persons , that out of a great fearfulness to offend in the presence of some great Personages , become unable to do any thing rig●t ; or to behave themselves tollerably well : or as an over-steady and earnest fixing the Eye , weakens the sight , and renders the object less truly discernable to us .

Fifthly , Sometimes the exercise of Fancy acting or working according to some mistake which we have entertained ; as to the manner of performance , doth so hold our thoughts doing , that we embrace a cloud or shadow , when we should have looked after the substance . I will give an instance of this , in reference to Prayer ; which ( I have observed ) hath been a snare and mistake to some , and that is this ; Because in that Duty , the Scripture directs us to go to God , and to set him before us : therefore have they thought it necessary to frame an Idea of God in their thoughts , as of a person present to whom they speak . Hence their thoughts are busied , to conceive such a representation ; and when the shadow of imagination vanisheth , their thoughts are again busied to enquire , whether their hearts are upon God ? Thus by playing with Fancy , they are really less attentive upon their Duty .

Sixthly , Satan can lay impressions of Distraction upon Men , before they come to Religious Services , which shall then work , and shew their power to disturb , and divide our hearts ; which is by a strong prepossession of the heart , with any thing that we fear , or hope , or desire , or doth any way trouble us : these will stick to us , and keep us company in our Duties , though we strive to keep them back . And this was the ground of the Apostles advice , to the unmarried persons , to continue in a single life , ( times of Persecution and Distress nearly approaching , ) that they might attend upon the Lord without distraction : 1 Cor. 7. 37. implying , that the thoughtfulness , and more than ordinary carefulness , which would seize upon the minds of Persons under such straits and hazards , would unavoidably follow them in their Duties , and so distract them .

Secondly , 2. Duties spoiled in the performance , by vitiating the Duty . The other way , ( besides this of distraction ) by which Satan spoils our Duties in the act of performance , is , by vitiating Duty it self : and this he commonly doth three ways .

First , When he puts Men upon greater care for the outward garb and dress of a Service , than for the inward work of it ; he endeavours to make some Devotionaries deal with their Duties , 3. Wayes of vitiating the Duty . as the Pharisees did with their Cups , washing and adorning the out-side , while the inside is altogether neglected . Thus the Papists generally are for the outward pomp and beauty of Services ; being only careful , that all things should have their external bravery : as the Tombs of the Prophets were painted and beautified , which yet were full of rottenness . And the generality of Christians more taken up with this , than with the Service of the heart : Paul was so sensible of this Snare , in the work of Preaching , ( where ordinarily Men cared for excellency of speech , 1 Cor. 2. 2. or wisdom ) that he determines another course of Preaching ; 1 Cor. 2. 2. not Notions , or Rhetorick , and enticing words , but the Doctrine of Christ Crucified in sincerity and plainness . 'T is not indeed the outward cost and fineness of Ordinances that God regards ; Jer. 6. 20. Incense from Sheba , and the sweet Cane , from a far country are not to any purpose , where the heart doth not most design a spiritual Service ; for these are rather a satisfaction to the humours of Men , than to please God : an offering to themselves rather than to him . And therefore is it , that what Jeremiah confessed they did , ( Chap. 6. 20. ) in buying Incense and the sweet Cane , Isaiah ( Chap. 43. 24. ) seems to deny , Thou hast bought me no sweet Cane with money ; that is , though thou didst it , yet it was to thy self , rather than to me : I accepted it not , and so was it all one as if thou hadst not done it .

Secondly , Duties and Services are more apparently vitiated by humane additions : a thing expresly contrary to the second Commandment , and yet is there a strange boldness in Men this way , which sometimes riseth to such an height , that the plain and clear Commands of God are violated , under the specious pretence of Decency , Order , and Humility ; and nothing doth more take them , than what they devise and find out . Satan knows how displeasing this is to God , and how great an inclination there is in Men to be forward in their Inventions , and self-devised Worship ; that he can easily prevail with the incautious . This was the great miscarriage of the Jewish Nation all along the old Testament : and of the Pharisees , who though they declined the Idolatries of their Fathers ; yet were so fond upon their Traditions , that they made their Worship vain , as Christ tells them . And this humour also in Pauls time was insinuating it self into Christians ; managed by a great deal of deceit , Col. 2. 8. and shew of wisdom , vers. 23. which accordingly he doth earnestly fore-warn them of . There are indeed several degrees of corrupting a Service or Ordinance by humane Additions ; according to which , 't is more or less defiled : yet , the least presumption this way , is an offence and Provocation .

Thirdly , Duties are vitiated in their excess . Natural Worship , which consists in Fear , Love , Faith , Humility , &c. can never be too much : but Instituted Worship may , Men may Preach too much , and Pray too long , ( a fault noted by Christ in the Pharisees , they made long Prayers ) even in Duties ; a Man may be righteous overmuch . Timothy was so , in his great pains and over abstemious life , to the wasting of his strength , which the Apostle takes notice of , and adviseth against it , Drink no longer water , &c. The Corinthians were so , when out of a high detestation of the miscarriage of the Incestuous Person , they were backward to forgive him , and to receive him into the Church again . Peter is another instance to us of excess ; Jo. 13. 8. First , in a modest humility , he refuseth to let Christ wash his feet : but after , understanding the meaning of it , then he runs to the other extream , and offers not only his feet , but his hands and his head . When the Servants of God are conscious of defects in their Services , ( as if they would make amends for these , by the length and continuance of their Services ) they are easily drawn into an excess , every way disadvantagious to themselves , and the Service .

Thirdly , 3. Duties spoyled after perfermance . When Satans Designs do not take to spoil the Duties , either by the manner of the attempt , or in the Act : he then seeks to play an after - game , and endeavours to spoil them , by some after-miscarriage of ours , in reference to these Services . As

First , When he makes us proud of them : we can scarce perform any Service with a tollerable suitableness , but Satan is at hand to instill thoughts of Applause , vain Glory , and Boasting ; and we readily begin to think highly of our selves , and performances ; as if we were better than others , whom we are apt to censure , as low and weak in comparison of our selves . Though this be an apparent deceit , yet 't is a wonder how much the minds , even of the best , are apt to be tainted with it ; even where there are considerable endeavours for humility , and self-denial , these thoughts are apt to get too much entertainment . Now , though we run well , and attain some comfortable strength , and watchfulness in the Services of God : yet , if they be afterward fly-blown with Pride , or if we think to embalm them with Praises , or reserve them as matter of Ostentation ; though they be Angels food , yet ( like the Manna of the Israelites , when kept too long ) they will putrifie , and breed Worms , and so be good for nothing , after that we have been at the pains of gathering it .

Secondly , When well-performed Services are perverted to security , then are they also spoiled ; we are ready to say of them , as the rich Man of his abundance , Soul take thine ease , thou hast much laid up for many years . Satan is willing ( for a further advantage ) that we think our selves secure from him ; and as after a full Meal , we are apt to grow drowsie : so after Services , we are apt to think our selves out of harms way . Cant. 5. 1. The Church after an High Feast with Christ , presently falls asleep , and highly miscarries in Security , and Neglect : by this means do the best of Saints sometimes lose the things they have wrought , and throw down what they formerly built up .

DAEMONOLOGIA SACRA : OR , A TREATISE OF Satans Temptations :

The Second Part.

CONTAINING The manifold Subtilties and Stratagems of Satan , for the corrupting of the minds of Men with Errour ; and for the destruction of the Peace and Comfort of the Children of God .

By R. G.

London , Printed by J. D. for Richard Randel , and Peter Maplisden , Booksellers in New-Castle upon Tine , 1677.

PART II.

CHAP. I. That it is Satan's grand Design to corrupt the Minds of Men with Errour . The Evidences that it is so . And the Reasons of his Endeavours that way .

NExt to Satan's Deceits in tempting to Sin and against Duty , his design of corrupting the Minds of Men by Errour calls for our search ; and indeed this is one of his principal endeavours , which takes up a considerable part of his time and diligence . He is not only called in Scripture an Vnclean Spirit , but also a Lying Spirit , and there are none of these cursed qualifications that lie idle in him : as by his Uncleanness we may easily conjecture his attempts upon the Will and Affections to defile them by Lust ; so by his Lying we may conclude that he will certainly strive to blind the Understanding by Errour . But a clear discovery of this we may have from these Considerations .

First , From God's interest in Truth , in reference to his great designs of Holiness and Mercy in the World . Deus est prima veritas essentialis , Verbum Dei prima veritas normalis . Mac. Distinc . Theol. cap. 1. Truth is a Ray and Beam of him who is the Father of Lights . All revealed Truths are but Copies and Transcripts of that Essential , Archetypal Truth . Truth is , the Rod of his Strength , Psal. 110. 2. the Scepter of his Kingdom by which he doth subdue the hearts of Men to his obedience and service in conversion . Truth is that Rock upon which he hath built his Church , the foundations are the Prophets and Apostles , Eph. 2. 20. that is , the Doctrine of the Prophets and Apostles , in the Scriptures of the Old and New Testament . Truth is that great depositum committed to the care of his Church , which is therefore called the pillar of Truth : 1 Tim. 3. 15. because as Princes or Rulers put their Proclamations on Pillars for the better information of their Subjects , Joh. 17. 17. so doth his Church hold out Truth to the World . Holiness is maintained by Truth , our ways are directed by it , and by it are we forewarned of Satan's Devices . Now the Prince of Darkness carrying himself in as full an opposition to the God of Truth as he can in all his ways , God's interest in Truth will sufficiently discover the Devil's design to promote Errour ; for such is his hatred of God , that ( though he cannot destroy Truth , no more than he can tear the Sun out of the Firmament , yet ) he will endeavour by corrupting the Copy , to disgrace the Original ; though he cannot break Christ's Scepter , yet by raising Errour he would hinder the encrease of his Subjects ; though he cannot remove the Rock upon which the Church is built , he will endeavour to shake it , or to interrupt the Building , and to tear down God's Proclamation from the Pillar on which he hath set it to be read of all ; and if we can conceive what an hatred the Thief hath to the Light , as it contradicts and hinders his Designs , we may imagine there is nothing against which the Devil will use greater contrivances than against the light of Truth : He neither can , nor will make a league with any , but upon the terms that Nahash propounded to the Men of Jabesh-Gilead , 1 Sam. 11. 3. that is , that he may put out their right eye , and so lay it for a reproach upon the Israel of God . 'T is the work of the Holy Spirit to lead us into Truth , and by the rule of contraries 't is the Devil's work to lead into Errour .

Secondly , Though the Scripture doth charge the Sin and danger of Delusion and Errour upon those Men that promote it , to the deception of themselves and others , yet doth it chiefly blame Satan for the great Contriver of it , and expressly affirms him to be the grand Deceiver : Instruments and Engeniers he must make use of to do him service in that work , but still it is the Devil that is a Lying Spirit in their Mouths ; 't is he that teacheth and prompts them , Acts 13. 10. and therefore may they be called ( as Elymas was by Paul ) the Children of the Devil , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or ( as Cerinthus of old ) the first-born of Satan .

The Church of Corinth , among other distempers , laboured under dangerous Errours , against which when the Apostle doth industriously set himself , he doth chiefly take notice , 1. Of the false-Teachers who had cunningly wrought them up to an aptitude of declining from the simplicity of the Gospel ; these he calls false-Apostles , as having no commission from God , and Satan's Ministers , 2 Cor. 11. 13 , 15. thereby informing us who it is that sends them out and imploys them upon this errand . 2. He especially accuseth Satan as the great Contriver of all this evil ; if any shut their Eyes against the Light , he gives this for the principal cause , 2 Cor. 4. 4. that the God of the World blinded their Minds : If any stumbled at the simplicity of the Gospel , he presently blames the subtilty of the old Serpent for it , 2 Cor. 11. 3. When false Doctrine was directly taught , and varnished over with the glorious pretexts of Truth , still he chargeth Satan with it , Vers. 14. No marvel , for Satan himself is transformed into an Angel of Light ; where he doth not only give a reason of the corrupting or the adulterating the Word of God by false-Apostles , as Vintners do their Wines by mixtures , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( a Metaphor which he makes use of , cap. 2. 17. ) that they learned it of Satan , who abode not in the Truth , but was a Lyar from the beginning : But also , he further points at Satan , to furnish us with a true account of the ground of that cunning Craft which these deceitful Workers used , while they metamorphosed themselves , by an imitation of the way and manner , zeal and diligence of the Apostles of Christ ; they were taught by one who had exactly learned the Art of Imitation , and who could , to all appearance , act to the life the part of an Angel of Light . And to take away all objection or wonder , that so many with such seeming earnestness and zeal , should give up themselves to deceive by false-Doctrine : he tells us that this hath been the Devil's work , from the first beguiling of Eve , vers. 3. and that as he then made use of a Serpent for his Instrument , so ever since in all ages he hath made so often , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ver. 14 , 15. and so much use of Men as his Emissaries , that it should now neither seem a marvel , nor a great matter to see the Devil at this work by his Agents .

Thirdly , That this is Satan's great design , may be further cleared from the constant course of his endeavours . The Parable of the Tares , Matth. 13. 25. shews , that Satan is as busie in sowing Tares , as the Master of the Field is in sowing Wheat ; that by Tares , not Errors in the abstract , but Men are to be understood , is evident from the Parable it self ; but that which makes Men to be Tares , is Sin and Errour : so that in a complex sense , we are taught how diligent the Devil , ( who is expressly signified by the Enemy , vers. 39. ) is in that imployment , much of his time hath been taken up that way . There were false Prophets ( saith Peter , 2 Epist. 2. 1. ) and there shall be false-Teachers ; that is , so it was of old , and so it will be to the end . The shortest abstract of Satan's acts in this matter , would be long and tedious , judge of the rest by a few instances .

In the Apostles times , how quickly had the Devil broached false Doctrine ? That it was necessary to be circumcised , was early taught , Acts 15. 1. In Col. 2. 8. the vain deceit of Philosophy , Traditions , and the Elements of the World , ( which were the body of Mosaical Ceremonies ) are mentioned as dangerous Intrusions ; and in vers. 18. the worshipping of Angels ( as it seems ) was pleaded for , with no small hazard to the Church . The denial of the Resurrection is expressly charged upon some of the Corinthian Church , 1 Cor. 15. 12. and that the Resurrection is past already , 2 Tim. 2. 18. is affirmed to have been the Doctrine of Hymeneus , Philetus , and others ; but these are comparatively little , to that gross Errour of denying Christ , Jud. v. 4. or , that Jesus is the Christ , 2 Joh. 2. 22. or , Jesus Christ is come in the flesh , 1 Joh. 4. 3. which are branded for Antichristian Errours , and were boldly asserted by many false Prophets that were then gone out into the World ; and to such a height came they at last , that they taught the lawfulness of committing Fornication , and to eat things offered to Idols , Rev. 2. 20. All these falsehoods took the boldness to appear , before all the Apostles were laid in their Graves : And if we will believe what Austin tells us from Epiphanius and Eusebius , De Haeres . there were no less than ten sorts of Heretical Antichrists in the Apostle John's days , the Simonians , Menandrians , Saturnilians . &c. This was an incredible increase of false Doctrine in so short a time , and in the times and preachings of the Apostles themselves , whose power and authority ( one would think ) might have made Satan fall before them as lightning . What progress then in this work of delusion might be expected , when they were all removed out of the World ? They left indeed behind them sad predictions of the power of delusion in after-times , Of your selves shall Men arise , speaking perverse things . After my departing shall grievous Wolves enter , &c. Acts 20. 30. The Spirit speaketh expressly , that in the latter times some shall depart from the Faith , 1 Tim. 4. 1. and Paul ( 2 Thess. 2. 3. ) prophesies of a general Apostacy , upon the revealing of the Man of Sin , and the Mystery of Iniquity , and that these should be perilous times , 2 Tim. 3. 1. To the same purpose , John mentions the coming of the great Antichrist , as a thing generally known and believed , 1 Joh. 2. 18. But before all these , Christ also had fully forewarned his Servants of false-Christs , the power and danger of their delusion , and of the sad revolt from the Faith which should be before his second coming , Matth. 24. 24. And as we have heard , so have we seen , all ages since the Apostles can witness that Satan hath answered the Prophecies that were concerning him : what a strange increase of Errours hath been in the World since that time ? Iraeneus and Tertullian made Catalogues long since , after them Epiphanius , and Eusebius reckoned about eighty Heresies ; Austin after them brings the number to eighty eight . Now , though there be just exceptions against the largeness of their Catalogues , and that it is believed by many , that there are several branded in their Rolls for Hereticks , that meerly suffer upon the account of their Name and Nation ( for Barbarism , Scythism , Hellenism are mustered in the Front ) and others also stand there , for very small matters ( as the quarto decimani , &c. ) and that some ought altogether to be crossed out of their Books ; yet still it will appear that the number of Errours is great , and that all those hard names have this general signification , that the Devil hath made a great stir in the World by Errour and Opinion ; After times might also be summoned in to speak their evidence , and our own knowledg and experience might without any other help , sufficiently instruct us ( if it were needful ) of the truth of this , that Errour is one of Satan's great designs .

Secondly , Let us next look into the Reasons which do so strongly engage Satan to these endeavours of raising up Errours . If we set these before us , it will not only confirm us in our belief , that this is one of his main imployments , ( for if Errour yield him so many advantages for the ruine of Men , and the dishonour of God , there can be no doubt of his readiness to promote it . ) This also may be of use to put us in mind , who it is that is at work behind the Curtain , when we see such things acted upon the Stage , and consequently may beget a cautious suspition in our Minds against his proceedings ; the Reasons are such as these .

First , Errour is sinful , so that if Satan should be hindred in his endeavours for any further mischief , than the corrupting of any particular Person , yet he will reckon , that he hath not altogether lost his labour . Some Errours , that overturn fundamentals of Faith , are as deadly poyson , and called expressly damnable by the Apostle , 2 Pet. 2. 1. These Heresies are by Paul , Gal. 5. 20. recounted among the works of the Flesh , of which , he positively affirms , that they that do such things cannot inherit the Kingdom of God : Those that are of a lower nature , that do not so extreamly hazard the Soul , can only be capable of this Apology , that they are less evil ; yet as they are oppositions to Truth ( propounded in Scripture for our belief and direction ) they cease not to be Sins , though they may be greater or less evils , according to the importance of those Truths which they deny , or the consequences that attend them ; and if we go yet a step lower , to the consideration of those rash and bold assertions , about things not clearly revealed ; though they may possibly be true , yet the positiveness of avouchments and determinations in such cases , where we want sufficient reason to support what we affirm , ( as that of the Pseudo-Dionysius for the Hierarchy of Angels , and some adventurous assertions concerning God's secret Decrees , and many other things of like nature ) are by the Apostle , Col. 2. 18. most severely taxed for an unwarrantable and unjust presumption , in setting our foot upon God's right ; as if such Men would by violence thrust themselves into that which God hath reserved for himself , ( for so much the word intruding imports , ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the cause of this he tells us , is the arrogancy of corrupt Reason , the fleshly Mind , ( suitable to that expression , Matth. 16. 17. Flesh and Blood hath not revealed it ; ) the bottom of it is Pride , which swells Men to this height ; and the Fruit ( after all these swelling attempts ) is no other than ( as the Apples of Sodom ) Dust and Vanity , intruding into those things which he hath not seen , Vainly puft up by his fleshly Mind : If then Satan do but gain this , that by Errour ( though not diffused further than the breast of the infected Party ) Truth is denied , or that the heart be swelled into Pride and Arrogancy , or that he hath hope so to prevail , 't is enough to encourage his attempts .

Secondly , But Errour is a Sin of an encreasing nature , and usually stops not at one or two Falshoods , but is apt to spawn into many others , ( as some of the most noxious Creatures have the most numerous Broods : ) for one Errour hath this mischievous danger in it , that it taints the Mind to an instability in every Truth ; and the bond of stedfastness being once broken , a Man hath no certainty where he shall stay : as a wanton Horse once turned loose , may wander far . This hazard is made a serious warning against Errour , 2 Pet. 3. 17. Beware lest ye being led away with the errour of the Wicked , fall from your own steadfastness . One Errour admitted , makes the heart unsteady ; and besides this inconvenience , Errour doth unavoidably branch it self naturally into many more , as Inferences and Conclusions resulting from it , as Circles in Water multiply themselves ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . grant but one absurdity and many will follow upon it , so that 't is a Miracle to find a single Errour . These Locusts go forth by Bonds , as the experience of all ages doth testify , and besides the immediate consequences of an Errour , which receive Life and Being together with it self , as Twins of the same Birth . We may observe a tendancy in Errours , to others that are more remote , and by the long stretch of multiplyed inferences , those things are coupled together that are not very contiguous . If the Lutherans ( 't is * * Si Wittenbergenses admittant universalem gratiam . Huberiani introducent universalem electionem , Pucciani fidem naturalem , naturalistae explodent Christum & Scripturas . Prid. Lect. 3. p. 34. Dr. Prideaux his observation ) admit Vniversal Grace , the Huberians introduce Vniversal Election , the Puccians Natural Faith , the Naturalists explode Christ and Scriptures at last as unnecessary : this is then a fair mark for the Devil to aim at , if he prevails for one Errour , 't is an hundred to one but he prevails for more .

Thirdly , Satan hath yet a further reach in promoting Errour , he knows 't is a Plague that usually infects all round about , and therefore doth he the rather labour in this work , because he hopes thereby to corrupt others , and infected Persons are commonly the most busie Agents ( even to the compassing of Sea and Land ) to gain Prosilytes to their false Perswasions . This Harvest of Satan's labour , is often noted in Scripture , they shall deceive many , Matth. 24. 24. Many shall follow their pernicious ways , 2 Pet. 2. 2. How quickly had this Leaven spread it self in the Church of Galatia , even to Paul's wonder ? Gal. 1. 6. I marvel , that you are so soon removed from him , that called you into the grace of Christ , into another Gospel . Instances of the spreading of Errour are frequent . Pelagianism rose about the Year 415 , but presently spread it self in Palestine , Africa , Greece , Italy , Sicily , France , and Britain . Arrianism , like fire in Straw , in a little time brought its flame over the Christian World , and left her wondring at her self , that she was so suddenly become Arrian . Socinianism had the like prevalency , Laelius privately had sowed the Seeds , and after his death Faustus Socinus his Nephew did so bestir himself , that within ten years ( after his confident appearing ) whole Congregations in Sarmatia submitted themselves to his Dictates , Consid. Th. Soc. Proemial . p. 65. as Calovius affirms , and within twenty or thirty Years more several hundreds of Churches in Transilvania were infected , and within a few Years more , the whole Synod was brought over to subscribe to Socinianism . We have also instances nearer home , after the Reformation , in the raign of Edward the sixth , how soon did Popery return in its full strength when Queen Mary came to the Crown ? which occasioned Peter Martyr ( when he saw young Students flocking to Mass ) to say , Haec una notula omnem meam doctrinam evertit . That the tolling of the Bell overturned all his Doctrine at Oxford . And of late we have had the sad experience of the power of Errour to infect , no Errour so absurd , ridiculous , or blasphemous , but ( once broached ) it presently gained considerable numbers to entertain it .

Fourthly , Errour is also eminently serviceable to Satan for the bringing in Divisions , Schisms , Rents , Hatreds , Heart-burnings , Animofities , Revilings , Contentions , Tumults , Wars , and whatsoever bitter Fruits , breach of Love , and the malignity of Hatred can possibly produce . Enough of this might be seen in the Church of Corinth , the divisions that were amongst themselves were occasioned by it , and a great number of evils the Apostle suspected to have been already produc'd from thence , as Debates , Envyings , Wraths , Strifes , Back-bitings , Whisperings , Swellings , Tumults , 2 Cor. 12. 20. He himself escaped not from being evilly intreated , by those among them that were turned from the simplicity of the Gospel : The quarrelsome exceptions that they had raised against him , he takes notice of : They charged him with levity , in neglecting his promise to come to them , 2 Cor. 1. 17. They called him carnal , one that walked according to the flesh , chap. 10. 2. they taunted him as a contemptible Fellow , ver. 10. They undervalued his Ministry , which occasioned ( not without great Apology ) a commendation of himself ; nay , they seemed to call him a false Apostle , and were so bold as to challenge him for a proof of Christ speaking in him , 2 Cor. 13. 3.

If the Devil had so much advantage from Errour that was but in the bud , and that in one Church only ; what may we imagine hath he done by it , when it broke out to an open flame in several Churches ? What work do we see in Families when an Errour creeps in among them ? the Father riseth up against the Son , the Son against the Father , the Mother against the Daughter , the Daughter against the Mother : what sad divided Congregations have we seen ? what Fierceness , Prejudices , Slanders , Evil-surmises , Censurings , and Divisions hath this brought forth ? what bandying of Parties against Parties , Church against Church , hath been produced by this Engine ? How sadly hath this poor Island felt the smart of it , the bitter contests that have been betwixt Presbyterian and Independent , betwixt them and the Episcopal ? makes them look more like factious Combinations , than Churches of Christ . The present differences betwixt Conformists and Nonconformists ( if we take them , where they are lowest ) they do daily produce such effects , as must needs be very pleasing and grateful to the Devil , both Parties mutually objecting Schism , and charging each other with Crime and Folly ; what invectives and railings may be heard in all Companies ? as if they had been at the greatest distances in point of Doctrine . But whosoever loseth , to be sure the Devil gains by it . Hatreds , Strife , Variance , Emulations , Lyings , Railings , Scorn and Contempt , are all against the known duty of brotherly kindness , and are undoubted provocations against the God of Love and Peace : What can we then think of that can be so useful to Satan as Errour , when these abovementioned evils are the inseparable products of it ? The modestest Errours that ever were among good Men are still accompanied with something of these bitter Fruits . The differences about Meats and Days ( when managed with the greatest moderation ) made the Strong to despise the Weak , as silly , wilful , factious Humorists ; and on the contrary , the Weak judged the Strong , as prophane , careless , and bold Despisers of divine Institutions , for so much the Apostle implyes , Rom. 14. 3. Let not him that eateth , despise him that eateth not ; and let not him which eateth not , judge him that eateth . But should we trace Errour thorow the ruines of Churches , and view the slaughters and bloodshed that it hath occasioned ; or consider the Wars and Desolations that it hath brought forth , we might heap up matter fit for Tears and Lamentations , and make you cease to wonder that Satan should so much concern himself to promote it .

Fifthly , The greatest and most successful Stratagem for the hindering a Reformation , is that of raising up an Army of Errours . Reformation of Abuses , and corruptions in Worship or Doctrine , ( we may well suppose ) the Devil will withstand with his utmost might and Policy , because it endeavours to pull that down which cost him so much labour and time to set up , and so crosseth his end . Judg. 5. 18. They who are called out by God to jeopard their lives in the high places of the Field , undertake an hard task in endeavouring to check the power of the Mighty , whose interest it is to maintain those defilements , which their Policy hath introduced , to fix them in the possession of that grandeur and command which so highly gratifies their Humours , and self-seeking aspiring Minds : But Satan knowing the strength of that Power , which hath raised them up to oppose , with spiritual resolution , the current of Prevailing Iniquity , usually provides himself with this reserve , and comes upon their backs with a Party of deluded erronious Men raised up from among themselves , and by this means he hopes either to discourage the Undertakers for Reformation , by the difficulty of their work ( which must needs drive on heavily , when they that should assist prove hinderers , ) or at least to straiten and limit the success : For by this means ( 1. ) He divides the Party , and so weakens their hands . ( 2. ) He strengthens their Enemies , who not only gather heart from these divisions ( seeing them so fair a prognostick of their ruine , ) but also improve them , by retorting them as an argument , that they are all out of the way of Truth . ( 3. ) The erroneous Party in the Rear of the Reformers , do more gall them with their Arrows ( even bitter words of cursed reviling , ) and more hazard them with their Swords and Spears of opposition , than their Adversaries in the Front against whom they went forth . In the mean while , they that stand up for Truth , are as Corn betwixt two Milstones ; oppressed with a double conflict , beset before and behind .

This hath been Satan's method in all ages . And indeed Policy it self could not contrive any thing that would more certainly obstruct Reformation than this . When the Apostles ( who in these last days were first sent forth ) were imployed to reform the World , to throw down the Ceremonies of the Old Testament , and Heathen Worship , Satan had presently raised up Men of corrupt Minds to hinder their Progress ; what work these made for Paul at Corinth , and with the Galatians , the Epistles to those Churches do testify . The business of these Men was to draw Disciples after them from the simplicity of the Gospel , nay to another Gospel ; and this they could not do but by setting up themselves , boasting of the Spirit , carrying themselves as the Apostles of Christ , and contemning those that were really so , insinuating thereby into the affections of the seduced , as if they zealously affected them , and that Paul was but weak and contemptible , nay their very Enemy for telling them the truth . What unspeakable hindrance must this be to Paul ? What grief of heart ? What fear and jealousie must this produce ? he professeth he was affraid lest he had bestowed upon them labour in vain , Gal. 4. 11. And that he did no less than travel of them in birth the second time ; vers. 19. If one Alexander could do Paul so much Evil , 2 Tim 4. 24. by withstanding his Words , that he complains of him , and cautions Timothy against him . If one Diotrephes , by prating against John with malicious Words , prevailed with the Church , that they received not him , 3 Jo. vers. 10. nor the Brethren ; What hurt might a Multitude of such be able to do ?

In the Primitive times of the Church , after the Apostles days ; when those Worthies were to contest with the Heathen World , the Serpent cast out of his mouth water , as a flood , after the Woman : ( which most interpret to be a Deluge of Heresies : And some particularly understand it of the Arrian Heresie ) that he might hinder the progress of the Gospel . Which design of his did so take , that many complaints there were , of hindring the Conversion of the Heathens , by the Errours that were among Christians . Epiphanius tells us , That Pagans refused to come near the Christians , and would not so much as hear them speak , being affrighted by the wicked practices and wayes of the Priscilianists . Austin complains to the same purpose , That loose , and lascivious Hereticks administred matter of Blaspheming to the idolatrous Heathens .

In after-times , when Religion grew so corrupt by Popery , that God extraordinarily raised up Luther , Calvin , and others in the Fifteenth , Excitata a Luthero bestia Apocalyptica & non irritata tantum sed sauciata multorum venabulis , ultimum fere omnium bonorum judicio , esslasset Spiritum nisi spiritus 〈◊〉 inauspicati tum her●icos distraxissent & retardass●nt impetus . Prid. Orat. de Spir. Seduct . pag. 95. and Sixteenth Centuries ; to discover those Abominations , and to bring back his People from Babylon . The Devil gave them no small trouble by a growth of Errours , so that they were forced to Fight against the Papists before , and those Philistines behind ; insomuch , that Reformation attained not that height and universality , which might rationally have been expected from such blessed undertakings . This was the conjecture of many , particularly of our Country-man , Dr. Prideaux , That if these Fanatick Enthusiasts ( which with so great a scandal to the Gospel then brake forth ) had not retarded and hindred those glorious proceedings ; that Apocalyptical Beast of Rome , had been not only weakned and wounded , but utterly overthrown and slain . In particular Cities , where any of the faithful Servants of Christ endeavoured to detect the Errours of Popery , these instruments of Satan were ready to joyn with the common Adversary in reproaches and disturbances : How they opposed Musculus at Augusta ; and with what fierceness they called him Viper , false Prophet , Woolf in sheeps cloathing , &c. you may see in those that write his Life . How these Men hindred the Gospel at Limburg , against Junius ; At Zurich , against Zuinglius ; At Ausburg , against Vrbanus Regius ; Melch. Adam . to vita Theol. you may also see in their Lives . In all which , and others of like nature , you will still find , (1) That there was never a Reformation begun , but there were erroneous Persons to hinder and distract the Reformers . (2) That these Men expressed as great hatred against the Reformers , and oftentimes more , than against the Papists : and were as spitefully bitter in Lies , Slanders , and Scorns against them , as the Papists themselves .

Sixthly , Satan can also make use of Errour , either to fix Men in their present mistaken wayes , and careless course ; or as a temptation to Atheism ; Varieties or Opinions and Doctrines , do amuse , and amaze Men ; while one cryes , Lo here is Christ , And another , Lo he is there . Men are so confounded , that they do not know what to chuse . 'T is one of the greatest difficulties to single out Truth , from a croud of specious confident pretences ; especially , seeing Truth is modest , and oftentimes out-noised by clamorous bold Errour : yea , sometimes out vyed by the pretensions of Spirit , and Revelation , in an Antiscriptural falshood . At what a loss is an unskilful Travellour , where so many wayes meet ? while one party cries up this , another that , mutually charging one another with Errour . They , whose hearts are any thing loosened from a sence and reverence of Religion , are easily tempted to disbelieve all . Thus Errour leads to Atheisme , and layes the Foundation for all those slanderous exceptions against Scripture , by which Godless Men usually justifie themselves in their Religion . Now , though all wicked Men are not brought to this , because the Consciences of some , do so strongly retain the sentiments of a Deity , that all Satans Art can not obliterate those Characters ; yet , the consideration of the multitude of Errours doth rivet them in the perswasion of the Truth , and goodness of that way of Religion , wherein they had been Educated . Papists are hardned by this ; and though they have no reason to boast of their unity among themselves , as they have been often told ; Discourse of the Idolatry of the Church of Rome . and now of late , by Dr. Stillingfleet : ( who hath manifested , that their Divisions among themselves , are as great , and managed with as great Animosity , as any amongst us ; ) yet are their Ears so beaten with the Objection of Sects and Schisms elsewhere , that they are generally confirmed to stay where they are . Besides , this is a stumbling-block which the Devil throws in the way of poor Ignorant People ; if they are urged to a serious strictness in Religion , they are affrighted from it , by the consideration of Sects and parties , and the woful miscarriages of some erronious Persons , that at first pretended to strictness ; imagining , that strictness in Religion , is an unnecessary dangerous thing ; and that the sober godly Christians , are but a company of giddy , unsetled , conceited , precise Persons , who will in a little time run themselves into madness and distraction ; or into despair . And thus out of fear of Schism or Errour , they dare not be Religious in good earnest ; but content themselves with drawing near to God with their mouthes , and confessing him with their lips , whilst their hearts are far from him , and in their works they deny him .

There is such a propensity in the hearts of Men , to be staggered by the multitude and boldness of Errours , that the Apostle Paul expresseth a sence of it , and seems tenderly careful to avoid that blow , ( which he knew Satan would readily give through that consideration ) by the apology that he makes for God , in his holy , wise , providential Permission of them , 1 Cor. 11. 19. There must be Heresies among you . His intent , is not barely to put them off with this ; That Heresies are unavoidable ; but to satisfie them , that there is a necessity of them : and that they are useful , as God's Furnace and Fan , to purifie and to cleanse , that they which are approved , may be made manifest . The like care he hath , in 2 Tim. 2. 19 , 20. upon the mention of the Errour of Hymeneus , and Philetus , where he obviateth the offence that might arise , by reason of their Apostacy : partly by removing the fears of the Upright , in affirming their safety , whatever became of other Men , seeing the Foundation of God standeth sure : and partly , by declaring it , no more suitable or dishonourable for God to permit the rise of Errours in his Church , than for great Men to have in their houses , not only Vessels of Gold and Silver , but also of Wood and of Earth ; some to honour , and some to dishonour . By these very Apologies , it appears , That Satan by this device of Errour , designs to shake Mens Faith , and to drive them from their Religion .

Seventhly , Neither can this , that corrupt Doctrines bring forth corrupt Practices , be of any less weight with Satan ; or less engageing , for the pursuit of this Design , than any of the fore-mentioned reasons .

Corrupt Doctrines are imbraced as the very truth of God by the Deluded ; and one way or other , directly , or consequentially they lead on Practice ; and that with the highest security , and confidence ; as if they were very Truths indeed .

The Devil then hath this great advantage by Errour ; That if he can but corrupt the minds of Men ; especially in the more weighty and Fundamental Points of Religion : then by a great ease , and without any more labour , he hath gained them to the practice of whatsoever these corrupted Principles will lead unto . No course can be taken , that with greater expedition and prevalency , can introduce profane Debaucheries than this . Thus he conquers Parties and Multitudes , as a victorious General takes Cities , and whole Countries by Surrender : whereas his particular Temptations to Sin , are but inconsiderable , less successful , picqueerings in comparison : and when he hath once corrupted the understandings of Men , he hath by that means , a command over their Consciences ; and doth not now urge to Evil , in the notion of a Devil , or tempter ; but as an Angel of Light , or rather as an Vsurper of Divine Authority : he requires , he commands these wicked Practices , as necessary Duties ; In persecutione cogit homines negare Christam , nunc docet . or at least , gives a liberty therein , as being harmless allowances . This difference was of old observed in Satans management of Persecution , and Errour ; that in the former , he did compel Men to deny Christ : but by the latter , he did teach them .

That the Lives and Practices of Men , are so concerned by corrupt Doctrines , may appear to any , that are but indifferently acquainted with Scripture , or History . We are told by the Apostle Paul , 1 Tim. 1. 19. That Faith and Conscience stand so related to each other , that they live and die together ; and that when the one is Shipwracked , the other is Drown'd for company . In Phil. 3. 2. he seems severely harsh against those of the Concision , he calls them Dogs , Beware of Dogs ; beware of evil Workers . The reason of which expression , ( I apprehend ) lyes not so much in these resemblances , That Dogs spoyl the Flock , by devouring ; or that they are fawning Creatures : or that they are industrious in prosecution of their Prey : ( though in all these particulars , false Teachers may be compared to Dogs ; for they spare not the Flock , they compass Sea and Land , to gain Disciples , and they intice them with fair speeches : ) but rather , he intends the similitude , to express the prophane Life , and carriage of these Seducers ; for Dogs are filthy creatures , to a Proverb , The Dog to his vomit . And common Prostitutes , for their uncleanness , were called Dogs , in the old Testament . So some expound , Deut. 23. 18. The hire of a Whore , or the price of a Dog . And we have full and clear descriptions of Seducers , from their wicked and abominable Practices . 2. Pet. 2. 10. They that walk after the flesh , in the lust of uncleanness , and despise Government ; Presumptuous are they , self-willed , they are not afraid to speak evil of Dignities . Vers. 14. Having eyes full of Adultery , and that cannot cease from Sin : an heart exercised with covetous Practices ; cursed Children . Vers. 18. They allure through the lusts of the flesh , through much wantonness . — Jude vers. 4. There are certain Men crept in unawares , who were before of old , ordained to this condemnation ; ungodly Men , turning the Grace of God into Lasciviousness . Vers. 16. These are Murtherers , Complainers , walking after their own Lusts , &c. 2. Tim. 3. vers. 2 , 3 , 4 , 5. Men shall be lovers of their own selves ; Coveteous , Boasters , Proud , Blasphemers , disobedient to Parents , Vnthankful , Vnholy , without natural Affection , Truce-breakers , false Accusers , Incontinent , Fierce , despisers of those that are Good , Traitors , Heady , high-minded , lovers of Pleasures , more than lovers of God : of this sort are they which creep into Houses . — All which , do set forth Heretical Persons as the most scandalous wicked Wretches that we shall meet with : grosly filthy in themselves , corrupted in all the Duties of their Relations , natural , and civil ; defiled in all the ways of their converse with Men.

Neither are these wicked practices issuing from gross Errours , to be looked upon as rare , accidental , or extraordinary effects thereof , but as the natural and common fruits of them : for Christ makes this to be the very special property and note , whereby false Prophets may be discovered . Matth. 7. 16. Ye shall know them by their Fruits : Do Men gather Grapes of Thornes , or Figs of Thistles ? &c. These Fruits , were not their Doctrines , but their Lives : ( for to know false Prophets by false Doctrines is no more , than to know false Doctrine by false Doctrine . ) If any object , That many false Teachers appeared in the shape of seeming Holiness , and strictness of Life ; they may be answered , from Christ's own words : for there he tells us , ( to avoid mistakes ) That their first appearance , ( and it may be the whole Lives of some of the first Seeds-men of any Errour ) is under the form of Sanctity : They come to you in Sheeps-cloathing ; In an outward appearance of Innocency , and plausible pretences : but then he adds , that their Fruits afterward will discover them . A Tree at its first Planting , is not discovered what it is ; but give it time to grow to its proper fruitfulness , and then you may know of what kind it is : so that we need not affirm , That damnable Doctrines produce wicked Lives in all that entertain them at the very first ; 't is enough for discovery , if there be a natural , consequential tendency in such Doctrines , to practical Impieties ; or that at last , they produce them , though not in all , yet in many .

And that this matter hath been always found to be so , all History doth confirm . Such there were in the Apostles dayes , as is evident , by their complaints . Such there were in the Church of Pergamos , Rev. 2. 14. Thou hast them that hold the Doctrine of Balaam ; who taught Balak to cast a stumbling-block before the Children of Israel ; to eat things sacrificed unto Idols , and to commit Fornication . There were also , the Nicolaitans , of whom Christ declares his abhorrency . Vers. 15. In the Church of Thyatira , there was the woman Jezebel , who taught and seduced many of that Church , to the like abominable Doctrines and Practices . Vers. 20. Besides these , the Apostle John was troubled with the abominable Gnosticks . The filthy Carpocratians , who taught , That Men must sin , and do the will of all the Devils , or else they could not evade Principalities and Powers ; who would no otherwise be pleased to suffer them to escape to the Superiour Heavens . Of these Men , and their licencious Doctrine doth he speak , 1 John . 3. 6. &c. that they that are born of God indeed , must not , dare not , cannot give themselves up to a liberty in such Abominations .

The same Fruits of corrupt Doctrine appeared after the Apostles dayes . What was Montanus but an impure wretch ? What were his two companion Prophetesses , Priscilla , and Maximilla , but infamous Adulteresses ? The Priscillianists , the Manichees , and abundance more , left the stink of their Prophaneness behind them ; by reason of whom , ( according to Peters Prophesie , 2 Pet. 2. 2. ) the way of Truth was evil spoken of .

Later times have also given in full evidence of this Truth . How shameful and abominable were the Lives of John of Leyden , and the rest of those German Enthusiasts ? Who reads the story of Hacket , and Coppinger , without detestation of their wicked Practices ? What better have the Familists , and Libertines of New and Old England been ? some were turned off to highest Ranting , in all Prophaneness of Swearing , See the Story of Mr. Copp . Drinking , Adultery , and the defying of a godly Life : and this , under the unreasonable boast of Spirit and Perfection . The Heavens may blush , and the Earth be astonished at these things ! But in the mean time , Satan huggs himself in his success ; and encourageth himself to further attempts in propagating Errour , seeing it brings in so great an harvest of Sin .

Eighthly , In this Design of false-Doctrine , Satan is never altogether out : if he cannot thus defile their Lives , yet 't is a thousand to one , but he obstructs their Graces by it . What greater hinderance can there be to Conversion , than Errour ? The word of Truth is the means by which God , through his Spirit , doth beget us ; 't is part of that Image of God that is implanted in us : 't is God's Voice to the Soul , to awaken it . It cannot then be imagined that God will give the honour of that work to any Errour : neither can Truth take place , or have its Effect upon a Soul fore-stalled with a contrary falshood . Falshood in possession , will keep Truth at the door . Neither is Conversion only hindred , by such Errours as directly contradict converting Truths ; but also by Collateral non-fundamental Errours . As they fill the Minds of Men with prejudice against those that profess another Perswasion ; so that for their own beloved Errours-sake , Men will not entertain a warning , or conviction from those that dissent from their Opinions : they first account them Enemies , and then they despise their Message . 'T is no small matter in Satans way , to have such an obstruction at hand , in the grand concern of Conversion . Yet this is further serviceable to him , to hinder , or weaken the Graces of the Converted already : if he can set God's Children a madding upon Errour , or make them fond of Novelties ; he will by this means exhaust the vigour and strength of their Hearts ; so that the substantials of Religion will be neglected . For as hurtful Plants engross all the moisture and fatness of the Earth where they stand , and impoverish it into an inability , for the nourishment of those that are of greater worth : So doth Errour possess it self of the strength of the Spirit ; and in the mean time , neglected Graces dwindle into emptiness , and fade as a Leaf . The most curious Questions and Opinions that are , contribute nothing to the Establishment of the Heart ; 't is only Grace that doth that . Heb. 13. 9. The heart is established with Grace , and not with disputes about Meats : nay , they do Grace a prejudice , in that they make it sick and languishing : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for to that sence is the Original , in 1 Tim. 6. 4. Doting about Questions , or growing diseased , because of the earnest prosecution of Opinions .

Ninthly , Errour hath yet another mischief in it , which makes it not a little desirable to Satan ; and that is the judgment , or punishment that it brings . So that it every way answers the Devils hatred against both Soul and Body . The blessings of Prosperity and Peace do attend the Triumphal Chariot of Truth . Psal. 85. 11 , 12. Truth shall spring out of the Earth , and Righteousness shall look down from Heaven . And then it follows , That the Lord shall give that which is good , and our Land shall yield her increase . But on the contrary , Errour doth more provoke God than Men are aware . How often did God desolate the Israelites , set a fire in their Cities , and gave them into the hands of their Enemies , because of their changing the Truth of God into a lye ; and worshipping and serving the Creature more than the Creator ? God left not the Church of Pergamos , and Thyatira without severe Threatnings for the Errour of the Nicolaitans . Rev. 2. 16. Repent , or else I will come unto thee quickly . Vers. 22. I will cast them into great tribulation , except they repent of their Deeds , and I will kill her children with death . And accordingly , God fulfilled his threatning upon them , by bringing in the Saracens to desolate them , and to possess their Land : as he also brought the Goths upon the Empire , for the Arrian Heresie . How is Satan pleased to labour in a Design that will kindle the Wrath of the Almighty ?

CHAP. II. Of the Advantages which Satan hath , and useth , for the Introduction of Errour . As , ( 1. ) From his own Power of Spiritual Fascination . That there is such a Power , proved from Scripture , and from the Effects of it . ( 2. ) From our imperfection of Knowledge ; the particulars thereof explained . ( 3. ) From the byass of the Mind . What things do byas it ; and the power of them to sway the Understanding . ( 4. ) From Curiosity . ( 5. ) From Atheistical Debauchery of Conscience .

THat Satan may the better speed in his design , he carefully takes notice of , and diligently improves all advantages . Indeed all his Stratagems are advantages taken against us , ( for so the Apostle in his caution to the Corinthians calls his devices , lest Satan should get an advantage of us , 2 Cor. 2. 11. ) but here , I only understand those that are more general , which are the grounds and encouragements to his particular Machinations against Men , and which also direct him in his procedure . These are

First , Satan's own power of Spiritual Fascination , by which he infatuates the minds of Men , and deludes them , as the external senses are deceived by Inchantments or Witchcraft .

That Satan is a cunning Sophister , and can put Fallacies upon the Understanding ; that by subtile objections or arguments he can obtrude a falshood upon the belief of the unskilful and unwary ; that he can betray the judgment by the affections , are things of common practice with him . But that which I am now to speak of , is of an higher nature , and though it may ( probably ) take in much of his common method of ordinary delusion , yet in this it differs , ( at least ) that 't is more efficacious and prevalent ; for as his power over the children of disobedience is so great that he can lead them captive at his will , ( except when he is countermanded by the Almighty , ) so hath he ( by special commission ) a power to lead those to Errour effectually , ( without missing his end ) that have prepared themselves for that spiritual judgment by a special provocation ; and for ought we know , as he hath an extraordinary power which he exerts at such times , so may he have an extraordinary method which he is not permitted to practise daily , nor upon all .

That such a power as this the Devil hath , is believed by those , whose learning and experience have made their judgments of great value with serious Men ; and thus some do describe it , 'T is a delusion with a kind of Magical Inchantment ; Gal 3. 1. so Calvin : a Satanical operation whereby the senses of Men are deluded ; Gal. 3. 1. thus Perkins : who after he had asserted that Satan can corrupt the Fantasy or Imagination , he compares this Spiritual Witchcraft to such diseases of Melancholy , that make Men believe that they are , or do , what they are not or do not , ( as in the disease called Lycanthropia : ) and to the inchantments of Jannes and Jambres , who deluded the senses of Pharaoh . Fascinatio est Spiritus Impostoris vehementior operatio , qua noxium aliquem Errorem in dogmate vel praxi ( Doctrinae sanae contrarium , sed Sophisticis praestigiis depictum ) pro veritate inca●tis hominibus obtendit , iisque efficaciter persuadit , ut Errorem eum considenter amplectantur , strenuè defendant , & zelo , non secundum Deum propagant . Dickson Therapeut . Sacra . lib. 3. cap. 7. Others more fully call it , a more vehement operation of the great Impostor , whereby he obtrudes some noxious Errour upon the mind , and perswades with such efficacy , that it is embraced with confidence , defended strenuously , and propagated zealously .

A particular account of the way and manner by which the Devil doth this , is a task beyond sober enquiry ; it may suffice us to know that such power he hath , and this I shall confirm from Scripture , and from the effects of such delusion .

First , There are several Scriptures which assert a Power in Satan to bewitch the minds of Men into Errour , from which I shall draw such notes as may confirm , and in part explain this Truth in hand .

And I shall begin with that of Gal. 3. 1. O foolish Galatians , who hath bewitched you , that you should not obey the Truth , &c. The word which the Apostle here useth for bewitching , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Grammaticis dictum esse placet quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , id est , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quo pertinet illud . Verg. Nescio quis teneros , &c. Vid , Piscator in loc. and Leigh . Crit. Sac. ( as ( Grammarians and Criticks note ) is borrowed from the practice of Witches and Sorcerers , who use by secret powers to bind the Senses , and to effect Mischiefs . 'T is true he speaks of false Apostles , but he intends Satan as the chief Workman ; and this he transfers to signify Satan's Power upon the Mind , in blinding the Understanding for the entertainment of Errour . Neither can any thing be objected why this place should not prove a fascinating power in Satan ( such as we have been speaking of ) but this , that it may be supposed to intend no more than an ordinary powerful perswasion by Arguments : Neque tantum quod se decipi passi fuerin● eos arguit , sed quadam veluti magica incantatione deludi . Calvin in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 mente alienati — eorum lapsum magis dementiae esse quam stultitiae , arguens . Calvin . Yet this may be answered , not only from the authority of learned Interpreters , who apprehend the Apostle and his expression to intend more , but also from some concomitant particulars in the Text. He calls them foolish Galatians , as we translate it , but the Original goes a little higher , to signify a madness ; and withall , he seems to be surprized with wonder at the Power of Satan upon them , which had not only prevailed against the Truth , but against such evident manifestations of it as they had , when they were so plainly , fully and efficaciously instructed ; for before their eyes Jesus Christ had been evidently set forth : which expressions and carriage cannot rationally be thought to befit a common ordinary case .

Next to this , let us a little consider that famous Scripture , in 2 Thess. 2. 9 , 10 , 11. Whose coming is after the working of Satan , with all Power — and for this cause , God shall send them strong delusions , that they should believe a lye — . I shall from this place observe a few things , which if put together , will clear the truth we speak of : As first , In this delusion here mentioned , the Apostle doth not only set down extraordinary outward means , ( as Signs , and Lying Wonders ) but also suits these extraordinary means with a sutable concomitant inward power ; for , by Power I do not understand ( as some ) a power of shewing Signs , Piscator & Sclator . and doing Wonders , as if the Apostle had said , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with the power of Signs and Wonders , for the words will not well bear that without some unnatural straining : but I understand by it , a Power distinct from the Signs and Wonders by which he moves their hearts to believe , by an inward working upon their minds , striking in with the outward means of Lying Miracles propounded to their senses . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And we may the better satisfy our selves in this interpretation , if we compare it with Rom. 15. 19. where not only the power of doing Wonders is expressed by a phrase , proper and different from this of the Text in hand , through mighty Signs and Wonders , or in the power of Signs and Wonders , but it is also clearly distinguished from the Power of the Spirit of God in working upon the hearts to make those Wonders efficacious and perswasive ; so that , as in the Spirit of God we observe a Power to do Wonders , and a Power to work upon the Heart by these Wonders , we may conclude that this wicked Spirit hath also ( in order to Sin and Delusion ) this twofold Power . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But secondly , I note further , that this Power is called a special energy of peculiar force and efficacy in its working , the strange inexpressible strength of it seems to stand in need of many words for explanation : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He calls it all Power ( which as well notes the degree and height , as the variety of its operations , ) and then the energy , the virtue , operativeness and strength of Power . Thirdly , 'T is also to be observed that Satan's success and exercise of this Power of Delusion depends upon the commission of God , and that therefore 't is extraordinary , and not permitted to him but upon special occasions and provocation , for this cause God shall send , &c. Fourthly , The success of this Power when exercised , is certain . They are not only strong delusions in regard of the Power from whence they come , but also in regard of the event , those upon whom they come cannot but believe . Sclater in loc. Infatuation and Pertinaciousness are the certain fruits of it . Fifthly , The Proof of all is manifest in the quality of the Errours entertained , for they are palpable gross lyes , and yet believed as the very truths of God , and they are in such weighty points as do evidently determine the Soul to ruine , lies to be damned , which two things are sufficient proofs of Spiritual fascination . It being unimaginable that rational Men ( and especially such as were instructed to a belief of a contrary truth ) should so far degenerate from the light of Reason , as to be deluded by gross and apparent Lyes , and of such high importance , except their minds had been blinded in some extraordinary way . Some further confirmation may be added to this truth from 1 King . 22. 21. And there came forth a Spirit and stood before the Lord , and said , I will perswade him — I will go forth , and I will be a lying Spirit in the mouth of all his Prophets , and he said , thou shalt perswade him , and prevail also . I might here take notice of Satan's readiness in this work , as wanting neither skill nor will , if he were but always furnished with a Commission ; as also the powerful efficacy of Spiritual Witchcraft , where it pleaseth the Lord to permit to Satan the exercise of his Power , Licet ei ( Deo concedente ) species , imagines & simulacra rerun● falsarum essingere in imaginaria hominum facultate , ita ut falsa pro veris eis demonstrentur , deinde potest incendere atque inflammare appetitum eorum ad ea incredibili alacritate praedicanda , &c. Pet. Martyr . in Loc. Thou shalt perswade , and prevail also . But that which I would observe here , is something relating to the manner of his proceeding in these Delusions : He attempted to deceive the false Prophets , and by them to delude Ahab ; and both , by being a lying Spirit in the mouth of the Prophets : which necessarily , ( as Peter Martyr observes ) implies , (1) That Satan had a Power so strongly to fix upon their Imaginary Faculty , the Species , Images , or Characters of what was to be suggested , that he could not only make them apprehend , what he presented to their minds ; but also , make them believe , that it was a Divine Inspiration , and consequently true : for these false Prophets did not speak hypocritically , what they knew to be false , but what they confidently apprehended to be true ; as appears by the whole story . (2) He could irritate , and inflame their desire to publish these their Perswasions to the King , after the manner of Divine Prophecies . (3) He had a further power of perswading Ahab , that his Prophets spake Truth .

That passage of Rom. 1. 28. God gave them over to a Reprobate Mind , Reynolds treat of Passions , Chap. 4. p. 27. — doth give some account how Men are brought by the Devil into these false Perswasions . A Reprobate Mind , is a Mind injudicious ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a Mind that hath lost its Power of discerning . 'T is plain then , that he can so besot and blind the mind , that it shall not be startled at things of greatest absurdity , or inconveniency .

If any yet further enquire , how he can do these things ? We must answer , That his particular ways and methods , in this case , we know not ; only it may be added , That Ephes. 4. 17. Paul tell us , He can make their minds vain , and darken their understandings . By Mind , the seat of Principles is commonly understood . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . By Understanding , the Reasoning , or discursive Faculty , which is the Seat of Conclusions : so that his Power seems to extend to the obliterating of Principles ; and can also disable them to make right inferences : insomuch , that he wants nothing , that may be necessary to the begetting of strong perswasions of any falshood , which he suggests ; according to what is intimated , Gal. 5. 3. This Perswasion cometh not of him that called you : that is , not of God , but of the Devil .

From all these Scriptures , then it appears , That this Spiritual Fascination , is a Power in Satan which he exerts , by special Commission , upon those that receive not the Truth in the love of it , by which be can so strongly imprint falshoods upon their Minds , that they become unable to discern betwixt Truth , and a Lye ; and so by darkning their Vnderstanding , they are effectually perswaded to believe an Errour .

Secondly , There is yet another proof of this Spiritual Witchcraft , from the consideration of the Effects of it upon the Deluded : and the uncouth , strange unnatural way of its proceeding . Let all particulars of this kind be put together , and it will not be found possible to give any other rational accompt of some Errours , than that of extraordinary Delusion .

First , Let us take notice of the vileness and odiousness of some Errours that have prevailed upon Men ; some have been plainly sottish ; so evidently foolish , that it cannot be imagined , that Men that entertained them , had at that time the use of Reason , or any competent Understanding . This very consideration , the Prophet Isaiah insists upon largely , Chap. 44. from vers. 9. to vers. 21. Where he taxeth them smartly , for the senceless doltishness of their Errour , in Worshiping Idols : he tells them , the matter of it is the Work of Nature ; a Cedar , Oak , or Ash , that they themselves ( possibly ) had planted , and the Rain did nourish it . Vers. 14. He tells them also , That the form of it , was from the Art of the Workman , the Smith , or Carpenter . Vers. 12 , 13. The Smith with the Tongs , both worketh in the Coals , and fashioneth it with Hammers , and worketh it with the strength of his Arms. — The Carpenter stretcheth out his Rule , he marketh it out with a Line , he fitteth it with Planes , and he marketh it out with a Compass . — He further minds them , that without any reverence , they make use of the residue of the Materials ; out of which , they formed their Idol to common services of dressing their meat , and warming themselves ; He burneth part thereof in the Fire , with part thereof he eateth Flesh , he roasteth roast , and is satisfied ; yea , warmeth himself , and saith , Aha , I am warm , I have seen the fire . Vers. 16. Then he accuseth them of Sottishness ; in that , the residue thereof he maketh a God , even his graven Image , he falleth down to it , and worshipeth it , and prayeth unto it , and saith , Deliver me , for thou art my God , vers. 17. And from all this he concludes , That seeing this is so directly contrary to common reason and understanding , ( which . in the ordinary exercise of it , would easily have freed them from such a dotage : for if they had but knowledge or understanding to say , I have burnt part of it in the fire ; I have baked bread , and shall I make the residue an abomination ? — Vers . 19. They could not have been so foolish , ) it must then , of necessity , be a Spiritual Infatuation . Their Eyes were shut that they cannot see , and their Hearts , that they cannot understand — Vers. 18. A deceived heart hath turned him aside — Vers. 20. Other Errours there are , that lead to beastly , and unnatural Villanies ; such as directly cross all the sober Principles of Man-kind , the natural Principles of Modesty , the most general and undoubted Principles of Religion , and Holiness . As when Adulteries , Swearing , Ranting , going Naked , Cruelties , Murthers , outragious Confusions , and Madness , are cloathed with pretences of Spirit , Revelation , freedom in the use of the Creature , exercise of Love , and having all things common , &c. ( Of which , sad instances have been given more than once . ) Let any sober Man consider , how it could come to pass , That Men that have Reason enough to defend them against such Furies , and the knowledge of Scripture , which every-where ( with the greatest happiness imaginable , and highest earnestness ) doth prohibit such Practices as most Abominable , and doth direct to a Sober , Just , Modest , Humble , inoffensive Life , should entertain notwithstanding , such Errours , as transform Men into Beasts , Monsters , or rather Devils ; and Religion , into the grossest Impieties : and all this , as the perfection and top of Religious Attainment , commanded in the Word of God , or by his Spirit ; and well-pleasing to most holy and pure Divine Majesty ? Let it ( I say ) be left to the consideration of Men , how it should be , without some such extraordinary Cause as hath been mentioned ?

Secondly , Let it be observed also , That some Errours bring with them some extraordinary , strange , unnatural , unusual Actions ; and put Men into such odd garbs , postures , and behaviours , that it is easie to see , they are acted by a force , or power , not humane . Some have been carried to do things , beyond whatsoever might have been expected from the age and capacities of the Parties ; as Extasies , Trances , and quakings of little Children ; their Prophesying , and speaking Scripture-threatnings after such fits . Some have been acted in a way of extatical Fury ; as * * Ferunt quendam nomine Montanum — Spiritu quodam maligno abripi , & de repente furore & mentis insania exagitatum bacchari : atque mox non solum timerè garrire , sed peregrinas quasdem voces fundere & Prophetare-Nonnulli illum tanquam insano Spiritu praeditum , Daemonio agitatum — increpabant ita Christopher interp. Euseb. Histor. Eccles. Lib. 5. Cap. 15. Montanus , of whom Eusebius witnesseth : That sometimes he would be seized upon , by a kind of malignant Spirit , and would suddenly-break forth into a rage and Madness ; and presently utter rash and bold Speeches , strange unusual Voices , with Prophesyings ; insomuch , that he was judged by those that saw him , to be acted by the Devil . Others have been as in a more sober spiritual Rapture : an instance whereof I shall give you from Mr. Baxter in these words ; I have heard from an ancient godly Man , that knew Arthington , and Coppinger ; that they were possessed with the Spirit of the Grundletonians . The same Man affirmed , That he went but once among them himself , Baxter's confession of Faith pag. 3. In the Margin . and after Prayer , they breathed on him , as giving him the holy Ghost ; and he was so strangely transported for three days , that he was not the same Man ; and his Family wondred what was the matter with him : he had no Confession of Sin , but an elevated strain in Prayer , as if he had been in strange Raptures : and after three days he was as before , and came no more at them . Some have been carried into Childish , and ridiculous Actions ; such was the behaviour of Jo. Gilpin , See his story called the Quaker shaken in his Delusion at Kendal in Westmerland ; as his going to the Fidlers House , playing upon a Base Viol , in token of Spiritual Melody ; his creeping up the Streets upon hands and knees , in token of bearing his Cross ; his making Marks on the ground , and beating it , as his Mortification of Sin : and a great many more things of like nature .

Such things as these , are as spiritual Marks and Characters engraven upon Errours , by which a diabolical Power , moving and acting such deluded Creatures , ( like so many Puppits ) is evidently discovered .

Thirdly , When we see not only Idiots , and those whose defect of Understanding , might put them under the power of an ordinary Cheat , thus imposed upon ; but Men , otherwise intelligent , rational , and serious , blinded with Follies , taken with apparent Dotages , admiring Trifles , and carried away with things , which common reason would teach them to abhor : 't is more than suspicious , that 't is not any probability of Truth , or excellency in the Errour , that prevails with them : but , a Spiritual Power that doth bewitch them . When we consider , that such a Learned Man as Tertullian begins to admire such a wretch as Montanus ; or such an one as Arthington , led away with Hacket and Coppinger , or such a Man as Kneperdollin , seduced by John of Leyden ; and especially , such numbers of wise , and seemingly sober and Religious persons going down the stream , after irrational and plainly irreligious Errours ; what else can be apprehended to be the cause , but a powerful Satanical Delusion ?

Fourthly , Add we to these , the consideration of the suddenness of the prevalency of such Errours , against plain and evident Truths , ( which is a circumstance taken notice of by the Apostle . Gal. 1. 6. I marvel that ye are so soon removed from him that called you into the Grace of Christ , unto another Gospel . ) In which case we may observe , it usually falls out , That Mens Affections prevent their Discoveries , at the first view they are taken , before they understand what the Errour is ; and they are perswaded before they know .

Fifthly and Lastly , That the earnestness of the prosecution , by which they maintain , and propagate the Errour , is a kind of unnatural fury , which hurries Men with violence into an unyielding stifness , to the stifling of all kind of Charity , and Consideration . These things put together , ( I say ) makes the matter in hand evident ; when Men , otherwise rational , are at first touch , highly inamoured with , and violent in the pursuit of Errours , that are sottish , or devillish ; we can resolve it into nothing less , than into that of the Apostle , Who hath bewitched you ? The improvement of this first , and great advantage for the introduction of Errours , is more than can be well expressed ; but he hath besides , other advantages which he no way neglects : among which ,

Secondly , Our Imperfection in Knowledge , is none of the least ; if our Knowledge had been perfect , it would have been a task too hard for the Devil , to make us Erroneous ; for Men do not err , but so far as they are ignorant : to impose upon Men against clear and certain Knowledg is impossible . Men cannot believe that to be true , which they know to be false . It would be as silly for Satan to make such attempts , as for a Jugler to endeavour the deception of those , that know and see the ways of his Conveiances as well as himself . That our Knowledg is imperfect , I shall prove and explain in the following particulars .

First , The Scripture plainly asserts it , the greatest number of Men ( which are in an unregenerate Estate ) are expresly called , foolish , blind , ignorant , Men that are in Darkness , Men that do not know , nor consider , that perish through Ignorance . Others , that ( in comparison to these ) are called Children of the Light ; and such as see with open face , are notwithstanding ( when compared to a state of Perfection ) represented to be in the Non-age of their Knowledg , unripe , imperfect ; the Apostle doth so express it , 1 Cor. 13. 9. We know in part , we prophesie in part . In the Explanation of this , he compares our attainments in this World , to the understanding , thoughts , and speakings of Children , v. 11. concludes v. 12. That all our knowledg , gives us but a dark imperfect reflection of things ; we see through a Glass darkly .

Secondly , Men that have had the clearest heads , and have been at the greatest pains in their enquiries to find out Truths , have brought back the clear conviction of their own Ignorance . Plura nescio quam sci● Epist. 119. c. 21. Melch. Adam in vita . Austin confesseth , That in the Scriptures , ( which he made his chief study ) the things which he knew not , were more than the things he understood . Chytraeus , in humble Modesty goes a little further , My dearest knowledg ( saith he ) is to know , that I know nothing : and it will be a clear demonstration of that Mans ignorance , that boasts of his Knowledg ; his own mouth will prove against him , that he knows nothing as he ought to know .

Thirdly , The consideration of the Nature of the things , which are the Objects upon which we employ our search , will sufficiently convince us , that we do comprehend but very little . For though the Scripture hath expressed the main concerns of eternal Life so fully , that they are as clear as Light , and need no such stretch of the Brain , but that the meanest capacities may as certainly understand them , as they understood any thing of common business ; as , That Christ dyed for Sinners ; that without Faith it is impossible to please God ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that without Holyness no Man shall see his face , &c. Yet , ( as Peter speaks , 2 Pet. 3. 16. ) There are many things that are hard to be understood ; there are Difficulties , Depths , and Mysteries . Some things ( whereof we have but dark touches in Scripture ; though enough to let us know , that such things there are ; and to humble us for our ignorance ) are , in their own nature , sublime , bounded on all sides with Rocks , and Praecipices , where our near and bold approaches are prohibited : such are those things , that concern the Decrees of God , the Trinity , &c. Other things are dark and uncertain to us , from their very proximity to us ( as some are pleased to fancy the reason ; ) such are the nature , faculties , and workings of our own Souls within us : which we cannot directly see , ( as the Eyes sees not it self ) and do but as it were guess by dark reflections . Some things in Scripture are accidentally obscure to us , that were plain to those that heard them first , to whom they were spoken , and written : for now , to the understanding of a great many passages , there is necessary the knowledg of the Tongues , in which they were dictated , of the Histories of those times to which they severally related ; as also , of the particular Customs of the Jewish Nation , which gave a mold and form to a great many Scripture Assertions : all which are easie , and familiar to those that knew the exact propriety of such Languages , were acquainted throughly with such Histories Customs , Usages , and manner of Speakings : and besides all these , the application of general Rules , to particular Cases , ( where a little circumstance may make a great alteration , ) D' Espagne popular Errours . §. 2. Chap. 12. is full of puzzle and intricacy . Insomuch , that some have thought , that there are several cases of Conscience , that are not yet fully determined , and that are like so to remain .

Fourthly , Neither is the nature of Knowledg it self , without an Argument to prove , the insufficiency of our Knowledg ; to Know , is properly to understand things by their Causes ; or at least , by their Effects : and to make a right result of Particulars from a general Maxim . Such a kind of Knowledg , is necessary in Religion ; for setting aside , some particulars of mysterious height , ( about which , God hath set bounds , lest Men in presumptuous boldness should adventure to break through unto the Lord to gaze . ) And some things which are the Principles of Nature , or their next results , ( which are upon that score , beyond all need of enquiry , ) in all which , 't is enough to believe , that what the Scripture saith is true , without asking a further account : yet in other things , the Scripture gives us the Grounds , Reasons , and Proofs of what it declares , or asserts ; as may appear by infinite Examples : so that to know Christ dyed , or that we are justified by Faith , or that Christ shall come to Judgment ; without a knowledge of the grounds , and reasons of these things , is indeed but gross ignorance . The like may be said , of the Knowledg of general Precepts , without the Knowledg of their necessary Application .

But how few are there that do thus know ? the greatest part of Men satisfie themselves with the bare affirmations of Scripture , and they resolve all into this , That the Word of God saith so : or , That it is the Will of God it should be so , without further enquiry .

And as for others , though they may know the Reasons of many things , yet are there a vast number of Particulars , whose reasons we know not , though the Scripture may contain them : and as for Consequences , and the application of general Rules , their just limitation , and the Enumeration of the Cases wherein they are true , or false : it is that that keeps the Wits of Men upon the rack perpetually .

Fifthly , The unsuitableness of our Capacities , to those Objects of Words , we have but a mole-hill of substantial Matter . Nay , seeing we make but a sorry shift , at best , by these Artifices to come to some rude conceptions of things , which otherwise we cannot in any tolerable manner comprehend ; it is as great a proof of our imperfection in Knowledg , as the necessary use of staves and crutches is an evidence of lameness . If I should pass from this , to the consideration of the Multitude ( beyond all number ) of Books that are written , we shall find them but so many Proclamations of our Ignorance ; for if we could believe them all to contain so many wholsome Precepts of necessary Truth ( which yet we cannot rationally imagin ) this would imply , That the greatest part wanted these informations ; and that common Ignorance is not only a general distemper , but also a Distemper hard to be cured , that stands in need of such Multitudes of Instructors , and such varieties of helps . But if we believe , that among this infinite number of Volumes there are thousands of Lyes , millions of unproved Conjectures , millions of millions of idle unprofitable Fancies ; then do we in express terms pronounce them guilty of Ignorance , and of Ignorance so much the more dangerous , by how much the more bold it is , to avouch it self in the Light , and to obtrude it self upon the belief of others , who instead of being better informed by it , shall but encrease their own blindess : were there nothing to be said but this , That there are such a vast multitude of Commentators upon the Bible , which do all pretend to expound and explain it , it would of necessity admit of these Conclusions . (1) That the Bible hath in it things so dark or at least , our capacities are so dull , that there is need of great endeavours to explain the one , or assist the other . (2) That the Knowledg of Men is imperfect : for if all , or most Men could certainly interpret the Scripture , there needed not so many Volumes , but that one , or two might have signified as much , as now whole Libraries can do .

The imperfection of our Knowledg , being thus laid open , 't is easie to see , what advantages the Devil may make out of it , for the promoting of Errour ; for it must now become our wonder , not that any Man errs , but that all do not . We find it easie to impose any thing upon Children , 't is an easie matter for a trifle to cheat them out of all they have . Surely then Satan may do as much by Men , who are but Children in understanding . The Apostle , Ephes. 4. 14. puts us in mind of this hazard , under that very similitude , That we henceforth be no more Children tossed to and fro , and carried about with every wind of Doctrine . How fitly doth he resemble us to Children ? Their weaknesses are , (1) Want of discerning , they see not the true worth of things . (2) Credulity , they believe all fair speeches , and specious Promises ; and the hazard of both these is in this , That it makes them unconstant , uncertain , and fickle ; and such are we made by our Ignorance : so little do we truly discern , so apt are we to believe every pretence ( for the simple believes every word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Prov. 14. 15. ) That as the Apostle's Metaphors do tell us ) we are easily tossed from one conceit or Opinion to another , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as a Ship is by the Waves , or a Feather in the Wind.

Thirdly , A third advantage which the Devil takes against us in his design of Errour , is the byass of the Mind ; were our Understandings purely free , in a just and even ballance toward all things propounded to its deliberation and assent , ( though it were imperfect in its Light ) the danger were the less ; but , now in regard of the bent and sway it is under ; 't is commonly partial , and inclined to one side more than to another , and yet the Matter were the less , if only one or two noted things had the power of setting up a false-Light before the Mind ; but there are many things that are apt to do us this mischief , which have the same Effect upon us , that bribes have upon persons interested in Judgment , which not only tempts them to do wrong , but so blindes their eyes , that they know not they do so , or at least , not in so great a measure . The Mind is byassed .

First , Naturally to Errour , rather than Truths ; the corruption of our Nature is general , and doth not only dispose the will and affections to practical iniquities , but doth also incline the Vnderstanding to Errour and misapprehension . And that seems to be the ground of Christs assertion against the Jews ; Jo. 5. 43. I am come in my Fathers Name , and ye receive me not ; if another shall come in his own name , him ye will receive . Which implies , That Men are Naturally more prone to believe an Imposter , than one that speaks the most certain and profitable Verities : and besides this general inclination to vanities and lyes , there are ( if some think right ) some Errours that are formally engraven in the nature of faln Man ; D' Espagne popular Errours . §. 2. Chap. 4. as that Opinion , To be saved by Works . For not only do all Men ( that have any apprehensions of a future Eternal State ) resolve that question of obtaining Salvation into Works , as the proper Cause , ( and indeed no other could have been imagined , if the Scripture had not revealed the Redemption by the Blood of Jesus . ) But the Jews in Jo. 6. 28. ( When they propound that Question , What shall we do , that we might work the works of God ? ) take it for granted , That Works ( of some kind or other ) are the causes of Happiness . Possibly some impression of that Notion ( while it was a Truth , as in the state of Innocency it was , ) may yet remain upon our Natures , though by the Fall , the Case is altered with us .

Secondly , The Mind is byassed by bodily temper , and complectional inclination ; the varieties of Complections , introduce varieties of Humours , and Dispositions : and the Understanding ( being necessitated to look through these , as so many coloured glasses , ) is apt to judge , ( that is to mis-judge ) according to the mis-representation of Objects .

Thirdly , Sometimes habitual acquirements have the same influence upon the Understanding , that Natural humours have . The Arts and Sciences we study , our ways of Education and Imployment , are but so many prejudicate praepossessions that do secretly taint the Mind .

Fourthly , There are also accidental inclinations , which ( though not customary ) have the force of a second Nature , because their working is violent and impetuous , and these which are from a wounded Conscience , or excesses of Melancholy , have a byass more than ordinary ; they lay violent Hands upon the Understanding , and with a mighty Torrent run it down . So that if an Errour be offered , that is suitable to such fears , or misapprehensions , it can scarce miss of success . The extraordinary turbulencies of some other Passions ; as Anger , Love , &c. have the like Effect .

Fifthly , Vitious Habits do so much byass the Mind , that the Understanding must needs be defiled by them . Nothing can more prepare the Mind to a wicked Errour , than a wicked Life . An Errour of Indulgence ( being so grateful to Corruption ) may readily find favour with the understandings of those that know not to do good , because they have accustomed themselves to do evil .

Sixthly , There are External things that have no less power on the Understanding , than any of the fore-going ; and these are Custom , Education , and Interest ; these stick so close , and work so subtily , that though there are few that are not ( in disputable cases ) influenced by them , yet none are able , or willing to take notice , how , and by what steps they do engage them to pass Sentence against Truth . And indeed , that Man must have a singular measure of suspicious Watchfulness , and clear Integrity , that is not deceived by them . And the best way to keep clear of the mischief that these may do us , is to be severe in our suspitions , on that side to which Custom and Interest have their tendencies .

Seventhly , I might Note , that there is something considerable to this purpose , in the nature of Spirits . Some Spirits are unfixed , and volatile ; and these are soon altered by their own unsteadiness . Others are tenacious and unflexible ; and if such be first set wrong , 't is not an easie thing that will reduce them to Truth . Others are soft and ductile , perswaded by good words as soon as strong arguments . And again , some are of such a rough , sowre , contradictious temper , that they will sooner chuse to run wrong , than comply with the perswasions of those that offer Truth , even for that reason , because they are perswaded to it ; so that the Truth which ( if none had minded them ) they of themselves would have embraced , they will now refuse when 't is pressed upon them , out of a cross and thwarting humour , because they hate nothing more than to do as they are bidden .

To come a little nearer , Let us consider how these things shew their Power upon the Mind , to sway and incline it . 'T is indeed true , That in things that are clearly and strongly propounded to the Understanding , it cannot but judg according to the evidence of Truth ; and cannot be guided by the Will , to judg contrary : nay , the Will ( though in things purely speculative , it may retain its averseness ; as also in things Practical , while they are considered only , as what may be done , before the Understanding hath come up to its final resolve , determining , that such things must , or ought to be done ) cannot but follow the light and information of the Understanding , Tantum quisque vult , quantum intelligit se velle debere . and that according to the Proportion of its Conviction ; so that though in some Cases , a Man would have things otherwise than he believes them to be : yet , he cannot believe what he will , neither can he refuse to will what is certainly represented to be good and necessary . Notwithstanding all this , the fore-mentioned Particulars may so byass the Mind , that it shall not act truly and steadily ; as we may see in these three Particulars .

First , In things clearly demonstrated to the Understanding ; though the Will cannot directly oppose , nor prevail to have them judged false , Intellectus sequitur voluntatem quoad exercitium , non quoad specificationem . yet it can indirectly hinder the procedure of the Understanding , and divert it from fixing its consideration upon the Truth ; or from working it self into positive determinations , for bringing it into Practice . Thus , many that cannot but believe there is a God , and that his Law is true ; being byassed by their Lusts , the power of Pleasures , or Interest , &c. do prevail upon their understandings , to take up other Objects of consideration ; so that they are said to forget God , and to cast his Commandments behind their backs : as also , not to remember their latter-end , though they cannot but believe , that they shall dye . Truth may be imprisoned , and fettered , where it cannot be slain . We read of holding the Truth in Vnrighteousness , Rom. 1. 18. Which was this , That those Heathens ( of whom the Apostle speaks ) by reason of their vitious Inclinations and Practices ; though they could not obliterate those notices of Equity and Religion that were imprinted on their Minds ; yet , they kept them at under , ( as Captives in a Dungeon ) and suffered them not to rise up in a just practical improvement . Now the wrong that is done to Truth this way , is not only , by rendring it unfruitful and useless at present , but hereby the Devil hath his advantage in the gaining of time , to gather together more Forces against that Truth ; and by frequent onsets of contrary Arguings ; ( especially upon the advantage of the Minds indifferency , and remissness , begot by long and often Diversions , ) to set another face upon it , and by degrees to over-turn former Perswasions . This was the very Case of the Heathens , in the place last cited ; who being first swayed by their Impieties , became unwilling to give way to those Dictates of Light and Justice which they had ; and having thus gratified their Lusts , the Devil further prevailing with them , to find evasions from the power of those Truths , they began to make unsuitable Inferences from these Premises , which they could not deny , and so became sottish and vain in their reasonings , changing the glory of the uncorruptible God , into an Image made like unto corruptible Man . And by such practices against Truth , they at last changed the Truth into a Lye , vers. 25. and at long-run obliterated the knowledg of God out of their Minds . This is Satan's old Method of over-turning Truth at last , by diverting the Mind from receiving the present powerful Impressions of those Principles .

Secondly , But in things doubtful , where there is not a clear certainly , what is Truth ? but contrary Opinions strive with such equal confidence , that 't is difficult to determine which hath the Conquest ; there the Mind may be so swayed by its byass , that it may give approbation to Errour : nay , where upon a fair and indifferent tryal , Truth hath the greater appearance of strength ; and Errour nothing else , than little shadows or appearances of Reason to shelter it self under ; yet , that way may the mind be inclined by the aforesaid things . We have a more easie and facile belief for what we would have , than for what we would not . Though there is nothing more noted by common experience than this , that Men are usually drawn aside by Humours , Inclinations , Interests , and Education , &c. to judg well of that which an unprejudiced person would easily see to be weak , unjust , ridiculous , or unreasonable : yet , how these considerations and tempers do exert their force upon the Understanding to draw it into a compliance ; or by what secret Art they can heighten Probabilities , and lessen Objections ; or by what insensible progress they move , that Men thus carried do not perceive that they are under such a force , is not so very discernible . How often may we observe , Men ( that are rational enough , to discover the pitiful shifts , and poor allegations of others , ) with such gravity and confidence ( where their own Interests are concerned ) to offer such low reasonings , and extravagant impertinences , that all that hear them , are ready to laugh at their folly ; and yet they themselves entertain no less than perswasions of the invincibleness of their Arguings ? they so eagerly desire what they would establish , that they , think any thing is enough to justifie it ; and are apt to imagine that their shifts and excuses appear as strong to others , as to themselves . I have known some , that by the sway of Interest , have changed their Opinions in Religious Matters , and have really become otherwise perswaded , than they had been formerly , ( and not as some , who for advantage will knowingly take up what they cannot believe to be true , ) and have not been able to say , That they have met with new Arguments , or new Answers to Objections ; but , I know not how , Arguments , which they had contemned , and laid by for weak , began to look big upon them : the Arguments by which their former Perswasion was upheld , grew insensibly feeble in their hands ; the one revived , gathered strength , after they had a little cherished them , by thinking there might be something in them , though before they knew all the Particulars , and could not instance in any thing which they had not formerly notified and answered ; and the other sort of Arguments grew weaker and weaker , till at last they parted with all good conceit of them ; so that such a change was but as the turning of the Tables : that which acted behind the Curtain , and wrought this change of the Fancy , could be no other than some of the forementioned things that byassed their Mind ; for where the Arguments , pro and con were the same , the alteration of Opinion ( where Men are not so wicked as to go directly against their own Light , ) must of necessity be imputed to the different positions of external things , and the different humours and inclinations begot by them : Even as the different stations of Men in the prospect of some Pictures , represent them variously , one way they give the shape of a beautiful face ; another way , they express the ugly deformity of a Devil : or as different reflections of the Sun-beams upon the same Object , cloath it with several colours . The Scripture doth also give us notice of this advantage which the Devil takes from the inclinations of Men , to lead them into mistakes . That of Mic. 2. 11. ( If a man walking in the Spirit of falshood , do lye , saying , I will prophesie unto thee of Wine , and of strong-drink , he shall even be the Prophet of this People ) hath this for its Foundation , that let the Errour be never so gross and palpable ; ( as if a Man should prophesie a liberty for Drunkenness , ) if it be suitable to the sway of peoples humours , it will readily enough be embraced , He shall be a Prophet to this People : that is , such a Prophet will easily prevail with such a People , their vitious inclinations fit them for any impression of a suitable Errour . The Apostle Paul also found this too true in the Heresies of his own times : for he tells us , That Seducers had learned that cunning from the Devil , to draw Men to Errour , by the sway of their Lusts ; 2 Tim. 3. 6. They creep into houses , and lead Captive silly Women laden with Sins , and led away with divers Lusts . As also , 2 Tim. 4. 6. He prophesies of the future use of this Stratagem ; After their own Lusts shall they heap to themselves Teachers . So that the usual prevalency of Errour , was , and is , from the under-ground-working of Lusts , Humours , Habits , and Inclinations ; which make Men willing to entertain an Opinion , which can but gratifie them with a suitableness , or fitness .

Thirdly , Where the fore-mentioned Particulars of Inclination , natural , or acquired Humours , Custom , Education , &c. do neither divert the Understanding , nor engage it to close with Errour : yet , often do they discover , how powerfully they can byas the Mind , in that these prevail with Men , to modifie and mold a Truth according to the bent , or form of their inclinations . As a Bowl which is skilfully aimed at a Mark , goes nevertheless by a Compass which its byas forceth it unto , according to the risings or fallings of the ground it meets with in the way . Men may arrive at real Truth in the main , and yet may shape it according to their humours . For instance , let us consider the different modes or forms , in which the same Truth is represented under the workings of different tempers . A Melancholy Person conceives of all things under such reflections , as Fear and Sadness do usually give ; if he consider God he looks upon him in the notion of greatest severity and justice : if upon the ways of Duty , he colours them all in black , and can scarce account any thing Piety , which is not accompanied with sadness and mourning ; if he calls his Soul to a reckoning , his conclusions concerning himself are sad , doleful , or at best suspicious . On the contrary , an hilarous cheerful temper , censures all sadness for fullenness , and is apt to accuse those that go mourning in their way , for unthankful Murmurers , and unbelieving Complainers ; it interprets God's favourable condesentions to the weak , in the greatest latitude , and is easily perswaded to those things that are upon the utmost brink of Liberty : to which , others of a more timerous disposition dare not approach , for fear of offending . This puts an higher excellency upon the duties of Praise , as the other upon Fasting and Mourning . Those Men that are morose and severe , they are apt to think , that God is such an one as themselves : and though they acknowledg there is such a grace as Charity , yet under a pretence of strictness , they cannot believe they are bound to exercise it towards any that are under any failing , of which they judge themselves to be free ; and therefore such Men are usually very difficult , in all cases wherein Condescention is to be used ; they are hard to be reconciled , and after the miscarriage of any person , are not easily satisfied of their Repentance : and in cases of Dissent from their way and practice of Religion , they are commonly censorious , and conclude the worst . They again that are naturally mild and gentle , under a pretence of Charity and Meekness , are apt to become remiss in their Carriages towards any Brother ; and because Charity thinks not evil , they model their acknowledged Duty into the form of their own disposition , and so think they must see , and yet not perceive ; and instead of covering the infirmities of a Brother , they have a Mantle to cast over every transgression . At the same rate also do they frame their conceptions of God , as if he was so merciful , that he would scarce reckon any Abomination to be above the height of an ordinary infirmity : these are apt to think , that the mercies of God ( so much praised in Scripture ) signifie little less than an indulgence in Transgression , far above what Precisians are apt to imagine : and that it is as easie to obtain forgiveness from God for any offence , as it is to say , The Lord be merciful to me a Sinner . Those that accustom themselves to the delights of the senses , are apt to bend the way of their Religion to that humour ; and think , that nothing can be solemn in Worship , that is not set out with garnishings that may please the Eye , or Ear. Nay , 't is observable enough , That Religion borrows some taint or shape , from the various Studies and Sciences of Men ; in some , ( as in many of the Fathers ) we may see Religion dipt in Platonism , or Peripateticism . Some introduce the distinctions and definitions of Philosophy ; others compel all Scriptures to submit to the Laws of strict logical Analysis . Thus , according to the various Mediums that Men look through , are Truths discoloured , and dressed up in several shapes : 't is easie from these instances to imagine , that Satan must have a great advantage against us in point of Errour , from the byas of the Mind .

Fourthly , Adventurous Curiosities is another general advantage by which he works . This ariseth partly from a desire of Knowledge , and partly from Pride ; and both these make way for his Design .

A desire after Knowledg is Natural , Divinum est scire quamplurima . and withal very bewitching . To know hath something in it more than ordinary . This is noted in Job 11. 12. Vain Man would be wise , though Man be born like a wild Asse's-colt : though he be foolish , yet he affects Wisdome ; and the very delight of Knowing , doth engage Men to curious prying Searches , though with much labour and hazard . Of this Temper were the Athenians , Act. 17. 21. They spent their time in nothing else , but either to tell , or to hear some new thing : not barely in telling News , but in inquiries after new Notions and Discoveries : and this made them willing to hear Paul , as a setter forth of strange Gods , and a new Doctrine .

When this desire after Knowledg is animated with Pride , ( as oft it is , for Knowledg puffeth up ) then 't is more dangerous ; when Men are upon a Design , to seem higher than others , to be singular , to see more , than what all Men see , to be admired , to out-talk their Neighbours , what adventures will they not make ? How fair do they lye open to any conceit that may serve this end ?

That Satan labours to improve this curiosity , is without doubt ; he carefully affords fuel to this burning , and diligently blows it up into a flame . The first temptation had that ingredient in it , Ye shall be as Gods , knowing good and evil . And we see it was a great enticement to Eve , That which would make one wise , was therefore desirable . The blame of Israels first Idolatry , seems to be laid at this door , Deut. 32. 17. They sacrificed — to Gods whom they knew not , to new Gods that came newly up : implying , That they were drawn aside from their old established way of Worship , by a curiosity , to try the new ways of the Heathens . And so great an hand hath this , generally , in Errours ; That Paul , 2 Tim. 4. 3. makes this itch after Novelty the great ground of that defection from Truth , Pluritus amirum est scabies Ecclesiarum . which he foresaw was coming , They shall heap to themselves Teachers , having itching ears . This itch of the Ear , is the usual fore-runner of a Scab in the Church , because it doth dispose Men to receive any kind of Teacher . God indeed doth sometimes take the advantage of our natural curiosity for our good : by this means many of Johns Hearers , who went out into the Wilderness to him , as to a strange sight ( as those words imply , What went ye out into the Wilderness to see ? ) were Converted . By this means , the Gospel afterwards made a large Progress , as we see commonly new Teachers affect most at first , for when Men grow acquainted with their Gifts , their admiration decays , and the success of their Labours is not so great many times . The Devil also observing , the prevalency of Curiosity ; and that Men are more pleased with new Notions , than with old Truths ; he endeavours also to Plow with this Heifer , and oft makes a great Harvest by it . There is yet another advantage more that he sometimes useth : and that is ,

Fifthly , Atheistical Debauchery , when Men by long custome in Sinning , have arrived to habitual Carelesness and Presumption , then they become Practical Atheists ; their Vitious Habits work upon their Understandings , to obliterate all Principles : when Men are gone so far , they are fit Engineers for Satan ; for while they dis-believe all things , they can ( to serve a Design , or to head a Party ) take up any Opinion , and pretend the greatest seriousness in the propagating it ; though in the mean time , they secretly laugh at the credulity of the Vulgar .

These Men let out themselves , and all their parts to the Devil , and he knows how to make use of them , to bring on the delusion , and deception of others . Many Ages have given Examples of such : those Seducers mentioned in the new Testament , were ( some of them ) of this rank , and therefore called deceitful Workers . Such as were not really under those Perswasions , which they thought to six upon others ; but upon design , transformed themselves into the Apostles of Christ ; such as served not our Lord Jesus Christ , but their own bellies : and yet by good words and fair speeches , deceived the hearts of the simple , Rom. 16. 18. Who , through Covetousness , with feigned words , made Merchandize of Men , 2 Pet. 2. 3. Balaam was such , and the Woman Jezabel that called her self a Prophetess , Rev. 2. 20. Such was the Arch-bishop of Spalato , who for advantage could at pleasure take up , and lay down his Religion . See the Narration called The false Jew . Such an one was the false Jew ( not so long since ) discovered in this place , who ( being a Romish Emissary ) pretended to be a Jew Converted ; and seeking a pure Church , under that vizor , designing to overthrow ( by private insinuations , ) the Faith of the simple , uncautious Admirers ! by such Instruments Satan works , where he hath opportunity .

CHAP. III. Of Satan's improving these Advantages for Errour . 1. By deluding the Understanding directly : which he doth ( 1. ) by countenancing Errour from Scripture . Of his cunning therein . (2) By specious pretences of Mysteries ; and what these are . Of personal flatteries . ( 3. ) By affected Expressions . Reason of their prevalency . (4) By bold Assertions . The Reasons of that Policy . (5) By the excellency of the Persons appearing for it , either for Gifts or Holiness . His method if managing that design . ( 6. ) By pretended Inspiration . (7) By pretended Miracles . His cunning herein . (8) By peace and prosperity in ways of Errour . (9) By lyes against Truth , and the Professors of it .

WHat are the general Advantages which Satan hath to forward his design of Errour we have seen . It now remains , that we take an account of the various ways , by which he improves those Advantages , and those may be referred to two Heads . (1) They are such Stratagems , as more directy work upon the Understanding to delude and blind it . Or (2) they are such as indirectly by the power of the Will and Affections do influence it .

First , Those Stratagems , that more immediatly concern the Understanding , are the use of such Arguments , which carry in them a probability to confirm an Errour ; though indeed they are but Fallacies , Sophisms , or Paralogisms : of which the Apostle speaks , Col. 2. 4. Lest any beguile you , — that is , lest they impose upon you , by false Reasonings . His usual way of proceeding in this case is ,

First , when he hath to do with Men that are brought up with profession and belief of Scripture ; he is then careful to give an Errour some countenance or pretence from Scripture : it is not his course to decry the Scriptures with such Men , but to suppose their Truth and Authority , as the most plausible way to his Design : for by this means he doth not only prevent a great many startling objections , which would otherwise rise up against him , ( seeing Men brought up with Scripture , cannot easily be brought to call them false , ) but with considerable advantage , he doth thereby authorize and justifie his Errour : for nothing can give more boldness or confidence to a mistake , then a belief that it is backed with Scripture .

That this is one of his grand Stratagems , may be sufficiently evinced from the infinite number of Errours that pretend to Scripture warrant . Those that are above , or beyond Scripture , ( which acknowledg no dependance upon it ) are but few , and rare : and indeed , among Christians , Errour cannot well thrives without a pretence of Scripture . Men would have enough to do to perswade themselves to such Errours , but it would be impossible to make a Party or perswade others ; such Errours would presently be hissed out of the World . Upon this account is it , that Atheism sculks and conceals it self , ( except where generally tolerated Prophaneness gives it more than ordinary encouragement , ) which is not to be ascribed to any shame-faced modesty , that Atheisms can be supposed to nourish ; but to the generall dislike of others , who so stick to the Authority of the Bible , that they reject all direct contradictions to it with great abhorrency . Hence also it is , that some Erroneous persons are forced to contradictions in their practice against their professed Principles , because they find it impossible to propagate their Errours , without some pretence or other to Scripture . They that would undermine those Sacred Records , are forced to make use of their Authority for proof of what they would say . The Papists have a quarrel at them , and envy them the title of Perfection and Perspicuity , upon design to intoduce Traditions , and to set up the Popes Judicial Authority in matters of Faith ; and when they have said all they can , to subject the Scriptures to the Popes Determination , they are forced at last to be beholden to the Scriptures , to prove the Popes Determination : they would prove the Scriptures by the Church ; and then the Church by the Scriptures : which is a Circle they have been often told of , and of which , some of the wiser sort among themselves are ashamed . Others also , that will not allow the Scriptures to be a general standing Rule , are yet forced to make it ( in some cases ) a Rule to themselves , and eagerly plead it to be so to others . They that pretend to be above Ordinances , and decry outward-Teachings as unnecessary , or hurtful : yet , they Teach outwardly , because they see they are not able to enlarge the Empire of Errour , without such teaching . Those very Errours that make it their chief business , to render the Scriptures no better than an old Almanack ; they yet seek to Scripture to countenance their Blasphemous Assertions ; and if they get any scrap or shred of it , that may by their unjust Torture be wrested to speak any such thing , 2 Pet. 3. 16. or any thing toward it , they think all their follies are thereby patronized ; and commonly , such Men either fix upon such places as give warning of the necessary concomitances of the Spirit , and Heart , with the outward Act of service ; ( and from hence , separating what God hath joyned together , they set up Spiritual Sabbaths , Spiritual Baptism , Spiritual Worship , to cry down , and cashier the external Acts of such Ordinances : ) or they pretend kindred to Scripture , as prophesying , or foretelling those new Administrations which they are about to set up . Let H. Nicholas be an instance of this , who though he decryed the Service of the Law under God the Father , and the Service of the Belief under Christ ; and in the room of both these , would set up another Administration , under the Spirit ; yet , ( that he might be the better believed ) he applyed several Scriptures to his purpose , as Prophetically foretelling H. Nicholas , and his services ; and would have Men imagine , that he was that Angel flying in the midst of Heaven with the Everlasting Gospel , Rev. 14. 6. And that Prophet enquired after by the Jews , Joh. 1. 21. Art thou that Prophet , and that Man ordained to Judg the World ? Act. 17. 31. And that the times of his Dispensation , were the times of Perfection , and Glory spoken of in 1 Cor. 13. 9. and Heb. 6. 1. The like pretences for new Administrations had Saltmarsh , and several others .

Satan fixing his Foot upon this Design , and taking advantage of Mens Ignorance , Curiosity , and Pride , &c. it is impossible to tell what he may do ; he hath introduced many Heresies already , and none knows what may be behind ; many passages of Scripture are dark , to the wisest of Men : a great many more are so to the common sort of Christians . A great many wits are imployed by him , as Adventurers for new Discoveries ; and a small pretence is ground enough for a bold Undertaker to erect a new Notion upon ; and a new Notion in Religion , is like a new Fashion in Apparel , which bewitcheth the unsteady with an itch to be in it , before they well understand what it is : So that 't is alike impossible to stint the just number of Errours , as to adjust the various pretences from Scripture upon which they may be countenanced . Leaving therefore this task to those that can undertake it , I shall only note a particular or two of Satans cunning in affixing an Errour upon Scripture .

First , In any grand design of Error , he endeavours to lay the Foundation of it as near to Truth as he can ; but yet so , that in the tendency of it , it may go as far from it as may be . As some Rivers whose first Fountains are contiguous , have notwithstanding a direct contrary course in their Streams . For instance , in those Errors that tend to overthrow the doctrine of the Gospel , concerning Christ and Ordinances ( and these are things which the Devil hath a great spite at ) he begins his work with plausible pretences of Love and Admiration of Christ and Grace ; he proceeds from thence to the pretence of purer Enjoyments , from thence to a dislike of such Preachers and Preaching , as threaten Sin , and speak out the wrath of God against Iniquity , and these are presently called Legal Preachers , and the doctrine of Duty a Legal Covenant ; having them once at this point , they easily come to immediate Assistances , and special Gifts , which they pretend to have above others ; being thus set up , they are for free Grace , and the enjoyment of God in Spirit ; from thence they come to Christian Liberty , and by degrees Duties are unnecessary , there is no Christ but within them , and being freed from the Law , whatever they do is no Transgression . This is a Path that Satan hath trodden of old , though now and then he may vary in some Circumstances , and be forced to stop before he come to the utmost of his Journey . You may observe this Method in the late Errors of New-England , See the Book ca●led Wonder Working Providence for New-England . in the Familists of Germany , and in those of Old-England ; in all which at the long-run Men are led as far from Scripture , as Darkness is from Light . Now this is not only to be seen in a progressive multiplication of Errors , but often may we perceive the same subtilty of Satan in a simple Error , as when he takes up part of a Truth which should stand in conjunction with another , and sets it up alone against its own Companion , where we shall have the name and pretence kept up , but the thing quite destroyed . God requires Services of Men , and prescribes to their use , Prayer , Hearing , Sacraments , but because in these God is dishonoured when Men only draw near with their Lips , he further tells us , that he is not a Jew which is one outwardly , neither is that Circumcision which is of the Flesh , &c. This part are some Men so fixed upon , that they think they are discharged of the other , and in practice go quite from these duties , and yet still they profess they are for Ordinances and the Worship of God ; just so are some Men for Christ , but then 't is but the name , not the thing ; they own Christ they say , but then 't is Christ in them , and Christ come in their Flesh , but not that Christ that died at Jerusalem , as a Sacrifice for the Sins of Men.

Secondly , Satan takes great care that an Errour be ( in all the ways of its propagation ) cloathed with Scripture phrases ; and the less the Errour can pretend to any plausible ground of Scripture , the more doth he endeavour to adorn it with Scripture Language , ( I understand this chiefly of such Errors , as are designed for the Multitude ) so that though Scripture be not used to prove the Errour , yet are Deceivers taught to express their conceptions by it , and to accomodate the Words and Sentences of it to their purposes ; for besides pride and confidence , Scriptural Eloquence is a necessary ingredient to make a powerful Deluder . Observe the Ring-leaders of Errors , and you shall find that ordinarily , such have at first been studious of the Scriptures ; and though never able to digest them , yet when they turned their Ears from Truth , they have carried their Scripture Language ( which they had before brought themselves unto by long custom ) away with them , and still retain it , and express their Opinions by it .

Now this is a great advantage to Satan . For First , By this means the ignorant Multitude are often caught without any more ado ; if they hear Scripture Expressions they are apt to think that all is Truth which is spoken by them ; and they the rather believe it , because they will imagine such Teachers to be well versed in Scripture , and consequently either so honest , or so knowing that they neither can , nor will delude them . Secondly , There is a Majesty in Scripture which ( in some sence ) doth stick to the very expressions of it ; Men may perceive that generally Hearers are more affected with Scripture Eloquence , than with Play-Book Language ; it hath ( as it were ) a charm in the words , which makes the Ear attentive , more than a quaint discourse , starched up in the dres● of common Rhetorick : One gives us an Observation to that purpose of his own Preaching , Savonarola triumph . Crucis . lib. 2. c. 2. and so may many others . While then Men hear such language , they have a reverence to it . And as Physitians cover their Pills with Gold that the Patient might more willingly take them ; so do Men often swallow down Errour without due consideration , because conveyed to them in a Language which they respect .

Secondly , Satans second care for the advancement of Errour , ( after he hath given it all the countenance he can from Scripture ) is to gild it over with specious pretences , he sets it off with all the bravery he can , and then urgeth that as an Argument of its Truth . Men are apt to judg that what doth better their Spiritual Condition cannot be a Lye or delusion ; and the Argument were the more considerable , if the advantages were such as he pretends them to be : but the very noise and boast of advantages please the unwary , without a due enquiry into their reality . The Apostle in Rom. 16. 18. reduceth all this Policy of the Deceiver to two heads : ( 1. ) Good words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , words that set out the profit and advantage of the thing . ( 2. ) And fair Speeches 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Speeches that flatter the Condition of the party . His Art , as to the first of these , is to tell them that the Notions offered to them are special Discoveries , rare Mysteries , which have been hidden from others ; and thence infers , that it must of necessity conduce much to their happiness , and Spiritual Perfection to know and embrace them . Those that troubled the Church in Pauls days with false Doctrines , used this slight of boasting , as appears by that expression in 1 Tim. 6. 20. Oppositions of Science ; it seems they called their opinions ( though they were but prophane , and vain-bablings ) by the name of Science or Knowledg , implying that all others , even the Apostles themselves were in the Dark , and came short of their Illumination . The like we have in Rev. 2. 24. of that abominable Prophetess Jezebel , who recommended her blasphemous filthy Doctrines , under the name of Depths , Profundities , or hidden Knowledg , though the Spirit of God told that Church they were not such ; but if Depths , they were depths of Satan , ( as 't is added there by way of Correction ) and not of the Spirit of God . We may trace these ●oo●steps of Satan in all considerably prevailing Errors : for what hath been more common than to hear Men speak of the designs they have been carrying on , under the specious Titles Of Christ's coming to set up a Righteous Kingdom ; The Churches coming out of Babylon , and out of the Wilderness ; the dawning of the day of the Lord ; the day of Reformation , the time of the Restitution of all things ; with abundance of Brags of the same kind . I shall add no particular Instance of this nature ; but a few strains of H. Nicholas , with whom such high promising vaunts were ordinary . His Service of Love , he compares to the most Holy , ( whereas Johns Doctrine of Repentance was but a preparation to the Holy ; and the Service of Christ he allowed to be no more than as the Holy of the Temple ) this his Service he calls , the perfection of Life , the completion of Prophecies , the perfect conclusion of the Works of God , the Throne of Christ , the true Rest of the Chosen of God , the last Day , the sure Word of Prophecy , the New Jerusalem , and what not ?

If we make further enquiry into the nature of these fair promising Mysteries , we shall find that Satan most frequently pitcheth upon these three . First , He befools Men into a belief , that the Scriptures do under the Vail of their Words and Sentences , contain some hidden Notions , that are of purpose so disguised , that they may be locked up from the generality of Men , at least from learned and wise Men ; and that these Rarities cannot be discerned from the usual significations of the Words and Phrases , ( as we understand other Books of the same Language ) but they fancy these Sacred Writings to be like the Writings of the Aegyptians , As Ibis a scarabeo accipitris pulchritudinem participat : by which they signified the Moon borrowing its Light from the Sun . by which they absconded their Mysteries , especially like that kind of Writing , whereby under words of common known sence , they intended things which the Words themselves could not signify ; and that which occasions this imagination is this , that we read frequently of Mysteries in Scriptures , and hidden Wisdom , and the special Revelation of them to God's Children which are very great Truths , but yet not to be so understood , as this Delusion supposeth : for these expressions in Scripture intend no more than this , that the design of God to save Man by Christ is in it self a Mystery , which never would have been found out without a special Revelation ; and that though this Mystery is now revealed by the Gospel , yet as to the application of it to the Hearts of Men in Conversion , by the Operation of the Spirit , it is yet a Mystery . But none of these intend any such suggestion , that there are private Notions of Truth or Doctrine that are lying under ground ( as it were ) in Scripture words , which the words in the common Language will not acquaint us withal ; nay , the contrary is expresly affirmed , when we are told that all is plainly laid open to the very simple , so that from the Scriptures they may as well understand the fundamental principles of Religion , as they may understand any other thing which their language doth express to them .

However in this Satan takes advantage of Mens Pride and Curiosity , to make them forward in the acceptation of such offers , especially when such things are represented , as the only saving discoveries which a Man cannot be ignorant of but with hazard of Damnation .

Secondly , In this boast of Mystery , Satan sometimes takes another course somewhat differing from the former , and that is to put Men upon Allegorical reflections and allusions , by which the Historical Passages of Scripture are made ( besides the import of the History ) resemblances of spiritual Truths ; which supposeth the Letter of Scripture to be true , ( but still as no better than the first Rudiments to train up Beginners withal , ) yet withal , that the spiritual meaning of it raiseth the skilful to a higher Form in Christ's School . At this rate all are turned into Allegories . If they fall upon the first of Genesis , they think they then truly understand it , when they apply the Light and Darkness , and God's separating of them , with such other Passages , to the regeneration of the Soul . The like work make they with the Sufferings of Christ . But then the crafty Adversary at last enticeth them on to let go the History , as if it were nothing but a Parable , not really acted , but only fitted to represent Notions to us . Allegories were a Trap which the Devil had for the Jews , and wherein they wonderfully pleased themselves . How much Origen abused himself and the Scriptures by this humour is known to many ; and how the Devil hath prevailed generally by it upon giddy people in later times , I need not tell you .

The pretence that Satan hath for this dealing is raised from some passages of the New Testament , wherein many things of the Old Testament are said to have had a Mystical signification of things expressed or transacted then , and some things are expresly called Allegories . Hence Papists determine the Scripture to have , besides the Grammatical Sence , ( which all of us do own ) and besides the Tropological sence ( which is not divers or distinct from the Grammatical ; as when from Histories , we deduce instructions of holy and sober carriage ) an Allegorical and Analogical sense : in which dealing men consider not , that the Spirit of God his interpreting a passage or two allegorically , will never justify any Mans boldness in presuming to do the like to any other passage of Scripture ; and beside , when any hath tryed his skill that way , another may with equal probability carry the same Scripture to a different interpretation , and by this means , the Scripture shall not only become obscure , but altogether uncertain and doubtful , and unable to prove any thing ; so that this doth extreamly dishonour Scripture , by making it little less than ridiculous . Porphyry , and Julian made themselves sport with it , Whittaker de●s . lit . sententia adv. Duraeum . lib. 2. p. 88. Parum a docta quadam insania discrepat . upon the occasion of Origens allegorizing , and no wonder , seeing that humour ( as one calls it ) is no better than a learned Foolery . Notwithstanding this , Men are sometime transported with a strange delight in turning all into Allegories , and picking Mysteries out of some by-passages and circumstances of Scripture , where one would least expect them : which I can ascribe to no second cause more , than to the working and power of Fancy , which as it can frame Ideas and Images of things , out of that that affords no real likeness or proportion , ( as Men that create to themselves Similitudes and Pictures in the Clouds or in the Fire ) so doth it please it self in its own work , and with a kind of natural affection , it doth kiss and hug its own Baby . It hath been my wonder sometimes to see how fond Men have been of their own Fancies , and how extreamly they have doted upon a very bauble . I might note you examples of this , even to nauseousness , in all Studies , as well as in this of Religion . Those that affect the sublimities of Chymistry , do usually by a strange boldness stretch all the sacred Mysteries of Scripture ( as of the Trinity , of Regeneration , &c. ) to represent their Secrets and Processes , as may be seen sufficiently in their Writings : Vid. Lumen Chymicum . Crollii Basil , Chymic . in prefatione . Glauber de signatura Salium . p. 31. 38. One of them I cannot forbare to name , and that is Glauber ; who doth so please himself with some idle whims about Sal and Sol , that at last he falls in with Bernardinus Gomesius , ( whom he cites and approves ) who in this one word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( which signifies Salt ) finds the Trinity , the Generation of the Son , the two natures of Christ , the calling of the Jews and Gentiles , the procession of the Spirit , and the communications of the Spirit in the Law and Gospel , and all this he gathers from the shapes , stroaks and positions of these three Letters : a very subtile invention ! Not unlike to this , were some of the dotages of the Jewish Cabala , which they gathered from the different writing of some Letters in the sacred Text , from the transposing of them , and from their Mystical Arithmetick . R. Elias from the letter Aleph , mentioned six times in Gen. 1. 1. collected his Notion of the Worlds continuance for 6000 years , because that letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stands for a thousand in the Hebrew computation . Lud. Cappelli Spec. in Eph. 6. 19. Another Rabbi ( mentioned by Lud. Cappellus ) hath a profound speculation concerning the first letter of Genesis , which ( as he saith ) doth therefore begin with Beth , and not with Aleph , to shew the unexceptionable verity of God's Word , against which no Mouth can justly open it self , and this he gathers from the manner of the pronunciation of that letter 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is performed by the closure of the Lips . It were not possible to imagine , that wise Men should be thus carried away with childish Follies , if there were not some kind of inchantment in Fancy , which makes the hit of a Conceit , ( though never so silly ) intoxicate them into an apprehension of a rare Discovery . And doubtless this is the very thing that doth so transport the Allegorizers and Inventers of Mysteries , that they are ravished either with the discovery of a New-nothing , or with the rare invention of an Aenigmatical Interpretation .

Thirdly , The Devil hath yet another way of coining Mysteries , and that is a pretence of a more full discovery of Notions and Ways , which ( as he tells those that are willing to believe him , ) are but glanced at in the Scripture ; and this doth not only contain his boast of unfolding Prophecies , and the dangerous applications of them to Times and Places that are no way concerned , ( which hath more than once put Men upon dangerous undertakings ) but also his large promise of teaching the Way of the Lord more perfectly , and of leading Men into a full comprehension of those tremendous Mysteries , wherein the Scripture hath as industriously concealed the Reasons , Way , and Manner of their Being , as it hath fully asserted that they are , ( such are the Decrees of God , the Trinity , &c. ) as also of unfolding and teaching at large those things that the Scripture seems only to hint at . In all which points we have instances enough at hand , which will shew us how the Devil hath played his Game , either by making Men bold in things not revealed , or by drawing Men to dislike solid Truths , and by puffing them up with notions , till at last they were prepared for the impression of some grand Delusion . All this while I have only explained the first head of Satan's specious pretences , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , good words . which consists in the promise of Discoveries and Mysteries .

The next head of pretences , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , fair Specious . are those that relate to the persons inamoured with these supposed Mysteries . With these he strokes their heads , and causeth them to hug themselves in a Dream of an imaginary happiness . For if they have the knowledg of Mysteries which are locked up from other Men , they cannot avoid this Conclusion , That they are the only Favourites of Heaven ; that they only have the Spirit , are only taught of God , &c. Such swelling words of vanity have ever accompanied Delusion . And indeed , we shall find the confidence of such Men more strong , and their false embracements more rapturous , than ordinarily the ways of Truth do afford , upon this account ; that in such cases , Fancy is elevated , and the delights of a raised Fancy are excessive , and Enthusiastical . 'T is a kind of Spiritual Frenzy , which extends all the Faculties to an extraordinary Activity ; the Devil doing all he can to further it , by his utmost Contributions . Joy , delight , hope , love , are all raised to make an hubbub in the heart ; whereas on the contrary , Truth is modest , humble , sober , and affords a more silent joy , though more even and lasting .

Here might I set Errour before you in its rant , and give you a taste of the high flown straines of it . Montanus ( as vile as he was ) had the confidence to call himself the Comforter . Novatus and his Brother would be no less than Moses and Aaron . The Gnosticks called themselves the Illuminati . The Swinkfieildians assumed the title of the Confessors of the Glory of Christ . The Family of Love had their Evangelium Regni , the Gospel of the Kingdom . The Fratricelli , distinguished themselves from others by the term Spiritual . Muntzer asserted , That all of his Opinion , were Gods Elect : and that all the Children of their Religion were to be called the Children of God ; and that all others were ungodly , and designed to Damnation . H. Nicholas affirms , That there was no knowledg of Christ nor Scripture , but in his Family . To this purpose most of them speak , that forsake the wayes of Truth ; and though these swellings are but wind and vapour , yet those heights are very serviceable to the Devils purposes : who by this means confirms those whom he hath already Conquered , and then fits them out with the greater confidence to allure others ; and Men are apt enough to be drawn by fair shews , and confident boastings . But I proceed .

The third Stratagem of Satan for promoting Errour , is to astonish Men with strange Language , and affected expressions . It was an old device of Satan to coyn an unintelligible gibberish as the proper vehicle of strange Enthusiasticks Doctrine , and this he artificially suits to his pretended Mysteries ; without this his rare Discoveries would be too flat and dull to gain upon any Man of competent understanding . For if these Dotages were cloathed in plain words , they would either appear to be direct non-sence , or ridiculous folly . It concerns him when he hath any feats of Delusion in hand , to set them off with a canting speech , as juglers use their hard words , of Ailif , Casyl , Zaze , Presto , Millat , &c. to put their ignorant Admirers into a belief of some unknown power by which they do their Wonders . And this is in some sort necessary ; extraordinary matters are above expression , and such wild expressions put Men into an expectation of things sublime . This knack Satan hath constantly used . Montanus had his strange Speeches . And all along downward to our times , we may observe , That Errour hath had this gaudy dress ; the Familists especially abound with it , you may read whole Books full of such a kind of speaking , as the Book called Theologia Germanica , or German Divinity ; the Books of Jacob Behmen , The bright Morning Star , &c. Neither are the Papists free ; one of late hath taken the paines to shew them this , and other follies : among them you may find such talk as this , of being beclosed in the mid-head of God , Dr. Stilling-fleet Idolatry of the Church of Rome . and in his meek-head ; of being substantially united to God , of being oned to God ; as also of the abstractedness of Life , of passive Vnions , of the Deiform fund of the Soul ; of a state of introversion : of a Super-essential life , a state of nothingness , &c. Just like the raveings of H. Nicholas , David George , and others , who confidently discourse of being godded with God , of being consubstantiated with the Deity , and of Gods being manned with them .

I have oft considered , what reason might be given for the takeingness of such expressions , and have been forced to satisfie my self with these : First , Many mistake the knowledge of words , for the knowledge of things . And well may poor ignorant Men believe , they have attained , no man knows what , by this device ; when among Learned Men , the Knowledg of words is esteemed so great a pitch of Learning , and they nourish a great many Controversies that are only verbal . Secondly , Some are pleased to be accounted Vnderstanders by others , and rest in such high words , as a badge of Knowledge . Thirdly , Some are delighted with such an hard Language upon an hope , That it will lead them to the knowledg of the things at last : they think strange expressions , are a sign of deep Mysteries . I knew one , that set himself to the reading of Jacob Behmens Books , ( though at present he confessed , he was scarce able to make common sense of three lines together , ) upon a secret enticement that he had from the Language , Dicas eos mera tonitrua sonare , nam communi sermone spreto , exoticum nescio quod idioma sibi fingunt , visi sunt suos discipulos supra coelum rapere . Calvin . in Jud. 13. to come to some excellent discovery , by much pains and reading . Fourthly , Some that have their Fancies heated , have by this means broken confused impressions of strange things in their imaginations , and conceive themselves to know things beyond what common Language can express : as if with Paul , rapt up into the third Heaven , they hear , and see Wonders unutterable . But what reason soever prevails with Men to take up such a way of speaking , Satan makes them believe , that it containes a rich Mine or Treasury , not of common Truths , but of extraordinary Profundities .

Fourthly , In stead of Argument to confirm an Errour , sometimes we have only bold Assertions , that it is Truth , and a confident condemning the contrary as an Errour ; urging the danger of Mens rejecting it , backed with threatning of Hell and Damnation : and all this in the words of Scripture . To be sure they are right , and all other Men are wrong . This kind of confidence and fierceness hath been still the complexion of any remarkable way of Delusion ; for that commonly confines their Charity to their own Party , ( which is a great token of an Errour ) not only may you observe in such extraordinary Proclamations of Wrath against those that will not believe them : ( a practice used by the Mad Fanaticks of Munster ; who , ( as our Quakers were wont to do ) go up and down the streets , crying , Wo , wo ; Repent , repent ; come out of Babylon ; the heavy Wrath of God ; the Axe is laid to the root of the Tree . ) But in their more setled Teaching , they pronounce all to be Antichrist , and of the carnal Church , that do oppose them . Take for this H. Nicholas his words , all Knowledg ( besides his ) is but witchery and blindness , and all other Teachers , and Learners , are a false Christianity , and the Devils Synagogue ; a nest of Devils , and wicked Spirits ; a false Being , the Antichrist , the Kingdom of Hell , the Majesty of the Devil , &c. This piece of Art , not only our Quakers , ( to whom nothing is more familiar , than to say to any opposer , Thou art Damn'd , thou art in the Gall of bitterness , the Lake of fire and brimstone is prepared for thee , &c. ) but also the Papists commonly practise , who shut all out of Heaven that are not of their Church ; and when they would affright any from Protestanism , they make not nice to tell him , That there is no possibility of Salvation , but in their way .

The Reasons of this Policy are these , (1) The Heart is apt to be startled with threatnings , and moved by commands ; especially , those that are of a more tender and frightful Spirit : and though they know nothing by themselves , yet these beget fears , which may secretly betray Reason , and make Men leave the right way because of affrightment . (2) The confidence of the Assertors of such things , hath also its prevalency : for Men are apt to think that they would not speak so , if they were not very certain , and had not real experience of what they said : and thus are Men threaped out of their own Perswasions . (3) The native Majesty of Scripture , in a business of so great hazard , adds an unexpressible force to such threatnings : and though ( being misapplyed ) they are no more Scripture Threatnings ; yet , because God hath spoken his displeasure in those words , Men are apt to revere them : as Men cannot avoid to fear a Serpent or Toad , ( though they know the Sting and Poyson were taken out ) because Nature did furnish them with a Sting or Venom .

Fifthly , 'T is an usual trick of Satan to derive a credit and honour to Errour , from the excellencies ( supposed , or real ) of the Persons that more eminently appear for it . So that it fetcheth no small strength from the qualities of those that propagate it . The Vulgar ( that do not usually dive deep into the Natures of Things ) content themselves with the most Superficial Arguments , and are sooner won to a good conceit of any Opinion , by the respects they carry to the Author , than by the strongest Demonstration .

The excellencies that usually move them , are either their gifts or their holiness . If the Seedsmen of an Errour be Learned , or Eloquent and Affectionate in his speaking , Men are apt to subscribe to any thing he shall say , from a blind devotional admiration of the Parts wherewith he is endowed . And often , where there is no Learning , or where Learning is decryed , ( as savouring too much of Man ) if there be Natural fluency of speech , with a sufficient measure of confidence , it raiseth them so much the higher in the esteem of the common sort , who therefore judge him to be immediately taught of God , and divinely furnished with gifts . At this point began the Divisions of the Church of Corinth , they had several Officers severally gifted ; some were taken with one Mans gift , others with another Mans ; some are for Paul , as being profound , and nervous in his Discourses ; others for Apollo , as Eloquent , a third sort were for Cephas , as ( suppose ) an Affectionate Preacher : thus upon personal respects were they divided into Parties . And if these several Teachers were of different Opinions , their adherents imbraced them upon an affectionate conceit of their Excellencies . And generally Satan hath wrought much by such considerations as these . This he urgeth against Christ himself , when he set up the wisdom and learning of the Rulers and Pharisees , as an argument of Truth in their way of rejecting such a Messias ; Joh. 7. 48. Have any of the Rulers , or of the Pharisees believed on him ? There is no insinuation more frequent than this ; these are learned , excellent , able Men , and therefore what they say , or teach , is not to be disbelieved ; and though this be but Argumentum stultum , a foolish Argument , yet some that would be accounted wise , do make very great use of it . The crack of Learned Doctors among the Papists , is one Topick of perswasion to Popery , and so to other Errours , as appears by this , That all Errours abound with large declamations of the praises of their Founders and Teachers : and the most illiterate Errours usually magnifie the excellent inspirements , and gifts of utterance of their Leaders .

But the other excellency of Holiness in the Teachers of Errour , is more generally and more advantagiously improved by Satan , to perswade Men , that all is true Doctrine which such Men profess . Of this Delusion Christ forewarned us , They shall come in Sheeps cloathing ; that is , under the mask of seeming holiness ; ( at least at first ; ) notwithstanding , beware of them , Math. 7. 15. Those complained of by Paul , 2 Cor. 11. 15. though they were Satans Ministers , yet that they and their Doctrine might be more plausibly entertained , they were transformed as the Ministers of Righteousness : this cunning we may espie in Hereticks of all ages . The Scribes and Pharisees used a pretence of Sanctity as a main piece of Art , to draw others to their way ; their Alms , Fastings , long Prayers , strict Observations , &c. were all designed as a Net to catch the Multitude withal . The lying Doctrines of Antichrist were foretold by Paul , to have their success from this stratagem ; all that Idolatry and Heathenism which he is to introduce , 1 Tim. 4. 2. must be , ( and hath been ) through the hypocrisie of a painted holiness ; Rev. 13. 11. and where he intends most to play the Dragon , he there most artificially counterfeits the innocency and simplicity of the Lamb. Arch-hereticks have been Arch-pretenders to Sanctity . And such pretences have great influence upon Men : for Holiness and Truth are so near of kin , that they will not readily believe that it can be a false Doctrine which an holy Man Teacheth ; they think that God that hath given a Teacher Holiness , will not deny him Truth : Nay , this is an easie and plausible measure , which they have for Truth and Errour . To enquire into the intricacies and depths of a Disputation , is too burdensome and difficult for ordinary Men , and therefore they satisfie themselves with this consideration , ( which hath little toyl in it , and as little certainly ) That surely God will not leave holy Men to a delusion . It would be endless to give all the instances that are at hand in this Matter ; I shall only add a few things of Satans method in managing this Argument , as

First , When he hath a Design of common , or prevailing Delusion , he mainly endeavours to corrupt some person of a more strict serious , and religious carriage , to be the Captain and Ring-leader ; such Men were Pelagius , Arrius , Socinus , &c. He mainly endeavours to have fit instruments . If he be upon that design of blemishing Religion , and to bring Truth into a dis-esteem ; then ( as one observes ) he perswades such into the Ministry , Acontius Stratagem Satanae . Lib. 8. pag. 406 Oxon. as he fore-sees are likely to be idle , careless , prophane , and scandalous ; or doth endeavour to promote such Ministers into more conspicuous places , and provokes them to miscarriage , that so their Example may be an Objection against Truth , while in the mean time , he is willing , that the Opposers of Truth should continue their smooth carriage ; and then he puts a Two-edged Sword into the hands of the unstable : can that be Truth where there is so much Wickedness ? and can this be Errour , where there is so much Holiness ?

Secondly , in Prosecution of this Design , he usually puts Men upon some more than ordinary strictness , that the pretence of holiness may be the more augmented ; in this case a course of ordinary Sanctity is not enough , they must be above the common Practice ; some singular Additions of severity and exactness above what is written , are commonly affected to make them the more remarkable . Christ notes this in the Pharisees , concerning all their Devotions , and the wayes of expressing them ; their Phylacteries spoken of , Jerom. Theoph. Lyra. &c. Mat. 23. 5. ( as some think ) were not intended by that Text of Deut. 6. 8. but only that they should remember the Law , and endeavour not to forget it ; as they do that tye a thred , or such like thing about their Finger for a Remembrancer ; according to Prov. 3. 3. Bind them about thy neck , write them upon the Table of thine heart . However , if they were literally enjoyned , they would have them ( as Christ tells them ) broader than others , as an evidence of their greater care . The Cathari boasted of Sanctity and good Works , and rejected second Marriages ; the Apostolici were so called , from a pretended stricter imitation of the singular holiness of the Apostles . The Valesians made themselves Eunuches ( according to the Letter ) for the Kingdom of God . The Donatists accounted that no true Church , where any spot or infirmity was found . The Messalians or Euchytae were for constant praying . The Nudipedales for going bare-foot , &c. The Papists urge Canonical Hours , Whippings , Pennances , Pilgrimages , voluntary Poverty , abstinence from Meats , and Marriage in their Priests and Votaries . In a word , all noted Sects have something of special singularity , whereby they would difference themselves from others , as a peculiar character of their greater strictness ; and for want of better stuff , they sometimes take up affected gestures , devotional looks , and outward garbs ; all which have this note , That what they most stand upon , God hath least , or not at all required at their hands ; their voluntary Humility , or neglecting of the Body , being but will-worship , and a self-devised piece of Religion .

Thirdly , When once Men are set in the way of exercising severities , Satan endeavours ( by working upon their fancies ) to press them on further to a delight and satisfaction in these * * Atque hac ratione seducta est , astu Sat mae , innumera hominum multitudo , quae ut viam vitae ambularet , arctam illam ingressaest , quae instinctu Satanae per humanas est ad inventionis inducta , posteaquam vidit Satan viam suam quae ad mortem ducit , traduci , eo quòd sit lata , & quod multi per illam ambulent , caepissentque quidam arctam & strictam quaerere , quae non tereretur à multis , callido consilio effecit , ut pro vera via vitae . arriperetur ea , quae quidem esset stata via verò vitae non esset , &c. Musculus in Mat. 7. 13. wayes of strictness , so that the practiser themselves are not only confirmed in these usages , and the opinions that are concomitant with them ; but others are the more easily drawn to like and profess the same things . Any serious temper under any Profession of Religion , easily comes to be devout , and readily complies with opportunities of evincing its Devotion by strictness . And therefore we shall find among Heathens , a great devotional severity , and such as far exceeds all of that kind , which the Papists do usually brag of , the Magi abstained from Wine , eat not the flesh of living Creatures , and professed Virginity . The Indian Brachmans did the like , and besides used themselves to incredible hardship ; they laid upon skins , sustained the violence of the Sun , and Storms , and exercised themselves therewith ; some spending Thirty seven years in this course , others more . We read strange things of this nature concerning the Aegyptian Priests , and others . The Mahumetans are not without their Religious Orders , which pretend a more holy and austere Life than others ; and though of some ( as of the Torlachs and Dervizes ) several private Villanies are reported , yet of others , ( as of the Order of Calender ) we are assured from History , That they profess Virginity , and expose themselves to Hardship , and a stricter Devotion in their way ; and generally 't is said , of all of them , That they go meanly clad , or half naked ; some abstinent in Eating , and Drinking , professing Poverty , renouncing the World : some can endure cutting and slashing , as if they were insensible ; some profess perpetual Silence , though urged with Injuries , and Tortures ; others have Chains about their Necks and Arms , to shew , that they are bound up from the World , &c. If such things may be found among Heathens , no wonder that Errour boasts of them , for in both there is the same reason of Mens pleasing themselves in such hardships ( which is from a Natural Devotion , assisted by Satans cunning , ) and the same Design driven on by it ; for the Devil doth confirm Heathens and Mahumetans in their false Worship , by the reverence and respect they carry to such practices .

Fourthly , Because Religious Holiness hath a beauty in it , and is very lovely ; he doth all he can to affect Men with the highest revernce for these pretences of Religious strictness : so that they that will not be at pains to practise them , can bestow an excessive respect and admiration upon those that are grown famous in the use of such things ; and by that means , being almost adored , they are without doubt perswaded , that all they teach or do is right , and in a doting fondness they multiply Superstitious Errours . Idolatry is supposed to have a great part of its rise from this : While Men endeavoured to express their thankful and admiring remembrances of some excellent Persons , by setting up their Pictures , Purchas Pilg. Lib. 1. cap. 10. out of Eusebius . their Posterity began to worship them as Gods : Pilgramages were first set on foot by the respects that Men gave to places that were made famous by Persons and Actions of more than ordinary Holiness : and because the Devil found Men so very apt to please themselves in paying such Devotional Reverences , he wrought upon their Superstitious humour to multiply to themselves the occasions thereof , and by fabulous Traditions sent them to places no otherwise made memorable than by Dreams and Impostures . Much of this you might see if you would accompany a Caravan from Cairo to Mecca and Medina , Vid. Purchas Pilg. 3. chap. 5. where you would see the zealous Pilgrims with a great many Orisons and Prayers compassing Abrahams house ; kissing a Stone , which ( they are told ) fell from Heaven , blessing themselves with a relique of the old Vesture of Abrahams House ; washing themselves in the Pond , which ( as their Tradition goes ) the Angel shewed to Hagar ; saluting the Mountain of Pardons ; throwing Stones in defiances of the Devil , as ( their Legend tells them ) Ismael did ; their Prayers on the Mountain of Health ; their visit to the Prophets Tomb at Medina , &c. The like might you observe among the Papists , in their Pilgrimages to Jerusalem and the Sepulchre , to the Lady of Loretto's Chappel and other places . By such devices as these the unobservant people are transported with a pleasure , insomuch that they not only perswade themselves they are very devout in these Reverences , but they also become unalterably fixed to these Errours that do support these delightful Practices , or as consequences do issue from them .

Sixthly , A more plausible Argument for Errour ( than the Learning and Holiness of the Persons that profess it ) is that of Inspiration , in which the Devil soars a loft , and pretends the highest divine warrant for his falshoods : for God is Truth , and we know that no lye is of the Truth . Now to make Men believe that God by his Holy Spirit doth in any manner dictate such Opinions , or certainly reveal such things for Truths : is one of the highest Artifices that he can pretend to , and such a confirmation must it be ( to those that are so perswaded , ) that all disputes and doubtings must necessarily be silenced .

That the Devil can thus transform himself into an Angel of Light , we are assured from Scripture , which hath particularly cautioned us against this cheat . The Apostacy of the later times , 1 Tim. 4. 1. the Apostle foretells should be carried on by the prevalency of this pretence , Some shall depart from the Faith , giving heed to seducing Spirits . That by Spirits there , Doctrines are intended rather than Doctors , Apostacy of the latter times pag. 7. is Mr. Medes interpretation : but it will come all to one if we consider that the word Spirit carryes more in it , than either Doctrine or Doctor ; for to call either the one or the other a Spirit would be intollerably harsh , if it were not for this , that that Doctor is hereby supposed to pretend an infallability from the Spirit of God , or ( which is all one ) that he received his Doctrine by some immediate Revelation of the Spirit ; so that by seducing Spirits must be , Men or Doctrines that seduce others to believe them , by the pretence of the Spirit , or Inspiration : and that text of 1 Joh. 4. 1. doth thus explain it , believe not every Spirit , but try the Spirits whether they are of God ; which is as much as if he had said , believe not every Man or Doctrine that shall pretend he is sent of God , and hath his Spirit ; and the reason there given makes it yet more plain , because many false Prophets are gone out into the World : So that these Spirits are false Prophets , Men that pretend inspiration . And the warning , believe not every Spirit , tell us , that Satan doth with such a dexterity counterfeit the Spirits Inspirations , that holy and good Men are in no small hazard to be deceived thereby . Most full to this purpose is that of 2 Thess. 2. 2. That ye be not soon shaken in Mind , or be troubled , neither by Spirit , nor by Word , nor by Letter as from us , as that the day of Christ is at hand ; where the several means of seduction are particularly reckoned , Prideaux Orat. X. despir . Seductoribus . as distinct from the Doctrine and Doctors , and by Spirit can be meant no other than a pretence of Inspiration or Revelation .

'T is evident then that Satan by this Artifice , useth to put a stamp of divine Warrant upon his adulterate Coyn ; and if we look into his practice , we shall in all ages find him at this work . Among Heathens he frequently gained a repute to his superstitious Idolatrous worship by this device : The Men of greatest note among them feigned a spiritual commerce with the Gods . Empedocles endeavoured to make the people believe that there was a kind of Divinity in him , and affecting to be esteemed more than a Man , cast himself into the burnings of Mongebel , that they might suppose him to have been taken up to the Gods . Pythagoras his Fiction of a Journey to Hell was upon the same account . Philostratus and Cedrenus report no less of Apollonius , than that he had familiar converses with their supposed Dieties : and the like did they believe of their Magi and Priests ; insomuch that some cunning Politicians ( observing how the vulgar were under a deep reverence to such pretences ) gave it out that they had received their Laws by divine Inspirations . Numa Pompilius feigned he received his Institutions from the Nymph Aegeria : Lycurgus from Apollo : Minos the Law-giver of Candy , baosted that Jupiter was his Familiar . Mahomet also speaks as high this way as any , his Alcoran must be no less than a Law received from God , and to that end , he pretends a strange Journey to Heaven , and frequent converse with the Angel Gabriel .

If we trace Satan in the Errours which he hath raised up under the profession of the Scriptures , we may observe the same method , the Valentinians , Gnosticks , Montanists talked as confidently of the Spirit , as Moses or the Prophets could do , and a great deal more ; for some of them blasphemously called themselves the Paraclete , or Comforter . Among the Monsters which later Ages produced , we still find the same strain ; one saith he is Enoch , another stiles himself the great Prophet , another hath raptures , and all immediately inspired . The Papists have as much of this cheat among them as any other , and some of their learned Defenders avouch their Lumen Propheticum , and Miraculorum Gloria , Prophesies and Miracles , to be the two eyes , or the Sun and Moon of their Church ; nay by a strange transportment of Folly , ( to the forfeiture of the reputation of Learning and Reason ) they have so multiplied Revelations , that we have whole Volumns of them , as the Revelations of their Saint Brigit and others ; and by wonderful credulity they have not only advanced apparent dreams and dotages to the honour of Inspirations or Visions , but upon this sandy Foundation they have built a great many of their Doctrines , as Purgatory , Transubstantiation , auricular Confession , &c. By such warrants have they instituted Festivals , and founded several Orders ; the particulars of these things you may see more at large in Dr. Stillingfleet and others . And that there might be nothing wanting that might make them shamelesly impudent , they are not content to equal their Fooleries with the Scriptures of God , as that the rule of their St. Francis ( for I shall only instance in him , omitting others for brevity sake ) was not composed by the Wisdom of Man , but by God himself , and inspired by the Holy Ghost ; but they advance their Prophets above the Apostles , and above Christ himself . Their St. Benedict ( if you will believe them ) was rapt up to the third Heavens , where he saw God Face to Face , and heard the choire of Angels ; and their St. Francis was a none-such for Miracles and Revelations . Neither may we wonder that Satan should be forward in urging this cheat , when we consider .

First , What a reverence Men naturally carry to Revelations , and how apt they are to be surprised with an hasty credulity . An old Prophecy , pretended to be found in a Wall , or taken out of an old Manuscript ( of I know now what uncertain Author , ) is usually more doted on , than the plain and infallible rules of Scripture : this we may observe daily , and Forreiners do much blame the English for a facile belief of such things , but it is a general fault of mankind , and we find even wise Men forward in their perswasions upon meaner grounds , than those that gain credit to old Prophecies . For their antiquity and strangeness of discovery , especially at such times wherein the present posture of Affairs seem to favour such predictions with a probadility of such events , are more likely to get credit , than these artificial imitations of the Ways and Garbs of the old Prophets , and the cunning Legerdemain of those that pretend to Inspirations , by seeming Extasies , Raptures , and confident Declarations , &c. nevertheless arrant Cheats , have by these ways deceived no mean Men. Lib. 2. cap. 45. p. 87. Alvarus acknowledgeth that he honoured a Woman as a Saint , that had Visions and Raptures , as if really inspired ( and the same apprehensions had the Bishop and Fryars ) who was afterward discovered to be a naughty Woman : who shall then think it strange that the unobservant Multitude should be deluded by such an Art ?

Secondly , Especially if we consider that God himself took this course to signify his mind to Men ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . his Prophets were divinely inspired , and the Scriptures were not of any private interpretation : the words that the Pen Men of Scriptures wrote , were not the interpretations of their own private thoughts ; for the Prophecy came not in old time by the will of Man , but holy Men of God spake as they were moved by the Holy Ghost , 2 Pet. 1. 20 , 21. Now though the Prophecies of Scripture are sealed , and no more is to be added to them upon any pretence whatsoever ; yet seeing there are Promises left us , of the giving of the Spirit , of being taught and led by the Spirit ; it is an easy matter for Satan to beguile Men into an expectation of prophetick inspirations , and a belief of what is pretended so to be : for all Men do not , or will not understand , that these promises of the Spirit , have no intendment of new and extraordinary immediate Revelations , but only of the efficacious applications of what is already revealed in Scripture . This kind of Revelation we acknowledg and teach , which is far enough from Enthusiasm , ( that is , a pretended Revelation of new Truths ) and we have reason to assert , Whitaker de Author . Script . contra Stapletonum . lib. 1. cap. 10. p. 121. that internal perswasions without the external word , are to be avoided as Satan's cozenages . But for all this , when Mens minds are set a gadding , if they meet with such as magnify their own Dreams , and call their Fancies , Visions , the suitableness of this to their humour , makes them to reject our interpretations of these Promises as false , and to perswade themselves that they are to be understood of such Inspirations as the Prophets of old had ; and then they presently conclude they are to believe them , lest otherwise they should resist the Holy Ghost .

Thirdly , But the advantage which the Devil hath to work Delusion upon by this pretence , is an high motive to him to practise upon it . For Inspirations , Visions , Voices , Impulses , Dreams , and Revelations are things wherein wicked Impostors may by many ways and artifices play the counterfeits undiscovered ; 't is easy to prophesy false Dreams , Jer. 23. 31. and to say , thus saith the Lord , when yet they do but lye , and the Lord never sent them , nor commanded them ; nay 't is easy by tricks and illusions , to put that honour and credit upon their designs , which they could not by their bare assertions , backed with all their art of seeming seriousness : the inventions of Men ( that have been formerly successful in this deceit ) being now laid open to our knowledg , may make us more wary in our trust . Among the Heathens you may find notable ways of deceits of this nature . The Story of Hanno and Psappho is commonly known , they tamed Birds , and learned them to speak , Hanno and Psappho are Gods ; and then set them at liberty , that Men hearing such strange voices in the Woods from Birds , might imagine that these Men were declared Gods by special discovery . Mahomets device of making a Dove to come frequently to his Ear , ( which he did , by training her up to an use of picking Corn out of it , ) served him for an evidence ( among the vulgar beholders , who knew not the true cause of it ) of his immediate Inspiration by the Angel Gabriel , who ( as he told them ) whispered in his ear in the shape of a Dove . The like knavery he practised for the confirmation of the truth of his Alcoran , by making a Bull ( taught before to come at a call or sign ) to come to him , with a Chapiter upon his Horns . Hector Boetius tells us of a like stratagem of a King of Scots , who ( to animate his fainting Subjects against the Picts that had beaten them , ) caused a Man clothed in the shining skin of Fishes , and with rotten Wood ( which as a Glow-worm in the Night , represents a faint Light ) to come among them in the dark , and through a Reed or hollow Trunk ( that the Voice might not appear to be humane ) to incite them to a vigorous onset : this they took to be an Angel , bringing them this command from Heaven , and accordingly fought and prevailed . Crafty Benedict , ( who was afterward Pope under the name of Boniface the eighth ) made simple Celestine the fifth give over the Popedom , by conveying to him a Voice through a Reed to this purpose : Celestine , Celestine , renounce the Papacy , give it over , if thou wouldst be saved , the burthen is beyond thy Strength , &c. The silly Man taking this for a Revelation from Heaven , quitted his Chair and left it for that crafty Fox Benedict . Not very many years since , the same trick was played in this Country to a Man of Revelations , Paul Hobson . who called himself David in Spirit , when he had wearied his Entertainer with a long stay , he quitted himself of his Company , ( as I was credibly informed ) by a Policy which he perceived would well suit with the Man's conceitedness ; for through a Reed in the night time he tells him , that he must go into Wales , or some such Country , and there preach the Gospel ; the next Morning the Man avouches a Revelation from God to go elsewhere , and so departs . These instances shew you how cunningly a cheating knave may carry on a pretence of Revelation or Vision . And yet this is not all the advantage which the Devil hath in this matter , though it is an advantage which he sometime makes use of when he is fitted with suitable Instruments . But he works most dangerously when he so acts upon Men , that they themselves believe they have Visions , Raptures and Revelations , for some are really perswaded that it is so with them . Neither is it strange , that Men should be deluded into an apprehension that they hear and see what they do not ; in Feavers , Frenzies , and Madness , we clearly see it to be so : and who can convince such Persons of their mistakes , when with as high a confidence as may be , they contend that they are not deceived ? Shall we think it strange that Satan hath ways of conveying false apprehensions upon Mens minds ? no surely , do we not see that the Senses may be cheated , and that the Fancies of Men may be corrupted ? is it not easy for him to convey Voices to the Ear , or shapes and representations to the Eye ? and in such cases , what can ordinarily hinder a belief that they hear or see such things ? but he needs not always work upon the Fancy by the Senses . If he hath the advantage of a crazy distempered Fancy ( as commonly he hath in Melancholly Persons ) he can so strongly fix his suggestions upon them , and so effectually set the Fancy on work to embrace them , that without any appearance of Madness , they will perswade themselves that they have discoveries from God , Impulses by his Spirit , Scriptures set upon their Hearts , and what not ? and because they feel the workings of these things within them , it is impossible to make them so much as suspect that they are deceived . Do but consider the power of any Fancy in a Melancholick Person , and you may easily apprehend how Satan works in such delusions . Melancholy doth strangely pervert the imagination , and will beget in Men wonderful misapprehensions , and that sometimes doth bewitch them into peremptory uncontroulable belief of their Fancy ; 't is a vehement , confident humour , what way soever it takes , the imagination thus corrupted hath an enormous strength , so that if it fix upon things never so absurd or irrational , 't is not reducible by the strongest reasons . If such a Man conceits himself dead , or that he is transformed to a Wolf or Cat , or that he is made of Glass ( as many in this Distemper have done ; ) there is no perswasion to the contrary , that can take place with him . Now if this humour be taken up with Divine matters ( as usually it doth , for it hath a natural inclination to religious things ) it still acts with fierceness and confidence , and there are many things often concomitant to such actings , that if it misconceit Inspiration or Prophecy , the Parties themselves are not only bound up under that perswasion , but even unwary Spectators are deluded . For sometime a Melancholy imagination is not wholly corrupt , but only in respect of some one or two particulars , whilst in other things it acts regularly , and then neither they nor others ( that are unacquainted with such cases ) are so apt to suspect that they are mistaken in these things , while they act rationally and soberly in other matters . Sometime they have vehement fits of surprisal ( for the humour hath its ebbings and flowings ) and this gives them occasion to apprehend that someting doth supernaturally act or raise them , and then when the things they speak , are for the matter of them , of religious concern , and odd notions ( for the humour flies high , and bounds not it self with ordinary things , ) and withal uttered in Scripture Rhetorick and with fervency and urgency of Spirit , when these things concur , there is such an appearance of Inspiration , that the Parties themselves and others rest fully perswaded that it is so .

Seventhly , Pretended and counterfeit Miracles the Devil makes much use of , to countenance Errour , and this is also one of his strong-holds ; for he suggests that God himself bears witness by these Signs , Wonders , and Miracles to such erroneous Doctrine , as seems to be concerned by them .

That the Devil cannot work a true Miracle hath been discoursed before , Miraculum voco , quicquid arduum aut insolitum , supra spem aut facultatem mirantis apparet . Aug. de utilitat . cred . contra Manich. cap. 16. but that he can perform many strange things , and such as may beget admiration , none denies ; and that by such unwonted actions , he usually endeavours to justify false Doctrines , and to set them off with the appearance of divine approbation , we are sufficiently forewarned in the Scriptures . Jannes and Jambres resisted Moses by false Miracles . In Deut. 13. 1. God speaks of the Signs and Wonders of false Prophets , who would by that means seek to seduce the People to follow after other Gods . Christ also in Matth. 24. 24. foretells that false Christs and false Prophets shall arise , and shew great Signs and Wonders , insomuch that ( if it were possible ) they shall deceive the very Elect , and puts a special note of caution upon it , Behold , I have told you before . And to the same purpose is that of Paul concerning Antichrist , 2 Thes. 2. 9. where he tells us of powerful Signs and Wonders by the working of Satan ; who doth all the while only lye and cheat , that he may draw Men to Errour .

If we make enquiry how Satan hath managed this Engine , we shall observe not only his diligence in using it , on all occasions to countenance all kind of Errours both in Paganisme and Christianity , but also his subtile dexterity by cheating Men with Forgeries and Falshood .

Heathenish Idolatry among other helps for its advancement , wanted not this , the Oracles and responses ( which were common before the coming of Christ ) were esteemed as miraculous confirmations of the truth of the Dieties which they worshipped ; the moveings and speakings of their Statua's were arguments that the operative presence of some celestial Numen was affixed to such an Image . In some places the solemn Sacrifices are never performed without a seeming Miracle . As in Nova Zembla where the Priests trances , Johnsons relat . in Hacluit . Tom. 1. his running a Sword into his Belly , his making his Head and Shoulder fall off his body into a Kettle of hot Water by the drawing of a Line , and then his reviving again perfect and entire without maime or hurt , are all strange astonishing things to the beholders . But besides such things as these which are standing constant Wonders , we read of some that have had as it were a Gift of Miracles , that they might be eminently instrumental to promote and honour Paganisme . All Histories agree that Simon Magus did so many strange things at Rome ( as the causing an Image to walk , turning Stones into Bread , transforming himself into several Shapes , flying in the Air , &c. ) that he was esteemed a God . Philostratus and Cedremus report great things of Apollonius , as that he could deliver Cities from Scorpions , Serpents , Earthquakes , &c. and that many Miracles were wrought by him ; this Man Satan raised up in an extraordinary manner to revive the Honour of Paganisme , that it might at least vie with Christianity . And though few ever attained to that height which Apollonius and Simon Magus reached unto , yet have we several instances of great things done now and then , by some singular Persons upon a special occasion , Cornel. Tacit. Histor. lib. 4. which Satan improved to his advantage . Vespasian cured a Lame and Blind Man . Adrianus cured a blind Woman , and which is more , after he was dead by the touch of his Body , a Man of Pannonia who was born Blind received his Sight . Ae●ius spartianus in vit. Adrians . Valerius Maximus tells of many strange things , and particularly of a Vestal Virgin that drew Water into a Sieve . As Livy tells of another ( Claudia by name ) who with her Girdle drew the Ship to the Shore which carryed the Mother of their Gods , De secundo bello Punico . when neither strength of Men nor Oxen could do it .

Errours under profession of Christianity have been supported and propagated by the boast of Miracles . A clear instance for this we have in Popery , that Religion being a perpetual boast of Wonders . To let pass their great Miracle of Transubstantiation ( which as one hath lately demonstrated , Mr. Baxter , full and easy satisfaction . cap. 4. is a bundle of Miracles , or contradictions rather ) because it appears not to the Senses of any Man , and consequently is not capable of being an Argument to prove any of their opinions . We have abundance of strange things related by them , as proofs of some Doctrines of theirs in particular , as Purgatory , Invocation of Saints , Transubstantiation , &c. and of their profession in the general , Devils cast out , Blind and Lame cured , Dead raised , and what not ; it would be endless to recite particulars ; it would take a long time to tell what their St. Francis hath done , how he fetched Water out of a Rock , how he was homaged by Fowls and Fishes , how he made a Fountain in Marchia run Wine , and how far he exceeded Christ himself in wonderful feats ; Nihil fecit Christus quod Fanciscus non fecit , imò plura fecit quam Christus . Barthol . de pisis lib conformitat . fol. 1149. Christ did nothing which St. Francis did not do , nay he did many more things than Christ did : Christ turned Water into Wine but once but St. Francis did it thrice : Christ was once transfigured , but St. Francis twenty times : he and his Brethren raised above a thousand to Life , cast out more than a thousand Devils , &c. Their Dominious raised three dead Men to Life . Their Zeverius while he was alive did many Miracles , and after he was dead , his Body lay fifteen Months sweetly smelling , without any taint of corruption . 'T is irksome to repeat their Stories ; abundance of such stuff might be added out of their own Writings : the design of all which is to prove , ( to those that are so Prodigal of their Faith as to believe them ) that they only are the true Church , and that by this note ( among others ) they may be known to be so .

But let us turn aside a little to observe Satans cunning in this pretence of Miracles ; let things be soberly weighed , and we may see enough of the cheat . Vel figmenta hominum mendacium , vel portenta fallacium spirituum . This great boast is ( as Austin hath it ) resolved into one of these two , either the figments of lying Men , or the craft of deceitful Spirits .

As to the first of these , 't is evident , that a great many things , that have been taken by the vulgar for mighty Wonders , were nothing but the knaveries of Impostors , who in this matter have used a threefold cunning .

First , By meer jugling and Forgery in confederacies and private contrivances they have set upon the Stage Persons ( before instructed to act their parts ) or things aforehand prepared , to pretend to be what they were not , that others might seem to do what they did not , and all to amaze those that know not the bottom of the matter . Of this nature was Mahomets Dove and Bull , who were privately trained up to that obedience , and familiarity which they used to him . The Pagan Priests were not altogether to seek in this peice of art . Lucian tells us of one Alexander , who nourished and tamed a Serpent , and made the People of Pontus believe that it was the God Aesculapius ; and doubtless the Idol Priests improved their private artificial contrivances . As of the movings of their Images ( as that of Venus made by Daedalus , Arist lib. 1. de ●●ima . which by the means of Quicksilver inclosed , could stir it self ) their eating and drinking ( as in the Story of Bel in the Apochryphal adjections to the Book of Daniel ) their responses , and several other appearances ( as of the Paper Head of Adonis or Osiris ) which ( as Lucian reports ) comes swimming down the River every year from Aegypt to Byblos , &c. these and such like they improved as evidences of the Power , Knowledg , and reality of their Gods . And though in the prevalency of Idolatry , where there was no considerable party to oppose , their cheats were not always discovered , yet we have no reason to imagine that the Priests of those days were so honest , that they were only deceived by the Devils craft , and did not in a villanous design purposely indeavour the delusion of others . If we had no other grounds for a just suspition in these cases , the famous instances of the abuse of Paulina at the Temple of Isis in Rome , in the Reign of the Emperour Tyberius , by the procurement of Mondus , who corrupted the Priest of Anubis to signify to her the love of their God , and under that coverture gratified the Lust of Mondus , Antiquitat . Judaei . lib. 18. cap. 14. mentioned by Josephus . And that of Tyrannus Priest of Saturne in Alexandria , who by the like pretence of the love of Saturne , Eccles. Hist . lib. 11. c. 25. adulterated most of the fairest Dames of the City , mentioned by Ruffinus . These would sufficiently witness that the Priests of those times were apt enough to abuse the people at the rate we have been speaking of . In Popery nothing hath been more ordinary ; who knows not the Story of the Holy Maid of Kent , and the Boy of Bilson ? How common is it with them to play tricks with Women troubled with Hysterical Distempers ? and to pretend the casting out of Devils , when they have only to deal with a natural Disease ? Not very many years since they practised upon a poor young Woman at Durbam , and made great boasts of their Exorcisms , Reliques , and Holy-water against the Devil ( with whom they would have all believe she was possessed ) when the event discovered , that her Fits were only the Fits of the Mother . I my self ( and some others in this place ) have seen those Fits allayed by the Fume of Tobacco blown into her Mouth , to the shame and apparent detection of that Artifice . I might mention the Legerdemain of Antonius of Padua , who made his Horse adore the Host , for the conversion of an Heretick ; the finding of the Images of St. Paul and St. Dominick in a Church at Venice with this Inscription for Paul , By this Man you may come to Christ ; and this for Dominick , But by this Man you may do it easilier : and the Honour put upon Garnet , by his Image on Straw , found at his Execution , ( in all probability ) by him that made it and threw it down , or by his Confederate : but these are enough to shew the honesty of these kind of Men.

Secondly , They have also a cunning of ascribing effects to wrong causes , and by that means they make those things Wonders that are none . Mahomet called his Fits of Falling-Sickness , Extasies or Trances . Austin tells us the Heathens were notable at this : the burning Lamp in the Temple of Venus , De civitat . Dei : lib. 21. c. 6. though only the work of Art , was interpreted to be a constant Miracle of that Deity . The Image which ( in another Temple ) hung in the Air , by ignorant Gazers was accounted a Wonder , when indeed the Loadstone in the Roof and Pavement ( though unseen ) was the cause of it . Purchas Pilg. Asia . lib. 1. cap. 17. The Sydonians were confirmed in their constant annual Lamentations of Adoms , by a mock Miracle of the redness of the River Adonis , at one time of the year constantly , they take it to be Blood , when it is nothing else but the colouring of the Water by the dust of red Earth or Minium , Heylin Cosmography . pag. 689. which the Winds constantly at that time of the year from Mount Libanus do drive into the Water . Neither are the Papists out in this point ; I will only instance in that observation of Dr. Jenison , Height of Israels Idolatry . c. 12. to confirm the Doctrine and Practice of Invocation : they take the advantage of Sovereign Baths and Waters , and where they espy any Fountain good against the Stone , or other Diseases , presently there is the Statue or Image of some Saint or other erected by it , by whose Vertue the Cure and Miracle must seem to be done ; or some Chappel is erected to this or that Saint , to whom Prayers before , and thanks after washing , must be offered .

Thirdly , Where the two former fail , Men that devote themselves to this kind of Service , imitate their Father the Devil , and fall to plain lying , and devised Fables . Idolatry was mainly underpropped by fabulous Stories ; and no wonder , when they esteemed it a pious fraud , to nourish Piety towards the Gods , in which case ( as Polibius saith ) though their Writers speak Monsters , Hist. lib. 16. and write childish , absurd , and impossible things , yet are they to be pardoned for their good intent . Among the Papists what less can be expected , when the same principle is entertained among them ? Canus , Loc. l. 11. c. 6. and Ludovicus vives mentioned by him , ( as also some few others ) do exceedingly blame that blind Piety of coining Lyes for Religion , and feigning Histories for the credit of their opinions ; but while they with great freedom and ingenuity do tax the Fables of their own Party , they do plainly acknowledg that they are too much guilty of feigning , insomuch that not only the Author of the Golden Legend is branded with the Characters of a Brazen Face , and a Leaden Heart , but also Gregories Dialogues , and Bedes History are blamed by him , Vid. Chamier paustra . tom. 5. lib. 2. cap. 15. as containing Narrations of Miracles taken upon trust from the reports of the vulgar . And indeed the Wonders they talk of , are so strange , so unlikely , so ridiculous , and absurd some of them , that except a Man offer violence to his Reason , and wilfully shut his Eyes against the clear evidences of Suspition , he cannot think they are any thing else than Dreams and Fables , no better then Aesops ; you may meet with several Catalogues of them in Protestant Writers . Prideaux orat . de impost . mendaciis . Romes Tryumphs . Mr. Baxters safe Religion . p. 168. As their St. Swithins making whole a Basket of broken Eggs by the sign of the Cross . Patricius his making the stoln Sheep to bleet in the Thiefs Belly after he had eaten it . Their St. Brigets Bacon which in great Charity she gave to an hungry Dog , was found again in her Kettle ; Dionysius after he was beheaded carryed his Head in his Hand three French Miles . St. Dunstan took the Devil by the Nose with his Tongues till he made him roar . Dominicus made him hold the Candle till he burnt his Fingers . St. Lupus imprisoned the Devil in a Pot all Night . A Chappel of the Virgin Mary was translated from Palestine to Loretto . A consecrated Host ( being put into a Hive of Bees to cure them of the Murren ) was so devoutly entertained , that the Bees built a Chappel in the Hive , with Doors , Windows , Steeple and Bells , erected an Altar , and laid the Host upon it , sung their canonical Houres , and kept their Watches by Night as Monkes used to do in their Cloisters , &c. Who would ever imagine that Men of any seriousness could satisfy themselves with such childish Fopperies ? these are the usual ways by which Men of design have raised the noise of Miracles .

The other part of Satans cunning relates to himself and his own actions : Portenta fallacium spirituum . when his Agents can go no further in the Trade of Miracle-making , he as a Spirit , doth often make use of his Power , Knowledg , and Agility , by which he can indeed do things incredible , and to be wondred at . 'T is nothing for him by his knowledg of affairs at a distance , of the private endeavours , or expressed resolves of Princes , to prognosticate future events : by his power over the bodies of Men , he can with the help of inclinations and advantages do much to bring a Man into a Trance , or take the opportunity of a Fit of an Apoplexy , and then like a cunning Jugler , pretend ( by I know not what , nor whom ) to raise a Man from death . He knows the secret Powers and Vertues of things , and by private applications of them may easily supply Spirits , remove obstructions , and so cure Lameness , Blindness , and many other Distempers , and then give the honour of the Cure to what Person or Occasion may best fit his design ; so that either by the officious Lyes of his Vassals , or the exerting of his own Power on suitable Objects at fit times , he hath made a great noise of Signs and Wonders in the World . And this stratagem of his , hath ever been at hand to gain a repute to false doctrine . And the rather doth he insist upon this ,

First , Because true Miracles are a Divine Testimony to Truth . As Nichodemus argued Joh. 3. 2. No Man could do these Miracles that thou doest , except God be with him . And there were solemn occasions wherein they were necessary ; as when God gave publick discoveries of his mind before the Scriptures were written ; and also when he altered the Oeconomy of the Old Testament , and setled that of the New . In these cases it was necessary that God should confirm his Word by Miracles . But now , though these ends of Miracles are ceased , though God hath so setled and fixed the rule of our Obedience and Worship , that no other Gospel or Rule is to be expected , and consequently no need of new Miracles , where the certain account of the Old Miracles are sufficient attestations of old and unalterable Truths ; nay though God have expresly told us , Deut. 13. 1. that no Miracle ( though it should come to pass , and could not be discovered to be a Lye ) should prevail with us to forsake the established truths and ways of Scripture , or to entertain any thing contrary to it ; yet doth Satan exercise herein a proud imitation of the Supream Majesty , and withal doth so dazle the minds of the weaker sort of Men , ( who are more apt to consider the Wonder , than to suspect the Design ) that ( without due heed given to the cautions which God hath laid before us in that particular ) they are ready to interpret them to be Gods witness to this or that Doctrine to which they seem to be appendant .

Secondly , Because Satan hath a more than ordinary advantage to feign Miracles , he doth more industriously set himself to pretend them , and to urge them , for the accomplishment of his ends . 'T is an easy work to prevail with Men that are wholly devoted to their own Interest under the Mask of Religion , to say and do any thing that may further their design ; and the business of Miracles is so imitable by Art , through the ignorance and heedlesness of Men , that with a small labour Satan can do it at pleasure . The secret Powers of Nature ( such as that of the Loadstone ) by a dexterous application brought into act , in a fitly contrived Subject , will seem Miraculous to those that see not the secret springs of those actions . There have been artificial contrivances of Motions , which had they been disguised under a religious form , and directed to such an end , might have passed for greater Miracles than many which we have mentioned . Such was the Dove of Architas which did fly in the Air , Heylin Cosmography . pag. 399 as if it had been a living Creature . Such was the Flie of Regiomontanus , and the Eagle presented to the Emperour Maximilan , which in the compass of their little Bodies , contained so many Springs and Wheels as were sufficient to give them Motion , and to direct their courses as if they had been animated . Albertus Magnus his Artificial Man , and the Silver Gally , and Tritons made by a Goldsmith at Paris , were rare peices of Art , their Motions so certain and steady , that they seemed to have Life and Understanding . If Art can do all this , how much more may we suppose can Satan do ? how easily can he make Apparitions , present strange Sights to the Eye , and Voices to the Ear ? and by putting out his Power do a thousand things astonishing and wonderful ?

Eightly , Sometime Satan pleads for Errour , from the ease , peace , or other advantages which Men pretend they have received , since they engaged in such a way , or received such a perswasion . This is an Argument from the effect , and frequently used to confirm the Minds of Men in their Opinions . Hence they satisfy themselves with these reasonings : I was before always under fears and uncertainties , I never was at peace or rest in my Mind , I tryed several courses , followed several Parties , but I never had satisfaction or comfort till now , and by this I know that I am in a right way . Others argue after the same manner from their abundance and outward prosperity : I met with nothing but crosses and losses before , but now God hath blessed me with an increase of Substance , prospered my Trade and Vndertakings , &c. These , though apparently weak and deceitful Grounds , are reputed strong and conclusive , to those that are first resolved upon an Errour . For Men are so willing to justify themselves in what they have undertaken , that they greedily catch at any thing that hath the least appearance of probability to answer their ends .

This plea of satisfaction is commonly from one of these two things .

First , From inward Peace , and contentment of Mind . Satan knows that Peace is the thing to which a Man sacrificeth all his labours and travel ; this he seeks , ( though often in a wrong way , and by wrong means : ) he knows also that true Peace is only the Daughter of Truth , ( the ways whereof are pleasantness , and the Paths whereof are Peace ; ) neither is he ignorant of the delights which a Man hath , by enjoying himself in the sweet repose of a contented Mind , that he may charm the Hearts of the erroneous into a confidence and assurance that they have taken a right course , he doth all he can to further a false peace in them , and to this purpose he commonly useth this method :

First , He doth all he can to unsettle them from the Foundation of Truth upon which they were bottomed ; he labours to render things suspitious , doubtful or uncertain : this some have noted from 2 Thes. chap. 2. ver. 2. where Satans first attempts are to shake their Minds , Sclater in loc. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . not only by disquiet , ( of which we are next to speak ) but by alteration of their judgment , ( for Mind is sometimes taken for Sentence , Opinion , Judgment , as 1 Cor. 2. 16. we have the Mind of Christ , and 1 Cor. 1. 10. in the same Mind , and in the same Judgment .

Secondly , His second approach is to raise a storm of restless disquiet upon that uncertainty ; and in order to his intended design he usually fills them with the utmost anxiety of Mind , and makes their Thoughts ( like a tempestuous Sea ) dash one against another . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This peice of his Art is noted in the forecited place , that ye be not shaken in mind or troubled ; the word signifies a great perplexity . And this is an usual method which the false Teachers among the Galatians practised , they first troubled them , and then endeavoured by the advantage of that trouble to pervert the Gospel of Christ . Gal. 1. 7. & 5. 12. To effect both these , he doth amuse them with all the objections that can be raised . If he can say any thing of the Antiquity of the Errour , the Number , Wisdom , Learning or Authority of those that embrace it , they are sure to hear of these things to the full ; the danger of continuing as they were , and the happiness of the new Doctrine , are represented with all aggravating circumstances ; and these so often , that their thoughts have no rest : and if this restlesness does wound or weaken them , he pursues with an high hand . These ways of disturbing the unsettled mind , are hinted to us in the aforesaid place , Spirit , Word , Letter , any thing that carries a seeming Authority to unsettle , or power to amaze and distress . And we may here further note , that where the minds of Men are discomposed with other fears or disquiets , Satan is ready to improve them to this use , so that commonly when the Word of God begins to work at first upon the consciences of Men , to awaken them to the consideration of their Sin and Danger , the Adversary is then very busy with them to inveagle them into some Errour or other .

Thirdly , Having throughly prepared the mind with restless fears , he then advanceth forward with the proffers of peace and comfort in the way of Errour which he proposeth ; and in this case Errour will boast much , Come to me , and ye shall find rest for your souls . How grateful and welcome the confident proffers of ease and satisfaction are to a tossed and disquieted mind any Man will easily imagine ? 'T is usually thus , Men that are tired out , will easily embrace any thing for ease . A Man in this case may be wrought upon like Wax to receive any Impression ; he will fasten on any thing true or false that doth but promise comfort .

Fourthly , The compleatment of his method is to please the Man in the fruition of the peace promised : and this he labours to do , not only to fix the Man in his delusion , but to make that Man brag of ease to be a snare to others . And 't is easy for the Devil to do this : for , First , The novelty of a new Opinion doth naturally please , especially if it give any seeming commendation for discovery or singularity . We see Men are fond of their own Inventions , and delighted to be lifted up above others . Secondly , Satan can easily allay the storm which he himself raised : he gives over to molest with anxious thoughts , on the contrary he suggests thoughts of satisfaction . Thirdly , And whatever he can do in a natural way to raise up our passions of joy and delight , he will be sure to do it now , to ravishment and excess if he can ; and then he not only makes these Men sure , ( for what argument can stand before such a confidence ? ) but hath an active instrument for the allurement of such as cannot discover these methods .

Secondly , Outward prosperity is the other common plea for Errour . Though successes , plenty and abundance of worldly comforts , argue of themselves neither love nor hatred , truth nor falshood , because the wise Providence of God , for holy ends and reasons ( often undiscerned by us ) permits often the Tabernacles of Robbers to prosper , and permits those that deal treacherously with the Truths of God , to be planted , to take root , to grow , yea , to bring forth Fruit ; nevertheless if in a way of Errour they meet with outward Blessings , they are apt to a scribe all to their Errours , and to say as Israel , Hos. 2. 5. I will go after my Lovers that gave me my Bread and my Water , my Wool and my Flax , mine Oyl and my Drink , without any serious consideration of God's common Bounty , which upon far other accounts , gives them Corn , and Wine , and Oyl , and multiplies their Silver and Gold , which they prepared for Baal , ver. 8. I shall not need to add any thing further for the proof and explanation of this , than what we have in Jer. 44. 17. where the Jews expresly advance their Idolatrous Worship as the right way , and confirm themselves even to obstinacy in the pursuit of it , upon this reason ; We will certainly do whatsoever thing goeth out of our own Mouth , to burn Incense to the Queen of Heaven — for then had we plenty of Victuals , and were well , and saw no evil : but since we left off to burn Incense to the Queen of Heaven , and to pour out our drink-offerings unto her , we have wanted all things , and have been consumed by the Sword , and by the Famine .

Ninthly , Instead of better arguments , Satan usually makes Lyes his refuge : and these respect either the Truth which he would cry down , or the Errour which he would set up .

Those Lyes that are managed against Truth , are of two sorts ; mistakes and misrepresentations of its Doctrines , or Calumnies against the Persons and Actions of those that take part with it .

Those Lyes that are proper to bespatter a Truth withal , are such as tend to render it unlovely , inconvenient , or dangerous . Satan hath never been awanting to raise up mists and fogs to eclipse the shining beauty of Truth . Sometime he perswades Men that it is a novelty , and contrary to the tradition of the Fathers : and then if an Errour had been once upon the stage before , and had again been hissed out of the World , when it peeps out again into the World , its former impudency is made an argument for its antiquity , and Truth is decryed as novel . Or , if it be but an Errour of yesterday , and hath only obtained an Age or two , then the Ghosts of our forefathers are conjured up as witnesses , and the plea runs currant , What is become of your Fathers ? or , are you wiser than your Fathers ? are they all Damned ? These were insisted on by the Heathens : the Gods of the Country , and the Worship of their Fathers , they thought should not be forsaken for Christianity , which they judged was but a novelty in comparison of Paganisme . Of the same extract is that old song of the Papists , Where was your Religion before Luther ? And to this purpose they talk of the succession of their Bishops and Popes . And other Errours grow a little pert and confident , if they can but find a pattern or sample for themselves among the old Heresies . Sometimes he endeavours to bring Truth into suspition , by rendering it a dangerous encroachment upon the rights and priviledges of Men , as if it would turn all upside down , and introduce Factions and Confusions . This clamour was raised against the Gospel , that it would subvert the Doctrine of Moses and the Law . Sometimes he cloaths the opinions of Truth with an ugly dress , and misrepresents it to the World , as guilty of strange inferences and absurdities , which only arise from a wrong stating of the questions : and where it doth really differ from Errour , he endeavours to widen the differences to an inconvenient distance , so that if it go a Mile from Errour , Satan will have it to go two ; if Truth teach Justification by Faith , Errour represents it as denying all care of Holiness and good Works ; if Truth say , bare moral Vertues are not sufficient without Grace , Errour presently accuseth it , as denying any necessary use of Morality , or affirming that moral Vertues are obstructions and hinderances to Salvation . It were easie to note abundance of such Instances .

As for calumnies against the Persons and Actions of those that are Assertors of Truth , 't is well known for an old thread-bare design , by which Satan hath gained not a little . Machiavil borrowed the policy from him , and formed it into a Maxime , for he found by experience that where strong Slanders had set in their Teeth , though never so unjustly , the Wounds were never throughly healed : for some that heard the report of the Slander , never heard the Vindication , and those that did , were not always so unprejudiced as to free themselves from all suspition , but still something remained usually upon their Spirits for ever after ; and that , like a secret venome , poysons all that could be said or done by the Persons , that ( wrongfully ) fell under their prejudice , and did not a little derogate from the authority and power of the Truths which they delivered .

The Friends of Truth have always to their cost found it so . Christ himself escaped not the lyes and censures of Men when he did the greatest Miracles ; they raised this calumny against him , That he cast out Devils by Beelzebub the Prince of Devils : Joh. 8. 48. when he shewed the most compassionate condescentions , they called him a Man gluttonous , a Wine-bibber , a friend of Publicans and Sinners ; and at last upon a misinterpretation of his speeches , ( I will destroy this Temple , and in three days I will build it up , Mat. 26. 61. ) they arraigned and condemned him for Blasphemy : and his Servants have ( according to what he foretold ) drunk of the same Cup ; the more eminent in service , the greater draught . Paul , a chosen vessel , met with much of this unjust dealing ; he was accused Act. 21. 28. as speaking against the People , the Law , and the Temple ; and , Chap. 24. 5. called a pestilent Fellow , a mover of Sedition , a prophaner of the Temple . Neither can we wonder at this , that the greatest Innocency , or highest degree of Holiness , is no Armour of proof against the sharp Arrows of a lying Tongue : When we read this as one of Satan's great Characters , that he is the Accuser of the Brethren , and that his Agents are so perfectly instructed in this Art , that they are also branded with the same mark of false Accusers , Jude 10. 'T is well known how the Primitive Christians were used , they were accounted the filth and off-scouring of all things ; there could be nothing that could render them odious or ridiculous but they were aspersed with it , as that they sacrificed Infants , worshipped the Sun , and used promiscuous Vncleanness ; nay , what ever Plague or disaster befel their Neighbours , they were sure to carry the blame . And we might trace this Stragem down to our own days . Luther in his time was the common Butt for all the poysoned Arrows of the Papists calumny ; which so exceeded all bounds of Sobriety and Prudence , that they devised a Romance of his Death , how he was choaked of the Devil ; that before he died , he desired his Corps might be carried into the Church , and adored with divine Worship ; and that after his Death the excessive stench of his Carcase forced all his Friends to forsake him . All this and more to this purpose they published while he was alive , whose Slanders ( worthy only of laughter ) he refuted by his own Pen. The like fury they expressed against Calvin , by their Bolsecus , whom they set on work to fill a Book with impudent lyes against him : Neither did Beza , Junius , or any other of note escape without some slander or other . How unjustly the Arrians of old accused Athanasius of Uncleanness , and of bereaving Arsenius of his Arm , Theod. Hist . lib. cap. 30. is sufficiently known in History .

But the Devils malice doth not always run in the dirty channel of odious Calumnies , he hath sometimes a more cleanly conveyance for his Lyes against holy Men. In prosecution of the same design , 't is a fair colour for Errour , if he can abuse the name and credit of renowned Champions of Truth , by fathering an Errour upon them which they never owned . By this means he doth not only grace a false Doctrine with the authority of an eminent Person , whose estimation might be a snare to some well-meaning Persons , but weakens the Truth , by bringing a faithful Assertor of it into suspition of holding ( at least in some points ) dangerous Opinions ; by which many are affrighted from entertaining any thing that they write or preach : For , though they may be confessedly sound in the most weighty Doctrines , yet if it be once buzz'd abroad that they are in any thing unsound , this dead Fly spoils all the precious Ointment : and the matter were yet the less , if there were any just cause for such a prejudice ; but such is Satans Art , that if a Man explains the same Truth but in different words and forms of speech , than those that others have been used unto ; or if he casts it into a more convenient Mould , that ( by laying aside doubtful or flexible expressions ) it may be more safely guarded from the exceptions of the Adversaries , especially if he carefully chuse his path betwixt the extreams on either hand ; this is enough for Satan to catch at , and presently he bestows upon him the names of the very Errours which he most strenuously opposeth ; nay , sometimes if he mention any thing above the reach or acquaintance of those that hear him , 't is well if he escapes the charge of Heresie , and that he meets not with the lot of Virgilius Bishop of Saltzbury , Vid. Harvaei Praefat. in Sang. Circulo . & Heylin Cosmogr . p. 399. who was judged no less than heretical , for venting his opinion concerning the Antipodes . I know Men do such things in their zeal , but while they do so , they are concerned to consider how Satan doth abuse their good meaning to the disservice of Truth .

As Satan's design in bespattering the Actions and Doctrines of good Men , is to bring the Truth they profess into a suspition of falshood , and to advance the contrary Errours to the place and credit of Truth ; so doth he use a skill proportionable to his design . And though he be so impudent that he will not blush at the contrivance of the most gross and malicious lye , yet withall he is so cunning , that he studiously endeavours some probable rise for his slanders , and commonly he takes this course :

First , He doth all he can to corrupt the Professors of Truth ; if Riches or Honours will tempt them to be Proud , High-minded , Contentions , or Extravagant , he plyes them with these Weapons ; if the pleasures of the Flesh and World be more likely to besot them , or to make them sensual , earthly or loose , he incessantly lays those Baits before them ; if Fears and Persecutions can affright them out of duty ; if Injuries and Provocations may prejudice them into a forward or wayward temper , he will certainly urge them by such occasions , and when he hath prevailed in any measure , he is sure to aggravate every circumstance to its utmost height , and upon that advantage to make additions of a great many things beyond what they can be justly accused of . This old device Paul , in Rom. 2. 24. takes notice of concerning the Jews , whose breach of the Law so dishonoured God , that the Name of God was blasphemed among the Gentiles through them . The Jews lived wickedly , and their wicked lives was a currant argument among the Gentiles to confirm them in Paganism ; for they judged the Law of God could not approve it self to be better than their own , when the Professors of it were so naught . To prevent this mischief , 1 Tim. 6. 1. we are seriously warned to be carefully strict in all our stations , Tit. 2. 5. that the Name of God and his Doctrine be not blasphemed .

Secondly , Whatever miscarriages any Professor of Truth is guilty of , Satan takes care that it be presently charged upon all the Profession . If any one offend , it is matter of publick blame ; much more if any Company or Party shall run into extravagancies , or do actions strange and unjustifyable , those that agree with them in the general name of their Profession ( though they differ as far from their wild Opinions and Practices as their enemies do ) shall still be upbraided with their Follies . We see this practised daily by differing Parties , according to what was foretold , in 2 Pet. 2. 2. False Prophets seduce a great number of Christians to follow their pernicious ways , and by reason of their wild ungodly behaviour , the whole way of Truth was evil spoken of .

Thirdly , The least slip or infirmity of the Children of Truth the Devil is ready to bring upon the Stage ; and they that will not charge themselves as offenders for very great evils , will yet object to the disparagement of Truth the smallest mistakes of others ; a mote in the eye of the lovers of Truth shall be espyed , when a beam in the eye of falshood shall pass for nothing .

Fourthly , Slanderous Aspersions are sometimes raised from a simple mistake of Actions , and their grounds or manner of performance , and sometimes from a malicious Misrepresentation . The Devil seldom acts from a simple mistake , but he will either suborn the passionate Opposers to a wilful perverting of the true management of things , or will by a false account of things take the advantage of their prejudice , to make Men believe that such things have been said or done , which indeed never were . The Christians in the Primitive times were reported to be bloody Men , and that they did kill Men in Sacrifice , and did eat their Flesh and drink their Blood ; and this was only occasioned by their Doctrine and use of the Sacrament of the Body and Blood of Christ . They were accused for promiscuous uncleanness with one another , and this only because they taught that there was no distinction of Male and Female in respect of Justication , and that they were all Brethren and Sisters in Christ . Apolog. cap. 7 , 8 , 9 , 39. This account Tertullian gives of the Calumnies of those times , and others have noted the like occasions of other abuses of them . They were reported to worship the Sun , because they in times of persecution were forced to meet early in the Fields , and were often seen undispersed at Sun-rising . They were reported to worship Bacchus and Ceres , because of the Elements of Bread and Wine in the Lords Supper . If they met in private places , and in the night , it was enough to occasion surmises of Conspiracy and Rebellion : so ready is Satan to take occasion where none is given .

Fifthly , But if none of these are at hand , then a downright Lye must do the turn , according to that of Jer. 18. 18. Come and let us devise devices against Jeremiah : and when once the lye is coyned , Satan hath officious Instruments to spread it ; Jer. 20. 10. Report , say they , and we will report it .

These were the Lyes raised against Truth ; but besides this endeavour , he useth the same Art of lying to inhance the credit of Errour . Lying Inspirations , Lying Signs and Wonders we have spoken of , I shall only mention another sort of Lying , which is that of Forgery , an Art which Errour hath commonly made use of . Sometimes Books and Writings erroneous have been made to carry the names of Men that never knew or saw them . The Apostles themselves escaped not these abuses ; you read of the counterfeit Gospels of Thomas and Bartholomew , the Acts of Peter and Andrew , the Apostolical Constitutions , and a great many more . Later Writers have by the like hard usage been forced to father the Brats of other Mens Brians . Coci censura Patrum . Dr. James de corrupt . Scrip. concilior . Prideaux de Pseudo . Epigraphis . I might be large in these , but they that please may see more of this in Authors , that have of purpose discovered the frauds of spurious , suppositious Books ; the design is obvious ; Errour would by this means adorn it self with the excellent names of Men of renown , that so it might pass for good Doctrine with the unwary .

CHAP. IV. Of Satan's second way of improving his Advantages , which is by working upon the Understanding indirectly by the Affections . This he doth ( 1. ) By a silent insensible introduction of Errour . His method herein . ( 2. ) By entangling the Affections with the external garb of Errour , a gorgeous dress , or affected plainness . ( 3. ) By fabulous imitations of Truth . The design thereof . ( 4. ) By accommodating Truth to a complyance with Parties that differ from it . Various instances hereof . ( 5. ) By driving to a contray extream . ( 6. ) By bribing the Affections with Rewards , or forcing them by Fears . ( 7. ) By engaging Pride and Anger . ( 8. ) By adorning Errour with the Ornaments of Truth .

THe usual Arguments by which Satan doth directly blind the Understanding to a perswasion to accept Darkness for Light , we have now considered . It remains that some account be given of the second way of prevailing upon the Understanding , and that is by swaying it through the power and prevalency of the Affections . In order to this he hath many Devices , the principal whereof are these :

First , By silent and insensible procedure he labours to introduce Errours ; and lest Men should startle at a sudden and full presentment of the whole , he thinks it policy to insinuate into the Affections , by offering it in parcels . Thus he prevents wonderment and surprisal , ( lest Men should boggle and turn away , ) and doth by degrees familiarize them to that , which at first would have been rejected with abhorrency . We read in the Parable of the Tares , that the envious Man which sowed them ( who was Satan ) took his opportunity while Men slept , and then went away in the dark ; insomuch that the discovery was not made at the sowing , but at their coming up . In pursuance of this policy , we find the principal Instruments of Satan have followed the footsteps of their Master ; they creep in unawares , Jude 4. they privily bring in damnable Heresies , 2 Pet. 2. 1. and as if they were guilty of some modest shamefastness , they creep into houses , 2 Tim. 3. 6. The steps by which the Devil creeps into the bosoms of Men to plant Errour in the Heart , are these :

First , He endeavours to gain the Heart by the ingenious sweet and delightful society of those that are corrupted already . Errour hath a peculiar Art to woo the good-will before it disclose it self ; it first steals the Ear and Affections to the Person , and thence insensibly derives it to the Opinion . Truth is Masculine , and perswades by teaching , but Errour doth often teach by perswading . 'T is very difficult to affect the Person , and not to bestow upon the Errour better thoughts than it deserves . Those therefore that are cunning in the Art of Seduction , make extraordinary pretences of affectionate kindness , and ( as the Apostle noted concerning the Seducers of his time , Gal. 4. 17. ) they zealously affect ( those whom they would delude ) but not well : Their Art doth also teach them not to be over-hasty in propounding their Opinions , nor so much as to touch upon them till they perceive they have gained a firm perswasion of their aimity , and of the reality of those kindnesses which they have made shew of : but when they have once gained this point of advantage , they take opportunity more freely to propound and press their Doctrines . Thus are Men at last beguiled with enticing words .

'T is also part of the same Design , that Satan sometimes makes use of Women Seducers : For , ( 1. ) They are more apt to be deluded themselves ; silly Women are soon led captive . ( 2. ) Being deceived , they are most earnestly forward in the heat of zeal to propagate their Opinions . ( 3. ) And by the advantage of their Nature they are most engaging , their affectionate Perswasions usually have a peculiar prevalency . The daughters of Moab ( through Balaam's counsel ) were made choice of , as the fittest Instruments to seduce Israel to Idolatry . Solomon , though a wise Man , was prevailed with by the importunity of his Wives , against his former practice and knowledg , to favour false Worship . The Woman Jezabel , Rev. 2. 20. was Satan's under-Agent , to teach and seduce God's Servants to commit Fornication , and to eat things sacrificed to Idols . ( 4. ) Besides , they have a greater influence upon their Children , to leaven them with their own Opinions .

Secondly , Satan also observes a gradual motion in fixing any particular Errour . If he attempt it immediately without an external Agent , he first puts Men upon the reading or consideration of some dark Passages that seem to look favourably upon his design ; then he starts the Notion or Objection ; then begets a scruple or questioning : Having once proceeded thus far , he follows his Design with probable Reasons , till he have formed it into an Opinion : When 't is come to this , a little more begets a perswasion , that perswasion he ripens into a resoluteness and obstinacy , and then at last fires it with zeal for the deluding of others . Having thus laid the foundation by one Errour , he next endeavours to multiply it , and then brings in the Inferences that unavoidably follow : for as one Wedg makes way for another , so from one Falshood , another will easily force it self , and from two or three , who knows how many ? And though the consequences are usually more absurd than the principles , yet are they with a small labour brought into favour , where the principles are first confidently believed ; so that those Errours , which because of their ugly look , Satan durst not at first propound , lest he should scare Men off from their reception , he can now with an undaunted boldness recommend . It cannot be imagined that ever Men would at first have entertained Opinions of contempt of Ordinances and Libertinism , and therefore we may observe they usually come in the rear of other Opinions , which by a long tract of Art prepare their way .

Yet may we note , that though Satan usually is forced to wait the leasure of some Mens timerousness and bashfulness , and therefore cannot ripen Errour to an hasty birth as he desires , ( hence is it , that one Man often doth no more for his time , but only brew it , or it may be makes only the rude draught of it , and another vents and adorns it : for so it was betwixt Laelius and Faustus Socinus , betwixt David George and his Successors : ) And though he be so confined to the first principles of Errour , which he hath instilled , that he cannot at present enlarge them beyond their own just consequences ; yet there are some choice principles of his , which if he can but fasten upon the Mind , they presently open the gap to all kind of Errours imaginable ; they are like the firing a Train of Gunpowder , which in a Moment blows up the whole Fabrick of Truth : such are the delusions of Enthusiasm , Inspirations and Prophetick Raptures ; let these be once fixed , and then there is nothing so Inhumane , Irreligious , Mad , or Ridiculous , but Satan can with ease perswade Men to it , and also under the highest pretences of Religion and Certainty ; the experience of all Ages , hath made any further proof of this altogether needless .

This is his way when he acts alone . But if he use Instruments , though he is also gradual in his procedure , yet 't is in a different method : for there he sometimes proceeds from the abuse of something innocent and lawful ( by the help of a long tract of time ) to introduce the grossest Falshood . Thus may we conceive he brought Idolatry to its height : first Men admired the wisdom or famous acts of their Progenitors , or Benefactors ; next , they erected Pillars , or Images of such Persons , to perpetuate the Names , Honour and Memory of them and their Actions . Another Age being at a greater distance from the things done , and consequently greater Strangers to the true ends and reasons of such practices , which being ( as it usually falls out in such cases ) abused by false reports or misrepresentations of things , ( for Time covers things of this nature with so thick a Mist , that 't is difficult to discover the true Metal of an original Constitution ) they in a devout ignorance gave the Images a greater respect than was at first intended ; then did they slide into a conceit they were not of the ordinary rank of Mortals , or at least they were exalted to a condition which ordinary Mortals were not capable of ; thus they supposed them Deities , and gave them worship of Prayers and Sacrifices : hence they went further , and multiplied Gods , and that of several sorts , according to the natures of things that were good or hurtful to them ; and then at last consulting how mean their offerings were , and how unlikely to please their Godships , they concluded Humane sacrifices most sutable , especially to expiate greater provocations , and in times of great calamity .

The burthensom heap of ceremonious Superstitions in Popery was the work of several Ages , they were not brought in all at once . One in a devotional heat fancied such a Ceremony as a fit testimony of Zeal , or a proper incitement of his Affections ; Another deviseth a second , and so all along ; as the minds of Men were best pleased with their own inventions , and had so much credit or authority to recommend them to others , they encreased the sum by new additions , till at last they are become a burthen not to be born ; and still as they receeded from the primitive purity , and became more careless and corrupt in their lives , ( for from good Bishops they declined to but tollerable Arch-Bishops , Matth. Prideaux Introduct. to History . till at last they are become incurable Babylonians , ) so they departed gradually from the simplicity of the Gospel , and abounded in contrivances of Ceremonies .

Thirdly , In corrupting established Truths . Satan's proceedings are not by sudden and observable leaps , but by lingring and slow motions ; as Flowers and Plants grow insensibly , and as Men gradually wax old and feeble . Violent and hasty alterations he knows would beget Observation , Dislike , and Opposition ; neither will he make such attempts , but where he is sure of a strong prevalent Party , which by force and power is able to carry all before it : In this case he is willing to enforce Errour by Fire and Sword . Thus he propagated Mahumetism at first , and still continueth to do so by the conquering Arms of the Turks ; but where he hath not this advantage , he betakes himself to another course , and studieth to do his work so that he may not be observed . The possibility of such a change , with the manner of effecting it , we may observe in many Churches , that have declined from the Doctrine which they at first received , but most of all in the Church at Rome , which at first was a pure Church , as the Apostle testifieth , but now so changed from the Truths upon which they were bottomed in their first Constitution , as if she had not been the same Church . They boast indeed that as they were at first , so they are now ; but nothing is more evident than the contrary : and the possibility of their insensible corruption is as demonstrable as the alteration of Doctrine in any other Church . The manifold ways that Satan takes in this matter in the abuse of Scripture , by raising perverse Interpretations , and unnatural Inferences , and the advantages of a long succession in Authority ; of the negligence and ignorance of the common People ; of the crafty subtilty of the Teachers , especially when Religion began to be abused to secular Interest , Stratagem Satanae . lib. 4. is described by Acontius and others . If we should single out any of their noted Errours , and follow up the History of it to its first original , we shall find , that whatever strong current it hath now gotten , it was very small and inconsiderable in the Fountain . The Invocation of Saints , though it be now an established Article among them , yet its first rise was from the unwary Prosopopoea's of of the Ancients , and the liberty of their Oratorical declamatory stile ; these gave occasion to some private Opinions , these Opinions to some private devotional liberty in Practice , and from private Opinions and Practices , at last it obtained so strong a Party , that it procured a publick Injunction . The like method was used for the Doctrine of Transubstantiation , whose beginning was from the abuse of such Sentences as this in ancient Writers , That after Consecration it was no more Bread and Wine , but the Body and Blood of Christ ; by which expression the Authors intended no more than this , that the Bread and Wine in the Sacrament were relatively altered , and were more than ordinary Bread and Wine , because they were representatives of the Body and Blood of Christ : however , this gave them courage to interprect literally and strictly these words of Christ , This is my Body : and thus by degrees from the Opinion of a few it became the judgment of many , and from the toleration of a private Opinion of some Doctors and unimposed , it obtained at last a Canon to make it Authentick , Publick Doctrine .

Fourthly , This insensible proceeding is in nothing more evident than in the power of Custom and Education ; Custom doth by degrees take off the startling of Conscience : and those Opinions or Practices which at first look affright it , are by a little familiarity made more smooth and tollerable . The dissents of Men by frequent seeing and hearing , become tame and gentle ; but the force of Education is incomparably great , for this makes an Errour to become as it were natural ; they suck it in with their Milk , and draw it in with their Air. This general advantage the Devil hath over all the Children of erroneous Parents , especially where Countreys or Nations are of the same Perswasion ; insomuch that Turks have as great belief of their Alcoran as we of the Bible , and think as reverently of Mahomet as Christians do of Christ . The Children of Idolatrous Pagans have as great a confidence of the truth of their way of Heathenish Worship , as we have of God's Ordinances and Institutions .

Fifthly , We may see something of this Stratagem of silent intanglement in Satan's Surprisals ; for sometimes he inveagles Men at unawares , and engageth them in Errour while they know not what they are doing . Weak heads cannot see the far end of a smooth-fac'd Doctrine ; and they usually embrace it by whole-sale , for some particular that strikes upon their fancy , or gratifies their humour . If they read a Book that hath some good things in it , or is affectionate , for the sake of these they swallow all the rest ( though never so dangerous Doctrine ) without further examination . The like advantage he hath from Actions that are bad or tollerable , according to the various respects which they have to the ends or consequences that ly before them , for he frequently doth interest Men in an erroneous consequence , by concerning them in actions that lead that way ; and having thus beguiled them into an evil mistake , instead of drawing their Foot out of the Snare , he pusheth them forward to maintain their ground , and to justify their proceedings . This was the case of some of the Corinthians , when the Heathens had offered Sacrifice to an Idol , part of the Sacrifice was reserved , and either sold at the Shambles , or used in a Feast , to which the Heathens sometimes invited their Christian Acquaintance or Relations . Those that went , ( knowing that an Idol was nothing ) eat what was set before them , without any regard to the Idol , and making no question for Conscience sake : by their example , other that had not that knowledg , 1 Cor. 8. 7. were emboldned , not only to eat against their scruples and doubts of Conscience , ( which is all that many Interpreters think to be intended in that place ) but also ( as the words make probable ) with some positive regard to the Idol ; so that by the examples of those that sate in the Idols Temple , eating what was set before them as common Meat , others misinterpreting their Actions , proceeded to eat with a Conscience of the Idol , as if the Idol had been something indeed , and deserving a conscientious regard . Not unlike to this was that Art of Julian , mentioned by Sozomen , whereby he endeavoured to twist something of Paganism with Actions and things that were lawful or necessary : Sozomeni Eccl. Hist . l. 5. c. 16. He caused the Images of Mars and Mercury to be placed by his own , so that the respects that were payed to the Emperours Picture , seemed to carry a concomitancy of reverence to those Idols : He also ( in prosecution of the same policy ) caused their Meats and Drinks to be sprinkled or mixed with the lustral Water , that so every one that used them , might be inured to give some regard to his Idols ; and that some , at least , might be engaged to a justification of that and such other practices .

All these are but Instances of Satans silent insinuation , by which he secretly steals the Affections , and through these , taints the Judgment . Next follows ,

A second Plot upon the Affections , which is an endeavour to entangle them by the external garb of Errour . In this he works by two contrary extreams , that he may the better prevail with Mens different dispositions .

First , He sometimes cloaths a false Doctrine with the most pompous , gorgeous , delightful Attire , that like Solomons Harlot it may entice those that are pleased with the highest gratifications of the senses , I have decked my Bed with Coverings of Tapestry , with fine Linnen of Egypt , &c. Most Men that are given up to an Animal life , cannot be pleased with any Religion but such as may most please the senses ; they so disrelish the simplicity of the Gospel ( which is , notwithstanding , its particular mark and honour , 2 Cor. 11. 3. ) that they cannot perswade themselves they do any thing in religious Worship , except they abound in costly ceremonious observances . Primus in orbe Deos timor fecit . Thus do some interpret that fear of the Heathens , which first put them upon Images and outward representations of their Gods ; they were affraid they should not have any Religion to their own satisfaction , except they proceeded in such a course as might make their senses sure that they were doing something : the Devil knowing well the force of external beauties in Religion , prepared the way to Idolatry by it . They had their costly Temples , some of them admirable for Antiquity and Magnificence , enriched with Gifts and Offerings , excellent for Matter and Workmanship , adorned with Images , Lamps , Beds , and Tables of Gold , beautified by Art , and natural pleasantness of Scituation ; they had also their Groves in the most pleasant and delightful Places , as that of the Daphne besides Antiochia , which was invironed with tall Cypress Trees , ten Miles about , and within adorned with the sumptuous Temples of Apollo and Diana's Sanctuary ; in these places they had their Musick and solemn Festivals , which were sometimes extraordinary , for cost and continuance . Antiochus at Daphne continued an incredible solemnity , with a vast train and costly preparation for thirty days together ; and that nothing might be wanting , they had their Annual Feasts , Sacrifices , Rites , the Adornments of their Priests , their white Garments , their Coats of divers Colours , their Miters , &c. in a word , nothing was lacking that might please the Eye or Ear. And doubtless the Devil found this course very successful to win the Affections of Men to Gentilism . And if it were not for this consideration , it might be admired that the Jews ( who were instructed in the true Worship of God ) should , notwithstanding , be so prone to Idolatry , and so hardly drawn from it : but , surely their strong inclinations that way proceeded from a natural delight that Men have in a sensual Religion , which by a powerful Witchcraft doth inchant them to an excess of love . The same method the Devil takes in Popery , the chief inticement lies in its glorious external appearance ; all their religious places are dressed up in the highest bravery , they are beautified with Images and Pictures , with Lights and costly Adornments ; they abound in Rites , Ceremonies , Gestures , and Observances , and all this is but to dazle the Eyes , and to win a reverence in Men to their Worship ; and accordingly , they practise in these exteriour things on purpose to ravish Mens Affections ; their Children are brought up to a confirmed delight and resolution for Popery , by pleasing them with Shews , Pictures , Representations , Processions , and grateful Observances . If a Stranger of another Religion come among them , then as their first essay , they shew them all their Play-things , that their Affections may be tickled with the outward pomp and ornament of their way , for they know by experience , that a glitering out-side , and a great deal ado of bodily labour , is the All of most Mens Religion ; if it have but Body enough , they never enquire whether it have Spirit or Life within : a dead Carcass in Robes , that may put them to the exercise of their Postures , and ceremonious Complements , doth make up a more grateful Religion for a carnal Man , than a living , spiritual Service , that necessarily will put them upon inward care and watchfulness in the constant exercise of holy Spiritual Graces , without affording any considerable gratification to the Senses : Hence is it truly more difficult , ( and yet inwardly more beautiful and glorious ) to pray in Faith and Humility , even in short breathings after God , than to say a thousand Ave Maria's , or to perform a task of ordinary Penance . But as those that have no Children of their own , delight themselves in playing with a Monkey or Baboon , so those that know not how to worship God in Spirit and Truth , seek to satisfie themselves in the performance of external Gesture and Ceremony .

Secondly , On the other hand ; he sometimes is willing that an Errour should affect an excess of plainness and simplicity . In this he takes advantage of those expressions in Scripture , wherein the Gospel is commended for its simplicity , and the inventions of Men under the pretences of Wisdom , Humility , and neglecting of the Body are condemned . Upon this ground , he runs Men upon such an excess of dotage , that they never think the things of God are rightly managed but when they are brought down to a contemptible silliness . By this means he arms conceited ignorant Men with exceptions against Learning , and the necessary decencies of languague in Preaching ; and with them they are the only Preachers , and most likely to be inspired that use least study and preparation for their work . 'T is indeed very true , that the affected fooleries of a bombast Stile , or startcht Discourse , and needless citations of Sentences for ostentation , without any true advantage to the matter in hand , are things very pedantick , and exceedingly unsuitable to the gravity of the Work of the Ministry , and renders it very ungrateful to a pious Mind : but this contrary folly makes the solemn Ordinances of God so nauseous and contemptible , that it often makes way ( by Satan's cunning improvement of the Temptation ) to an Atheistical rejection of all Worship . In the mean time 't is wonderful to observe , how some Persons please themselves with this conceit , that their way of Worship is plain , and that they speak what immediately comes into their Mind ; and though it be Non-sense or Contradictions ( which sufficiently evidenceth that 't is nothing of kin to the Spirits Inspiration ) which they utter , yet 't is argument enough to them , that their opinions and ways are right , because they proceed in a designed neglect of all necessary order , and under pretence of the simplicity of the Gospel , they reduce all they do to childish silliness . Neither is this all the mischief which the Devil raiseth out of this conceit , for the contempt and disuse of the Sacraments , may in great part be ascribed to it . Those erroneous ways of Worship that are most noted for decrying those Institutions of Christ , have this for their Plea , that the Worship which God is best pleased with , is spiritual , and that all bodily services and external observations are things that God stands not upon , such as profit little , and were no further in use , but to recommend an internal spiritual communion with God ; so that the more they reject these things , they perswade themselves they have a more true understanding of the design of God in Religion . Either of these ways Satan makes use of for the befooling of Men into an humour of pleasing themselves with Errour . But ,

Thirdly , He hath of old endeavoured to cloud and enervate the Doctrine of the Bible by traditionary Fables . We meet with many passages to this purpose : sometimes he sets up unwritten Traditions , not only of equal authority to the written Word , but as completions and perfections of it . This he practised among the Jews with such success , that the Traditions of the Elders were of greater force with them than the Commands of God , as Christ himself noted of them , Matth. 15. 13. Of these unwritten Traditions ( which they called the Law by the word of Mouth , feigned by them to be given to Moses when he was in the Mount , and so delivered from hand to hand ) the Apostles gave many warnings , and signified the hazards that Truth stood in by them , through the cunning of Satan , as Col. 2. 8. Beware lest any man spoil you — through the Traditions of Men. 1 Tim. 1. 4. Neither give heed to Fables , and endless Genealogies . Tit. 1. 14. Not giving heed to Jewish Fables , and Commandments of Men. — 2 Tim. 4. 4. And they shall turn away their Ears from the Truth , and shall be turned unto Fables .

The Papists at this day give the same entertainment to this device that the Jews did of old , they boast as high of their Traditions , and are every whit as fabulous and foolish in them as they were . Satan in his attempts upon the Gentiles to confirm them in their false Worship , though he kept up the substance of this design , yet he was necessitated to alter the scene a little , that he might more handsomly accommodate it to their condition ; and therefore he set up amongst them fabulous imitations of the Truths and Ordinances of the Scripture , insomuch that there is scarce any grand Mystery , or remarkable History , or Ordinance mentioned in the Scripture , but we may find something among the Heathens in Tradition or Practice that doth allude to it . What traditionary imitations had they of the Creation recorded in the Book of Genesis ? That of Ovid concerning the Chaos and first beginning of things , is known to every School-Boy . The Phoenicians in their Theology give an odd account of it , Purchas Pilg. l. 1. c. 17. from their Taautus , to this purpose , That the first beginnings of all things were a dark disordered Chaos , and the spirit of the dark Air ; hence proceeded Moth , that is Mire , from thence issued the Seeds and Generation of all Creatures in Earth and Heaven , &c. The wickedness of Men before the Flood , ( mentioned Gen. 6. 1 , 2. ) is fabulously related in an ancient Book , Vid. Scalagers notas in Euseb. Chron. p. 244. ( falsly ascribed to Enoch ) wherein the Watchmen or Angels are reported to take them Wives of the Daughters of Men , and that from thence was the race of Giants . For the description of Paradise , the Heathens had the Poetical Fiction of the Elyzian Fields , as they had the Story of Deucalion , instead of Noahs Ark and the Deluge . The Story of Lots Wife was abused by the Fiction of Orpheus his Wife , suddenly snatched from him for looking back . The History of Sampson was turned into their Story of Hercules and his ten labours . From the Sun standing still in Joshua and Hezekiahs time , came that Fiction of Jupiters doubling the night , that he might enjoy Alemena . In some of these disguises of sacred Story , they go so near in name and circumstances that 't is past doubt they imitated the true History , which they corrupted : Lib. 2. mentioned also by Josephus Antiq. fews . l 10. c. 1. for instance , Herodotus relates , that Sethon King of Egypt and Priest of Vulcan , was helped by his God from Heaven against Senacherib , which plainly relates to Hezekiah King of Juda , and the wonders that God did for him . So in imitation of Vriahs Letters to Joab for his own destruction , we have in Homer and others the Story of Praetus , sending Letters to Jobatas by Bellerophon , wherein his death was commanded ; the near affinity of the names Joab and Jobatas , shews with what Heifer the Devil plowed . The History of Abraham's offering up Isaac , is by Porphiry applied to Saturn , who saith , he was by the Phaenicians called Israel , he had by Anobreth one only Son , called Jeud ( an evident allusion ( saith Godwin , Antiq. lib. 4. cap. 3. ) to Gen. 22. 2. where Isaac is in the Hebrew called Jechid , that is an only begotten ) him he offered up on an Altar purposely prepared ; here not only the matter , but the names do clearly shew , that Abraham's Story is imitated in this . The like imitation I might shew to have been among the Heathen , of doctrinal Truths , as of the sacred Mystery of the Trinity . Purchas Pilg. America . l. 9. c. 12. In Peru they worship the Father , Son , and Brother ; as also their Tangatauga , which they say was one in three , and three in one . But their imitation of Ordinances is every where remarkable , so that I need say nothing of their Temples , Priests , Sacrifices , and other Religious Rites ; only the Devil's imitation of the Sacraments of the New Testament deserves particular observation : Instances of an Apish imitation of Baptism are every where obvious , and that of the Lords Supper or Christian Communion was frequently resembled in the chief Peruvian Feasts , Purchas Ibid. where they carried small Loaves of Bread in great Platters of Gold , of which all present received , and eat little pieces , and this as a sign of honour and profession of obedience to their Gods , and the Ingua . Not unlike to this were those morsels of Paste , which the Mexicans used in their Religious Feasts , which they laid at their Idols Feet , consecrating them by Singing and other Ceremonies , and then they called there the Flesh and Bones of their God Vitziliputzli , ( alluding directly to that of our Saviour , This is my Body , &c. insomuch that Acosta thought the Devil mocked their Transubstantiation by it ; ) Purchas l. 8. c. 13. this was distributed among all , and was eaten with a great deal of reverence , fear , and devotion .

We may see by those instances , that in these fabulous imaginations of Truth , the Devil hath industriously traded , and that which he aimed at in this design may easily be conjectured to be ,

1. The despiting and discrediting of Truth ; he renders it ( by this means ) suspitious of some Forgery , as if the Scripture were no better than an uncertain Tradition , as if ( at the best ) it were doubtful , whether Scripture or these traditionary Fables had better authority .

2. He further intends the intanglement of the Affections to Errour by this Device ; Ita Diabolus hoc egit ut divinum miraculum in Judaea editum vilesceret , fidem & authoritatem amitteret , & tanti operis gloria ad turpissima idola rediret . Bucholcer . for he doth , as it were , take the spoils of the Tabernacle to adorn his Dagon withal , and without doubt the Heathens were very much hardned in Gentilism by these traditionary Stories ; hence , one observes , the Devil imitated the History of the Miracle done in favour of Hezekiah , that the Scriptures might lose their credit and authority , and that the glory of such a wonder might be transferred to their Idols ; and the consequence of both these , is

3. To deprive the Truth of its convincing power upon the consciences of Men. The principles of Scripture convince by the evidence of their Truth : If that Truth be questioned by the substitution of another Competitor , it presently loseth its force , and the commands thereof are disregarded , upon a supposition of its uncertainty .

4. Another of his ways to betray the understanding by the Affections , is by putting Men upon an accommodation of Truth , to a complyance with Parties differing from it . And this hath been so much the more successful , because it hath begun , and been carried on upon the most specious pretences . The avoiding of Offences ; the smoothing of the way of Religion , for the gaining of the contrary minded ; the preservation of Peace and Unity , are Pleas very plausible ; and really upon the account of these things , the Scripture ( both by its Precepts and Examples ) hath recommended to us condescentions and Brotherly forbearances . The Jews ( who were dissatisfied at the first publication of the liberty from the Yoke of Mosaical Ceremonies , purchased for us by Christ ) were indulged in the use of Circumcision , and observance of the difference of Meats for a long time , till they might be the better satisfied in the Truth . These pretences the Devil makes use of to undermine Truth . And pleasing his Agents with the honour of a pious design , ( and it may be at first really so intended by them ) he prevails with them , not only for a present condescention to Men of contrary practice , but to cast the principles of Truth into such a fixed Mould that they may carry a more near resemblance to those Opinions which they do most directly oppose . The appearance of sanctity , peaceableness , prudence , and successfulness in such an undertaking , doth exceedingly animate the well-meaning designers , which Satan , in the mean time , carries them beyond all bounds , and so dangerously fixeth an unnatural representation of Truth , that it loseth its own splendor , and settles at last upon unsafe notions . Thus by the continuance of such a complyance , Errour begins to recruit its Forces , and is as likely to draw over Truth wholly to its side , ( by the argument of resemblance , and the consequences following thereupon ) as Truth is wholly to extirpate and conquer Errour ; and if it do not that , succeeding Ages ( that minded not the first design ) finding things so continued to them in deep reverence to their Predecessors , form their prudential condescentions into perverse opinions .

If we follow the tract of Time from the first preaching of the Gospel , we may find Satan's footsteps all along . In the Apostles times , when the believing Jews were tollerated necessarily ( till time and experience might fully convince them ) in their observation of the Law of Moses , ( which was certainly given of God , and so might very easily occasion an opinion of the continuance of it , Act. 15. 1 , 5. ) though the Apostles did not at all accommodate the standing precepts of the New Testament to carry a perpetual resemblance of that Opinion , neither did they still countenance that practice , but did seasonably and fully declare against it , exhorting Christians to stand in the liberty wherewith Christ hath made them free , Gal. 5. 1 , 2. yet Satan was busie to take advantage of the present forbearances , which the Holy Ghost had directed them unto ; insomuch that instead of convincing all the dissenters by that lenity , some dissenters waxed bold to perswade the Christians to another Gospel : But after their days the Devil pursued this design with greater scope ; for instance , in Constantines time , when the Gentiles flocked into the Church with dirty Feet , and in their old Rags , they were tollerated in some old customs of Gentilism , and upon a design to win them , they made bold to bend the Doctrine of the Gospel toward their former usages : they thought indeed it was best to wink at things , and not to bear too hard upon them at first , but that tollerating a lesser evil , they might avoid a greater inconvenience ; and withall they deemed they had done great service to the Church and Christian Religion , if they could any way divert the Heathen from Worshipping their Idols : And to effect this the easilier , they seemed to cherish their customs and rites of Worship , as consonant in the general , to the Principles of Christianity , only they excepted against the Object of their Worship as unlawful , so that upon the matter they did no more than change the name . The manifold inconveniences that followed this kind of dealing , they did not discover at first ; but besides the infecting the simplicity of Christian Religion with the dirt and dregs of Paganism , ( which they might easily have seen ) Time hath since discovered , that here the Devil secretly laid the chief foundations of Popery .

Whosoever shall impartially compare the Rites , Customs , Usages and Garbs of Popery , with those of Paganism , will , to his admiration , find such an exact agreement and consonancy , that he must necessarily conclude that either Paganism imitated Popery , or Popery imitated Paganism ; but the latter is true , and that these corruptions in Religion by Popery came in by a designment of conforming Christianity to Heathenism , ( though it may be upon pious intentions at first ) is no difficult thing to evince ; for ( besides that the Rites of Paganism were more ancient , and so could not be borrowed from Popery which came long after ) the Scripture did foretel a great defection from Truth , which should be in the last days , and this under a profession of Religion ; and the things particularized , are such , as shew that the defection should carry an imitation of Paganism ; for no less seems to be signified by 1 Tim. 4. 1. The Spirit speaketh expressly , that in the latter times some shall depart from the Faith , giving heed to seducing Spirits , and Doctrines of Devils ; Apostacy of the latter times . that is , as Mr. Mede ( whose interpretation I follow ) doth prove , Doctrines concerning Devils or Daemons ( as in Heb. 6. 2. we have the phrase of Doctrines of Baptisms , which must needs signify Doctrines concerning Baptisms ) the Gentile Theology of Daemons is the thing which Paul prophesies should be introduced into Christianity . How clearly this relates to Popery may be evident to any that doth not wilfully blind himself by prejudice . Their Doctrine of Daemons was this : they supposed two sorts of Gods , supream and inferiour ; the supream they supposed did dwell in the Heavenly Lights , Sun , Moon , and Stars , without change of place ; these they judged were so sublime and pure , that they might not be prophaned with the approach of earthly things , and that immediate approaches to them were derogatory to their Soveraignty . The inferiour order of Gods they imagined were of a middle sort , betwixt the supream Beings and Men , as participating of both : these they called Mediators and Agents , and supposed their business was to carry up Mens Prayers to God , and to bring down Blessings from God upon Men ; De Civit. Dei . l. 8. c. 14 , 18. these were in Scripture called Baalim , and by the Greeks Daemons : to this purpose Austin and others speak .

Now these Daemons , they supposed , were the souls of dead Men that had been more than ordinarily famous in their generation . Thus Ninus made an Image to his Father Belus after he was dead , and caused him to be worshipped . Hermes confesseth that Aesculapius Grand-father to Asclepius , Vid. Du Plessis of the trueness of Christian Religion , cap. 22. and Mercury his own Grand-father , were worshipped as Gods of this order . Abundance of instances I might produce to this purpose ; but to go on , these Daemons , because to them was committed the care of Terrestrial affairs , Origen Cont. Cels . lib. 8. p. 416. ( as Celsus argues against Origen , ) and because of the help and advantage that Men might receive from them , they supposed it gratitude and duty to worship them , and this worship they performed at their Images Sepulchres and Reliques . Plutarch in vita Thesei & Demetrii . To this purpose Plutareb tells us of Theseus his Bones , and Plato of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Shrines of their Daemons .

How evident is it that the Papists in their Doctrine and Practice about the Invocation of Saints and Angels , have writ after this Copy , and that they are the Men that have introduced this Doctrine of Daemons , the thing it self declares without further evidence ? Had the Heathens their dead Hero's for Agents 'twixt the supream Gods and Men ? so have the Papists their dead Saints to offer up their Prayers . Did the Heathen expect more particular aids from some of these Daemons in several cases than from others ? so do the Papists : instead of Diana for Women in labour , and Aesculapius for the diseased , they have their St. Margaret and St. Mary for Travelling ; Sebastian and Roch against the Pestilence ; Apollonia against the Toothach ; St. Nicholas against Tempests , &c. Did the Heathen pray to these Daemons for their aid ? so do the Papists to their Saints , as their Breviaries , Rosaries , and Ladies Psalters testify . Had the Heathen their Feasts , their Statas ferias to their Daemons ? so have the Papists . Had they their Februalia & Proserpinilia with Torches and Lights ? so have the Papists their Candlemas with Lights . Did the Heathen erect Images and Pillars , or keep the Ashes and Shrines of their Daemons ? so do the Papists : the one had Processions and Adorations , so have the other ; and a great many more things there are wherein Popery keeps a correspondence with Heathenism . To this purpose you may read enough in Monsieur de Croy , of the three Conformities .

To make it yet more clear that the corruptions in Religion by Popery came in by the design of suiting Christian Religion to Paganism , I shall in a testimony or two shew you that they professedly avouched the design . Gregory the Great writes chidingly to Serenus Bishop of Marseilles ( who it seems was no forward Man in this matter ) to this purpose , Lib. 9. Epist. 9. Thou shouldest have considered that thou didst converse chiefly with the Gentiles , to whom Pictures are instead of Reading , to the end that no offence be given them under colour of lawful zeal wherewith thou art not cunningly endued . Lib. 9. Epist. 71. And in another Epistle to Mellitus , he adviseth , That the Honours and Offerings which the Heathens gave to their Daemons , should be transferred to the Martyrs , Nam duris mentibus simul omnia abscindere impossible est . and their Relickes , and gives this reason for it , it is impossible ( saith he ) to cut off all at once from stubborn minds . Eusebius also endeavours to perswade to Christianity by this Argument , that the Christians custom of honouring the memories of the Martyrs , Vid. Perkins Prepar . to Demonst. of the Prob. c. 3. and solemnly assembling at their Sepulchres , did agree with the custom of the Gentiles of doing the like honour to their Daemons , and having mentioned what Hesiod speaks , concerning Plato's Opinion , Praepar . Evan. l. 13. c. 7. that their Champions became Daemons after death , Helpers and Protectors of Men ; for which cause they were worshipped at their Sepulchres as God ; he adds to this purpose , that if these honours had been given to the Favorites of God , and Champions of true Religion , it had been well enough : and for this shews the example and custom of Christians then to go to the Tombs of Martyrs , there to pray in honour of their blessed Spirits . And although at first they might be more modest in honouring the Martyrs than now they are , according to that of Austin , These Observances at the Tombs of Martyrs ( saith he ) are only Ornaments of their Memories , De Civil . Dei . lib 8. cap. 27. not Sacrifices to them as to Gods . Ornamenta sunt memoriarum non sacrificia mortuorum . Yet this soon slid into greater Abuse , insomuch that Lud. Vives , in his Notes on that Chapter , blames those of his own time for worshipping Saints as Gods , and tells us he cannot see the Difference betwixt the Opinion concerning Saints ( as generally practised ) and that of the Heathens concerning their Gods . Non video in multis quid sit discrimen inter eorum opinionem de sanctis & id quod Gentiles putabant de diis suis . I might add the positive acknowledgment of Beatus Rhenanus , Jacobus de Voragine , concerning the burning of Candles to the Virgin Mary , which Custom they confest was borrowed from the Heathens , with a respect to the frowardness of Paganism , and a design not to exasperate them , that they might gain them .

I might also shew , that the Mischeif of this Design , of accomodating Truth to a compliance with different Parties , hath not only shewn it self in introducing strange Actions and Ceremonies ; but hath also discovered it self in leavening Mens Judgments in reference to Opinion . Institut. lib. 2. cap. 2. §. 4. Calvin conjectures that those confident Assertions of the Powers of Nature , Veteres mihi videntur hoc consilio vires humanas sic extulisse ne si impotentiam diserte essent confessi Philosophorum cachinnos excuterent — Scripturae doctrinam cum Philosophiae dogmatibus dimidiam ex parte conciliare seudium illis fuit . were first occasioned by an over - officious willingness to reconcile the Doctrine of the Scripture with the Opinions of Philosophy ; and that Men , being unwilling to run the hazard of the Scorn which they might meet with in contradicting the general received Principles of Philosophers , were willing to form the Doctrine of Truth relating to Human Ability accordingly . Abundance of Instances of this kind may be given . Whence came the Doctrine of Purgatory , but from hence ? 'T is but * * Plato lib. 10. de Rep. Dial. Plato's Philosophy Christianized by the Roman Synagouge . He divided all Men into three Ranks ; the Virtuous , who are placed by him in the Elysian Feilds ; the desperate Vngodly , these he adjudgeth to everlasting Fire ; and a third sort , betwixt the perfectly Virtuous and he desperately Wicked , he sendeth to Acheron , to be purged by Punishment . All this † † De Praepar . Evang. l. 11. cap. ult. Eusebius makes mention of at large . That the Papists derived their Purgatory from hence , is generally affirmed by Protestants , nay not only in these Cases , but in very many more , Corruptions have entred into Christianity , by an over eager endeavour to make the Doctrine of the Scriptures to run even with the Sayings and Assertions of the Schools of Philosophers ; Chemnitii Exam. Concil. Trident p. 3. in hist Purgator . c. 1. a thing complained of old by Tertullian , who plainly affirmed the Philosophers to be the Patriarchs of the Hereticks . To which agrees that Observation of Dr. Owen , That those who either apologized for Christians , or refuted the Objections of the Heathens against Christianity , frequently cited the Opinions or Sentences of the Philosophers , and accommodated them to their purpose , that so they might beget in their Adversaries more friendly Perswasions towards the Christian Religion , by evidencing , that the Mysteries thereof were not absurd , nor dissonant from Reason , seeing they might be justified by the Sayings of their own Philosophers . Hinc prima mali labes , dum coelestia mysteria & tremenda Christianarum sacra Gentilium notionibus & vanis ceremoniis attemperare voluerint . Owen Disser . De Verbo . §. 16. And here was laid , in this Design and its Prosecution , ( and surely it pleased its Vndertakers not a little ) the Foundation of that Evil which Religion hath since groaned under , that Men made bold with the tremendous Mysteries of Christianity , to accommodate them unwarily to the Notions of the Gentiles . And this the Apostle Paul foresaw in that Caution he gave Col. 2. 8. Beware lest any Man spoil you through Philosophy , and vain Deceit , after the Tradition of Men , after the Rudiments of the World , and not after Christ . Certainly the Snare is neither unusual , nor weak , where the Caution is so serious . 'T is a thing naturally pleasing , to be the Inventer of any new thing , or to make new Discoveries in Religion , to raise new Hypotheses , or to adventure in unbeaten Paths , for a Reconcilement of Religion to any Notion , or Practice , famous for its Antiquity , or pretence to Beauty and Decency . Men hug themselves when they can make several things to hit right , and an exact suiting of Parallels is instead of Demonstration . By this foolish delight the Devil makes Men bold to make Essays ; and what doth answer their humour , passeth currant for undoubted Truth .

5. He doth sometime blind the Understanding , by working up the Affections to such an earnest Opposition to some Error , that in a forward haste they cast the Mind upon a contrary Extreme : so that through an hasty violent avoidance of one Error , they are cast upon a contrary , and ( it may be ) as dangerous as that they fly from . And this the Devil doth with great ease , having the plausible pretence of Zeal , and Care to Truth , wherein the Affections being highly ingaged , the Mind in a careless Confidence doth easily overshoot the Truth , ( which commonly lies in the middle ) and thinks it doth well enough , if it gives the greatest Contradiction to the Error now to be abominated . Men in this Case , having their eyes only fixed upon what they would avoid , consider not so much whither they are going , as from what they go . So that seeking ( as Men in a fright ) to avoid the Pit that is before them , they run backward into another behind them .

This is such a noted Stratagem of Satan , that all Men take notice of it the general , though all Men do not improve the Discovery for their own particular Caution . The wisest of Men are often so befooled by their violent resistance of an Vntruth , that they readily overshoot themselves and miss the Mark. The Fathers in the heat of dispute said many things so inconveniently , that those who come after , do see and lament these hasty Oversights ; and have no other way to salve their Credit , but by giving this Observation in excuse for them . And it may be observed that some Errors which have risen from this Root at first , have so strongly fixed themselves , that they have grown up to the great annoyance of the Truth ; while the contrary Errors that did occasion them are forgotten , and their memories are perished . I shall but instance in one instead of many , and that shall be Arrianism ; how sadly prevalent that hath been in its time , all Men know that know any thing of Church History ; the Christian World once groaned under it . But that which gave the first occasion to Arrius to fix himself in that Error , was the Doctrine of Alexander , who discoursing of the Vnity in the Trinity too nicely , seemed to justify the Error of Sabellius , who had taught ( as also Noetus before ) that there was but one Person in the Trinity , called by divers Names of Father , Son , and Spirit , according to different occasions ; the Trinity ( according to his Doctrine ) being not of Persons , but of Names and Functions . While Arrius was dissatisfied with this account of the Trinity , he ran to a contrary Extreme ; and that he might give the highest proof of a Trinity of Persons , Socr. Eccles. Histor. lib. 1. cap. 3. he affirmed that Jesus Christ had a beginning , and that there was a time when he was not , &c. Thus Socrates speaks of the Rise of that Heresy .

We might further follow the footsteps of this Device , and trace it in most Opinions ; where we might find the humour of running to a contrary Extreme , hath still either set up a contrary Error , or at least leavened the Truth with harsh and unjustifiable Expressions and Explanations . The Disputes betwixt Faith and Works , have been thus occasioned and aggravated . Some speak so of Faith , as if they slighted Works ; others so urge a necessity of Works , as if they intended to make Faith useless . Some talk of Grace to an utter Contempt of Morality ; others on the contrary magnify Morality to the annihilating of Grace . Some in their practice acquiesce in the outward Performance of Ordinances : if they pray or receive the Sacraments , ( though never so formally ) they are at peace , supposing they have done all that is required ; others observing the Mistake , and knowing that God looks more to the performance of the Soul and Spirit , than to the Act of the Body , upon a pretence of worshipping God in Spirit , throw off the observation of his Ordinances altogether . Neither is there any thing that doth more generally and apparently undoe us in the present Dissentions , ( as many have complained ) than Mens violent Over-doing , and running to contrary Extremes .

6. Satan makes use of Rewards , or Punishments , on the one hand to bribe , or on the other to force the Affections , and they being strongly possessed , easily prevail with the Understanding to give Sentence accordingly . Men are soon perswaded to take that for Truth which they see will be advantageous to them . Some Men indeed take up with a Profession of Truth , which yet their Hearts approve not ; but the Advantages they have by their Profession , do silence their dissatisfactions ; these are said to use the Profession of Truth as a Cloak of Covetousness , 2 Thes. 2. 5. But others go further , and are really brought to an Approbation of that Doctrine or Way that makes most for their Profit , their Minds being really corrupted by a self-seeking Principle ; they perswade themselves , ( where there is any Contest about Doctrines ) that that Doctrine is true which is gainful , and will accordingly dispute for it . Hence that Expression in 1 Tim. 6. 5. supposing that Gain is Godliness .

To this may be added , that the Affections are quickly sensible of the Ease , and sensual Gratifications of any Doctrine , and these are usually thrown into the same Scale to make more weight . Men have naturally a good liking to that Doctrine that promiseth fair for Ease , Liberty , Gain , and Honour ; and this hath made it an usual piece of Satans business in all Ages to gild an Error with outward Advantages , and to corrupt the Mind by secret Promises of Advancement .

On the other side , he labours as much to prejudice Truth , by representing it as hazardous and troublesom to the Professors of it . And this not only affrights some from an open Confession of the Truth they believe ; but also by the help of the Affections doth perswade some to believe that to be an Error , which unavoidably brings Persecution with it : By this Engine are the Minds of Men turned about to think well or ill of a Doctrine presented to them . This is so well known , that I shall forbear a further Prosecution of this Head , and go to the next Course than Satan takes to corrupt the Judgment by the Affections ; Which he doth ,

7. By stirring up some particular Passions , which in Opinions do usually more influence the Vnderstanding . And here I shall only insist upon these two , Pride , and Anger ; with the peculiar means that Satan hath to engage them in his Service .

That Pride and Anger are the two usual Firebrands of Contention , and Fountains of Error , all Ages have acknowledged and bewailed . These two Companions in Evil do so darken the Mind , that the miserable Captive , in whom they domineer , is carryed blindfold he knows not whither , nor how . Pride usually begins , and Anger follows with all its forces to justify what Pride hath undertaken . Hence the Apostle in 1 Tim. 6. 4. rakes up all the concomitant Filth of Error , as Envy , Strife , Railings , evil Surmisings , and perverse Disputings of Men , and lays them at the Door of Pride ; He is proud , knowing nothing .

For the ingaging of these two Thieves , that rob the Understanding of its Light , Satan hath many Artifices in readiness . Pride ( which is forward enough of it self ) is soon excited , by laying before it an Opportunity of a seeming rare Discovery , or of advancing the Glory of Knowledge above the common Pitch , of being seen and admired as more excellent than others , &c. ( for upon such unworthy Grounds have some dared to adventure upon strange Notions ) yet there is nothing that doth more firmly ingage it , than Contention or Dispute : for though the proper end of Disputation be the sifting out of Truth ; yet such is Mans Pride , and Satans Advantage by it , that it seldom attains its true end in those that are ingaged . By-standers , that keep their Minds calm , and unbyassed , may receive more satisfaction than the Contenders themselves ; and there needs no other evidence of this , than the common Experience which Men have of our frequent Contentions , where we have Confutations , Answers and Replies , and yet still all Parties continue in their Opinions without Conviction . So that they that would unfeignedly feels Truth , ( in my Mind ) take not the best Course in their Pursuit , that presently engage themselves in a publick Dispute , for the usual Heats that are begot in a Contention alienate their Minds from a just Impartiality , and the dust they raise blinds their Eyes , that they discern not truly . Let us look into this Artifice of engaging Pride by Disputation , and by it the Judgment . First we find , that when an humor of contending is raised , certain Truths are neglected , as to their improvement and Practice ; For so much of the Strength of the Soul is laid out upon disputable Questions , that little is left for more weighty matters . Secondly , In Disputes Mens Credit is so concerned , that 't is a most difficult thing to preserve a faithful regard to Verity , especially where they are managed with Affronts and Contumelies . They that by calm handling might be induced to acknowledge a Mistake , will scarce come near that Point of Ingenuity , when they must be called Fool , Knave , or Ass for their labour . Hence ordinarily ( though they profess otherwise ) Men seek rather Victory than Truth . Thirdly , in Disputes Pride and Passion are usually heightned , and the stronger the Passions are , the weaker is the Judgment . Eager Altercations bring a Confusion , both upon the matter of which they dispute , and upon the Understanding that should judge . Fourthly , in the heart of Disputation , when the Mind is inflamed , Men usually behave themselves like those in a Fray , where they snatch and throw any thing that comes to hand , and never mind where it hits ; they will affirm or deny any thing that may seem any way to bring them off . Fifthly , these Assertions being once affirmed , must be maintained , and so Errors and Contentions increase without end . Disputes fix a Man in his Perswasion , and do as it were tye him to the Stake , so that right or wrong he will go through with it . Sixthly , Some dispute in jest against their present Judgment , and yet at last dispute themselves into a belief of what they wantonly at first affirmed ; Contentionibus amittitur veritas , & multi eo adiguntur , ut postea nihil constitui posse certi sibi persuadeant , atque ita religionis omne studium abjiciant . as some tell Lies so long , that at length they believe them to be true . Seventhly , A sadder Mischief often follows a disputing Humor , which is an hazard of the loss of all Truth ; Men dispute so long till they suspect all things , and after a long Trade of Scepticism , turn Atheists .

After the same manner doth the Devil engage Anger in all Disputes and Controversies , for it keeps company with Pride , wherever there is a Provocation . And besides this , Anger stirring up Injuries and Wrongs , Acont . Strat. Satanae , lib. 1. p. 23. hath often engaged Men ( as it were in revenge ) to change their Opinion , and to take up another Way or Doctrine . Nay often that simple Mixture of Pride and Anger which we call Emulation , hath privately tainted the Integrity of Mind , and prepared it for the next fair opportunity of Error . This is noted of Arrius , Theod. Eccles. Hist. l. 1. c. 2. by Theodoret , that when Alexander was chosen Bishop of Alexandria , he envied him the preferency , and from thence sought occasions of Contention , which after a little while the Devil brought to his hand , as we have heard .

So great is the power of these two Passions over the Understanding , that we have cause to wonder at their success : seldom or never can if be shown that any Ring-leader in Errour was not visibly tainted with Pride , or not apparently sowred with Discontents and Emulation .

8. To these ways of blinding the Understanding by the Affections , I shall add but one more , which is this : Satan endeavours mainly to adorn an Errour with Truths clothing ; he takes its Ornaments and Jewels to dress up a false Doctrine , that it may look more lovely and dutiful ; I mean , that he designs ( where Errours are capable of such an imitation ) to put them into the way , method , garb and manner which Truth doth naturally use : If Truth be adorned with Zeal , Order , Strictness , or have advantageous ways of managing it self , Errour must straight-way imitate it in all these things ; and though he that looks near , may easily discern that 't is not the natural complexion of Errour , but an artificial varnish , and such as doth no more become it than a Court-dress doth become a course , clownish Country Person , ( for you may at first look usually discover the Wolf under Sheeps clothing , and under the garb of the Apostles of Christ you may see the Ministers of Satan ) yet are the credulous usually affected with these appearances ; if they find a professed strictness , a seeming severity , an imitation of the ways of Truth , or of the fruits thereof , they commonly seek no further , but judg that to be Truth which doth the things that Truth doth ; and if Errour can handsomly stand in competition with Truth , upon a pretence of being as effectual in good works , and doing things of themselves lovely , and of good report , it doth much gain upon the good liking of those whose consideration leads them not much further than fair appearances . I shall only exemplify this by the Art and policy which Julian used to set up Paganism , and to ruine Christianity , ( and those who have observed the ways which he took to gain his end , will readily acknowledg he was as well skill'd in advancing Errour and suppressing Truth as any whosoever , and knew exactly to suit his designs to Mens inclinations ) he observing that Christian Religion had some particular things in its practice and way , which made it's face to shine , as that it had Persons solemnly set apart by Ordination for teaching the Mysteries of the Gospel , and for managing the publick Worship of God ; that these Persons were to be grave in their carriage , and exemplary in a strict holy conversation ; that the Constitutions of Religion appointed certain necessary and effectual ways of Discipline , for Punishment , and restoring of Offenders , and bringing them to Repentance ; that it took care of the comfortable maintenance of those that had given up themselves to the Ministry of the Word and Prayer ; that it also enjoyned a relief of the Poor and Strangers , &c. Taking notice ( I say ) of these Excellencies in Christianity , and how lovely they were in the eyes of their enemies ; He appointed the like Constitutions for Paganism , and ordained that the Idol Temples should be suited in conveniency and comliness to Christian Churches ; That there should be Seats and Desks for the chief Doctors and Readers of Gentilism , who at set-times were to exhort the Peoples , and pray with them ; and that Colledges and Monasteries should be erected for them , and for the relief of the Poor and Strangers ; he commanded Discipline and Penances for the chastisement of Offenders ; he required that their Priests should seriously give up themselves to the Worship of God , as also their Families ; that they should not frequent Shews and Taverns , nor practise any infamous Trade and Art . Sozom. Eccl. Hist. l. 5. c. 15. Thus Sozomen reports him , and gives us a Copy of his Letter to Arsacius high Priest of Galatia to this purpose ; and all this he did to bring Gentilism into credit with the Vulgar , whom he had observed to be affected to Christianity for its Order , Strictness and Government .

Yet is not this the only instance that may be given in this kind : for observe but any Errour that by Schism sets up for it self in a distinct party , and you shall see that though it departs from the Truth of the Church , and from its Communion , yet still ( as the Israelites did with the Egyptians ) it carries away with it these Jewels of the Church , and keeps to some considerable part of the Churches way , ( though modified according to its own bent ) that it might have a lustre with it , to make it taking with others .

These eight particulars are the most remarkable ways of Satan , whereby the Affections are gained to a good liking of Errour , and by them the judgment secondarily corrupted to call it Truth .

CHAP. V. Satan's Attempts against the Peace of God's Children , evidenced , ( 1. ) By his Malice ; ( 2. ) From the concernment of Peace to God's Children . What these Concerns are , explained . ( 3. ) From the Advantages which he hath against them by disquieting their Minds . 1. Confusion of Mind . 2. Unfitness for Duty , and how . 3. Rejection of Duty . 4. A stumbling block to others . 5. Preparation of the Mind to entertain venemous Impressions , and what they are . 6. Bodily Weakness . 7. Our Miseries Satan's contentment .

WE have viewed the ways of Satan by which he 〈◊〉 all 〈…〉 to Sin , by which he withdraws Men from Duty and Service , by which he corrupts the Mind through Errour ; it only now remains that something be spoken of his attempts against the Peace and Comfort of the Children of God .

That 't is also one of Satans chief designs to cheat us of our Spiritual Peace , may be fully evinced by a consideration of his Malice , the great concern of inward Comfort to us , and the many Advantages which he hath against us by the disquiet of our Minds .

First , whosoever shall seriously consider the Devil 's implacable Malice , will easily believe , that he so envies our Happiness that he will industriously rise up against all our Comforts . 'T is his inward fret and indignation that Man hath any interest in that Happiness from which he irrecoverably fell , and that the Spirit of God should produce in the hearts of his People any spiritual joy or satisfaction in the belief and expectation of that Felicity , and therefore must it be expected that his Malice ( heightned by the torment of his own guilt , which ( as some think ) are those Chains of darkness in which he is reserved at present , to the judgment of the great day ) will not , cannot leave this part of our Happiness unattempted . He endeavours to supplant us of our Birth-right , of our Blessing , of our Salvation , and the comfortable hopes thereof . From his common imployment in this matter , the Scripture hath given him names , importing an opposition to Christ and his Spirit , in the ways they take for our Comfort and Satisfaction . Christ is our Advocate that pleads for us , Satan is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a Calumniator . The Spirit interceds for us , Satan is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Rev. 12. 10. the Accuser of the Brethren , who accuseth them before God night and day . The Spirit is our Comforter , Satan is our Disturber , a Beelzebub who is ever raking in our Wounds , as Flyes upon Sores . The Apostle Paul had his Eye upon this , when he was advising the Corinthians to receive again the penitent incestuous Person , his caution was most serious , 2 Cor. 2. 11. lest Satan get advantage of us , lest he deceive and circumvent us , ( for his expression relates to Men , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . cunningly deceitful in Trade , that do over-reach and defraud the unskilful ) : and the reason of this caution was , the known and commonly experienced subtilty of Satan , for we are not ignorant of his devices , implying that he will , and frequently doth ly at catch to take all advantages again 〈◊〉 . Some indeed restrain these advantages to Vers. 10. as i ld 〈◊〉 only meant , Piscator in loc. that Satan was designing to fix the Corinthians upon an Opinion , that Backsliders into great Sins were not to be received again , or that he laid in wait to raise a Schism in the Church upon the account of this Corinthian . Cal●in in loc. Others restrain this advantage which he waited for , to Vers. 7. where the Apostle expresseth his fear , lest the excommunicated Person should be swallowed up of too much sorrow ; but the caution being not expressly bound up to any one of these , seems to point at them all , and to tell us that Satan drives on many designs at once , and that in this Mans case Satan would endeavour to put the Corinthians upon a Pharisaical rigour , or to rend the Church by a division about him , and to oppress the Penitent by bereaving him of his due comfort ; so that it appears still , that it is one of his designs to hinder the Comfort , and molest the Hearts of God's Children .

Secondly , Of such concern is inward spiritual Peace to us , that 't is but an easie conjecture to conclude from thence , that so great an Adversary will make it his design to rob us of such a Jewel : For ,

1. Spiritual Comfort is the sweet Fruit of Holiness , by which God adorns and beautifies the ways of Religious Service , to render them amiable and pleasant to the Undertakers . Her ways are ways of pleasantness , and all her paths are peace , Prov. 3. 17. and this is the present rest and refreshment of God's faithful Servants under all their toil , that when they have tribulation from the World , yet they have peace in him , Joh. 16. 33. and that being justified by Faith , they have peace with God , and sometimes joy unspeakable and full of glory , 1 Pet. 1. 8. and this they may the more confidently expect , because the fruits of the Spirit are Love , Joy , Peace , &c. Gal. 5. 22.

2. Spiritual Comfort is not only our satisfaction , but our inward Strength and Activity , for all holy Services doth depend upon it . By this doth God strengthen our Heart , and gird up our Loyns to run the ways of his Commandments ; it doth also strengthen the soul to undergo Afflictions , to glory in Tribulations , to triumph in Persecutions ; the outward Man is also corroborated by the inward peace of the Mind ; A merry Heart doth good like a Medicine , but a broken Spirit drieth the Bones , Prov. 17. 22. all which are intended by that expression , Neh. 8. 10. The joy of the Lord is your strength ; 't is strength to the Body , to the Mind , and that both for service and suffering ; the reason whereof the Apostle doth hint to us , Phil. 4. 7. The peace of God which passeth all understanding , shall keep your Hearts and Minds ; that is , Peace doth so guard us as with a Garison , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( for so much the word imports ) that our Affections ( our Hearts ) being entertained with divine satisfactions , are not easily enticed by baser proffers of worldly delights , and our Reasonings ( our Minds ) being kept steady upon so noble an object , are not so easily perverted to a treacherous recommendation of vanities .

3. Joy and Peace are propounded to our careful endeavours , for Attainment and Preservation , as a necessary duty of great importance to us . Rejoycings are not only recommended as seemly for the Vpright , but injoined as Service , and that in the constant practice , Rejoyce evermore , In every thing give thanks , 1 Thess. 5. 16 , 18. Rejoyce in the Lord alway ; and again I say , rejoyce , Phil. 4. 4. In the Old Testament God commanded the observation of several Feasts to the Jews , these though they had their several respective grounds from God's appointment , yet the general design of all seems to have been this , that they might rejoyce before the Lord their God , Lev. 23. 40. as if God did thereby tell them that it was the comely complexion of Religion , and that which was very acceptable to himself , that his Children might always serve him in chearfulness of Heart , seeing such have more cause to rejoyce than all the World besides . They are then much mistaken , that think mounful Eyes and sad Hearts be the gretest Ornaments of Religion , or that none are serious in the Profession of it , that have a chearful Countenance and a rejoycing frame of Spirit . 'T is true , there is a Joy that is devilish , and in Mirth which is madness , to which Christ hath denounced a Wo , Wo be to them that laugh now , for they shall mourn and weep ; but this is a Joy of another nature , a carnal delight in Vanity and Sin , by which Men fatten their hearts to ruine ; and whatsoever is said against this , can be no prejudice to Spiritual , holy Joy in God , his Favour and Ways .

4. Spiritual Comfort is also a badg of our Heavenly Father's kindness . As Joseph ( the Son of his Fathers affections ) had a special testimony thereof in his party-coloured Coat ; so have Gods Favourites a peculiar token of his good Will to them , when he gives them the Garments of Praise for the Spirit of Heaviness ; if Spiritual Comfort be so advantagious to us , it will be no wonder to see Satan so much rage against it ; it would be a satisfaction to him to tear these Robes off us , to impede so needful a Duty , to rob us of so much Strength , and to bereave us of the sweet fruits of our Labours .

Thirdly , It further appears that Satan's design is against the Comforts of God's Children , by the many advantages he hath against them , from the trouble and disquiet of their Hearts : I shall reckon up the chief of them ; As ,

1. From the Trouble of the Spirit , he raiseth confusions and distractions of Mind : For , 1. 'T is as natural to Trouble , to raise up a swarm of muddy Thoughts , as to a troubled Sea to cast up Mire and Dirt : and hence is that comparison , Isa. 57. 20. a thousand fearful Surmises , evil Cogitations , Resolves , and Counsels , immediatly offer themselves . This disorder of Thoughts Christ took notice of in his Disciples when they were in danger , Why do thoughts arise in your hearts ? Luk. 24. 38. And David considered it as matter of great anxiety , which called for speedy help , Psal. 94. 19. In the multitude of my thoughts within me , thy comforts delight my soul . Sometimes one fear is suggested , then presently another ; now this doubt perplexeth , then another question is begot by the former ; they think to take this course , then by and by they are off that , and resolve upon another , and as quickly change again to a third , and so onward , one Thought succeeding another , as Vapours from a boyling Pot. 2. Such Thoughts are vexatious and distracting , the very Thoughts themselves ( being the poysonous steams of their running Sores ) are sadly afflictive , and not unfitly called Cogitationes onerosae , burdensom Thoughts . But as they wrap up a Man in Clouds and Darkness , as they puzzle him in his Resolves , non-plus him in his Undertakings , distract him in his Counsels , disturb and hinder him in his Endeavours , &c. so do they bring the Mind into a labyrinth of confusion . What advantage the Devil hath against a Child of God when his heart is thus divided and broken into Shivers , 't is easie to imagine . And David seems to be very sensible of it , when he put up that request , Psal. 86. 11. Vnite my heart to fear thy Name .

2. By disquiet of Heart the Devil unfits Men for Duty or Service . Fitness for Duty lies in the orderly temper of Body and Mind , making a Man willing to undertake , and able to finish his work with comfortable satisfaction ; if either the Body or Mind be distempered , a Man is unfit for such an undertaking , both must be in a suitable frame , ( like a well-tun'd Instrument ) else there will be no melody : Hence , when David prepared himself for Praises and Worship , he tells us , his Heart was ready and fixed , and then his Tongue was ready also , Psal. 45. 1 , 2 , 108. 1 , 2. so was his Hand with Psaltery and Harp , all these were awakened into a suitable posture . That a Man is or hath been in a fit order for Service , may be concluded from , 1. His Alacrity to undertake a Duty . 2. His Activity in the prosecution . 3. His Satisfaction afterward , right Grounds and Principles in these things being still presupposed . This being laid as a foundation , we shall easily perceive how the troubles of the Spirit do unfit us for Duty : For ,

1. These do take away all Alacrity and forwardness of the Mind , partly by diverting it from Duty . Sorrows when they prevail , do so fix the Mind upon the present Trouble , that it can think of nothing but its Burthen , they confine the Thoughts to the pain and smart , and make a Man forget all other things ; as David in his trouble forget to eat his Bread ; and sick Persons willingly discourse only of their Diseases , partly by indisposing for action . Joy and Hope are active Principles , but Sorrow is sullen and sluggish . As the Mind ( in trouble ) is wholly imployed in a contemplation of its Misery , rather than in finding out a way to avoid it , so if it be at leisure at any time to entertain thoughts of using means for recovery , yet 't is so tired out with its Burden , so disheartned by its own Fears , so discouraged with Opposition and Disappointment , that it hath no list to undertake any thing ; by this means the Devil brings the soul into a spiritual Catoche , so congealing the Spirits , that it is made stiff and deprived of motion .

2. Disquiets of Heart unfit us for Duty , by hindering our activity in prosecution of Duty . The whole Heart , Soul , and Strength should be engaged in all religious Services , but these Troubles are as Clogs and Weights to hinder motion . Joy is the dilatation of the Soul , and widens it for any thing which it undertakes ; but Grief contracts the Heart , and narrows all the faculties : hence doth David beg an enlarged heart , as the principle of Activity , Psal. 119. 32. I will run the way of thy Commandments , when thou shalt enlarge my Heart : for what can else be expected , when the Mind is so distracted with Fear and Sorrow , but that it should be uneven , tottering , weak , and confused ? so that if it do set it self to any thing , it acts troublesomly , drives on heavily , and doth very little with a great deal ado ; and yet were the unfitness the less , if that little which it can do , were well done , but the Mind is so interrupted in its endeavours , that sometimes in Prayer the Man begins , and then is presently at a stand , and dare not proceed , his words are swallowed up , he is so troubled that he cannot speak , Psal. 77. 4. Sometimes the Mind is kept so imployed and fixed on Trouble that it cannot attend in Hearing or Praying , but presently the Thoughts are called off , and become wandring .

3. Troubles hinder our satisfaction in Duty , and by that means unfit us to present Duties , and indispose us to future Services of of that kind . Our satisfaction in Duty ariseth , 1. Sometimes from its own lustre and sweetness , the conviction we have of its pleasantness and the spiritual advantages to be had thereby ; these render it alluring and attractive , and by such considerations are we invited to their performance , as Isa. 2. 3. Come ye let us go up to the Mountain of the Lord , — and he will teach us of his ways , and we will walk in his paths . Hos. 6. 1. Come , and let us return unto the Lord : for he hath torn , and he will heal us : he hath smitten , and he will bind us up ; but trouble of Spirit draws a black Curtain over the excellencies of Duty , and presents us with frightful thoughts about it , so that we judg of it according to our fears , and make it frightful to our selves , as if it would be to no purpose , rather a mischief than an advantage . 2. Sometime our satisfaction ariseth from some special token of Favour which our indulgent Father le ts fall upon us , while we are in his work . As when he gives us more than ordinary assistance , or puts Joy and Comfort into our Hearts . And this he often doth to make us come again , and to engage afresh in the same , or other services , as having tasted and seen that the Lord is gracious , and that there is a blessedness in waiting for him . As in our Bodies he so orders it , that the concocted juices become a successive Ferment to those that succeed from our daily Meat and Drink : So from Duties performed , doth he beget and continue Spiritual Appetite to new undertakings . But O how sadly is all this hindered by the disquiet of the Heart ? The Graces , of Faith and Love , are usually obstructed , if not in their Exercise yet in their delightful Fruits , and if God offer a kindness , inward sorrow hinders the perception : As when Moses told the Israelites of their deliverance , they hearkned not for hard bondage . If a message of Peace present it self in a Promise , or some consideration of Gods merciful disposition , yet usually this is not credited . Job confesseth so much of himself , Job 19. 16. If I had called and he had answered me , yet would I not believe that he had hearkened unto my Voice . David also doth the like , Psal. 77. 2 , 3. My Soul refuseth to be comforted : I remember God , and was troubled . Matter of greatest comfort is often so far from giving ease , that it augments the trouble . However the Heart is so hurried with its fears , and discomposed with grief , that it cannot hearken to nor consider , nor believe any kind offer made to it .

By all these ways doth the Devil , through the disquiet of Mind , unfit the Lord's People for Duty ; and what a sad advantage this is against us cannot easily be told . By this means he may widen the distance betwixt God and us , keep our Wounds open , make us a reproach to Religion : And what not ? But

3. By these disquiets he pusheth us on to reject all duties , for when he hath tyred us out by wearisom endeavours , under so great indispositions and unfitness , he hath a fair advantage to tempt us to lay all aside . Our present posture doth furnish him with arguments , he forgeth his Javelings upon our Anvil , and they are commonly these three : 1. That duties are difficult . And this is easily proved from our own experience , while we are broken or bowed down with sorrows : we make many attempts for duty , and are oft beat off with loss : our greatest toil helps us but to very inconsiderable performances , hence he infers , 'T is foolishness to attempt that which is above our strength , better sit still then toil for nothing . 2. That they are unfruitful , and this is our own complaint , for troubled Spirits have commonly great expectations from duties at first , and they run to them ( as the impotent and sick people , to the Pool of Bethesda ) with thoughts of immediate ease as soon as they shall step into them ; but when they have tryed , and waited a while , siretching themselves upon duty ( as Elisha's Servant laid the Staff upon the Face of the Shunamites Son ) and yet there is no voice nor hearing , no answer from God , no peace , then are they presently disatisfied , reflecting on the Promises of God , and the Counsels of good Men , with this , Where is all the pleasantness you speak of ? what advantage is it that we have thus run , and laboured , when we have got nothing ? and then 't is easy for the Devil to add , And why do you wait on the Lord any longer ? 3. His last and most dangerous argument is , that they are sinful . Unfitness for Duty produceth many distractions , much deadness , wandering thoughts , great interruptions , and pittiful performances . Hence the troubled Soul comes off from duty , wounded and halting , more distressed when he hath done , than when he began : upon these considerations , that all his service was sin , a mocking of God , a taking his name in vain , nay a very blasphemous affront to a divine Majesty . Upon this the Devil starts the question to his Heart , whether it be not better to forbear all Duty , and to do nothing ? Thus doth Satan improve the trouble of the mind , and often with the designed success . For a dejected Spirit doth not only afford the materials of these Weapons which the Devil frames against it , but is much prepared to receive them into its own Bowels . The grounds of these Arguments it grants and the inferences are commonly consented to , so that ordinarily duty is neglected , either , 1. Through sottishness of Heart , or 2. Through frightful fears : Or 3. Through desperateness : bringing a Man to the very precipice of that Atheistical determination , I have cleansed my hands in vain .

4. Satan makes use of the troubles of Gods Children as a stumbling-block to others . 'T is no small advantage to him , that he hath hereby an occasion to render the ways of God unlovely to those that are beginning to look Heaven-ward , he sets before them , the Sighs , Groans , Complaints , and restless Out-cries of the wounded in Spirit , to scare them off from all seriousness in Religion , and whispers this to them ; Will you chuse a Life of Bitterness and Sorrow ? can you eat Ashes for Bread , and mingle your Drink with Tears ? will you exchange the comforts and contents of Life , for a melancholly Heart , and a dejected countenance ? how like you to go Mourning all the day , and at night to be scared with Dreams and terrified with Visions ? will you chuse a Life that is worse than Death ? and a condition which will make you a terrour to your selves , and a burthen to others ? can you be in love with an heart loaden with grief , and perpetual fears almost to distraction ? while you see others in the mean time enjoy themselves in a contented peace ? Thus he follows young beginners with his suggestions , making them believe that they cannot be serious in Religion , but at last they will be brought to this , and that 't is a very dangerous thing to be religious overmuch , and the high way to dispair : So that if they must have a Religion , he readily directs them to use no more of it , than may consist with the pleasures of Sin and the World , and to make an easy business of it , not to let Sin lye over-near their Heart , lest it disquiet them , nor over-much to concern themselves with Study , Reading , Prayer , or hearing of threatning awakening Sermons , lest it make them Mad , nor to affect the sublimities of Communion with God , exercises of Faith and Divine Love , lest it discompose them , and dash their worldly Jollities out of Countenance . A Counsel that is readily enough embraced by those that are almost perswaded to be Christians ; and the more to confirm them in it , he sticks not sometime to asperse the poor troubled Soul with Dissimulation ( where that accusation is proper , for the Devil cares not how inconsistent he be to himself , so that he may but gain his end ) affirming all his seriousness to be nothing but whining Hypocrisy . So that whether they judg these troubles to be real or feigned , his conclusion is the same , and he perswades Men thereby to hold off from all religious strictness , holy diligence , and careful watchfulness .

5. A further use which the Devil makes of these troubles of Spirit , is to prepare the Hearts of Men thereby , to give entertainment to his venomous impressions . Distress of Heart usually opens the Door to Satan , and lays a Man naked , without Armour or Defence as a fair Mark for all his poysoned Arrows , and 't is a hundred to one but some of them do hit . I shall chuse out some of the most remarkable , and they are these :

1. After long acquaintance with grief he labours to fix them in it . Est quaedam etiam delendi voluptas . In some cases custome doth alleviate higher griefs , and Men take an odd kind of delight in them , 't is some pleasure to complain , and Men settle themselves in such a course , their Finger is ever upon their Soar , and they go about telling their Sorrows to all they converse with , though to some this is a necessity , ( for real Sorrows if they be not too great for vent , will constrain them to speak , ) yet in some that have been formerly acquainted with grief , it degenerates at last into a formality of complaining ; and because they formerly had cause so to do , they think they must always do so . But besides this , Satan doth endeavour to chain Men to their mourning upon two higher Accounts , Collius Cordial Part 2. p. 154. 1. By a delusive contentment in sorrow , as if our tears paid some part of our debt to God , and made amends for the injuries done to him . 2. By an obstinate sullenness and desperate resolvedness , they harden themselves in sorrow , and say as Job 7. 11. I will not refrain my Mouth , I will speak in the anguish of my Spirit , I will complain in the bitterness of my Soul . Am I a Sea , or a Whale , that thou settest a Watch over me ?

2. Another impression that Mens Hearts are apt to take , is unthankfulness , for the favours formerly bestowed upon them ; their present troubles blot out the memory of old kindnesses ; they conclude they have nothing at all , because they have not peace ; though God heretofore hath sent down from on high , and taken them out of the great Waters , or out of the Mire and Clay where they were ready to sink ; though he hath sent them many tokens of Love , conferred on them many Blessings : yet all these are no more to them , so long as their sorrows continue , than Haman's Wealth and Honour was to him , so long as Mordecai the Jew sate at the Kings Gate . Thus the Devil oft prevails with God's Children , to deal with God , as some unthankful Persons deal with their Benefactors ; who if they be not humour'd in every request , deny the reality of their Love , and dispise with great ingratitude all that was done for them before .

3. By inward griefs , the Heart of the afflicted are prepared to entertain the worst interpretation that the Devil can put upon the Providences of God . The various Instances of Scripture , and the gracious Promises made to those that walk in Darkness and see no Light , do abundantly forewarn Men from making bad conclusions of God's dealings , and do tell us that God in design , for our tryal , and for our profit doth often hide his Face for a moment , when yet his purpose is to bind us up with everlasting compassions . Now the Devil labours to improve the sorrows of the Mind to give a quite contrary construction : if they are afflicted , instead of saying , Sorrow may endure for a Night , but Joy will come in the Morning , or that for a little while God hath hidden himself , he puts them to say , this Darkness shall never pass away . If the grief be little , he drives them on to a fearful expectation of worse ; as he did with Hezekiah , Esa. 38. 13. I reckoned till Morning , that as a Lyon , so will be break all my Bones , from Day even to Night wilt thou make an end of me . If God purpose to teach us by inward Sorrows , our Pride of Heart , carelessness , neglect of dependance upon him , the bitterness of Sin , or the like : the Devil will make us believe ( and we are too ready to subscribe to him ) that God proclaims open War against us , and resolves never to own us more . So did Job , chap. 19. 6. Know now that God hath overthrown me , and compassed me with his Net : how often complained he , thou hast made me as thy mark , thou hast broken me asunder , thou hast taken me by my Neck and shaken me to peices ? So also Heman , Psal. 88. 14. Why castest thou off my Soul ? why hidest thou thy Face from me ?

4. Upon this occasion the Devil is ready to envenome the Soul with sinful wishes and execrations against itself . Eminent Saints have been tempted in their trouble to say too much this way , Job solemnly cursed his Day ; Job 3. 3. Let the Day perish wherein I was born , and the Night in which it was said , there is a Manchild conceived , &c. So also Jeremiah , chap. 20. 14. Cursed be the Day wherein I was Born , let not the Day wherein my Mother bare me , be Blessed ; Cursed be the Man who brought tydings to my Father , saying a Man-child is Born unto thee ; and let that Man be as the Cities which God overthrew , and repented not . Strange rashness ! what had the Day deserved ? or wherein was the Messenger to be blamed ? Violent Passions hurried him beyond all bounds of reason and moderation . When troubles within are violent , a small push sets Men forward ; and when once they begin , they are carried headlong beyond what they first intended .

5. On this advantage the Devil sometimes imboldens them to quarrel God himself directly . When Job and Jeremiah cursed their day , it was a contumely against God indirectly , but they durst not make bold with God at so high a rate as to quarrel him to his Face . Yet even this are Men brought to often , when their sorrows are long-lasting and deep . The Devil suggests , Can God be faithful , and never keep Promise for help ? can he be merciful when he turns away his ears from the cry of the miserable ? where is his pity when he multiplies his wounds without cause ? Though at first these cursed intimations do a little startle Men , yet when by frequent inculcating they grow more familiar to the Heart , the distressed break out in their rage , with those exclamations , Where is the faithfulness of God ? where are his Promises ? hath he not forgotten to be gracious ? are not his Mercies clean gone ? And at last it may be Satan leads them a step higher , that is ,

6. To a desparing desperateness . For when all Passages of relief are stop up , and the burthen becomes great , Men are apt to be drawn into rage and fury , when they think their burthen is greater than they can bear , and see no hope of ease , in a kind of revenge they express their anger against the hand that wounded them . The Devil is officiously ready with his advice of Curse God and die , and they being full of anguish , are quickly made to comply with it .

7. When 't is at this height , the Devil hath but one Stage more , and that is the suggesting of irregular means for ease . Rage against God doth not quench the inward burning ; Blasphemies against Heaven easeth not the Pain , the Soar runs still and ceaseth not , the trouble continues , the Man cannot endure it longer , all Patience and Hope is gone , what shall he do in this case ? The Devil offers his Service , he will be the Physician , and commonly he prescribes one of these two things : 1. That 't is best to endeavour to break through all this trouble into a resolved prophaneness ; not to stand in awe of Laws , nor to believe that there is a God that governs in the Earth , but that this is only the bitter fruit of melancholy , and unnecessary seriousness , and therefore 't is best ; to eat , drink and be merry . If a Man can thus escape out of his trouble , the Devil needs no more ; but oft he cannot , the wounds of Conscience will not be thus healed . Then , 2. He hath another remedy which will not fail , as he tells them , that is , to destroy themselves , to end their troubles with their lives . How open are the Breasts of troubled Creatures to all these Darts ? and were it not that God secretly steps in , and holds the afflicted with his right hand , 't is scarce imaginable but that wounded Consciences should by Satan's subtile improvement of so fair an advantage , be brought to all this misery .

8. Satan can afflict the Body , by the Mind . For these two are so closely bound together , that their good and bad estate is shared betwixt them . If the Heart be merry , the Countenance is chearful , the Strength is renewed , the Bones do flourish like an Herb. If the Heart be troubled , the Health is impaired , the Strength is dryed up , the Marrow of the Bones wasted , &c. Grief in the Heart , is like a Moth in the Garment , it insensibly consumeth the Body , and disordereth it . This advantage of weakening the Body falls into Satans hands by necessary consequence , as the Prophets ripe Figs , that fell into the Mouth of the Eater . And surely he is well pleased with it , as he is an Enemy both to Body and Soul : But 't is a greater satisfaction to him , in that as he can make the Sorrows of the Mind , produce the Weakness and Sickness of the Body : So can he make the Distemper of the Body ( by a reciprocal requital ) to augment the trouble of the Mind . How little can a sickly Body do ? it disables a Man for all Services , he cannot oft Pray , nor Read , nor Hear . Sickness takes away the Sweetness and Comfort of Religious Exercises ; this gives occasion for them to think the worse of themselves ; they think the Soul is weary of the ways of God , when the Body cannot hold out . All failures which weariness and faintness produce , are ascribed presently to the bad dispostion of the Mind , and this is like Oyl cast upon the Flame . Thus the Devil makes a double gain out of Spiritual trouble .

9. Let it be also reckoned among the advantages which Satan hath against Men from trouble of Spirit , that 't is a contentment to him to see them in their Miseries ; 't is a sport to him to see them ( as Job speaks ) take their Flesh in their Teeth , and cry out in the bitterness of their Souls ; their groanings are his Musick : when they wallow in Ashes , drown themselves in Tears , roar till their Throat is dry , spread out their Hands for help , then he gluts his Heart in looking upon their woes . When they fall upon God with their unjust Surmises , evil Interpretations of Providence , questioning his Favour , denying his Grace , whishing they had never been Born , then he claps his Hands and shouts a Victory . The pleasantest sight to him , is to see God hiding himself from his Child , and that Child broken with fears , torn in peices with griefs , made a Brother to Dragons , a Companion to Owls , under restless Anxities , perpetual Lamentations , feeble and sore broken , their Strength dryed like a Potsheard , their Throat dry , their Tongue cleaving to their Jaws , their Bowels boyling , their Bones burnt with Heat , their Skin black upon them , their Flesh consumed , their Bones sticking out , chastened with strong pain upon their Bed . This is one of Satan's delightful Spectacles , and for these ends doth he all he can , to bereave them of their Comfort , which we may the more certainly perswade our selves to be true , when we consider the grounds forementioned , his malicious nature , the advantages of Spiritual Peace , and the disadvantages of Spiritual trouble .

CHAP. VI. Of the various Ways by which he hinders Peace . 1. Way by discomposures of Spirit . These Discomposures explained , by shewing , 1. What advantage he takes from our natural Temper ; and what Tempers give him this advantage . 2. By what occasions he works upon our natural Tempers . 3. With what success . ( 1. ) These Occasions suited to natural Inclinations , raise great disturbance . ( 2. ) They have a tendency to Spiritual Trouble . The thing proved , and the manner how , discovered . ( 3. ) These Disturbances much in his Power . General and Particular Considerations about that Power .

HAving evidenced that one of Satan's principal designs is against the Peace and Comfort of God's Children ; I shall next endeavour a discovery of the various ways by which he doth undermine them herein . All inward troubles are not of the same kind in themselves , neither doth Satan always produce the same effects out of all . Some being in their own nature disquiets , that do not so directly , and immediately overthrow the Peace and Joy of believing , and the Comforts of assurance of Divine Favour , as others do . Yet seeing that by all , he hath no small advantage against us , as to Sin and Trouble , and that any of them at the long-run , may lead us to question our interest in Grace , and the Love of God , and may accordingly afflict us , I shall speak of them all ; which that I may do the more distinctly , I shall rank these troubles into several heads , under peculiar names , ( it may be not altogether so proper , but that the curious may find matter of exception to them ) that by them and their explanation , the differences may the better appear . I distinguish therefore of a fourfold trouble , that the Devil doth endeavour to work up upon the Hearts of Men. They are , 1. Discomposures . 2. Affrightments . 3. Dejections of Sadness . 4. Distresses of Horrour . Of all which I shall speak in their order . And

1. Of Discomposures of Soul . These are Molestations and Disturbances by which the Mind is put out of order and made unquiet ; the calm ( in which it should enjoy it self , and by which it should be composed to a regular and steady acting ) being disturbed by a Storm of Commotion ; and in which the Conscience or the peace of it is not presently concerned . Dickson Therap . Sacr. l. 1. c. 2. Differunt inter se casus animae aeg●ae & casus conscientiae aegrae , &c. This distinction of the trouble of Soul from the trouble of Conscience is not new , others have observed it before , and do thus explain it , Trouble of Soul is larger than trouble of Conscience ; every troubled Conscience is a troubled Soul , but every troubled Soul is not a troubled Conscience : for the Soul may be troubled from Causes Natural , Civil , and Spiritual , according to variety of Occasions and Provocations , when yet a Man's inward peace with God is firm ; and in some cases ( as in Infants and in Men distracted with Feavers , &c. ) there may be passions and disturbances of Soul , when the Conscience is not capable of exercising its office ; nay the Soul of Christ was troubled ( Joh. 12. 27. Now is my Soul troubled ) when it was not possible that Sin or Despair should have the least ●ooting in him .

For the opening of these discomposures of Soul , I shall , 1. Shew upon what advantage of Natural Temper the Devil is encouraged to molest Men. 2. By what occasions he doth work upon our Natural Inclinations . 3. And with what success of disturbance to the Soul .

1. As to our Natural Dispositions , Satan ( as hath formerly been noted ) takes his usual indications of working from thence ; these guide him in his enterprises ; his Temptations being suited to Mens Tempers , proceed more smoothly and successfully . Some are of so serene and calm a disposition , that he doth not much design their discomposure ; but others there are , whose Passions are more stirring , ( sit matter for him to work upon : ) and these are ,

1. The angry Disposition . How great an advantage this gives to Satan to disturb the Heart , may be easily conceiv'd , by considering the various workings of it in several Men , according to their different Humors ; 't is a Passion that acts not alike in all , and for the differences ( so far as we need to be concerned , ) I shall not trouble the Schools of Philosophers , but content my self with what we have in Eph. 4. 31. where the Apostle expresseth it by three words , ( not that they differ essentially ) declaring thereby the various ways of Angers working ; the first is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bains in loc. which we translate Bitterness . This is a displeasure smothered : for some when they are angry cover it , and give it no vent , partly for that they are sometimes ashamed to mention the ground as trivial or unjust , partly from sullenness of disposition , and oft from a natural reservedness : while the flame is thus kept down , it burns inwardly , and Men resolve in their Minds many troublesome vexatious thoughts . The second word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wrath : this is a fierce impetuous anger . Some are soon moved , but so violent , that they are presently transported into Rage and Frenzy , or are so peevishly waspish that they cannot be spoken to . The third is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , translated here Anger , but signifies such a displeasure as is deep , entertaining thoughts of Revenge and Pursuit , setling it self at last into hatred . Any of these is enough to bereave the heart of its rest , and to alarm it with disturbances .

2. Others have an envious Nature , always maligning and repining at other Mens felicity ; an evil Eye , that cannot look on anothers better condition without vexation . This turns a Man into a Devil , 't is the Devil's proper sin , and the fury that doth unquiet him , and he the better knows of what avail it would be to help on our trouble .

3. Some are of proud Tempers , always overvaluing themselves with the scorn and contempt of others . This humor is troublesom to all about them , but all this trouble doth at last redound to themselves ; these think all others should observe them , and take notice of their supposed excellencies , which if Men do not , then it pines them , or stirs up their Choler to Indignation . Solomon , Prov. 30. 21. mentioning those things that are greatly disquieting in the Earth , instanceth in a Servant when he reigneth , and the Hand-maid that is Heir to her Mistris , intending thereby the proud imperious insolency of those that are unexpectedly raised from a low estate to Wealth or Honour : He that is of a proud Heart stirreth up Strife , Prov. 28. 25. and as he is troublesome to others , so doth he create trouble to himself ; for he not only molests himself by the working of his disdainful thoughts , while he exerciseth his scorn towards others , ( Prov. 21. 24. The haughty Scorner deals in proud wrath ) but this occasions the affronts and contempt of others again , which beget new griefs to his restless Mind .

4. Some have a Natural exorbitancy of Desire , an evil coveting ; they are passionately carried forth toward what they have not , and have no contentment or satisfaction in what they do enjoy . Such Humors are seldom at ease , their desires are painfully violent , and when they obtain what they longed for , they soon grow weary of it , and then another object takes up their wishes , so that these Daughters of the Horsleech are ever crying , Give , give , Prov. 30. 15.

5. Others have a soft effeminate Temper , a weakness of Soul that makes them unfit to bear any burthen , or endure any hardness . These if they meet with Pains or Troubles , ( and who can challenge an exemption from them ? ) they are presently impatient , vexing themselves by a vain reluctancy to what they cannot avoid ; not but that extraordinary Burthens will make the strongest Spirit to stoop , but these cry out for the smallest matters , which a stout Mind would bear with some competent chearfulness .

6. And there are other Dispositions that are tender , to an excess of Sympathy , so that they immoderatly affect and afflict themselves with other Mens sorrows . Though this be a temper more commendable than any of the former , yet Satan can take advantage of this , as also of the forenamed Dispositions , to discompose us , especially by suiting them with fit occasions which readily work upon these Tempers : And this was

2. The second things to be explained , which shall be performed by a brief enumeration of them , the chief whereof are these ,

1. Contempt or Disestimation . When a Man's Person , Parts , or Opinion are slighted , his Anger , Envy , Pride and Impatience are awakened , and these make him swell and restless within . Even good Men have been sadly disturbed this way . Job , as holy a Man as he was , and who had enough of greater matters to trouble his Mind , yet among other griefs , complains of this more than once , Job . 12. 4. I am as one mocked of his Neighbour : the just upright Man is laughed to scorn . Job 19. 15. They that dwell in mine House , and my Maids count me for a Stranger . — I called my Servant , and he gave me no answer ; — Yea , young Children despised me , I rose up and they spake against me . Thus he bemoans himself , and ( which is more ) speaks of it again with some smartness of indignation , Job 30. 1. Now they that are younger than I , have me in derision , whose Fathers I would have disdained to have set with the Dogs of my Flock . David also who had a stout heart under troubles , complains that he could not bear reproaches , Psal. 69. Reproach hath broken mine Heart , I am full of heaviness . What these reproaches were , and how he was staggered with them , he tells us , Vers. 10. I chastned my soul with fasting , that was to my reproach . I made Sackcloth my Garment , and I became a Proverb to them . They that sit in the Gate , speak against me ; and I was the Song of the Drunkards . With these he was so stounded , that if he had not catch'd hold on God by Prayer , ( as he speaks , ver. 13. ) he had faln ; But as for me , my Prayer is unto thee , O Lord , &c. and he afterward speaks of his support under Reproaches , as a wonder of Divine assistance , Psal. 119. 51. The Proud have had me in derision , yet have I not declined from thy Law .

2. Injury is another occasion by which the Devil works upon our Tempers to disquiet us . Wrongs of Injustice and Oppression are hard to bear , this is a common ground of trouble , good Men cannot always acquit themselves in this case as they ought . Jeremiah when smitten by Pashur , and put in the Stocks , Jer. 20. 2 , 7. falls into a sad passion , I am a derision daily , every one mocketh me , I cried out , I cried violence and spoil , imitating the passionate affrightments of those that cry , Murther , Murther , &c. No wonder seeing Solomon gives it as an axiom built upon manifold experience , Eccl. 7. 7. Oppression doth not only make a Man unquiet , but Mad in his unquietness ; and not only those that are foolish and hasty , but the most considerate and sedate Persons ; Oppression makes a wise Man mad .

3. Another occasion of Mens discomposure , is the prosperity of the Wicked : their abundance , their advancements to Honours and Dignity hath always been a grudge to those whose condition is below them , and yet suppose themselves to have better grounds to expect preferment than they . This astonished Job even to trembling , Job 21. 7. When I remember , I am afraid , and trembling taketh hold on my flesh , and the matter was but this ; Wherefore do the Wicked live , become old , yea , and mighty in power ? &c. The trouble that seizeth on Mens hearts on this occasion , is called fretting , a vexation that wears out the strength of the Soul , as two hard Bodies waste by mutual attrition or rubbing . And it takes its advantage from our envy chiefly , though other distempers come in to help it forward , Psal. 37. 1. Fret not thy self because of evil Doers , neither be thou envious against the workers of Iniquity . David confesseth , that he was apt to fall into this trouble , Psal. 73. 3. I was envious at the Foolish , when I saw the prosperity of the Wicked . Against this disquiet we have frequent cautions , Prov. 24. 1 , 19. and Psal. 49. 16. Be not afraid when one is made rich , when the glory of his house is increased . All which shew our proneness to this disease .

4. Crosses and Afflictions give Satan an opportunity to work upon our Passions . As disappointments of Expectations , loss of Friends , of Estate , Persecutions and Sufferings for Conscience sake , &c. none of these in their own nature are joyous , but grievous : and what use they have been of to the Devil to discompose the minds of the Sufferers , is evidenced by common experience . The Tears , sad Countenances , and doleful Lamentations of Men are true Witnesses of the disquiet of their hearts ; every one being pressed with the sense of his own smart , is ready to cry out , Is there any sorrow like my sorrow ? I am poor , and comfortless , my Lovers and my Friends have forsaken me , and there is none to help . Some grow faint under their Burthen , while their Eyes fail in looking for redress , especially when new unexpected troubles overwhelm their hopes , When I looked for good , then evil came ; and when I waited for light , there came darkness , Job 30. 26. Why hast thou smitten us , and there is no healing for us ? We looked for peace , and there is no good ; and for the time of healing , and behold trouble , Jer. 14. 19. and here they sink , concluding there is no hope . Others that bear up better in a blessed expectation of spiritual profit , having that of David in their Eye , Blessed is the Man whom thou afflictest , and teachest in thy Law : yet they cannot forbear their complaints even to God , Psal. 25. 17. The troubles of mine heart are enlarged , O bring thou me out of my distresses , look upon mine affliction and my pain . May those that have had the highest advantages of heavenly support , whose hearts have been kept in peace , counting it all joy that they have fallen into these trials , ( and God doth more this way , for those that suffer for the Gospels sake , than ordinarily for others ) yet have not these been under a Stoical senslessness of their trouble ; though they were not distressed , they were troubled on every side , though not in despair , yet they were perplexed , 2 Cor. 4. 8. though their Afflictions were light , yet were they Afflictions still .

5. To those may be added the pain or anguish of Sickness , and bodily Distemper . Though there are various degrees of pain , and that some Sicknesses are less afflictive than others , yet none of them forbear to pierce the Mind . The whole Man is discomposed ; he that is exercised with strong pains upon his Bed , cryes out in the bitterness of his Soul , and he that by insensible degrees languisheth , grows ordinarily peevish , and his mind bleeds by an inward wound , so that he spends his days in sighing , and his years in mourning . And others there are , who being before acquainted with bodily pains , grow very impatient in Sickness , and are able to bear nothing : and besides the present sence of pain , the expectation of Death puts some into great commotion , the fears of it , ( for it is naturally dreadful ) fills them with disquiet thoughts , and those that approach to the Grave , by slow steps , under Consumption or languishing Sicknesses , they are habituated to sadness , and can think of nothing chearfully , ( except they have great assurance of Salvation , and have well learned to dye ) because the Coffin , Grave , and Winding-sheet are still presented to them : these though they be very suitable Objects for Meditation , and ( well improved ) of great advantage for preparation to Death , yet doth Satan thereby ( when it is for his purpose ) endeavour to keep Men under grief , and to bereave them of their Peace .

6. Satan takes an advantage of trouble , from the Miseries of others . Sympathy is a Christian Grace ; and to bear one anothers Burthens , to mourn with those that mourn , shews us to be fellow-feeling Members of the same Body , for if one Member suffer , all the Members suffer with it . Yet are some Men naturally of so tender a Constitution , that Satan overdrives them herein , every common occasion will wound them : the usual effects of God's ordinary Providence on the Poor , Lame , or Sick , are deeply laid to Heart by them ; and instead of being not unsensible of other Mens Miseries , they are not sensible of any thing else , neither do they enjoy their own Mercies . And here , as Satan can every moment , present them with objects of pitty , ordinary or extraordinary : so upon a religious pretence of merciful consideration , they are made cruel to themselves , refusing their own peace , because other Men are not at ease .

3. The third particular , promised to be explained for the discovery of these discomposures of Soul , was this ; That by a concurrance of these and such like occasions , to such tempers , the Hearts of Men are disturbed , and their inward peace broken . This I shall evidence by these three things : 1. That these occasions meeting with such dispositions , do naturally raise great disturbances in their present working . 2. That they have a tendency to further trouble . 3. That Satan doth design , and hath it ordinarily in his power to discompose the Hearts of Men hereby .

1. That these occasions , meeting with such dispositions , do naturally raise great disturbances . This is evident from what hath been said already : for ( 1. ) All these dispositions carry as much Fire in their own Bosomes , as is sufficient to burn up the standing Corn of any Man's peace . What is anger , but an inward burning , a restless confusion of the Spirits , sometime a Phrensy , a Distraction , a troubled Sea full of Rage , a wild Beast let loose ? Envy , that is a fretful peevishness , a vexatious repining , needing no other Tormentors but its own furies , recoiling upon him that bred it , because it cannot wreak its spite upon its Objects . An envious Person is a Self-murtherer by the verdict of Eliphaz , Job 5. 2. Wrath killeth the foolish Man , and envy slayeth the foolish one . This is not barely to be understood of its provoking the Judge of all the Earth to send down its deserved destruction , but also ( if not chiefly ) of its own corroding temper , which by long continuance wasts the Strength , and consumes the Body . Pride is a perpetual vexation , creating its troubles from its own Fancy : irregular covetings , keep a Man still upon the Rack , they make a Man like the Tantalus of the Poets , they give a Man a caninus Appetitus , a strong Appetite with excessive greediness , and restless pursuit , and constant dissatisfactions , he is ever gaping and never enjoying . Impatience is a wearisome conflict with a burthen which it can neither bear , nor yet shake off ; where all the Fruit of the vain labour amounts to no better account than this , that the Impatient makes his burthen the greater , the bands that tye it on the stronger , and the Strength that should bear it the weaker . Lastly , an excess of Pity , multiplies wounds without cause , it hinders a Man to be happy , so long as there are any that are miserable : he is always ( in reference to his quiet ) at the Mercy of other Men , the afflicted can torment him at a distance ; and , by a kind of Magick , make him feel the torments that are inflicted upon his Image . Who can deny , but that Men that are ridden by such vexatious dispositions , must lead an unquiet Life , and always be tossed with inward Tempests . Especially (2) when we consider , how fit the forementioned occasions are , to draw out these humours to their tumultuary extravagancies : a lighted Match and Gun-Powder , are not more exactly suited to raise a shaking Blast , than those occasions and tempers are to breed an inward annoyance . Some of these humours are so troublesome , that rather than they will want work , they will fight with their own Shadows , and by a perversness of prejudicated Fancy , will create their own troubles , and the best of them , which seem sometime to take truce , and compose themselves to rest , while occasions are out of the way : yet they are quickly awakened , like sleeping Dogs that are roused with the least noise ; what work then may we expect they will make when they are summoned to give their appearance upon a solemn occasion ? But (3) if we should deal by instances , and bring upon the Stage the effects that have been brought forth by these concurring causes , it will appear that they make disturbances in good earnest : let us either view the furious fits , that have been like sudden Flashes , soonest gone ; or their more lasting impressions , and we shall find it true . As to violent Fits , raised by such occasions and dispositions , examples are infinite . What rages , outrages , Madnesses , and extravagances have Men run into ? Some upon provocations , have furiously acted savage cruelties , and for small matters have been carried to the most desperate revenges . Others have been brought to such violent commotions within themselves , that the frame of nature hath been thereby weakened , and overthrown . As Scilla , who in a strong passion , vomited Choler till he dyed . Some in their fury , have acted that which hath been matter of sorrow to them all their dayes . But ( omitting the examples of Heathens and wicked Men ) let us consider the wonderful transports of holy Men. Moses a Man eminent , beyond comparison , in Meekness ; was so astonished with a sudden surprize of trouble , at the Sight of the Golden Calf , that he threw down the Tables of the Law , and brake them . Some indeed observe from thence , a significancy of Israels breaking the Law , and forfeiting God's Protection , as his peculiar People , but this is more to be ascribed to the designment of Divine Providence , that so ordered it , than to the intendment of Moses , who no doubt , did not this from a sedate and calm deliberation , as purposing by this act to tell Israel so much ; but was hurried by his grief ( as not considering well what he did ) to break them . Asa a good Man , when he was reproved by the Prophet , ( instead of thankful acceptance of the reproof ) grows angry , falls into a rage , and throws the Prophet into Prison . Elias , discomposed with Jezebels Persecution , desires that God would take away his Life . Jonah , in his anger , falls out with God , and justifies it when he hath done : surely such Fits as these proceeded from great inward combustion . Would Wise , Sober , holy Men have said or done such things , if they had not been transported beyond themselves ? and though in such cases , the fits are soon over , yet we observe that some are apt to fall into such Fits often , and are so easily irritated , that ( like the epileptick Person possessed by the Devil ) upon every occasion , they are by him , cast into the Fire or into the Water , and by the frequent return of their Distemper are never at rest .

As to others , whose tempers are more apt to retain a troublesome Impression , 't is very obvious that their discomposures have as much in length and breadth , as the other had in height . You may view Haman tormented under his secret discontent , which his Pride and Envy formed in him , for the want of Mordicai's Obeysance : the Kings Favour , a great Estate , high Honour , and what else a Man could wish to make him content , are all swallowed up in this Gulph , and become nothing to him . You see Amnon vexed and sick , for his Sister Tamer , waxing lean from day to day . You see Ahab ( though a King , who had enough to satisfie his Mind ) in the same condition for Naboth's Vineyard . If you say these were wicked Men , who rid their Lusts without a Bridle , and used the Spur : look then upon better Men , and you will see too much . Rachel so grieves and mourns for want of Children , that she professeth her Life inconsistent with her disappointment , Give me Children , else I die . Hanna upon the same occasion weeps and eats not , and prays in the bitterness of her Soul , and the abundance of her complaint and grief . Jeremiah ( being pressed with discouragements from the contradiction of evil Men ) calls himself a Man of strife and contention to the whole Earth , Jer. 15. 10. his sorrows thence arising , had so imbittered his Life , that he puts a woe upon his Birth , Wo is me , my Mother , that thou hast born me a Man of Strife . Paul had a noble courage under manifold afflictions , he could glory in the Cross , and rejoice in persecutions : nevertheless , the greatness of his work , the froward perversness and unsteadiness of Professors , 2 Cor. 11. 2. ( which put him under fears , Gal. 4. 19. jealousies , and new travel ) the Miseries of Christians , and the care he had for the concerns of the Gospel , ( which was a constant load upon his Mind , his Heart ( like old Eli's ) trembling still for the Ark of God ) made him complain as one worn out by the troubles of his Heart ; 2 Cor. 11. 27. In weariness , and painfulness , in watchings often , in hunger and thirst , in fastings often , in cold and nakedness . Besides those things that are without , that which cometh upon me daily , the care of all the Churches . Who is weak , and I am not weak ? &c. For the Jews he had great heaviness and continual sorrow in his Heart ; Rom. 9. 2. and for the Gentiles he had perpetual fears . Now though he had a great share of divine Comforts intermixed , and a more than ordinary assistance of the Spirit , to keep him from sinful discomposure of Spirit ( at least to such an height , as it ordinarily prevails upon others ) yet was he very sensible of his burthen , and doubtless the Devil laboured to improve these occasions to weary out his strength . For by these , and such like things , he frequently vexeth the righteous Souls of the faithful Ministers of the Gospel from day to day : so that their hearts have no rest , and their hands grow often feeble , and they cry out , O the burthen ! O the care ! being ready to say as Jeremiah , chap. 20. 7. O Lord , thou hast deceived me , and I was decieved ; I am a derision daily , every one mocketh me . Thus say they , Did we ever think to meet with such disappointments such Griefs , from the Wilfulness , Pride , Weakness , Ignorance , Pettishness , Inconstancy , Negligence , and Scandals of Friends ? and such Hatred , Contradictions , Scorns , and Injuries from Enemies ? Were we free , what Calling would we not rather chuse ? what place would we not rather go to , where we might spend the remainder of our dayes in some rest and ease ? Were it not better to work with our hands for a Morsel of Bread , for so might our Sleep be sweet to us at Night , and we should not see these sorrows ? At this rate are good Men sometime disturbed , and the anguish of their Spirit makes their Life a burthen .

2. Yet is not this all the disturbance that the Devil works upon our hearts by these things , ( though these are bad enough ) but they have a tendency to further trouble . Discomposures of Spirit , if they continue long , turn at last into troubles of Conscience . Though there is no affinity betwixt simple discomposure of Soul , and troubles of Conscience in their own nature ; the objects of the former being things external , no way relating to the Souls Interest in God and Salvation , which are the objects of the latter : yet the effects produced by the prevalency of these disturbances , are a fit Stock for the ingrafting of doubts and questionings about our Spiritual condition . As Saul's Father first troubled himself for the loss of his Asses , and sent his Son to seek them ; but when he stayed long , he forgat his trouble , and took up a new grief for his Son , whom he feared he had lost in pursuit of the Asses . So is it sometime with Men , who after they have long vexed themselves for injuries or afflictions , &c. upon a serious consideration of the working , and power of these Passions , leave their former pursuit , and begin to bethink themselves in what a condition their Souls are , that abound with so much Murmuring , Rage , Pride , or Impatience , and then the Scene is altered , and they begin to fear they have lost their Souls , and are now perplexed about their Spiritual estate . To make this plain I will give some instances , and then add some reasons which will evidence that it is so , and also how it comes to be so .

For Instances , though I might produce a sufficient number to this purpose , from those that have written of Melancholy , yet I shall only insist upon two or three from Scripture .

Hezekiah when God smote him with Sickness , at first was discomposed upon the apprehension of Death , that he should so soon be deprived of the residue of his years , and behold Man no more with the inhabitants of the World , as he himself expresseth it , Esay 38. 10. afterward his trouble grew greater , He chattered as a Crane or Swallow , and mourned as a Dove , he was in great bitterness , ver. 17. and sadly oppressed therewith , ver. 14. That which thus distressed him was not simply the fear of Death , we cannot imagine so pious a Person would so very much disquiet himself upon that single account ; but by the expressions which he let fall in his complainings , we may understand , that some such thoughts as these did shake him , that he apprehended God was angry with him , that the present stroke signified so much to him , 2 Kings 20. 6. Vid. Light●●●t Harm. in 〈◊〉 . all circumstances considered , ( for he was yet in his strength , and Jerusalem in great distress , being at that time besieged by Sennacheribs Army , and for him to be doomed to death by a sudden message , at such a time , seemed to carry much in it ) and that surely there was great provocation on his part ; and it seems upon search , he charged himself so deeply with his sinfulness , that his apprehensions were no less , than that if God should restore him , yet in the sence of his vileness he should never be able to look up ; I shall go softly all my years in the bitterness of my Soul , ver. 15. ( which expression implies a supposition of his Recovery , and a deep sense of Iniquity ) and accordingly when he was recovered , he takes notice chiefly of Gods love to his Soul , and the pardon of his sin , ( which evidently discover where the trouble pinched him ) Thou hast in love to my soul delivered it from the Pit of Corruption , for thou hast cast all my sins behind thy back , vers. 17.

Job's Troubles were very great , and his case extraordinary : Satan had maliciously stript him of all outward Comforts , this he ●ore with admirable Patience , Job 1. 21. Naked came I out of my Mothers womb , and naked shall I return thither : the Lord gave , and the Lord hath taken away , blessed be the Name of the Lord . The Devil seeing now himself defeated , obtains a new Commission , wherein Job is wholly put into his hand , ( life only excepted , chap. 2. 9. ) he sets upon him again , and in his new encounter labours to bring upon him spiritual distresses , and accordingly improves his losses and sufferings to that end , as appears by his endeavours and the success ; for as he tempted him by his Wife to a desperate disregard of God , that had so afflicted him , Curse God and die , so he tempted him also by his Friends , to question the state of his Soul , and his Integrity , and all from the consideration of his outward miseries . To that purpose are all their discourses . Eliphaz Chap. 4. 5 , 6 , 7. from his sufferings and his carriage under them , takes occasion to jear his former Piety , ( as being no other than feigned ) It is come upon thee , and thou faintest : is not this thy fear , thy confidence , thy hope , and the uprightness of thy ways ? that is , is all thy Religion come to this ? and also concludes him to be wicked , Who ever perished being innocent ? and where were the righteous cut off ? Bildad , Chap. 8. 6 , 13. chargeth him with Hypocrisie upon the same ground , and while he makes his defence , Zophar plainly gives him the lye , Chap. 11. 3. and at this rate they go their round ; and all this while Satan ( whose design it was to afflict his Conscience with the sense of divine Wrath ) secretly strikes in with these Accusations , insomuch , that though Job stoutly defended his Integrity , yet he was wounded with inward Distresses , and concluded , that these dealings of God against him were no less than God's severe observance of his Iniquity ; as is plain from his bemoaning himself in Chap. 10. 2. I will say unto God , Do not condemn me ; shew me wherefore thou contendest with me . Vers. 16 , 17. Thou huntest me as a fierce Lion , thou renewest thy Witnesses against me , &c.

David was a Man that was often exercised with Sickness and Troubles from Enemies , and in all the instances almost that we meet with in the Psalms , of these his Afflictions , we may observe the outward occasions of Trouble brought him under the suspition of Gods Wrath , and his Iniquity ; so that he was seldom sick , or persecuted ; but this called on the disquiet of Conscience , and brought his sin to remembrance ; as Psal. 6. ( which was made on the occasion of his Sickness , as appears from vers. 5. ) wherein he expresseth the vexation of his Soul under the appehension of Gods Anger ; all his other griefs running into this Channel , ( as little Brooks losing themselves in a great River ) change their name and nature ; he that was at first only concerned for his Sickness , is now wholly concerned with sorrow and smart under the fear and hazard of his Souls condition ; the like we may see in Psal. 38. and many places more .

Having made good the assertion , That discomposures of Soul upon outward occasions , by long continuance and Satans management , do often run up to spiritual distress of Conscience : I shall next for further confirmation and illustration shew how it comes to be so .

1. Discomposures of Spirit do obstruct , and at last extinguish the inward comforts of the Soul : so that if we suppose the discomposed Person at first ( before he be thus disordered ) to have had a good measure of spiritual joy in Gods favour , and delight in his ways ; yet the disturbances , 1. Divert his thoughts from feeding upon these Comforts , or from the enjoyment of himself in them . The Soul cannot naturally be highly intent upon two different things at once , but whatsoever doth strongly engage the Thoughts and Affections , that carries the whole Stream with it , be it good or bad , and other things give way at present . When the heart is vehemently moved on outward Considerations , it lays by the thoughts of its sweetness which it hath had in the enjoyment of God ; they are so contrary and inconsistent , that either our Comforts will chase out of our Thoughts our Discomposures , or our Discomposures will chase away our Comforts . I believe the Comforts of Elias ( when he lay down under his grief , and desired to die ) ; and of Jeremiah ( when he cried out of violence ) run very low in those fits of Discontent , and their Spirits were far from an actual rejoycing in God ; but this is not the worst , we may not so easily imagine that upon the going away of the fit , the wonted Comforts return to their former course : For , 2. The Mind being distracted with its Burthen , is left impotent and unable to return to its former exercise ; the warmth which the Heart had , being smothered and suspended in its excercise , is not so quickly revived , and the thoughts which were busied with disturbance ( like the distempered humors of the Body ) are not reduced suddainly to that evenness of composure as may make them fit for their old imployment . And 3. If God should offer the Influences of joyful support , a discomposed Spirit is not in a capacity to receive them , no more than it can receive those counsels that by any careful hand are interposed for its relief and settlement . Comforts are not heard in the midst of noise and clamour ; the calmness of the Souls faculties are praesupposed as a necessary qualification towards its reception of a message of Peace . Phineas his Wife being overcome of grief for the Arks captivity and her Husbands death , could not be affected with the joyful news of a Son . But 4. Sinful discomposures hinder these gracious and comfortable offers , if we could possibly ( which we cannot ordinarily ) receive them , yet we cannot expect that God will give them . The Spirit of Consolation loves to take up his lodging in a meek and quiet Spirit , and nothing more grieves him than Bitterness , Wrath , Anger , Clamour , and Malice , which made the Apostle , Eph. 4. 30 , 31. subjoyn his direction of putting these away from us , with his advice of not grieving the Spirit by which we are sealed unto the day of Redemption . And then 5. The former stock of Comfort , which Persons distempered with discomposures might be supposed to have , will soon be wasted , for our Comforts are not like the Oil in the Cruse , or Meal in the Barrel , which had ( as it were ) their Spring in themselves ; we are comforted and supported by daily communication of Divine Aid , so that if the Spring head be stopped , the Stream will quickly grow dry . 'T is evident then , that inward Consolations in God will not ripen under these Shadows , nor grow under these continual droppings , seeing a discomposed Spirit is not capable to receive more , nor able to keep what comfort it had at first ; we may easily see how it comes to pass that these disturbances may in time bring on spiritual troubles : for if our Comforts be once lost , Trouble of Conscience easily follows . Where there is nothing to fortify the Heart , the poyson of malicious suggestions will unavoidably prevail .

2. Discomposures of Soul afford the Devil fit matter to work upon . They furnish him with strong objections against sincerity of Holiness , by which the peace of Conscience being strongly assaulted , is at last overthrown . The usual Weapons by which Satan fights against the assurance of Gods Children , are the guilt of sins committed , and the neglect of Duty , and the disturbed Soul affords enough of both these to make a Charge against it self : For ,

1. Where there is much Discomposure there is much Sin . If in the multitude of words there wants not Iniquity , then much more in the multitude of unruly thoughts . A disturbed Spirit is like troubled Water , all the Mud that lay at the bottom is raised up and mixeth it self with the Thoughts : If any injury or loss do trouble the Mind , all the Thoughts are tinctured with Anger , Pride , Impatience , or whatsoever root of bitterness was in the Heart before ; we view them not singly as the issue of wise Providence , but ordinarily we consider them as done by such Instruments , and against our selves as malicious , spiteful , causless , ingrateful wrongs , and then we give too great a liberty to our selves to rage , to meditate revenge , to threaten , to reproach , and what not ? and if our Disposition have not so strong a natural inclination to these Distempers , yet the Thoughts by discomposure are quickly leavened ( it is the comparison used by the Apostle , 1 Cor. 5. 8. to express the power of Malice , ( which is an usual attendant in this service ) to infect all the Imaginations ) with a sharpness , which makes them swell into exorbitancy and excess ; hence proceed Revilings , Quarrelings , &c. When the Tongue is thus fermented , it is a Fire , a World of Iniquity , ( producing more sins than can be reckoned ) it defileth the whole Body , ( engaging all the faculties in heady pursuit , ) Jam. 3. 6.

2. Discomposures obstruct Duties . This is the inconvenience which the Apostle ( 1 Pet. 3. 7. ) tells us doth arise from disturbances among Relations ; if the Wife or Husband do not carry well , so that discontents or differences arise , their Prayers are hindered . Duties then are obstructed , 1. In the Act. When the Heart is out of frame , Prayer is out of season , and there is an aversness to it ; partly because all good things are ( in such confusions ) burthensome to the Humor that then prevails , which eats out all desire and delight to spiritual things : and partly because they dare not come into Gods presence ; conscience of their own guilt , and awe of God hindring such approaches . 2. They obstruct the right manner of Performance , straitning the Heart , and contracting the Spirit , that if any thing be attempted , 't is poorly and weakly performed . 3. And also the success of Duty is obstructed by discomposure . God will not accept such Services , and therefore Christ adviseth to leave the Gift before the Altar , ( though ready for offering ) where the Spirit is overcharged with Offences , or angry Thoughts , and first to go and be reconciled to our Brother , and then to come and offer the Gift , it being lost labour to do it before . From these sins of Omission and Commission , Satan can ( and often doth ) frame a dreadful charge against those that are thus concern'd , endeavouring to prove by these evidences , that they are yet ( notwithstanding pretence of Conversion ) in the gall of Bitterness , and bond of Iniquity , whereby the peace of Conscience is much shaken ; and the more , because also

3. These discomposures of Soul give Satan a fit season for the management of his Accusation : Strong Accusations do often effect nothing , when the season is unsutable . Many a time he hath as much to say against the Comforts of Men , when yet they shake all off ( as Paul did the Viper off his hand ) and fell no harm . But that which prepares the Conscience to receive the Indictment , is a particular disposition which it is wrought into , by suspicious credulity and fearfulness : These make the Heart ( as Wax to the Seal ) ready to take any impression that Satan will stamp upon it : Now by long disturbances he works the Heart into this Mould very often , and upon a double account he gains himself a fit opportunity to charge home his exceptions . 1. In that he sets upon the Conscience with his Accusations , after the Heart hath been long molested and confused with its other Troubles ; for then the Heart is weakned and unable to make resistance as at other times . An Assault with a fresh Party after a long conflict , disorders its Forces and puts all to flight . 2. In that long and great discomposures of Mind , bring on a distemper of Melancholy ; for 't is notoriously known by common experience , that those acid Humors ( producing this distemper ) which have their rise from the Blood , may be occasioned by their violent Passions of Mind , the Animal Spirits becoming inordinate ( by long discomposures of Sadness , Envy , Terrour , and fretful Cares ) and the motion of the Blood being retarded , it by degrees departs from its temperament , and is infected with an acidity , so that Persons no way inclined naturally to Melancholy may yet become so , by the disquiets of their troubled Mind .

Both these ways , but chiefly Melancholy , the Devil hath his advantage for disturbing the Conscience . Melancholy ( most naturally ) inclines Men to be solicitous for their Souls welfare ; but withall disposeth them so strongly to suspect the worst , ( for 't is a credulous suspitious humour in things hurtful ) and afflicts so heavily with sadness for what it doth respect , that when Satan lays before Men of that humour their Miscarriages under their discontents , their Impatience , Unthankfulness , Anger , rash Thoughts and Speeches against God or Men , &c. withall suggesting that such an Heart cannot be right with God , after serious thoughts upon Satan's frequently repeated Charge , they cry out , Guilty , guilty , and then begins a new trouble for their Unregenerate Estate , and their supposed lost Souls .

4. In this case usually Satan hath greater liberty to accuse , and by his Accusations to molest the Conscience , in that Men of discomposed Spirits by the manifold evils arising thence provoke God to desert them , and to leave them in Satans hand to be brought into an hour of Temptation . Satan's Commission is occasioned by our Provocations , and the Temptations arising from such a Commission , are usually dreadful ; they are solemn Temptations , and called so after a singular manner ; for of these I take those Scriptures to be meant , Watch and pray , that ye enter not into Temptation , Mat. 26. 41. And lead us not into Temptation , Mat. 6. 13. Such Temptations are not common Temptations , and are of unknown force and hazard to the Soul , which way soever they are designed , either for Sin or Terror . For several things do concur in a solemn Temptation : As , 1. Satan doth in a special manner challenge a Man to the Combate , or rather he challenges God to give him such a Man to fight with him , as he did concerning Job . This Christ tells us of , Luk. 22. 31. Simon , Satan hath desired to have you ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the word signifies a challenging or daring , and it seems the Devil is oft daring God to give us into his hand , when we little know of it . 2. There is also a special sutableness of Occasion , and Snare , to the temper and state of Men. Thus he took Peter at an advantage in the High Priests Hall , and in the case we now speak of he takes advantage of Mens Provocations and Melancholy . 3. There is always a violent prosecution , which our Saviour expresseth under the comparison of sifting , which is a restless agitation of the Corn , bringing that which was at the bottom to the top , and shuffling the top to the bottom , so that the Chaff or Dirt is always uppermost . 4. And to all this there is divine permission , Satan let loose and we left to our ordinary strength ; as is implied in that expression , He hath desired to have you , that he might sift you . Now then if the Devil have such ground to give God a challenge concerning such Men , and if God do ( as he justly may ) leave such Men ( whose bitterness of Spirit hath been as a smoak in his Nostrils all the day ) in Satans hand , he will so shake them , that their Consciences shall have no rest . And this he can yet the more easily effect , because

5. Discomposures of Spirit have a particular tendency to incline our thoughts to severity and harshness , so that those who have had long and great disturbances upon any outward occasions , of Loss , Affliction , or Disappointment , &c. do naturally think ( after a solemn review of such troubles ) harshly of God , and of themselves ; they are ready to conclude that God is surely angry with them , in that he doth afflict them , or that they have unsanctified hearts , in that their thoughts are so fretful and unruly upon every inconsiderable petty occasion . 'T is so ordinary for Men under the weight of their Trouble , or under the sense of their Sin , to be sadly apprehensive of Gods Wrath , and their Souls hazard , that it were needless to offer Instances ; let Davids case be instead of all . That his troubles begot such imaginations frequently , may be seen throughout the Book of the Psalms ; we never read his complaints against persecuting Enemies , or for other Afflictions , but still his heart is affraid that God is calling Sin to remembrance ; in Psa. 38. He is under great distress , and tells how low his Thoughts were ; he was troubled , greatly bowed down , he went mourning all the day long ; he expresseth his thoughts to have been , that God had forsaken him , ver. 21. and his hopes ( though they afterward revived ) were almost gone ; he cryes out of his sins , as having gone over his Head , and become a Burthen too heavy for him , ver. 4. and therefore sets himself to confess them , ver. 18. He trembles at Gods Anger , and feels the Arrows of God sticking fast in him , ver. 2. But what occasioned all this ? the Psalm informs us , God had visited him with Sickness , ver. 7. besides that ( for one trouble seldom comes alone ) his Friends were perfidious , ver. 11. his Enemies also were busie , laying Snares for his life , ver. 12. Now , his thoughts were to this purpose , that surely he had some way or other greatly provoked God by his Sins , and therefore he fears wrath in every rebuke , and displeasure in every chastisement , ver . 1. The like you may see in Psal. 102. where the Prophet upon the occasion of Sickness , ver. 3. and 23. and the reproach of Enemies , ver. 8. is under great trouble , and ready to fail except speedy relief prevent , ver. 2. the reason whereof was this , that he concluded these troubles were evident tokens of God's indignation and wrath , because of thine indignation and thy wrath , ver. 10. From these five particulars we may be satisfied that it cannot be otherwise , and also how it comes to be so , that sometime trouble of Conscience is brought on , by other discomposing troubles of the Mind . For if these take away the Comforts , which supported the Soul , and afford also arguments to the Devil to prove a wicked Heart , and withal a fit season to urge them to a deep impression , God in the mean time standing at a distance , and the thoughts naturally inclined to conclude Gods Wrath from these troubles ; how impossible is it that Satan should miss of disquieting the Conscience , by his strong vehement suggestions of wickedness and desertion ?

In our enquiries after Satan's success in working these discomposures of mind , we have discovered , 1. That the disturbances thence arising are great ; 2. That they have a tendency to trouble of Conscience . There is but one particular more to be spoken of relating to his success in this design , and that is ,

3. These disturbances are much in Satan's Power . Ordinarily he can do it at pleasure , except when God restrains him from applying sit occasions , or when ( notwithstanding these occasions ) he extraordinarily suspends the effect , which he frequently doth when Men are enraged under suffering , upon the account of the Gospel and Conscience ; for then though they be bound up under Affliction and Iron , yet the Iron enters not into the Soul ; though they are troubled , they are not distressed . These Extraordinaries excepted , he can as easily discompose the Spirits of Men , as he can by Temptation , draw them into other Sins , which may be evidenced by these considerations :

1. We may observe , that those , whose passionate tempers do usually transport them into greater vehemencies , are never out of trouble . Their fits frequently return , they are never out of the Fire , and this is , because Satan is still provided of occasions suitable to their inclinations .

2. Though God , out of his common bounty to mankind , hath allowed him a comfortable being in the World , yet we find that generally the Sons of Men under their various Occupations and Studies , are wearied out with vexations of Spirit ; this Solomon in Ecclesiastes discovers at large in various imployments of Men , not exempting the pursuit of Wisdom and Knowledg , ( chap. 1. 18. In much Wisdom is much grief , and he that increaseth Knowledg increaseth sorrow ) nor Pleasures , nor Riches , for by all these he shews that a Man is obnoxious to disquiets : so that the general account of Man's Life is but this , Eccles. 2. 23. All his days are sorrows , and his travel grief , yea his heart taketh not rest in the night . That it is so , is testified by common experience past denyal ; but how it comes to be so , is the enquiry : 't is either from God , or from Satan , working by occasions upon our tempers . That 't is not from God is evident : for though sorrow be a part of that Curse , which Man was justly doomed unto , yet hath he appointed ways and means by which it might be so mitigated , that it might be tollerable , without discomposure of Spirit ; and therefore Solomon , designing , in his Ecclesiastes , to set forth the chief good , shews that felicity consists not in the common abuse of outward things , ( because that brings only vexation ) but in the fear of God leading to future happiness , and in the mean time , in a thankful , comfortable use of things present without anxiety of Mind . Hence doth he fix his conclusion ( as the result of his experience ) and often repeats it ; There is nothing better for a Man , than that he should Eat and Drink , and that he should make his Soul enjoy good in his Labour . Eccles. 2. 24. & 3. 12 , 13. & 5. 18 , 19. Not that Solomon plays the Epicure , giving advice to eat and drink , for to morrow we die ; nor that he speaks deridingly to those that seek their felicity in this life , as if he should say , If ye do terminate your desires upon a terrene felicity , there is nothing better then to eat and drink , &c. But he gives a serious positive advice , of enjoying the things of this life with cheerfulness , which he affirms proceeds from the sole bounty of God , as his singular gift ; It is the gift of God , Eccles. 3. 13. 't is our portion , that is , our allowance , Eccles. 5. 19. ) for these two expressions [ our Portion , and God's gift ] they are of the same signification with Solomon here ) and when a Man hath power to enjoy this allowance in comfort , 't is God that answereth him in the joy of his heart , ver. 20. 'T is plain then , that God sows good Seed in his Field ; the springing up therefore of these Tares of vexation , which so generally afflict the Sons of Men , must be ascribed to this , the Enemy hath done it .

3. 'T is also a considerable ground of suspition that Satan can do much in discomposures of Spirit , in that sometimes those whose tempers are most cool and calm , and whose singular dependance upon , and communion with God , must needs more strengthen them against these passionate vexations , are notwithstanding precipitated into violent commotions . Moses was naturally meek , above the common disposition of Men , and his very business was converse with God , whose presence kept his Heart under a blessed awe ; yet upon the Peoples murmuring , he was so transported , with fullenness and unbelief at the waters of Meribah , Numbers 20. 10 , 12. that it went ill with him : which David thus expresseth , Psal. 106. 33. they provoked his Spirit , so that he spake unadvisedly with his Lips . Who can suppose less in this matter , than that Satan , having him at advantage , hurried him to this rashness ? specially seeing such vehemencies were not usual with Moses , and that his natural temper led him to the contrary . This hath some affinity with the next consideration , Which is ,

4. That when Men most foresee the occasions of their trouble , and do most fear the trouble that might thence arise , and most firmly design to keep their hearts quiet , yet are they oft forced ( against all care and resolution ) upon extravagant heats . David resolved , and strenuously endeavoured , to possess his Soul in Serenity and Patience , ( for what could be more , than solemn engagement ? Psal. 39. 1. I said I will look to my ways , and what endeavours could be more severe , than to keep himself as with Bit and Bridle ? what care could be more hopeful to succeed , than to be dumb with silence ? ) yet for all this , he could not keep his Heart calm , nor restrain his Tongue , ver. 3. My Heart waxed hot within me , while I was musing , the Fire burned , then spake I with my Tongue . Who suspects not the hand of Satan in this ?

5. 'T is also remarkable , that when we have least reason to give way to discomposure , when we have most cause to avoid all provocations , yet then we have most occasions set before us . When we would most retire from the noise of the World for private devotion , when we would most carefully prepare our selves for a solemn Ordinance , if we be not very watchful , we shall be diverted by business , disturbed with noises , or some special occasion of vexation shall importune us to disquiet our selves : when yet we shall observe , if we have not these solemn affairs to wait upon ; we shall have fewer of these occasions of vexation to attend us . This cannot be attributed to meer contingency of occasions , nor yet to our tempers solely ; for why they should be most apt to give us trouble , when they are most engaged to calmness , cannot well be accounted for ; 't is evidently then Satan , that maliciously directs these occasions ( for they have not a malicious ingeniousness to prepare themselves , without some other chief mover ) at such times as he knows would be most to our prejudice .

These general considerations amount to more than a suspition that it is much in Satan's power to give disturbances to the Minds of Men ; yet for the clearer manifestation of the matter I shall shew , that he can do much to bring about occasions of discomposure , and also to stir up the Passions of Men upon these occasions .

1. That occasions are much in his hand , I shall easily demonstrate . For 1. There being so many occasions of vexation to a weak crasy Mind , we may well imagine , that one or other is still occuring , and while they thus offer themselves Satan needs not be idle for want of an opportunity . 2. But if common occasions do not so exactly suit his design , he can prepare occasions ; for such is his foresight and contrivance , that he can put some Men ( without their privity to his intentions , or any evil design of their own ) upon such actions as may ( through the strength of prejudice , misinterpretation , or evil inclination ) be an offence to others ; and in like manner , can invite those to be in the way of these offences . I am ready to think , there was a contrivance of Satan ( if we well consider all circumstances ) to bring David and the Object of his Lust together ; while Bathshebah was Bathing , he might use his Art in private motions to get David up to the Roof of his House . But more especially can the Devil prepare occasions that do depend upon the wickedness of his Slaves ; these are Servants under his command , he can say to one , God , and he goes ; and to another , Come , and he comes . If contempt , or injury , affronts or scorns , &c. be necessary for his present work against any , whom he undertakes to disturb , he can easily put his Vassals upon that part of the Service ; and if he have higher imployment for them , he ever finds them forward . And hence was it that when Satan designed to plunder Job , he could quickly perform it , because he had the Chaldeans and Sabeans ready at a call . 3. If both these should fail him , he can easily awaken in us , the memory of old occasions that have been heretofore a trouble to us : these being raised out of their Graves , will renew old disturbances , working afresh the same disquiets , which the things themselves gave us at first .

If Satan's power were bounded here , and that he could do no more than set before Men occasions of vexation , yet we might justly , on that single account , call him the troubler of the Spirits of Men ; considering , that naturally the thoughts of Men are restless , and their imaginations ever rowling . If Men sequester themselves from all business , if they shut themselves up from commerce with Men ; turn Eremites , ( as Jerom did ) on purpose to avoid disquiet , yet their thoughts would hurry them from place to place , sometimes to the Court , sometimes to the Market , sometimes to Shews and Pastimes , sometimes to quarrellings , sometimes they view Fields , Buildings and Countries , sometimes they fancy Dignities , Promotions and Honours , they are ever working upon one object or other , real or supposed ; and according to the object , such will the affections be , high or low , joyful or sorrowful : so that if the utmost of what Satan could do , were no more than to provide occasions , discomposures would follow naturally . The evil dispositions of Men would thereby be set a working , though Satan stood by as an Idle Spectator . The Serpent ( in our Breasts , as Solomon tells us Eccles. 10. 11. ) would bite without inchantment , that is , except it were charmed . But Satan can do more than tempt objectively , when he hath provided the Fewel he can also bring Fire : For ,

2. He can also set our passions on work , and incense them to greater fury than otherwise they would arrive at . We see persons that are distempered with passion , may be whetted up to an higher pitch of rage , by any officious Flatterer , that will indulge the humor , and aggravate the Provocation . Much more then can Satan do it by whispering such things to our Minds as he knows will increase the Flame ; and therefore is it , that where the Scripture doth caution us against anger , ( as the proper product of our own corruption , calling it our wrath , Eph. 4. 26 , 27. ) There also it warns us against the Devil , as the incendiary , that endeavours to heighten it . And where it tells us of the disorders of the tongue ( which , though a little Member , can of it self do great mischief , Jam. 3. 6. ) there it also tells us , that the Devil brings it an additional Fire from Hell ; It is set on Fire of Hell . And there are several ways by which Satan can irritate the Passions . As ,

1. By presenting the occasions worse than they are , or were ever intended , unjustly aggravating all circumstances . By this means he makes the object of the passions the more displeasing , and hateful ; this must of necessity provoke to an higher degree .

2. He can in a natural way move ( as it were ) the Wheels , and set the passions a going , if they were of themselves more dull and sluggish : for he hath a nearer access to our Passions than every one is aware of . I will make it evident thus : our Passions , in their workings , Vid. Willis de anima Brut. cap. 8. & 9. do depend upon the fluctuations , excursions and recursions of the Blood , and animal Spirits , as Naturalists do determines : Now that Satan can make his approaches to the Blood , Spirits and Humors , and can make alterations upon them , cannot be denied , by those that consider what the Scripture speaks in Jobs case , and in the cases of those , that were by possession of the Devil , Job 2. 7. made Dumb , Deaf or , Epileptick : for if he could afflict Job with grievous Boils , 't is plain he disordered and vitiated his Blood and Humors , which made them apt to produce such Boils or Ulcers ; and if he could produce an Epilepsy , 't is evident that he could infect the Lympha with such a sharpness , as by vellicating the Nerves , might cause a Convulsion : and these were much more than the disorderly Motions of Blood , Spirits or Humors which raise the passions of Men. If any object to this , That then ( considering Satan's malicious diligence ) we must expect the Passions of Men would never be at rest . 'T is answered , that this power of Satan is not unlimited , but oft God prohibits him such approaches , ( and without his leave he can do nothing ) ; and also grace in God's Children , working calmness , submission and patience , doth ballance Satan's contrary endeavour . For as hurtful and vexatious occasions , being represented by the Sence to the imagination ; are apt to move the Blood and Spirits : so on the contrary , the Ballast of Patience and other Grace , doth so settle the Mind , that the Blood and Spirits are kept steady in their usual course .

3. When the Passions are up , Satan can by his suggestions make them more h●ady and violent . He can suggest to the Mind Motives and Arguments to forward it , and can stir up our natural corruption with all its powers to strike in with the opportunity . Thus he not only kindles the Fire , but blows the Flame .

4. And he can further fix the Mind upon these thoughts , and keep them still upon the Hearts of Men. And then they eat in the deeper , and like Poyson , diffuse their malignity the further . We see that Men , who are at first but in an ordinary fret , if they continue to meditate upon their Provocation , they increase their vexation , and if they give themselves to vent their Passions by their Tongues , though they begin in some moderation , yet as motion causeth heat , so their own words whet their rage , according to Eccles. 10. 13. The beginning of the words of his Mouth is foolishness , but the latter end of his talk is mischievous madness . The same advantage hath Satan against Men by holding down their thoughts to these occasions of discomposure .

If occasions be so much in Satan's power , and he have also so great an hand over Mens Passions , 't is too evident that he can do very much to discompose the Spirits of Men , that are naturally obnoxious to these troubles , except God restrain him , and Grace oppose him . Thus have I spoken my thoughts of the first sort of troubles , by which Satan doth undermine the peace of Mens Hearts .

CHAP. VII . Of the second way to hinder Peace . Affrightments , the general Nature and Burthen of them , in several Particulars . What are the Ways by which he affrights . 1. Atheistical Injections . Observations of his proceeding in them . 2. Blasphemous Thoughts . 3. Affrightful Suggestions of R●probation . Observations of his proceedings in that course . 4. Frightful Motions to S●n. 5. Strong immediate impressions of Fear . 6. Affrightful scrupulosity of Conscience .

THe next rank of troubles , by which the Devil doth endeavour to molest us , I call Affrightments . It is usual for those that speak of Temptations , to distinguish them thus : Some are ( say they ) Enticements , ●ritamenta Terriculamenta . some are Affrightments ; but then they extend these Affrightments further than I intend , comprehending under them , all those Temptations of sadness and terror , of which I am next to speak ; but by Affrightments , I mean only these perplexities of Spirit into which Satan casts Men , by overacting their fears , or astonishing their minds , by injecting unusual and horrid thoughts against their consents . Some there are that have thought those Temptations , of which the Apostle complains 2 Cor. 12. 7. ( there was given me a Thorn in the Flesh , the Messenger of Satan to buffet me ) were of this kind , that is , horrid injections frequently repeated , In calce tom. 4. p. 973. Talis 〈◊〉 da●us fuit Apostolo . as Men deal their blows in fighting . Gerson speaking of these , tells us they sometime come from the sole suggestion of Satan , troubling the fancy ; and saying , deny God , Curse God , and then adds , such was the Thorn in the Flesh given to the Apostle . But whether this was the trouble of the Apostle , or some other thing ( for several things are conjectured , and nothing can be positively proved ) we are sure ( from the sad experience of many ) that such troubles he doth often give ; which I shall first explain in the general , and then give a particular of these frightful injections .

1. To explain the nature and burthen of this kind of trouble , I shall present you with a few observations about them . As ,

1. These astonishing thoughts , are purely injections , such as Satan casts into the Mind , and not what the Mind of it self doth produce , as one expresseth it , they are more darting than reflecting . Not but that our natural corruption could of it self beget Blasphemous or Atheistical Thoughts , but when they have their rise from our selves solely , they do not so startle us , having some share ( at least ) of our consent going along with them , they appear not so strange . But in this case in hand , Satan is the Agent , and Men are the Sufferers , their Understandings and Souls being busied all the while to repel them , with the utmost of their reluctances . And to those that do thus strive against them , making resistance with all their strength , with Tears and Prayers , they are only their Afflictions , but not their Sins . For the Thoughts are not polluted by the simple apprehension of a sinful Object , no more than the Eye is defiled by beholding loathsome and filthy things : for then should the Mind of Christ have been defiled , when Satan propounded himself , blasphemously , as the Object of his Worship , his Mind as truly apprehended the meaning of that saying [ fall down and worship me ] as ours can do , when he casts such a thing immediately into our Thoughts . Which is a consideration to be observed diligently , by those that meet with such sad exercise ; if they do truly apprehend that they are but their sufferings , and that God will not charge the Sin upon them , they will more easily bear and overcome the trouble .

These injections are commonly impetuous and sudden , frequently compared to Lightning : and this is usually made a note of distinction , betwixt wicked blasphemous thoughts rising from our natural corruption , and darted in by Satan ; the former being more leasurely , orderly , and moderate according to the usual course of the procedure of humane thoughts , the latter usually accompanied with an hasty violence , subtilly , and incoherently shooting into our Understandings , as Lightning into an House . So that all the Strength we have , can neither prevent them nor expel them , nor so much as mitigate the violence of them .

3. They are also for the most part incessant , and constant Troubl●●s , where they once begin . Though Satan hath variety , in regard of the matter of these amazing injections , ( for sometimes he affrights one Man with blasphemous Thoughts , another , with Atheistical Thoughts , a third with grievous unusual Temptations to Sin , as Murther , &c. ) yet , usually , he fixeth his Foot upon what he first undertakes . And as cunning Huntsmen , do not change their Game that they first rouse , that they may sooner speed in catching the Prey ; so what frightful thought Satan begins the trouble with , that he persists in , and is withal so vehement in his pursuit , that he gives little intermission . He makes these unwelcom thoughts haunt them like Ghosts , whithersoever they go , whatsoever they do ; he will give solemn onset it may be twenty or forty times in a day : and at this rate he continues , it may be for some considerable time , so that they are not quit of the trouble for several Months , or it may be Years .

4. The matter of these Affrightments , are things most contrary to the Impressions of Nature , or Grace , and therefore most odious and troublesome . When he is upon this design , things that are most contrary to the belief and inclination of Men are best for his purpose . As Men that intend to affright others , chuse the most ugly visors , the strangest garbs and postures , and make the most uncouth inhumane noises ; and the more monstrous they appear , the better they succeed in their purposes . Yet Satan doth not always chuse the very worst , for then most of the troubles of this kind , would be about the same thing , but he considers the strength of our perswasions , our establishment in Truths , the probability or improbability of an after-game with us ; and accordingly sometimes refuseth to trouble us with injections , contrary to what we are most firmly rooted in , chusing rather that which ( though contrary to our thoughts and resolves ) we have not been fixed in , without a great deal of labour , and which ( if there be occasion ) might most fitly be charged upon us as our own , so that ( whereas other Suggestions would be slighted , as apparent Malice , and Scarecrows ) these are most afflicting , ( as being an assault against such a Fort which costs us much to rear , and which we are most afraid to lose , ) and most lyable to his accusation after a long continuance , as being the issue of our own unsetledness .

5. The first and most obvious effects of these injections , are the utmost abhorrency of the Mind , ( which presently startles at the appearance of such odious things , ) and the trembling of the Body , sometimes to an agony and fainting . The invasion of one single injection , hath put some into such an heart-breaking affrightment , that they have not recovered themselves in a whole days time . This trembling of the Body , and agony of the Mind , are the usual consequences of any thing that is surprising , strange and fearful : and therefore is trembling of the Body made , by Divines , a mark to discover , that these hideous blasphemous thoughts are cast in by Satan , Horrore sui sic implent animum , ut tantum n●n pectus ipsum expectora●e videantur — ad quor●m praesentiam natura vel depravatissima contremiscit . Arrowsmith Tract . Saer . l. 2. cap. 7. §. 6. and have not their rise from our own hearts ; for the horror of the mind is usually so great , when it is spoken to in this language , that it cannot bear up under its astonishment and trouble . Yea those very Men that are otherwise prophane , and can with boldness commit great iniquities ; cannot but shake , and inwardly concieve an unspeakable hatred at these monstrous suggestions .

6. These Affrightments are more common than Men are usually aware of ; they are by some thought to be rare and extraordinary ; but this mistake ariseth from the concealment of these kind of Troubles , those that are thus afflicted , are often ashamed to speak to others what they find in their own hearts : but if all would be so ingenuous as to declare openly what fearful imaginations are obtruded upon them , it would appear that Satan very frequently endeavour to trouble Men this way .

7. These are very grievous Bruthens , and hard to be born upon many accounts . ( 1. ) Who can well express the inward torture and molestation of the Mind , when it is forced against its own natural bent and inclination , to harbour such Monsters within it self ? how would nature reluct and abominate the drinking down of noisome pudled Water , or the swallowing of Toads and Serpents ? ( and hence was it that Persecutors in their devilish contrivances invented such kind of Tortures ) and what less doth the Devil do , when he forceth Blasphemies upon their Thoughts ? and commits a rape by a malicious violence upon their Imaginations ? David under these Temptations , Psal. 73. 21. crys out , Thus my heart was grieved , and I was pricked in my reins : and it cannot be otherwise , for the reason already mentioned . Nature abhors to be forced to what is most contrary to it self , and so doth Grace . Now the things by which Satan works these Affrightments are contrary to Nature or Grace , or both together ; and as they will strive to the utmost of their ability to cast out what is so opposite to them , so must the Devil to the utmost of his ability ( if he would carry his design ) strength himself in his force , and from hence ( as when Fire and Water are committed together ) ariseth a most troublesome conflict ; and indeed if there were a compliance of our consent , there would be no Affrightment ; neither can this kind of Temptation be managed , except there be the utmost dissent of the Mind . If any think there is no great ground for these Temptations , because some of the particulars by which he is said to affright Men are natural to us , as ( for instance ) Atheistical Thoughts ( which are by some called the Master-vein of our original Corruption , and by others , said to be in the heart of every Man naturally ) and then consequently not so troublesome as is imagined , &c. I answer , That when Divines call these , or blasphemous Thoughts , natural , they do not mean that they are natural impressions engraven on us by Creation ( for they assert the contrary ) that 't is a natural and unextinguishable impression upon every Man that there is a God , Perkins Cases of Conscience . l. 1. cap. 10. § 2. &c. and usually give in this for proof , that the greatest Atheists in fear and extremity will manifest a secret belief of a Deity , by calling out , O God , &c. or by some other posture , ( as Caligula by hiding himself when it thundered ) but they mean only , that our natural corruption may produce these Thoughts , and that they are the natural issues thereof ; and therefore Perkins in answer to a question of this nature , Treatise of Imaginations . cap. 3. tells us , that these two Thoughts [ there is a God ] and [ there is no God ] may be , and are both in the same heart . Now as this will give us the reason why Satan doth make choice of these Thoughts to trouble us withall , which may also rise from our selves , ( which I have hinted before , and shall presently again touch upon : ) so it tells us still , that whether these Thoughts arise from our own Corruption , or from Satan , our natural impressions are strong against them , and withall that they cannot be so affrightful but when Satan doth manage them , and when the contrary impressions of Nature are awakened to give strong resistance , and then that strugling must be as the tearing of our Bowels , and still the worse in that we are incessantly pursued : Satan still casting back ( with unwearied labour ) the same Thoughts as they are repulsed and rejected ; as Souldiers that besiege Cities use to cast over the Walls their fir'd Granado's . ( 2. ) These are also grievous , as they set the Mind upon the Rack , and stretch it under laborious and doubtful enquiries after the grounds or causes of this kind of trouble , for the Heart astonished with such cursed Guests against his Will , presently reflects upon God and it self , What have I done ? and wherefore am I thus disquieted with Monsters ? why doth the Righteous Lord suffer Satan to break open my Heart , and fill me with such fearful Thoughts ? but when Mens enquiries are not so high , but detained in a consideration of the nature of the trouble and manner of its working , without looking up to the Providence of God , then are their troubles increased . ( 3. ) As these Injections necessitate Men in their own defence , to oppose , and every way to resist , 't is an increase of the Burthen : What Pleadings are they put to ? what Defiances ? what endeavours to call off the thoughts ? and all to little purpose ; while the trouble continues , they are forced to ly in their Armour , and to be constantly in their Ward . ( 4. ) And yet are they further troublesome in the After-Game that Satan plays by these Thoughts . 'T is not all of his design to affright Men , but he usually hath another Temptation to come in the rear of this , and that is to turn these Affrightments into Accusations , and by urging them long upon the hearts of Men , to make them believe that they are their own Thoughts , the issues of their own natural Corruption , and after Men are by continual Assaults weakned , their Senses and Memory dulled , their Understanding confounded , &c. they easily conclude against themselves ; The Tempter imputes all the horrid Blaspemy to them , boldly calls them guilty of all ; and because their Thoughts have dwelt long upon such a Subject , and withall knowing that corrupt Nature of it self will lead Men to such horrid Blasphemies or Villanies ( which makes it probable that it might be their own fault , and for this reason Satan makes choice of such Injections as may in the Accusation seem most likely to be true ) being strongly charged as guilty , Vid. Dickson T●erap . Sacra . lib. 3. cap. 26. § 7. they yield ; and then begins another trouble more fearful than the former : Oh! what sad thoughts have they then of themselves ? as the most vile blasphemous Wretches ! sometimes they think , that 't is impossible that other Mens Hearts should entertain such intollerable things within them as theirs ; and that none was ever so bad as they : sometimes they think , that if Men knew what vile imaginations and monstrous things are in their Minds , they would in very Zeal to God and Religion stone them , or at least exclude them from all commerce with Men ; sometimes they think their Sin to be the Sin against the Holy Ghost ; sometimes they think God is engaged in point of Honour to shew upon them some remarkable Judgment , and they verily look for some fearful stroke to confound them , and live under such a frightful expectation . These and many more to this purpose are their thoughts , so that these Temptations are every way troublesome both in their first and second effects .

Thus I have in the general expressed the nature of these affrightments ; what the particular injections are by which he studies to affright Men , I shall next declare . They are principally six :

1. Atheistical Thoughts . By injecting these into the Mind , he doth exceedingly affright Men , and frequently for that end doth he suggest , that there is no God , and that the Scriptures are but delusive contrivances , &c. Concerning these I shall note a few things . As ,

1. Though there be an observable difference betwixt Atheistical injections , and Temptations to Atheisme , not only in the design , ( Satan chiefly intending seduction in the latter , and affrightment by the former ) but also in the manner of proceeding : ( for when he designs chiefly to tempt to Atheism , he first prepares his way by debauching the Conscience with vitious or negligent living . According to Psal. 14. 1. that which makes Men say in their Hearts there is no God , is this , that they are corrupt , and have done abominable works ; and in this method was famous Junius tempted to Atheism . But when he chiefly intends to affright , he sets upon Men , that by a watchful and strict conversation cut off from him that advantage ) yet he doth so manage himself , that he can turn his course either way , as he finds probability of success after tryal ; for he presseth on upon Men most , where he finds them most to yeild , so that those who were but at first affrighted , may at last be solemnly perswaded and urged to believe the suggestion to be true , if they give him any incouragement for such a procedure .

2. Contemplative Heads and great Searchers are usually most troubled in this manner , partly because they see more difficulties than other Men , and are more sensible of Humane inability to resolve them , and partly because God ( who will not suffer his Children to be tempted above what they are able ) doth not permit Satan to molest the weaker sort of Christians with such dangerous assaults .

3. Persons of eminent and singular Holiness may be ( and often are ) troubled with Atheistical thoughts , and have sad conflicts about them , Satan labouring ( where he cannot prevail for a positive entertainment of Atheism ) at least to disquiet their Minds by haunting them with his Injections , if not to weaken their assent to these Fundamental Truths , in which he sometimes so prevails , that good Men have publickly professed , that they have found it an harder matter to believe that there is a God , than most do imagine .

4. Satan lies at the catch in this design , and usually takes Men at the advantage , suddenly setting upon them , either in the height of their Meditations and Enquiries into Fundamental Truths , ( for when they soar aloft , and puzzle themselves with a difficulty , then is he at hand to advise them to cut the knot which they cannot unloose ) or in the depth of their Troubles , ( for when Men cannot reconcile the daily Afflictions and Sufferings which they undergo , with the love and care of God toward his Children , then 't is Satans season to tell them that there is no supream Disposer of things ) ; in both these cases the Devil leaps upon them unawares ( like a Robber out of a Thicket ) who if he do not wound them by the Dart of Atheistical Injection , at least he is sure to astonish them , and to confound them with amazement . For ,

5. Sometimes he pursues with wonderful violence , and will dispute with admirable subtilty , urging the inequality of Providence , the seeming contradictions of Scripture , the unsuitableness of Ordinances to an infinite Wisdom and Goodness , with many more Arguments of like kind ; and this with such unexpected acuteness , and seeming demonstration , that the most holy Hearts and wisest Heads shall not readily know what to answer , but shall be forced to betake themselves to their Knees , and to beg of God that he would rebuke Satan , and uphold them that their Faith fail not : Nay , he doth not only dispute , but by urging , and ( with unspeakable earnestness ) threaping the Conclusion upon Men , doth almost force them to a Perswasion , so that they are almost carried off their Feet whether they will or no. Which was the very case of David ( when the Devil pursued him with Atheistical thoughts on the occasion of the prosperity of wicked Men , and his daily Troubles , ) Psal. 73. 2. My Feet were almost gone , my Steps had well-nigh slipt .

6. Yet for all this , he sometimes lays aside his Sophistical Subtilty , and betakes himself to an Impudent Importunity ; for sometimes he insists only on one Argument , not changing that which he first took up , nor strengthening his Suggestion with variety of Arguments , but by frequent repetition of the same Reason , persists to urge his injected Atheism . This gives no discovery of any deep reach if he designed to perswade , ( for 't is scarce rational to imagine , that serious Men , who by many Arguments are fully perswaded there is a God , should readily lose their hold upon the appearance of one Objection , ) but it shews that he purposeth only to molest . And this appears more evidently , when he contents himself with weak and trivial Arguments , which the afflicted Party can answer fully , and yet cannot for all that quit themselves of the trouble : for instance , 'T is not very many years since a serious and pious Person came to me , and complained , that he could not be at rest for Atheistical thoughts that perpetually haunted him , and upon a particular enquiry into the cause and manner of his Trouble , he told me the first rise of it was from his Observation , that I had interpreted some Scriptures otherwise than he had heard some others to have done ; but withall , he added , that he knew the reason of his perplexity was but silly , and that which he could easily answer : This being no just charge against the Scripture , ( whose sense and truth might for all that be one , and uniform to it self ) but only an implication of Humane weakness appearing in the different apprehensions of Expositors ; yet notwithstanding , he affirmed he could not shake off the trouble , and that his thoughts were ever urged with the same thing for a long time together ; nay , such is his impudency in this kind of trouble , that those who know 't is the best way not to dispute Fundamentals with Satan , but with abhorrency to reject him ( after the example of Christ ) with a Get thee behind me Satan , and accordingly do with their utmost strength reject them , yet they find that he doth not readily desist .

How sad is this Trouble ? how are pious Persons affrighted to see the Face of their Thoughts made abominably ugly and deformed by these violent and unavoidable Injections ? 't is not only wearisome to those that know it to be solely Satans malice , but it often proves to be an astonishing surprisal : like that of a Traveller , who while he passeth on his way without foresight or thought of danger , is suddenly brought to the top of a great Precipice , where when he looks down to the vast deep below , his Head swims , his Heart pants , his Knees tremble , and the very fear of the sudden danger so confounds him that he is ( through excessive dread ) ready to fall into that which he would avoid : so are these amazed at so great hazards before them . Satan could not by all his Art prevail with them to abandon the holy ways of God in exchange for the pleasures of Sin , and now they seem to be in danger to lose all at once , and yet 't is more affrightful by far to those that charge ( though Satans cunning ) all this Atheism upon themselves .

2. Another affrightful Injection ; is that of blasphemous Thoughts , as that God is not just , not compassionate , that Scriptures and Ordinances are but low and sorry things , &c.

That Satan doth delight to force such Thoughts upon Men , is evident , ( 1. ) From his Nature . He is a blasphemous Spirit , and withal so malicious , that whatsoever is in his cursed Mind , he will be ready to vent upon all occasions . ( 2. ) From his Practice : for where he can obtain the rule over Mens Imaginations , ( as in some distracted Persons , and those that are distempered with Feavers , ) he usually makes them vomit for● Oaths , Cursings , and Blasphemies , and this he doth to some that ( while they have had the use of their Reason ) have not been observed to give their Tongue the liberty of swearing , or cursed speaking . ( 3. ) From his professed Design in the case of Job , concerning whom he boasted to God himself , that he would make him curse him to his face , and accordingly tempted him by his Wife to curse God and die . ( 4. ) From the sad experience of those that have suffered under this sad Affliction ; for many have complained of blasphemous Thoughts , and those whom he cannot conquer , he will thus trouble . Neither need we think it strange that the Devil can impress Blasphemies upon the Imaginations of Men against their wills , when we consider that he could make Saul ( in his fits ) to behave himself like an inspired Person , and cause him to utter things beyond , and unsutable to his disposition , ( after the rate and manner of those raptures which Idolatrous Priests used to be transported withal : ) Ba●chatur Va●e ▪ Virg. this in 1 Sam. 18. 10. is called Sauls prophesying , when the evil Spirit from the Lord vexed him ; and is the same with that which is spoken concerning Baal's Priests , 1 King . 18. 29. They prophesied until the time of the offering of the Evening Sacrifice ; that is , they were exercised with Trances and rapturous Furies , in which they uttered strange Sounds and Speeches . How easily then may Satan possess the Fancies of Men with Blasphemies ? so that the unwilling may be troubled with them , and those that are deprived of the benefit of Reason , may ( from the power of the impression upon their imagination ) vent them with a kind of unwilligness .

Melancholy Persons do very frequently meet with this kind of Trouble , Satan having a great power upon their Imagination , and great advantages from the darkness of that Humor , to make the fear arising from such thoughts the more astonishing , and to delude them into an apprehension that they are guilty of all that passeth through their thoughts , and also to work this perplexity to more dismal effects . In these kind of Men he doth play the Tyrant with such Injections , abusing them to such an height , as if they were his Vassals and Slaves , whose Thoughts and Tongues were in his ( and not their own ) keeping ; and so strongly doth he possess them with this perplexity sometimes , that all the counsels , reasonings , or advice of others , cannot in the least satisfie or relieve them ; yet notwithstanding I have known several under this Affliction , who ( when by Physick , the state of their Bodies hath been altered ) have found themselves at ease immediately , the Trouble gradually and insensibly ceasing of it self .

Others there are that have great vexation from these Thoughts , and these are commonly such as by some long and grievous Pain , Sickness or other Crosses , have their Spirits fretted and imbittered ; then is Satan ready to suggest , that God is cruel , or regardless of his People ; and these Thoughts are the more dreadful , because fretting and murmuring Spirits have a natural tendency to to think harshly of God ; so that Satan in this case doth with the more boldness obtrude these Suggestions upon them , finding so great a forwardness toward such Imaginations , and also with greater severity he doth reflect upon them , as being in some likelihood compliant and consenting .

When other Persons ( not so concerned as these two sorts of Men above mentioned ) are assaulted with blasphemous thoughts , the fits are less permanent , and ( because they easily discover the design , and Author of them ) not highly affrightful , though still troublesome .

The burthen of these injections are much like the former , very sadly afflicting . For who can easily bear the noise of Satan while he shouts continually into their Ears odious Calumnies , and Blasphemous Indignities against God ? David could not hear wicked Men blaspheme God , but it was as a Sword in his Bones , exceeding painful : the impressions of Nature , ( that teach us to revere and honour God ) the power of Education ( that confirms these impressions ) the perswasion of Faith ( that assures us of the reality and infinite Excellency of a Godhead ) and the force of Love ( that makes us more sensibly apprehensive of any Injury , or Dishonour done to him whom we love above all ) : all these do suffer by these violent Incursions of Satan , and the Sufferer finds himself to be pained and tortured in these noble parts . How grievous must it be to a Child of God , to have his Ear chained to these intollerable ingrateful Reproaches ? Especially when we consider that the Devil will in this case , utter the most dreadful Blasphemies he can devise , which will still add to the Affliction , ( for even those Men that through habit , can well bear ordinary petty Oaths , will yet startle at outragious prodigious Swearing ) and therefore what ever Covert and consequential Blasphemies may be to some Men , these impudent hideous abuses of the Holy and Just God , must needs sadly trouble those that are forced to hear them . And the more constant the greater trouble . Who would not be weary of their Lives , that must be forced to undergo this Vexation still without intermission ? And yet , the Devil can advance the trouble a little higher by the Apparatus , or Artificial Dread , which he puts upon the Temptation in the manner of the injection . As the Roaring of the Lion increaseth terrour in the Beasts of the Field , who without that , would tremble at his presence ; and as the Thundering and Lightning at the giving of the Law , increased the fear of Israel ; So when Satan is upon this design , he shakes as it were the House , and makes a noise that the fright may be increased .

3. Suspicious fears of being excluded out of Gods eternal Decree of Election , is another of his affrightments . This is , when Satan boldly takes upon him to determine God's secret Counsel concerning any Man ; peremptorily asserting , that he is none of Gods Elect. In which case he often doth only inject the suspicion confidently , without offer of Proof ; or if he use Arguments , they never amount to a proof of his Assertion , ( neither is it possible they should , for these are among God's secrets , and out of Satans reach ) though possibly they may prove the Person to be not Converted at present . So that this kind of trouble differs exceedingly , from those disquiets of Temptation , which frequently Men suffer about their state of Regeneration . And indeed , the Question should not be confounded , it being of great concern to Men , when their Peace is assaulted , to be able to observe the difference betwixt these two Assertions , Thou art not Elected : And , Thou art not yet Regenerated . Seeing the latter being granted , there yet remains a hope of the Probability , or Possibility of that Mans Conversion afterwards : ( the suspitions of Non-conversion are more common , and not so dangerous ) ; Nay , in Unregenerate Persons , the fears of their being yet in that condition ( being joyned with diligence and care to avoid the danger ) are necessary , and advantagious ; but ) the former being granted , all hopes are , together with that concession , laid off , which must needs make the affrightment intollerable . In this we may observe ,

1. That Satan for the better management of this Design , doth not only inject these suspitions in the most dreadful Language , ( as Thou art a lost and damned Wret●h , hopelesly miserable to all Eternity : God hath not Elected thee to Life , but prepared for thee ( as a Vessel of wrath ) the Lake of fire and Brimstone for ever , &c. ) But also he doth assert them with the highest Peremptoriness imaginable , as if he had Authority from God to pronounce a Sentence of Condemnation against a Man : This must needs amaze the Afflicted unspeakably .

2. In this he also observe his Advantages : For there are some Men so sadly suited to this Design , that Satan comes better to speed upon them , than others . Usually he fixeth his Eyes , 1. Upon young Persons at their first serious attendances upon , and considerations of Scripture Truths . Their hearts are then tender , ( Youth hath a natural tender-heartedness ; we find them coupled together in Rehoboam's Character , 2 Chron. 13. 7. When Rehoboam was young , and tender-hearted ) and they are apt to receive strong impressions . When those who were formerly mindless of their Spiritual concern , begin to be serious , they can no sooner fall upon a Consideration of those weighty Doctrines : That there are Sheep and Goats , some Saved , and some Damned ; that the Blessed are few , in comparison of the many that take the Broad-way to destruction , and that these were from Eternity ordained unto Life , and these only , &c. No sooner ( I say ) begin they to ponder these things , but Satan is ready with this suspition , And what dost thou know , but thou art one of these excluded Wretches ? If but few are saved , a thousand to one thou art none of them ? For why should God look upon thee more than another ? These are his first Assays with Young-Men , beginning to be serious , in which afterward he proceeds with greater boldness , as he seeth occasion . 2. He also doth this to Persons that are some way quickned to a devotional fear of God , and care of their Souls , but withal are ignorant , and not able distinctly to apprehend , and orderly to range the Doctrines of the Scriptures into a due consistency with one another . Their careful fears make them enquire into what God hath said concerning the everlasting state of Men ; and before they can be able to digest the Principles of Religion , Satan sets some Truths edg-ways against them , which put them into great affrightment , while ( through their ignorance ) other Truths ( appointed and declared for the satisfaction of the minds of those that hunger and thirst after Righteousness ) cannot come in to their relief . How startling must the truths of Gods Election be , when they stand forth alone , and are not accompanied with the Invitations of the Gospel , that promise Pardon and Acceptance to all that will come in and submit to Christ ? Satan usually holds such kind of Men , to the consideration of those Truths , that have the most dismal Aspect , and while they are stopt there , they can draw forth no other conclusions than these , That they are in hazard , and for ought they know , utterly lost . 3. Satan hath also this Plot against those that by some grievous iniquity , or long continuance in sin , have highly provoked the Lord . Here he useth Arguments from the heinousness of their Iniquity ; thou art a Reprobate , because thou hast committed these great evils , these are marks of Damnation , &c. Which Arguments , though they be of no value , and no way proving that for which they are brought , yet Satan injecting suspitions , and their own Consciences in the mean time justly accusing , they so sink under their fear , that they suffer Satan to make what conclusion he will , and then they subscribe to it . 4. Above all , Melancholy Persons give the Devil the greatest advantage to raise affrightments . That Distemper naturally fills Men with sad thoughts , and is credulous of the worst evil that can be objected against him that hath it . Of it self , it can create the blackest Conceits , and saddest Surmises , and then believes its own fancy . When Satan strikes in with this Humour , Finguntque , creduntque . they are the more confirmed in their Suspitions , and the Fright is the greater , because they are as Incredulous of what is good ( if it be told them ) as they are apt to believe what is evil , Dum timel , cred●t . and to believe it , because they fear it ; though no other reason were offered : But much more when Satan in a Prophetick manner foretels their misery , and assures them they must never be happy .

3. The suspitions which the Devil hath by these advantages raised up , he doth endeavour to increase , and to root them deeply in the minds of them , upon whom he hath thus begun : And indeed , by frequent inculcating the same thing with his continued peremptoriness of asserting the certainty of their Non-election , he at last brings up very many to a full perswasion that it is so ; and besides other Arts that he may have , or exercise in this particular , he commonly practiseth upon Men , by perverting the true Intendment and use of the Doctrine of Election . That there is such a thing as Election , and that of a determinate number , are Truths undeniable ; and the end of their discovery in the Gospel , is the comfort and confirmation of the Converted . Here they may see Gods unchangeable love to them , how much they stand engaged for the freeness of Grace , and that the Foundation of God is sure , &c. For to this purpose doth our Saviour improve these Doctrines , John 17. 6 , 7 , 9 , 12 , 15 , 16. But nothing of this is spoken to discourage any Man from his endeavours , neither can any Man , prove that he , or any other , is excluded out of the decree of Election , ( except in case of the sin against the Holy Ghost ) ; neither is it possible for the Devil to prove any such thing against any Man ; neither ought any to suppose himself not Elect : But on the contrary , if he is willing to forsake sin , and desirous to be reconciled to God , he ought to apprehend a probability , that he is Elected , because the proffer of Christ is made to all that will recieve him . And therefore should Men stop their ears against such Suggestions , and not dispute that with Satan , but rather hearken to the Commands , Exhortations , and Promises of Scripture , it being most certain that these secret things belong to God , Deut. 29. 29. and are no Mans rule to walk by , seeing revealed things only belong to us . All this the Devil perverts , for he endeavours to make Election the immediate Object of our Faith , and our Rule to walk by ; as if it were necessary that every Man knew Gods eternal purpose concerning him , before he begin his endeavours . And as he argues some Men into a perverse carelessness upon the ground of Election , making them to conclude , that If they are ordained to Life , they shall be saved , though they live wickedly ; if they be not , they shall be damned , though they endeavour never so much to the contrary . So he also argues some , from this Doctrine , into terrible fears of Damnation , because they cannot be assured aforehand , that their names are written in Heaven . And these dreadful suspitions he doth labour to strengthen , by some Mens unwary handling of the Doctrine of Non-election ; when some Preachers unskilfully urge the dangerous signs of Reprobation , or speak severely of God's Decrees , without due caution and promise of Mercy to all penitent Sinners . Or when some , unskilful in the methods of comforting the distressed in Conscience , because they are not able to shew the Afflicted their Condition , or to speak a word in season to quiet their Minds , and to direct them what course to take , do usually refer them to God's Decree , and tell them , If God have decreed them to Salvation , they shall be saved . Satan doth industriously hold them there , by this means he leads them from the Promises and their Duty , and keeps them musing and poring upon Election , till they are bewildred , and cannot find the way out . Thus have several continued under their Affrightments for many Years .

4. We may observe , That when Satan hath brought them into this snare , he doth tyrannically domineer over them . He doth deride them under their trouble , and mock at them when their fear comes upon them . And because now the very thought , or hearing of Election is as a Daggar to the heart , and a dreadful sound in their Ears , he delights to repeat it to them ; for the very naming of the word , becomes as dreadful , as the sentence of Condemnation to a Malefactor , being always accompanied with this Reflection ; Oh how miserable am I , that have no part nor portion in it ! Besides , he doth busie their minds with imaginary representations of Hell , and sets before them as in a Scheme , the day of Judgment , the terrours of the Damned , the sentence against the Goats on the Left-hand , the intollerable pains of everlasting Burnings , and ( that which is the misery of all these Miseries ) the Eternity of all . Thus he forceth their Meditations , but still with Application to themselves ; neither doth he suffer them to rest in the Night , but they are terrified with sad Dreams , and the Visions of the Night do disquiet them .

5. How grievous this Affrightment is , I should next observe , but that is partly expressed in the aforegoing Particulars , and may yet more fully appear by a consideration of these 3 things . 1. That a Man hath nothing dearer to him than his Soul : Alas , that cannot be counterballanced by the gaining of the whole World , and to have no hope or expectancy of its Salvation , must needs be terribly affrightful . 2. These suspitions of Non-election prevailing , all Promises and Comforts are urged in vain , and they commonly return them back again to those that offered them , with this reply : They are true , and useful to those unto whom they appertain , but they belong not unto me . Nay , all means are rejected as useless . If such be advised to Pray , or Read , they will in their fit of Affrightment refuse all ; upon this reason , that they are not Elected . And then to what purpose ( say they ) is Prayer , or any endeavours ? For who can alter his Decree ? And indeed , if their Affrightments continued at an height without intermission , they would never do any thing ; but this is their help , that some secret under-ground hopes which they espy not , do revive at least sometimes , and put them upon endeavours , which ( through Gods blessing ) become means of better information . 3. Though Satans injections of Non-election be altogether unproveable , and withal so terrifying , that it might be supposed Men should not be forward in their belief of so great an unhappiness : Yet can he prevail so far , that the Persons above named ( especially the Melancholy ) are made to believe him , and this chiefly by possessing their imaginations , with his frequent confident Affirmations . Wee see it is a common practice to teach Birds Musical Notes and Sounds , which is only by constant repetition , till a strong Impression is made upon their Fancy : And thus may one Man impose upon the imagination of another with his Songs , or Sayings : for what we hear often , we cannot forbear to repeat in our thoughts , being strongly fixed upon our Fancy . No wonder then , if Satan by often repeating , Thou art not Elected , thou art Damned , &c. do form so strong an impression upon the imagination , that poor amazed Creatures learn to say after him , and then take the Ecchoes of their Fancy , to be the voice of Conscience condemning them . Now then , if the unhappiness ( suspected ) be the greatest beyond all comparison , if these suspitions entertained cut off all succours of Comfort that may arise from the Promises of God , and the endeavours of Man , if Satan can prevail with Men to entertain them with any perswasion ( as we see he can ) how dreadfully will these perswasions recoil upon a Man ? And thus will his thoughts run , I am perswaded I am not Elected ; and if not Elected , then Comforts and Prayers are all in vain ; and if these be in vain , there is no possibility of Salvation , nor the least hope of a who knows , or a peradventure ; and if that , Oh unspeakably miserable ? Under these astonishing thoughts doth Satan exercise their hearts by suspitions of Non-election . But

4. Sometimes he takes another Course to affright Men , and that is by injecting Motions of some abominable Sin , or evil into their minds , to the commission whereof he seems strongly to sollicite ; yet not with any full intention , or expectation of prevalency , but with a purpose to molest and disquiet . And for that end , he commonly chuseth such sins as are most vile in their own Nature , and most opposite to the Dispositions of Men : Thus he injects thoughts of Uncleanness to a chast Person ; thoughts of injustice and wrong to a Just Man ; thoughts of revenge and cruelty to a Week Man ; thoughts of rejoycing in the loss and misery of others to the Merciful Man . Or else he injects motions to such sins , wherein formerly Men have been overtaken , but have been made bitter by deep repentance ; the very thoughts whereof are now become most loathsome . And sometimes he pursues Men with thoughts of Self-Murther , even while there is nothing of discontent or trouble in their Minds , to second such a Temptation . By this manner of proceeding , he creates great Affrightments to the Hearts of men . For

1. These are strange Surprisals ; and Persons under this kind of Trouble , cannot but be amazed to find such thoughts within them , which are most contrary to their Dispositions , or their most serious Resolves . The chast Person tempted to Uncleanness , or the just man to Revenge ; the humble Person urged to the same Sin that cost him so dear , &c. They wonder at their own Hearts , and while they mistake these Temptations , by judging them to be the issues of their own Inclination , with astonishment they cry out , Oh I had thought that I had mortified these Lusts , but what a strange Heart have I ? I see sin is a strong in me as ever ? And I have cause to fear my self , &c.

2. And this is yet a greater trouble , because usually Satan takes them at some advantage of an offered occasion , or opportunity , then he gives them a sudden push , and with importunity urgeth them to take the time ; this often affrights them into Trembling , and their Fears do so weaken their purposes , that their hazards are the greater , in that they are astonished into an Inactivity . So that in this case , the Men of Might do not readily find their Hands .

3. Neither are these motions sudden and transient glances , which perish as soon as they are born , ( though it be a very frequent thing with Satan to cast in motions into the Heart for trial sake , without further prosecution ) but he ( in this case ) pursues with frequent Repetitions , following hard after them , to the increase of the Affrightment . So that for a long time together Men may be afflicted with these Messengers of Satan to buffet them ; and though they may Pray earnestly against them that they may be removed , yet they find the motions continue upon them . Which must needs be an hateful annoyance to an upright Heart , that doth know it to be only Satans design to affright , much more must it afflict those that do not perceive the Contriver and end of such motions , but judg them to be the natural workings of their own evil Heart .

4. Satan can also affright Men by immediate impressions of Fear upon their minds . He can do much with the imagination , especially when Persons are distempered with Melancholy ; for such are naturally fearful , and any impressions upon them have the deepest , most piercing operation . They are always framing to themselves dismal things , and abound with black and dark Conceits ; surmising still the worst , and always incredulous of what is good . Hence it is that sometimes Men are seized upon by Fearfulness and Trembling , when yet they cannot give any tollerable account of a cause , or reason , why it should be so with them . And others are excessively astonished with the shadows of their own thoughts , upon the meanest pretences imaginable .

That this is the work of Satan , doth appear by unquestionable evidence . This was that evil Spirit which God sent between Abimelech , and the Men of Sechem , Judg. 9. 23. God permitted Satan ( for the Punishment of them both ) to raise Fears and Jealousies in the Heart of Abimelech , against the Men of Sechem , and in the Hearts of the Men of Sechem against Abimelech . They were mutually afraid of one another , and these Fears wrought so far , that they were ( for the prevention of a supposed danger ) engaged in Treacherous Conspiracies , to the real Ruine of them both . The evil Spirit that vexed Saul , 1 Sam. 16. 14. was nothing else but sudden and vehement fits of Terrour , and inward fear which the Devil raised by the working up of his Melancholy . For we may observe these Fits were allayed by Musick ; and also we might see by his disposition out of his fits , and by his carriage in them , that inward fears were his tormentors : for 1 Sam. 18. 9. 't is noted , that Saul eyed David , that is , his jealous fears began to work concerning David , of whom 't is said expresly , ver. 12. that he was afraid because the Lord was with him ; and when the evil Spirit came upon him , his heart was exercised with these fears , and accordingly he behaved himself when he cast the Javelin at David with a purpose to slay him . Upon any occasion , of trouble especially , the Devil was at hand to heighten his affrightment , insomuch that when the supposed Samuel told him of his Death , 1 Sam. 28. 20. he was afraid to such an height , that he fell straightway all along on the Earth and there was no strength in him . Neither must we suppose that Satan in this kind of working , is confined only to wicked Men : for there is nothing in this manner of affrightment , which is inconsistent with the condition of a Child of God , especially when God gives him up to tryal , or correction . Nay , many of Gods Servants suffer under Satans hand in this very manner . Let us consider the troubles of Job , and we shall find that though Satan endeavoured to destroy his peace by discomposure of Spirit , by questioning his integrity , by frightful injections of blasphemous thoughts , yet all these he vanquished with an undaunted courage , the Blasphemy he rejected with abhorrency , his integrity he resolved he would not deny so long as he lived , his losses he digested easily with a sober composed mind , blessed God that gives and takes at pleasure , and yet he complains of his fears , and his frequent surprisals thereby , insomuch that his friends take notice that most of his trouble arose from thence ; Job 22. 10. a sudden fear troubleth thee , and he himself confesseth as much , Job 9. 34. let not his fear terrify me , — but it is not so with me . So that it appears that Job's inward distress , was mostly from strong impressions of affrighting fears .

These fears impressed upon the Mind , must needs be an unexpressible trouble , there is nothing that doth more loosen the Sinews and Joynts of the Soul , to the weakening and utter enfeebling of it in all its endeavours , than fears ; it scatters the strength in a moment . And besides the present burthen , which will bow down the backs of the strongest , these fears have a special kind of envious magnanimity in them : For 1. they come by fits , and have times of more fierce and cruel assaults , yet in their intervals they leave the Heart in a trembling fainting posture , ( for the Devil gives not over the present sit , till he hath rent them sore , and left them ( as he did the Mans Son in Mark 9. 26. ) as one dead ) : So that 't is no more to be reckoned compassion , and gentleness in Satan toward the afflicted that their fits are not constant , than it can be accounted tenderness or kindness in a Tyrant , who when he hath racked or tormented a Man as much as strength will bear without killing out of hand , gives over for a time , that the party might be reserved for new torments . 2. These fits usually return at such times as the Party afflicted seems to promise himself some little ease , being designed to give the greater disappointment , in intercepting his expected comforts . Sleep and Meat are the two great refreshments of the distressed , these times Satan watcheth for his new onsets . Job found it so in both cases , his Meal-times were times of trouble ; Job 3. 24. My sighing cometh ( that is the fits of sighing return ) before I eat , and my roarings are poured out like the Waters ; and his Sleeping times were no better , Job 7. 13. When I say my Bed shall comfort me , my Couch shall ease my complaint : then thou scarest me with Dreams , and terrifiest me through Visions , so that my Soul chuseth strangling and Death , rather than Life . — 3. These fears do make them feel the weight , not only of real present evils , but of all others which the imagination can represent to them . So that the sight or hearing of any sad thing , afflicts them with surmises , that this will be their case . Hence are they full of misgiving thoughts ; sometimes they fear that they shall at last fall off from God , into some scandalous Sin , to the dishonour of God and Religion , as that they shall be Apostates , and turn openly prophane , some times they fear they shall meet with some signal devouring Judgment , by which they shall one day perish ; as David said in the like case , I shall one day perish by the hand of Saul : thus are they crucified betwixt their present burthen , and future expectations of evil .

6. The last ( and indeed the meanest ) Engine for the working of affrightment , is scrupulosity of Conscience . Satan vexeth the Conscience and distracteth the Mind , by raising up needless , groundless fears concerning a Mans Practice . Where the ignorance of Men , or their timerous dispositions do encourage Satan to this enterprize , there he multiplies scruples upon them , so that though they assent to the doing of any thing as good or lawful , yet are they constantly affrighted from it , by a suspitious fear that it may be otherwise .

This kind of trouble takes in almost all kind of actions , it extends to the way of a Mans Calling , the way of his management of it , the rates he takes , and the prices he gives for his Commodities ; our every natural actions of Sleeping , Eating , Drinking , Company , Recreation , are not unconcerned . In all which the Devil affrights the timerous Conscience that ( it may be ) he hath offended : if he buys or sells , he is disquieted with [ a may be ] that he hath sold too dear , or bought too cheap ; if he eats or sleeps , he fears he hath been excessive , a Sluggard or a Glutton : thus are some Men molested in every thing they do .

Neither is this kind of affrightment to be despised : for though often 't is a groundless fear , and so appears to be to discerning Christians ; yet those that are under this molestation think it bad enough : Though it be not as a Rack that afflicts with violent pains , yet 't is as those kinds of punishments which at first are nothing , but by continuance do tire Men out with little-ease , and so at last become intollerable . Besides this is a multiplying trouble ; for one scruple begets another , and by continuance of scrupling , the Conscience grows so weak and unsteady , that every thing is scrupled , and the Man brought to a continual affrightment of doing wrong in every action . Neither can all Men make use of the remedy that is prescribed for the cure of this Distemper , which is , That when such scruples cannot be removed by Reason , then either Men should forbear the thinking upon such things from whence scruples are apt to arise , or they should break them down by violence , and go over the Belly of their scruple to the performance of their action . I deny not but that something may be done and endeavoured this way ; But any may see that 't is not easy for every one to do either of these : so that this is also a troublesome evil , from which 't is not easy to be discharged .

CHAP. VIII . Of Satan's third way to hinder Peace by Spiritual Sadness . Wherein , 1. Of the Degrees of Spiritual Sadness . 2. Of the frequency of this trouble , evidenced several ways . Of the difference 'twixt God and Satan in wounding the Conscience . 3. Of the solemn Occasions of this Trouble . 4. The Engines by which Satan works spiritual sadness . 1. His Sophistry . His Topicks enumerated and explained . 1. Scriptures Perverted . 2. False Notions . 3. Misrepresentations of God . 4. Sins ; how he aggravates them . 5. Lessening their Graces : How he doth that . 2. His second Engine , Fear ; how he forwards his design that way .

BEsides the troubles already mentioned under the heads of discomposures of Spirit , and affrightments , there is a third kind of trouble which Satan gives to the Children of God , and this may for distinction sake , be called Spiritual Sadness . These Spiritual Sadnesses are troubles raised in the Mind , relating to the Conscience , and Spiritual State or Condition of Men. They differ exceedingly from the two former sorts of trouble : for , 1. These troubles wholly concern the Conscience in point of Regeneration , and Men's suitableness thereunto ; whereas simple discomposures of Spirit firstly relate to outward things . 2. In these the Conscience is immediately concerned , but in other troubles , the Conscience is either wholly untouched , or wounded only secondarily , by continuance and progress of the discomposure of the Spirit . 3. In these troubles , Conscience is the great instrument by which the Devil works , whereas in the trouble of affrightments the Devil acted alone , the Heart being in the mean time , uncomplyant and resisting . For the opening of this trouble , I shall explain ,

The several degrees thereof . 'T is a trouble of Conscience unduly aggravated by Satan , wherein he confines himself to the operations of Conscience . But then , as he suggests the troubles of Men by the voice of Conscience , so he doth all he can to make it irregular in its actings , and excessive in that irregularity . So that in this case , the Conscience is evil , and imploys it self in that mistake , to enquire into Mens Regeneracy or Holiness , always being either a Neuter , or an Adversary , and the Devil helps this forward all he can .

The Apostle in Heb. 10. 22. makes mention of an evil Conscience , and that chiefly as it doth occasion fear , hindering our comfortable access to God . This the Conscience doth when it doth not execute its office aright , either in not excusing when it ought , or in accusing when it should not ; and these false accusations cause different sorts of troubles according to the variety of the matter for which it doth condemn . Hence is it that there are three degrees of trouble of Conscience , below the trouble of dispair :

1. The lowest degree is when a regenerate Person doth not positively determine the case of his Soul , whether he be Regenerate or not , but is only kept in suspence betwixt Hope that he is , and Fear that he is not , the Conscience in the mean time forbearing to witness for him , though it have just cause to excuse him : This we may call a doubting or questioning Conscience ; and though it comes far short of these distresses in which some Men are plunged upon the account of their Souls , yet is it a trouble , for their Peace is hereby hindred , and their desires of satisfaction frustrated , which in matters of so great concern ( as are these of Everlasting Life , and Everlasting Misery ) must be very disquieting . When the Affections are earnest , their satisfaction cannot be delayed without trouble ; for Hope deferred makes the Heart sick , Prov. 13. 12. not only doth it faint under its doubts , but is by that means so weak in its Purposes that it is easily drawn to admit of greater Inconveniencies , which may lay the foundation of more perplexing disturbances .

That the Conscience may be in such a Distemper , that it will not witness for a Man , Ames Case Cense . lib. 1. c. 9 when yet it cannot witness against him , is the observation of those that have treated of the nature of Conscience : Sometimes it will not make application of God's Promises , though it will believe , that he that forsakes Sin is regenerate , that he that truly repents shall be pardoned , yet it will not affirm for a Man , that he forsakes Sin or repents , though he really do so ; or if it cannot deny that , yet it will sometimes refuse to make that conclusion which one would think would follow of it self , by natural consequence , and so refuseth to judge the Person regenerate or pardoned , though it cannot deny but that he forsakes Sin and repents . The greatness of the Blessing , the remainders of Unbelief , the deep sense of Unworthiness , with other considerations , do keep off the Heart from making ( as I may say ) so bold with the Promises ; but all this while the Devil is doing his utmost to aggravate these considerations , afrighting the Conscience from that just absolution which it ought to give .

2. Another degree of Trouble arising from an evil Conscience , is when the condition of a Regenerate Person is determined by Conscience ( but falsly ) to be very bad . Dickson Therap . Sacra . lib. 3. c. 1. I must here ( as some others have done ) for want of better terms distinguish betwixt the state of Regeneracy , and a Mans condition in that state , though the words [ state and condition ] are used promiscuously the one for another . A Man may be in a Regenerate state , and yet his condition in that state may be very bad and blame-worthy , as not walking worthy of so holy a Calling ; as a Person may be a Man , and yet unhealthy or languishing . Thus many of the Asian Churches were true Churches , and yet in a bad condition ; some lukewarm ; some had a name to live , and yet were comparatively dead , because their works were not full or perfect before God ; and others had left their first love . To this purpose is that of the Apostle , 2 Cor. 13. 5. Know ye not your own selves , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . how that Jesus Christ is in you , except ye be Reproabates ? where the word Reprobate is not to be taken in the strict severe sense for one not elected , but for one whose conversation is not so sound and approved as it should be : for this relates not to their being in Christ , but to their assurance of being in that state , which the Apostle affirms they might know , except the fault lay in their negligent careless conversation .

This kind of Trouble then is of this nature : the Conscience doth not accuse a Man to be Vnregenerate , yet it condemns him for a carriage unsuitable to the Gospel ; and this sometimes when his Actions are not absolutely evil , but partly good , partly bad : When the Conscience condemns the Actions as altogether sinful , because of some mixture of Infirmities , in which case we should imitate the Apostle , in Rom. 7. who when by reason of the remainders of Sin in him , he could not do the good he would , that is in such a manner and degree as he desired , nor avoid the evil which he would so clearly and fully as he wished , some imperfections in his best endeavours still cleaving to him : yet his Conscience took a right course , he was humbled for his imperfections , but withal acquits himself in point of integrity , his Conscience testified , ver. 16. that he consented to the Law as good , and ver. 22. that he delighted in the Law of God after the inward Man . But in this case of Spiritual trouble , the Conscience takes all in the worst sence , it only fixeth upon the imperfections , and makes them to serve for proofs against the Sincerity . Thus if a Man in praying be troubled with wandering thoughts , then a distempered Conscience condemns that Prayer as a sinful prophanation of the name of God : if the great concern of God's Glory run along in such a way , as is also advantagious to the Person in outward things , then will such a Conscience condemn the Man for self-seeking , though his main design were truly the honour of God . In all actions where there is infirmity appearing with the most serious endeavours , or where God's Glory and Man's Good are twisted together , the disordered Conscience will be apt to take part with Satan , accusing and condemning the action . Yea very often when the actions are very good , no way justly reprovable , the Conscience shall condemn : if he have had peace , he shall be judged for security ; if he have Faith in God's promises , it will call it presumption ; if he have a zeal for God , it will be misinterpreted for carnal rigour ; if he have joy , it shall be misjudged to be natural chearfulness , or delusion ; in a word , all his Graces shall be esteemed no better than moral Vertues . At this rate are the Children of God put to great trouble , losing ( as I may say ) the things they have wrought , sadly bemoaning their hardness of heart , or want of Faith and Love , when in their carriage and complainings , they give very high proofs of all . In this also Satan is busy to nourish the Conscience in its Jealousies , and doth suggest many objections to confirm it in its Distemper . The Conscience is not always of a peevish or perverse humour ; for sometimes it will smite a Man for a miscarriage ( as it did to David when he cut off the lap of Saul's Garment ) and yet not break his peace : which is a sufficient evidence that it is put ( in this case ) far out of order ; which advantage Satan works upon to disquiet the heart , to make Men unthankful for the Mercies they have received , and to incapacitate them for more . This for distinction sake , we may call the trouble of a grieved or dejected Conscience , according to that of Psal. 42. 5 , 11. Why art thou cast down , O my Soul ? and why art thou disquieted within me ? Though such Men are under God's Favour , yet they misdeem it , and think God is angry with them , their Heart pants , their Soul thirsts , their Tears are their Meat , they are ready to say unto God , My rock , why hast thou forsaken me ? And though they have some hopes for the future , that God will command his loving kindness , and that they shall yet praise him ; yet their present apprehension of their Spiritual wants and weaknesses , and of the displeasure of God , which they suppose they are under , makes them go mourning all the Day .

3. The third degree of trouble of Conscience is when the Conscience peremptorily denies the state of Regeneration . Hereby a Man that is really regenerate , is concluded to be yet in the Gall of bitterness , and bond of Iniquity ; his former hopes are taxed for self-delusion , and his present state to be a state of Nature . This trouble is far greater than the two former ; because the Party is judged to be in greater hazard , and by many degrees more remote from hope . 'T is the frequent and sad thought of such , That if Death should in that estate cut off their days , Oh! then they were for ever miserable . The fears and disquiets of the Heart on this account , are very grievous , but yet they admit of degrees , according to the Ignorance of the Party , the Distemper of the Conscience , the Strength of the Objections , or Severity of the Prosecution , in regard the Conscience is now sadly out of order . We may call this degree of grief ( for distinction ) a wounded Spirit ; which how hard it is to be born Solomon tells us , Prov. 18. 14. By comparing it with all other kind of troubles , which the Spirit of a Man can make some shift to bear , making this heavier than all , and above ordinary strength .

Some make enquiry what may be the difference betwixt a wounded Spirit , in the Regenerate and the Reprobate ? To which it may be answered , 1. That in the Parties apprehension there is no difference at all : both of them may be compassed about with the Sorrows of Death , and suppose themselves to be in the Belly of Hell . 2. Neither is there any difference in the degree of the trouble , a Child of God may be handled with as much seeming Severity , as he whom God intends for a future Tophet . 3. Neither is there any such remarkable difference in the working of the Spirits of the one and other , that they themselves at present , or others that are by-standers , can easily observe . Yet a formal difference there is , for Grace being in the Heart of the one , will in some breathing or Pulse discover its Life . And though sometimes it acts so low , or confusedly , that God only can distinguish ; yet often those that are experienced observes will discover some real Breathings after God , and true loathing of Sin , and other traces of Faith and Love , that are not so discernible to the Parties themselves . 4. But in God's design the difference is very great : the wicked lye under his Lash as Malefactors , but the regenerate are as Patients under Cure , or Children under Discipline . 5. And accordingly the Issue doth determine , that Gods intention in wounding their Spirits were not alike to both ; the one at last , coming out of the Furnace as Gold , the other still remaining as reprobate Silver , or being consumed as dross . Thus have ye seen the nature and degree of Spiritual Sadness .

2. For the further explanation whereof I shall next shew you that this is an usual trouble to the Children of God .

Which , 1. I might evidence from several Instances of those that have suffered much under it : as David , whose complaints in this case are very frequent ; and Heman , who left a memorial of his griefs in Psal. 88. Jonah also in the Belly of the Whale , had a sharp fit of it , when he concluded that he was cast out of Gods Sight , and his Soul fainted within him , Jon. 2. 4. 7. Neither did Hezekiah altogether escape it , for though his disquiet began upon another ground , it run him into Spiritual trouble at last . But besides these , innumerable instances occur . One shall scarce converse with any Society of Christians , but he shall meet with some , who with sad complaints shall bemoan the burthen of their Hearts , and the troubles of their Conscience .

2. The provisions which God hath made in his Word for such , is an evidence that such Distempers are frequent . He that in a City shall observe the Shops of the Apothecaries , and there take notice of the great variety of Medicines , Pots and Glasses full of Mixtures , Confection and Cordials : may from thence rationally conclude , that 't is a frequent thing for Men to be Sick , though he should not converse with any Sick Person for his information . Thus may we be satisfied from the Declarations , Directions , and Consolations of Scripture , that 't is a common case for the Children of God to stand in need of Spiritual Physitians , and Spiritual Remedies to help them , when they are wounded and fainting . Solomon's exclamination , a wounded Spirit who can bare ? shews that the Spirit is sometimes wounded . The Prophets direction , he that walks in darkness and sees no Light , let him trust in the Lord , clearly implies that some there are that walk in darkness . God's creating the fruit of the Lips , Peace , peace ; his promises of restoring Comforts to Mourners ; his commands to others to comfort them ; do all inform us , that 't is a common things for his Children to be under such Sadnesses of Spirit , that all this is necessary for their relief .

3. The reasons of this trouble , do also assure us of the frequency of it : for of them we may say ( as Christ speaks of the poor ) we have them always with us ; so that the grounds of Spiritual Sadness considered , 't is no wonder to find many Men complaining under this Distemper . The reasons are ,

1. The Malice of Satan , who hath no greater revenge against a Child of God , when translated from the Power of Darkness to the Kingdom of Christ , than to hinder him of the Peace and Comfort of that condition .

2. The many advantages which Satan hath against us . For the effecting of this , we cannot imagine that one so malicious as he is , will suffer his Malice to sleep , when so many fair opportunities of putting it in practice do offer themselves . For 1. The Questions to be determined for setling the peace of the Soul , are very intricate , and often of greater difficulty than Doctrinal Controversies . How hard is it to conclude , what is the Minimum quod sic ; the lowest degrees of true Grace ? Or the Maximum quod sic ; the highest degree of sin , consistant with true Grace ? To distinguish betwixt a Child of God at the lowest , and an Hypocrite , or Temporary Believer at the highest , is difficult . In mixt actions , to be able to shew how the Soul doth manage its respect to God , when the Man hath also a respect to himself , especially when it is under any confusion , is not easie . And in th●se Actions where the difference from others of like kind , lies only in the grounds and motives of the undertaking , or where the prevailing degree must distinguish the Act , in reference to different Objects that are subordinate to one another ( as our loving God above the World , or our selves , our fearin● God above Men , &c. ) 't is not every one that can give a satisfactory determination . 2. As the intricacies of the Doubts to be resolved , give the Devil an advantage to puzzle us ; so is the advantage heightned exceedingly by the great injudiciousness , and unskilfulness of the greatest part of Christians . These Questions are in their notion difficult , more difficult in their application to particular Persons , ( where the ablest Christian may easily be non-plust ) but most difficult to the weak Christians : These Satan can baffle with every poor Objection , and impose what he will upon them . 3. Especially having the advantage of the working guilt of Conscience , which he can readily stir up , to present to a Mans remembrance all his failings and miscarriages , of what nature soever . And when Guilt rageth in an unskilful Heart , it must needs create great disquiet . 4. But most of all when our natural fears are awakened : As when a Man hath been under any great Conviction , though he be cured of his Trouble , yet it usually leaves a weakness in the part , ( as Bru●ses and Maims do in any Member of the Body ) which at the change of Weather , or other accidental hurt , will renew their old Trouble ; and then , when fresh Guilt begins to press hard upon the Conscience , not only do the broken Bones ake , by the reviving of former fears : But the impressions of his old suspitions , bad conceit of himself , and jealousies of the deceitfulness of his Heart , which had then fixed themselves by a deep rooting , do now make him most fearful of entertaining any good thought of himself . So that if any consideration tending to his support be offered , he dare not come near it , suspecting his greatest danger to lie on that hand . These advantages considered , we should not think it strange that any Child of God is driven to Spiritual Sadness ( as some do ) but may rather wonder that this is not the common condition of all Christians .

3. Another reason that must be assigned for these Troubles , is Divine Dispensation ; such are his Children , some so Careless , others Proud , others Stubborn , many Presumptuous , that God is forced to correct them by this piece of Discipline , and to cure them by casting them into a Feaver . Others of his Children he thus Exerciseth for other ends , sometimes to take occasion there-from , of making larger discoveries of his Love ; sometimes thereby preventing them from falling under some grievous Miscarriage , or for the tryal and exercises of their Graces . We may observe accordingly , that there are three sorts of Men that usually have Exercises of this kind .

1. Those who at their Conversion , are either Ignorant , Melancholy , or were grosly Scandalous , are usually brought through with great fear and sadness . And this is so observable , that ( by the mistake of Men ) it is made a general Rule , that none are Converted , but they are under great and frightful apprehensions of Wrath , and dismal Terrors . This indeed is true of some , but these ordinarily are the Scandalous , Melancholy , and Ignorant sort , ( though sometimes God may deal so with others , for who can limit him ? ) Yet are there many , whose Education hath been good , and their Instruction aforehand great , whose Conversion is so gradual and insensible , that they are strangers to these troubles of Conscience ; and profess that if these heights of fear be necessary to Conversion , they must be at a loss , neither can they give an account of the time of their Conversion as others may .

2. Those whose Conversion was easie , when after their Conversion they miscarry by any great Iniquity , they meet with as great a measure of Terrour and Fear ( and some think far greater ) as those whose new Birth was more difficult . David's greatest troubles of Soul came upon him after he began to appear more publick in the World ; for then he met with many Temptations , and great Occasions for God's exercising his Discipline over him . I believe , when he kept his Fathers Sheep , his Songs had more of Praises , and less of Complainings than afterward . It is the Opinion of some , that God's dealing in this kind of Dispensation , even when miscarriage is not the cause , is more sharp usually to those , whose Conversion hath been most easie .

3. There is another sort of Men , to whom God vouchsafes , but seldom and short fits of Spiritual Joy , as breathing times , betwixt sharp fits of Soul-trouble , for necessary refreshment and recovery of strength ; but the constant course which God holds with them , is to exercise them under fears while he hides his Face from them , and suffers Satan to vex them , by urging his Objections against their holiness and integrity . Heman was one of this Rank , and the great Instance which God hath given in his Word , for the support of others that may be in the same case . For he testifies Psal. 88. that he suffered the Terrours of God almost to destraction , and this from his Youth up . 'T is not fit for us too narrowly to question , why God doth thus to his Children , seeing his Judgments are unsearchable , and his ways past finding out ; but we may be sute , that God sees this dealing to be most fit for those that are exercised therewith ; it may be , to keep Pride from them , or to prevent them from falling into some greater inconvenience or sin : Unto which , he takes notice of a more than ordinary proneness in their disposition , or for the benefit of others who may thereby take notice , what an evil and bitter thing it is to sin against God , and what a malicious Adversary they have to deal with . Whoso shall consider these reasons of Spiritual Sadness , must needs confess , that ( seeing the advantages which Men give to a malicious Devil to vex their Consciences are so many and great , and the weakness of Gods Children so hazardous , for the prevention whereof , a wise careful Father will necessarily be engaged to exercise his Discipline ) it cannot be expected , but that Spiritual Troubles should be very frequent among the Servants of God .

Here it is requisite that I give satisfaction to this Quaery . Quest. Seeing that God doth sometime wound the Consciences of his Children , and that Satan also wounds them , what are the differences betwixt God and Satan , in inflicting these Wounds ?

Answ. For the right understanding of this Question , I shall propound two things :

1. That it is a truth , that God doth sometimes wound the Consciences of his Children ; and this , 1. Before Conversion : but in order to it , as preparatory to that change , Men are then in their sins , walking in the vanity of their minds . To translate them from this estate , he awakens the Conscience , shews them their Iniquities , and the danger of them , that at present they are in their Blood , Children of wrath , as well as others , and that without Christ they are miserable ; the effect of this must needs be serious Consideration , deep thoughts of Heart , with some trouble , only as to the measure and degree there is great difference : God doth not in the particular application of these things to the Conscience , tie up himself exactly to the same manner and measure of proceeding , though he keep still to his general Method . Hence is it , that some ( in regard of Gods gentle leasurely dealing , and the frequent interposure of Incouragements ) are ( if compared with the case of others ) said to be allured , and drawn with Cords of Love : But others have a remarkable measure of trouble , sharp fits of Fear and Anguish ; and those most commonly are such , whose Conversion is more quick , and the Change visible from one extream to another , ( as Paul , when Converted in the midst of his Persecuting rage ) or those whose Ignorance , or Melancholy , makes their Hopes and Comforts inaccessible for the present . These troubles God owns to be the Work of his Spirit : the same Spirit which is a Spirit of Adoption to the Converted , is a Spirit of Bondage to these , Rom. 8. 16. And accordingly we find , it was so to the Converts , in Acts 2. Who being pricked in their hearts by Peter's Sermon , cried out , Men and Brethren , what shall we do ? The like did the Jaylor . And the Promise which God makes of calling the Jews , Zach. 12. 10. doth express God's purpose of dealing with them in this very Method ; They shall look upon him whom they have pierced , and shall mourn for him as one that mourneth for his only Son , and shall be in bitterness for him , — in that day shall be a great mourning . 2. God also sometimes wounds the Conscience of his Children after Conversion , and this he doth to convince and humble them for some Miscarriage , which they become guilty of . Vid. Goodwin Child of Light . As when they grow secure , carnally confident of the continuance of their Peace , when they are carelesly negligent of Duty , and the exercises of their Graces , when they fall into gross and scandalous sins , or wilfully desert the ways of Truth ; and in many more cases of like kind . When his Children make themselves thus obnoxious to Divine Displeasure , then God hides his Face from them , takes away his Spirit , signifies his Anger to their Consciences , threatens them with the danger of that Condition ; from whence follows grief and fear in the Hearts of his People . In this manner God expressed his Displeasure to David , as his Complaints in Psal. 51. do testifie : Make me to hear joy and gladness , that the Bones which thou hast broken may rejoyce , hide thy Face from my sins . — Cast me not away from thy presence , and take not thy holy Spirit from me . Restore unto me the joy of thy Salvation , &c.

2. Notwithstanding all this , there is a great difference betwixt God and Satan in this matter , which mainly appears in two things . 1. God doth limit himself in all the Trouble which he gives his Children , to his great end of doing them Good , and Healing them , and consequently stints himself in the measure and manner of his Work to such a proportion , as his Wisdom sees will exactly suit with his End . So that his Anger is not like the brawlings of malicious Persons that know no bounds ; he will not always Chide ; his Debates are in measure , and this , lest the Spirit should fail before him , Isa. 57. 16. So that when he wounds the Conscience before Conversion , 't is but to bring them to Christ , and to prevent their taking such Courses , as might through Delusion , make them take up their stand short of him . So much of Mourning and Fear as is requisite for the true effecting of this , he appoints for them , and no more . When he wounds after Conversion , 't is but to let them feel that it is an evil and bitter thing to sin against him , that their Godly sorrow may work Repentance suitable to the Offence ; and that they may be sufficiently cautioned for the time to come , to sin no more , lest a worse thing befal them . He that afflicts not willingly , will put no more Grief upon them , than is necessary to bring them to this . But Satan when he is admitted ( and God doth ofter permit him in subservience to his design ) to wound the Conscience , he proceeds according to the boundless fury of his malice , and plainly manifests that his desire is to destroy , and to tread them down , that they may never rise again : This though he cannot effect , ( for God will not suffer him to proceed further , than the bringing about his holy and gracious Purpose ) yet it hinders not , but that still his envious thoughts boil up in his Breast , and he acts according to his own Inclination . For it is with Satan , as 't is with wicked Men ; if God imploy them for the Chastisement of his Children , they consider not who sets them on work , nor what Measures probably God would have them observe ; but they propose to themselves more work than ever God cut out for them . As Assyria , when imployed against Jerusalem , Isa. 10. 7. had designs more large and cruel than was in Gods Commission . God had stinted him in his holy Purpose ; yet the Assyrian meant not so , neither did his heart think so , but it was in his heart to destroy and cut off Nations not a few . So that when God is a little displeased ( as he speaks , Zach. 1. 15. ) they do all that lies in them , to help forward the Affliction . Thus doth the Devil endeavour to make all things worse to God's Children , than ever God intended . Here is one difference betwixt God and Satan , in the wounding of Consciences . But , 2. They are yet further differenced , in that all that God doth in this Work , is still according to Truth . For if he signifie to the Unconverted that they are in a state of Nature , liable to the Damnation of Hell , unless they accept of Christ for Salvation upon his Terms ; this is no more than what is true , God doth not misrepresent their Case to them at that time . Again , if he express his displeasure to any of his Converted Children , that have grieved his Spirit by their Follies , by setting before them the Threatnings of his Word , or the Examples of his Wrath ; he doth but truly tell them that he is angry with them , and that de jure , according to the Rigour of the Law , and the demerit of their Offence , he might justly cast them off : But he doth not positively say , that de eventu , it shall infallibly be so with them . But Satan in both these cases , goes a great way further . He plainly affirms to those that are in the way to Conversion , that God will not pardon their Iniquities , that there is no hope for them , that Christ will not accept them ; that he never intended the benefit of his Sufferings for them . And when the Converted do provoke God , he sticks not to say , the Breach cannot be healed , and that they are not yet Converted . All which are most false assertions . And though God can make use of Satans malice , when he abuseth his Children with his falshoods to their great fear , to carry on his own ends by it , and to give a greater impression to what he truly witnesseth against them : Yet is not God the proper Author of Satans lying , for he doth it of his own wicked inclination . The effect of these desperate false Conclusions ( which is the putting his Children into a fear , in order to his end ) may be ascribed to God ; but the falshood of these Conclusions are formally Satan's work , and not God's . For he makes use of so much of Satan's wrath as may be to his Praise , and the remainder of his wrath he doth restrain .

I have discovered the nature and degrees of these Spiritual Troubles , and that 't is a common thing for the Children of God to fall under them . For the further opening of them , I shall next discover .

3. The usual solemn occasions , that do as it were invite Satan , to give his onset against God's Children , and they are principally these Six .

1. The time of Conversion : He delights to set on them when they are in the straits of a new Birth , for then the Conscience is awakned , the danger of Sin truly represented , fear and sorrow ( in some degree ) necessary and unavoidable . At this time he can easily overdrive them . Where the Convictions are deep and sharp , ready to weigh them down , a few Grains more cast into the Scale , will make the Trouble ( as Job speaks ) heavier than the Sand ; and where they are more easie , or gentle , yet the Soul being unsetled , the thoughts in commotion , they are disposed to receive a strong impression , and to be turned ( as Wax to the Seal ) into a mould of Hopelessness and Desperation . That this is one of Satans special occasions , we need no other evidence for satisfaction , than the common experience of Converts ; many of them do hardly escape the danger , and after their difficult Conquest of the troubles of their Heart ( which at that time are extraordinarily enlarged ) do witness , that they are assaulted with desperate fears , that their sins were unpardonable , and sad conclusions against any expectation of favour from the Lord their God . These thoughts we are sure , the Spirit of God will not bear witness unto because false , and therefore we must leave them at Satans door .

2. Another occasion which Satan makes use of , is the time of solemn Repentance for some great sin committed after Conversion . Sometimes God's Children fall , to the breaking of their Bones . What great Iniquities they may commit through the force of Temptation , I need not mention . The Adultery and Murther of David ; the Incest of the Corinthian ; Peters denial of Christ , with other sad Instances , in the Records of the Scriptures , do speak enough of that . These sins ( considering their hainousness , the scandal of Religion , the dishonour of God , the grieving of his Spirit , the condition of the Party offending against Love , Knowledg and the various Helps which God affords them to the contrary , with other aggravating Circumstances ) being very displeasing to God , their Consciences at least , ( either compelled to Examination by God immediately , or mediately by some great Affliction , or voluntarily awakening to a serious consideration of what hath been done , by the working of its own Light , assisted thereunto by quickning Grace , 1 Cor. 11. 31 , 32. ) call them to a strict account ; thence follow Fear , Shame , Self-Indignation , bitter Weeping , deep Humiliation ; then comes Satan , he rakes their Wounds , and by his Aggravations makes them smart the more : He pours in Corrosives instead of Oyl , and all to make them believe , that their Spot is not the Spot of Gods Children ; that their Back-slidings cannot be healed . An occasion it is , as suitable to his Malice as he could wish ; for ordinarily God doth severely testifie his Anger to them , and doth not easily admit them again to the sence of his Favour . At which time , the Adversary is very busie to work up their Hearts to an excess of Fear and Sorrow . This was the course which he took with the Incestuous Corinthian , taking advantage of his great Transgressions , to overwhelm him with too much Sorrow , 2 Cor. 2. 7 , 11.

3. Satan watcheth the discomposures of the Spirits of God's Children , under some grievous Cross or Affliction . This occasion also falls fit for his design of wounding the Conscience ; when the Hand of the Lord is lifted up against them , and their thoughts disordered by the stroke , suggesting at that time God's Anger to them and their sins ; he can easily frame an Argument from these Grounds , That they are not reconciled to God , and that they are dealt withal as Enemies . David seldom met with outward trouble , but he at the same time had a Conflict with Satan about his spiritual condition , or state , as his frequent deprecations of Divine Wrath , at such times do testifie ; Lord , rebuke me not in thy Wrath , &c. There is indeed but a step betwixt discomposure of Spirit , and Spiritual Troubles ; as hath been proved before .

4. When Satan hath prepared the Hearts of God's Children by Atheistical , or Blasphemous thoughts , he takes that occasion to deny their Grace and Interest in Christ . And the Argument at that time , seems unanswerable . Can Christ lodg in an Heart so full of horrid Blasphemies against him ? Is it possible it should be Washed and Sanctified , when it produceth such filthy cursed thoughts ? All the troubles of Affrightment ( of which before ) are improveable to this purpose .

5. Another spiritual occasion for Spiritual Trouble , is Melancholy ; few Persons distempered therewith , do escape Satans hands , at one time or other , he casts his Net over them , and seeks to stab them with his Weapon . Melancholy indeed affords so many advantages to him , and those so answerable to his design , that it is no wonder if he make much of it . Willis de anima Brut. cap. 9. de Melancholia . For , 1. Melancholy affects both Head and Heart , it affords both Fear and Sadness , and deformed , mishapen , delirous imaginations to work upon ; than which , nothing can be more for his purpose . For where the Heart trembles , and the Head is darkned , there every Object is misrepresented ; the Ideas of the Brain are monstrous appearances , reflected from opake and dark Spirits , so that Satan hath no more to do , but to suggest the new matter of Fear . For that Question , Whether the Man be Converted , &c. being once started , to a mind already distempered with Fear , must of it self ( it being a business of so high a nature ) without Satan's further pursuit , summon the utmost powers of sadness and misreprehension , to raise a Storm . 2. Besides , the impressions of Melancholy are always strong , it is strong in its fears , ( or else Men would never be tempted to destroy themselves ) ; it is strong in its mistakes ( or else they could never perswade themselves of the truth of foolish , absurd , and impossible Fancies ) ; as that of Nebuchadnezzar , who by a delusive apprehension , believing himself to be a Beast , forsook the company of Men , and betook to the Fields to eat Grass with Oxen. The imaginations of the Melancholick are never idle , and yet straightned , or confined to a few things ; and then the Brain being weakned as to a true and regular apprehension , it frames nothing but Bugbears , and yet with the highest confidence of certainty . 3. These impressions are usually lasting , not vanishing as an early Dew , but they continue for Months and Years . 4. And yet they have only so much understanding left them , as serves to nourish their fears . If their understanding had been quite gone , their fears would vanish with them : As the Flame is extinguished for want of Air : Fael Plateri prox . med. cap. 3. de mentis alienatione . but they have only knowledg to let them see their misery , and sence to make them apprehensive of their pain . And therefore will they pray with floods of Tears , unexpressible Groanings , deepest Sighing , and trembling Joynts , to be delivered from their fears . 5. They are also apt after ease of their troubles , to have frequent returns : What disposition ( all these things being considered ) can be more exactly shaped to serve Satans turn ? If he would have Men to believe the worst of themselves , he hath such imaginations to work upon , as are already misshapen into a deformity of evil surmising . Would he terrifie by Fears , or distress by Sadness ? he hath that already ; and 't is but altering the Object ( which oftentimes needs not , for naturally the serious Melancholick imploys all his Griefs upon his supposed miserable estate of Soul ) and then he hath Spiritual distress . Would he continue them long under their sorrows , or take them upon all occasions at his pleasure , or act them to a greater height than ordinary ? Still the Melancholick temper suits him . This is sufficient for caution , that we take special care of our Bodies for the preventing , or abating of that Humour , by all lawful means , if we would not have the Devil to abuse us at his will .

6. Sickness , or Death-Bed , is another solemn occasion , which the Devil seldom misseth with his will . Death is a serious thing , it represents the Soul and Eternity to the Life . While they are at a distance , Men look slightly upon these , but when they approach near to them , Men usually have such a sight of them , as they never had before . We may truly call Sickness and Death-Bed , an hour of Temptation , which Satan will make use of with the more mischievous industry , because he hath but a short time for it . That 's the last Conflict , and if he miss that , we are beyond his reach for ever . So that in this case Satan incourageth himself to the Battel , with a now , or never . And hence we find , that it is usual for the dying Servants of God , to undergo most sharp Encounters ; then to tell them ( when the Soul is about to loose from the Body ) that they are yet in their Blood , without God , and Hope , is enough to affright them into the extreamest Agonies ; for they see no time before them answerable to so great a work , if it be yet to do . And withal , they are under vast discouragments from the weariness and pains of Sickness , their understandings and faculties being also dull , and stupified ; so that if at this last plunge , God should not extraordinarily appear to rebuke Satan , and to pluck them out of these great Waters ( as he often doth , by the fuller interposition of the Light of his Face , and the larger Testimony of his Spirit ) after their long and comfortable profession of their Faith , and holy Walking , their Light would be put out in Darkness , and they would lie down in Sorrow . Yet this I must note , That as desirous as Satan is to improve this occasion , he is often remarkably disappointed , and that wherein he ( it may be ) and we would least expect , I mean in regard of those , who through a timerous Disposition , or Melancholy , or upon other Accounts , are ( as I may so say ) all their life-time subject to Bondage ; those Men who are usually exercised with frequent fits of Spiritual Trouble , when they come to Sickness , Death-Bed , and some other singular occasions of trouble , though we might suspect their fears would then be working , if ever ; Yet God out of gracious Indulgence to them , ( considering their Mould and Fashion , or because he would prevent their extream fainting , &c. ) doth meet them with larger Testimonies of his Favour , higher Joys , more confident satisfactions in his Love , than ever they received at any time before ; and this to their wonder , their high admiration , making the times which they were wont to fear most , to be times of greatest Consolation . This Observation I have grounded , not upon one or two Instances , but could produce a cloud of Witnesses for it . Enough it is to check our forward fears of a future evil day , and to heal us of a sighing Distemper , while we afflict our selves with such thoughts as these : If I have so many fears in Health , how shall I be able to go through the valley of the shadow of Death ?

4. I have one thing more to add , for these discovery of these Spiritual Troubles , and that is to shew you the Engines by which Satan works them , and they are these two , Sophistry , and Fears .

1. As to his Sophistry , by which he argues the Children of God into a wrong apprehension of themselves , it is very great . He hath a wonderful dexterity in framing Arguments against their Peace , he hath variety of shrewd Objections and subtile Answers , to the usual Replies , by which they seek to beat him off . There is not a Fallacy by which a cunning Sophister would seek to entangle his Adversary in Disputation , but Satan would make use of it ; as I might particularly shew you , if it were proper for a common Auditory . Though he hath so much impudence , as not to blush at the most silly contemptible Reason that can be offered ; notwithstanding he hath also so much wit as to urge ( though never true , yet ) always probable Arguments . How much he can prevail upon the beliefs of Men , in cases relating to their Souls , may be conjectured by the success he hath upon the understandings of Men , when he argues them into Errour , and makes them believe a lye . We usually say ( and that truly ) that Satan cannot , in any case , force us properly to consent ; yet considering the advantages which he takes , and the ways he hath to prepare the Hearts of Men for his impressions , and then his very great subtilty in disputing , we may say that he can so order the matter , that he will seldom miss of his aim . It would be an endless work to gather up all the Arguments that Satan hath made use of , to prove the Condition , or State of God's Children to be bad : But that I may not altogether disappoint your expectations in that thing , I shall present to your view Satan's usual Topicks , the Common-places , or Heads unto which all his Arguments may be reduced . And they are ,

1. Scripture abused , and perverted . His way is not only to suggest that they are Unregenerate , or under an evil frame of Heart , but to offer proof that these Accusations are true . And because he ha●h to do with them that profess a belief of Scriptures , as the Oracles of God , he will fetch his proofs from thence ; telling them that he will evidence what he saith from Scripture . Thus sometimes he assaults the weaker unskilful sort of Christians , Thou art not a Child of God : for they that are so , are Enlightned , translated from Darkness , they are the Children of the Light ; but thou art a poor , ignorant , dark blind Creature , and therefore no Child of God . Sometimes he labours to conclude the like , from the Infirmities of God's Children , abusing to this purpose , that of 1 John 3. 9. He that is born of God , doth not commit sin . And , He cannot sin , because he is born of God . Thus he urgeth it , Can any thing be more plainly and fully asserted ? Is not this Scripture ? Canst thou deny this ? Then he pursues , But thou sinnest often , that is thine own complaint against thy self , thy Conscience also bearing witness to the truth of this Accusation ; therefore thou canst be no Child of God . Sometimes he plays upon words that are used in divers senses , ( a fit Engine for the Devil to work by ) for what is true in one sense , will be false in another ; and his arguing is from that which is true , to that which is false . I remember one that was long racked with that of Rev. 21. 8. The fearful and unbelieving , &c. shall have their part in the Lake , which burns with Fire and Brimstone . From whence the Party thus argued : The proposion is true , because 't is Scripture , and I cannot deny the Assumption . Fearful I am , because I am doubtful of Salvation ; and unbelieving I am , for I cannot believe that I am Regenerate , or in a state of Grace , and therefore I cannot avoid the Conclusion . To the same purpose he disputes against some , from 1 John 4. 18. There is no fear in love , but perfect love casteth out fear ; but , thou art full of fears , therefore thou lovest not God . Sometimes he makes use of those Scriptures , that make the prevailing degree of our love and respects to God , above the World , and the things of this Life , to be the Characters of true Grace ; as that of John , If any Man love the World , the love of the Father is not in him : And that of Christ , If a Man love any thing more than Me , he is not worthy of Me : he that forsakes not all for Me , cannot be my Disciple , &c. Then he urgeth upon them their love of the World , and unwillingness to part with their Estates ; and so brings the Conclusion upon them . Instances might be infinite , but by these you may judg of the rest . Let us now cast our Eye upon his subtilty , in managing his Arguments against men . 1. He grounds his Arguments on Scripture , because that hath authority with it , and the very troubled Conscience hath a reverence to it . 2. He always suits his Scriptures , which he thus cites , to that wherein the Conscience is most tender : if there be any thing that affords matter of suspition , or fear , he will be sure to chuse such an Arrow out of the Quiver of Scriptures , as will directly hit the Mark . 3. Though in the citation of Scripture , he always urgeth a sense which the Holy Ghost never intended : Yet there will be always something in those Scriptures which he makes use of , which in words at least , seem to favour his Conclusion ; as appears in the Instances now given . For when he would conclude a Man not to be a Child of God because of his Ignorance , something of his Argument is true ; it may be the Man is sensible that his knowledg is but little ; compared with the measures which some others have ; or that he is at a loss , or confused in many Doctrinal points of Religion ; or hath but little experience in many Practical cases , &c. This , as it is true , so is it his trouble ; and whilst he is poring upon his defect , Satan claps an Arrest upon him , of a far greater Debt than God chargeth upon him , and from Scriptures that speak of a total ignorance of the Fundamentals of Religion , ( as that there is a God , that Christ Jesus is God and Man , the Redeemer of Mankind by a satisfaction to Divine Justice , &c. ) Or of a wilful ignorance of the worth of the proffer of the Gospel , or its reality ( which is discovered in the refusal of the terms thereof ) he concludes him to be in a state of Darkness : whereas the Ignorance which the Man complains of , is not the Ignorance which those Scriptures intend . So in the next Instance , the sins which a Child of God complains of , are those of daily Incursion , which he labours and strives against ; but that committing sin mentioned in the Text , hath respect to the Gnosticks , who taught a liberty in sinning , and fancied a Righteousness consistant with the avowed practice of Iniquity : Hence doth John , 1 John 3. 7. directly face their Opinion , in these terms , Little Children , let no Man deceive you ; he that doth Righteousness is righteous . And , He that is born of God neither doth , nor can , avouch a liberty of sinning , it being contrary to the Principles of the New Nature . So that the miscarriages of Infirmity which the Child of God laments in himself , are not the same with that of the Text , upon which Satan grounds the Accusation . The like may be said of the third Instance , from Rev. 21. 18. The threatning there is against such a fear to lose the comforts of the World , that they dare not believe the Gospel to be true , and accept it accordingly : which is nothing to those fears and doubtings that may be in a Child of God , in reference to his Happiness . Thus in all the rest , the Fallacy lies in misapplying the Scripture ( to suit them to that wherein the Conscience is tender ) under a sense which was never intended by them ; yet in another sense , the thing charged upon the Conscience is true . 4. Yet is Satan so subtile , that when he disputes by such Fallacious Arguments , he chiefly endeavours to draw off the Defendants Eye and consideration , from that part of the Argument wherein its weakness lies ( which in this case , is always in the abuse of the Scripture to a wrong sense ) ; this he doth , partly from the advantage which he hath from the reverence that they carry to Scripture , they believe it to be true , and are not willing to suspect the sense ; and many are so weak , that if they should , Satan is so cunning that he can easily baffle them in any distinction that they can make . And partly from the sense they have of that whereof they are accused , they feel themselves so sore in that place , ( and for that very end doth Satan direct his Scripture to hit it ) that they readily take it for granted , that the hinge of the Controversie turns upon it , and that the whole Dispute rests upon it . Now Satan having these fair advantages , by a further improvement of them , hides the weakness of his Argument . For , 1. He takes that sense of the Scripture ( in which he misapplies it ) for granted , and that with great confidence , making as if there were no doubt there . 2. He turns always that part of the Argument to them , which they can least answer , pressing them eagerly with the matter of charge ( which they are as ready to confess , as he is to accuse them of ) and aggravating it very busily . And because the unskilful have no other direction for the finding the Knot of the Controversie , than Satan's busle , ( though he , like the Lapwing , makes the greatest noise when he is furthest from his Nest , on purpose to draw them into a greater mistake ) they look no further ; and then not being able to answer , they are soon cast , and striking in with the conclusion against themselves , they multiply their Sorrows , and cry out of themselves as miserable .

2. Another piece of his Sophistry , is the improving certain false Notions ( which Christians of the weaker sort have received ) as proofs of their Unregeneracy , or bad Condition . As there are Vulgar Errors concerning Natural things , so there are Popular Errors concerning Spiritual things . These mistakes , in a great part , have their Original from the Fancies , or Misapprehensions of unskilful Men. Some indeed have ( it may be ) been preached and taught as Truths , others have risen ( without a Teacher ) from meer Ignorance , being the conclusions and surmises which weak Heads have framed to themselves , from the Sayings , or Practices of Men , which have not been either so cleared from the danger of mistake , or not so distinctly apprehended as was necessary . These false Inferences once set on foot , are traditionally handed down to others , and in time they gain ( among the simple ) the opinion of undoubted Truths . Now where ever Satan finds any of these that are fit for his purpose ( for to be sure whatever mistake we entertain , he will at one time or other cast it in our way ) he will make it the foundation of an Argument against him that hath received it , and that with very great advantage . For a falshood in the Premises , will usually produce a falshood in the Conclusion . And these falshoods being taken for granted , the Devil is not put to the trouble to prove them , if then he can but exactly fit them to something in the party which he cannot deny , he forthwith carries the cause , and condemns him by his own concessions , as out of his own mouth .

'T is scarce possible to number the false Notions which are already entertained among Christians , relating to Grace and Conversion , much less those that may afterward arise . But I shall mention some that Satan frequently makes use of , as grounds of Objection .

1. 'T is a common apprehension among the weaker sort , that Conversion is always accompanied with great fear and terrour . This is true in some ( as hath been said ) ; and though none of the Preachers of the Gospel have asserted the universality of these greater measures of Trouble , yet the People taking notice , that many speak of their deep humiliations in Conversion ; and that several Authors have set forth the greatness of Distress that some have been cast into on that occasion , ( though without any intention of fixing this into a general Rule ) have from thence supposed , that all the Converted are brought to their Comforts through the flames of Hell . Upon this mistake , the Devil disquiets those that have not felt these extream Agonies of Sorrow in themselves ; and tells them that it is a sure sign that they are not yet Converted . Though 't is easie for a Man that sees the falshood of the Notion , to answer the Argument , yet he that believes it to be true , cannot tell what to say , because he finds he never was under such Troubles , and now he begins to be troubled because he was not troubled before , or ( as he supposeth ) not troubled enough .

2. Another false Notion is , That a Convert can give an account of the time and manner of his Conversion . This is true in some , as in Paul , and some others , whose Change hath been sudden and remarkable , though in many this is far otherwise ; who can better give account that they are Converted , than by what Steps , Degrees , and Methods , they were brought to it . But if any of these receive the Notion , they will presently find that Satan will turn the edge of it against them , and will tell them that they are not Converted , because they cannot nominate the time when , nor the manner how such a Change was wrought .

3. Some take it for granted , that Conversion is accompanied with a remarkable measure of Gifts for Prayer and Exhortation ; and then the Devil objects it to them , That they are not Converted , because they cannot Pray as others , or Speak of the things of God so readily , fluently , and affectionately , as some others can . Thus the poor weak Christian is baffled for want of Abilities to express himself to God and Men.

4. False Notions about the nature of Faith , are a sad stumbling-Block to some . Many suppose that Saving Faith is a certain belief that our Sins are Pardoned , and that we shall be Saved ; making Faith and Assurance all one . This mistake is the deeper rooted in the Minds of Men , because some have directly taught so , and those , Men of Estimation ; whose words are entertained with great Reverence by well-meaning Christians . For whom notwithstanding , this may be pleaded in excuse , that they have rather described Faith in its height , than in its lowest measures . How ever it be , those that have no other understanding of the nature of Faith , can never answer Satan's Argument , if he takes them at any time at the advantage of fear , or doubting : For then he will dispute thus , Faith is a belief that sins are Pardoned , but thou dost not believe this ; therefore thou hast no Faith . Oh , what numbers of poor doubting Christians have been distressed with this Argument !

5. Some take it for a truth , that growth of Grace is always visible , and the progress remarkable . And then because they can make no such discovery of themselves , the Devil concludes their Grace to be counterfeit and hypocritical .

6. Of like nature are some mistaken signs of true Grace , as that true Grace fears God only for his Goodness . And then if there be any apprehension of Divine Displeasure impressed upon the Heart , though upon the necessary occasion of miscarriage , they through the Devils instigation , conclude , that they are under a spirit of Bondage , and their supposed Grace not true , or not genuine at least ; according to that disposition which the New-Testament will furnish a Man withal . 'T is also another mistaken sign of Grace : That it doth direct a Man to love God singly for himself , without the least regard to his own Salvation ; for that , they think , is but Self-love . Now when a Child of God doth not see his love to God so distinct , but that his own salvation is twisted with it , Satan gets advantage of him , and forceth him to cast away his love as adulterate and selfish . Like to this mistake ( but of an higher strain ) is that of some , That where Grace is true , 't is so carried forth to honour God , that the Man that hath it , can desire God may be honoured , though he should be damned . God doth not put us to such Questions as these , but upon supposition that this is true ; the grace of most Men will be shaken by the Objection that Satan will make from thence ; he can and will presently put the mistaken to it , Canst thou say thou art willing to go to Hell , that God may be glorified ? If not , where is thy Grace ? From such mistakes as these , he disputes against the holiness of the Children of God ; and 't is impossible but that he should carry the Cause , against those who grant these things to be true . Satan can undeniably shew them , that their Hearts will not answer such a description of a Convert , or gracious Heart , as these false Notions will make . So long then as they hold these Notions , they have no relief against Satan's Conclusions ; no comfort can be administred , till they be convinced that they have embraced Mistakes for Truths . And how difficult that will be in this case ( where the confidence of the Notion is great , and the suspition strong , that the defect is only in the Heart ) hath been determined by frequent experience already .

3. The third piece of Satan's Sophistry , from whence he raiseth false Conclusions , is his misrepresentation of God . In this he directly crosseth the design of the Scriptures , where God in his Nature , and Dealings is so set forth , that the Weakest , the most Afflicted and Tossed , may receive incouragement of Acceptance , and of his Fatherly Care over them in their saddest Tryals . Yet withal , lest Men should turn his Grace into Wantonness , and embolden themselves in sin because of his Clemency , the Scriptures sometimes give us lively descriptions of his Anger against those that wickedly presume upon his Goodness , and continue so to do . Both these Descriptions of God should be taken together , as affording the only true Representation of him . He is so gentle to the humbled sensible Sinner , that He will not break their bruised Reed , nor quench their smoking Flax. And so careful of Health , that ( for their recovery ) he will not leave them altogether unpunished ; nor suffer them to ruine themselves by a Surfeit upon worldly Comforts ; yet with the froward he will shew himself froward , Psal. 18. 26. And , As for such as turn aside unto their crooked ways , the Lord shall lead them forth with the workers of Iniquity , Psal. 125. 5. He will put out the Candle of the wicked , for he sets them in slippery places : So that they are cast down into Destruction , and brought into Desolation as in a moment ; they are consumed with Terrours . Now Satan will sometimes argue against the Children of God , and endeavour to break their hopes , by turning that part of the Description of God against them ; which is intended for the dismounting of the confidence of the Wicked , and the bringing down of high looks . By this means he wrests the Description of God to a contrary end , and misrepresents God to a trembling afflicted Soul . This he doth ,

1. By misrepresenting his Nature : Here he reads a solemn Lecture of the Holiness and Justice of God , but always with reflection upon the vileness and unworthiness of the Person against whom he intends his Dart. And thus he Argues : Lift up thine eyes to the Heavens , behold the brightness of God's Glory : Consider his unspotted Holiness , his infinite Justice . The Heavens are not clean in his sight , how much more abominable and filthy then art thou ? His Eyes are pure , he cannot wink at , nor approve of the least sin : How canst thou then imagine ( except thou be intolerably impudent ) that he hath taken such an unclean wretch into his favour ? He is a jealous God , and will by no means acquit the guilty ; Canst thou then with any shew of reason , conclude thy self to be his Child ? He beholds the wicked afar off ; he shuts out their Prayer ; he laughs at their Calamity ; he mocks when their Fear comes ; and therefore thou hast no cause to think that he will hearthy cry , though thou shouldest make many Prayers . It cannot be supposed that he will incline his Ear. 'T is his express Determination , that if any Man regard iniquity in his Heart , the Lord will not hear his Prayer . This , and a great deal more will he say . And while Satan speaks but at this rate we may call him modest , because his Allegations are in themselves true , if they were aplied rightly . Sometimes he will go further , and plainly belye God , speaking incredible falshoods of him : but because these properly appertain to an higher sort of Troubles , of which I am next to speak , I shall not hear mention them . However , if he stops here , he saith enough against any Servant of God , that carries an high sense of his unworthiness . For being thus brought to the view of these astonishing Attributes , he is dashed out of Countenance , and can think no other , but that 't is very unlikely , that so unworthy a Sinner should have any interest in so Holy a God . Thus the Devil affrights him off , turning the wrong side of the Description of God to him ; and in the mean time hiding that part of it that speaks God's wonderful Condescensions , infifinite Compassions , unspeakable readiness to accept the humble broken-hearted , Weary , heavy-laden Sinner , that is prostrate at his Foot-stool for Pardon . All which are on purpose declared in the Description of God's Nature , to obviate this Temptation , and to encourage the Weak .

2. He misrepresents God in his Providence . If God chastise his Children by any Affliction , Satan perversly wrests it to a bad Construction , especially if the Affliction be sharp , or seem to be above their strength , or frequent , and most of all if it seem to cross their Hopes and Prayers ; for then he argues , These are not the chastisements of Sons : God indeed will visit their Transgressions with Rods , but his dealing with thee is plainly of another nature , for he breaketh thee with his Tempests . And whereas he corrects his Sons that serve him in measure , thou art bowed down with thy trouble to distress and dispair : but he will lay no more upon his Sons than they are able to bear , he will not always chide his Servants ; but thou art afflicted every Morning . And besides , if thou wert pure and upright , surely now he would awake for thee , and make the habitation of thy Righteousness prosperous : for to his Sons he saith , Call upon me in the day of trouble , I will deliver thee ; and thou shalt glorifyme . Psal. 50. 15. Hence comes the complaint of many ; that they are not regenerated , because they think God deals not with them as with others . Oh! say they , we know God chastiseth every Son whom he receiveth : but our case is every way different from theirs , our troubles are Plagues , not Rods ; our cry is not heard , our Prayers disregarded , our strength faileth us , our Hearts fret against the Lord , so that not only the nature and quality of our Affections , but the frame of our heart under them , in not enduring the burthen ( which is , the great Character of the chastisement of Sons , Heb. 12. 7. ) plainly evinceth that we are under Gods hatred , and are not his Children . This Objection , though it might seem easy to be answered by those that are not at present concerned , yet it will prove a difficult business to those that are under the smart of Afflictions . How much a holy and wise Man may be gravell●d by it , you may see in Psal. 73. where the Prophet is put to a grievous plunge upon this very objection , ver. 14. all the day long have I been plagued , and chastised every Morning .

And yet in all this Satan doth but play the Sophister , working upon the advantages , which the nature of the affliction , and the temper of Mens Hearts do afford him . For 1. Afflictions are a great depth , one of the secrets of God , so that 't is hard to know what God intends by them . 2. The end of the Lord , is not discovered at first , but at some distance , when the Fruits thereof begin to appear . 3. The mind of the afflicted cannot always proceed regularly in making a judgment of God's design upon them : especially at first when 't is stounded by the assault , and all things in confusion , Faith is to seek , Patience awanting , and Love staggering ; after it hath recollected it self , and attained any calmness , to fit it for a review of the ways of God , and of the Heart , it is better enabled to fix some grounds of Hope . Lam. 3. 19 , 20 , 21. This I recall to my Mind , therefore have I Hope . 4. Afflictions have a Light and a Dark side , and their appearances are according to our posture in which we view them : as some Pictures , which if we look upon them one way , they appear to be Angels , if another way , they seem Devils .

5. Some Men in Affliction do only busy themselves in looking upon the dark side of Affliction . Their disposition ( either through natural timerousness , or strong impressions of Temptation ) is only to meditate terrours , and to surmise evils . These Men out of the Cross , can draw nothing but the Wormwood and the Gall , while others , that have another Prospect of them , observe mixtures of Mercy and Gentleness , and do melt into submission and thankfulness . These ( considered together ) are a great advantage to Satan in disputing against the peace of Gods afflicted Children , and it often falls out , that as he doth misrepresent God's design , so do they ( urged by Temptation ) , upon that account misjudge themselves .

3. He also misrepresents God in the works of his Spirit ; if God withdraw his countenance , or by his Spirit signifies his displeasure to the Consciences of any , if he permit Satan to molest them with Spiritual Temptations , presently Satan takes occasion to put his false and malignant interpretation upon all : he tells them that Gods hiding his Face is his casting them off , that the threatnings signified to their Conscience , are plain declarations that their present state is Wrath and Darkness . That Satans molestations by Temptations , shew them to be yet under his power ; that the removal of their former Peace , Joy , and sensible delight which they had in the ways of God , is beyond contradiction , an evidence that God hath no delight in them , nor they in him ; that their Faith was but that of Temporaries , their Joy but that of Hypocrites , which is only for a moment . How often have I heard Christians complaining thus ? We cannot be in a state of Grace , our Consciences lye under the sense of Gods displeasure , they give testimony against us , and we know that testimony is true , for we feel it . 'T is true , time was when we thought we had a delight in Hearing , Praying , Meditating , but now all is a burthen to us , we can relish nothing , we can profit nothing , we can remember nothing : time was when we thought we had assurance , and our Hearts rejoyced in us ; sometimes we have thought our Hearts had as much of Peace and Comfort as they could hold , now all is vanished and we are under sad fears : if God had had a favour to us , would he have dealt thus with us ? Thus are they cheated into a belief that they never had any Grace ; they take all for granted that is urged against them : they cannot consider Gods design in hiding his Face , nor yet can they see how Grace acts in them under these complainings ; how they express their Love to God in their desires and pantings after him , in their bewailing of his absence , in abhorring and condemning themselves , &c. but their present feeling , ( and an Argument from sence is very strong ) bears down all before it .

Thus doth Satan frame his Arguments from misrepresentations of God , which ( though a right view of God would easily answer them , yet ) how difficult it is for a Person in an hour of Temptation to dispel , by a right apprehension of the ways of the Holy God , doth abundantly appear from Psal. 77. where the case of Asaph ( or whoever else he was ) doth inform us 1. That 't is usual for Satan , for the disquieting of the Hearts of Gods Children , to offer a false Prospect of God . 2. That this overwhelms their Hearts with grief , ver. 3. 3. That the more they persist in the prosecution of this method , under the Mists of Prejudice , they see the less , being apt to misconstrue every thing in God to their disadvantage , ver. 3. I remembred God , and was troubled . 4. The reason of all that trouble lies in this , that they can only conclude wrath and desertion from God's carriage toward them . 5. That till they look upon God in another method , and take up better thoughts of him and his Providences , even while they carry the appearance of Severity , they can expect no ease to their complainings . For before the Prophet quitted himself of his trouble , he was forced to acknowledge his mistake ( ver. 10. ) in the misconstruction he made of his dealings , and to betake himself to a resolve of entertaining better thoughts of God , ver. 7. His Interrogation , Will the Lord cast off for ever , & c ? shews indeed what he did once think , being misled by Satan , but withal that he would never do so again , Will the Lord cast off for ever ? Is not here the Voice of a despairing Man ? but of one that through better information hath rectified his Judgment , and now is resolved strongly to hold the contrary to what he thought before , as if he should say , 'T is not possible that it should be so , he will not cast off for ever , and I will never entertain such perverse thoughts of God any more . 6. But before they can come to this , it will cost them some pains and serious thoughts ; 't is not easy to break these Fetters , to answer this Argument ; but they that will do so , must appeal from their present sence , to a consideration of the issues of these dealings upon other Persons , or upon themselves at other times : for the Prophet , ver. 5. considered the days of old , and the years of ancient times ; and ver. 6 , he also made use of his own experience , calling to remembrance , that after such dealings as these , God by his return of favour gave him Songs in the Night .

4. Another common head from whence this great Disputant doth fetch his Arguments against the good condition and state of God's Servants , is their sin and miscarriages . Here I shall observe two or three things in the general concerning this , before I shew how he draws his false Conclusions from thence . As ,

1. That with a kind of feigned ingenuity , he will grant a difference betwixt Sin and Sin , betwixt Sins reigning , and not reigning ; Sins mortified , and not mortified : betwixt the Sins of the Converted , and the Unconverted : and upon this supposition he usually proceeds . He doth not always ( except in case of great Sins ) argue want of Regeneration from one Sin for that Argument ; This is a Sin , therefore thou art not a Convert , would be easily answered , by one that knows the Saints have their imperfections but he thus deals with Men : These Sins whereof thou art guilty , are reigning Sins , such as are inconsistent with a converted estate , and therefore thou art yet unregenerated .

2. He produceth usually for the backing of his Arguments , such Scriptures as do truly represent the state of Men unsanctified ; but then his labour is to make the Parties to appear suitable to the description of the Unregenerate . And to that purpose he aggravates all their failings to them : he makes severe enquiries after all their Sins , and if he can charge them with any notorious crime , he lays load upon that , still concluding that a Regenerate Person doth not sin at such a rate as they do .

3. This is always a very difficult case ; 't is not easy to answer the objections that he will urge from hence : for 1. if there be the real guilt of any grievous or remarkable scandal which he objects , the accused Party ( though never so knowing , or ( formerly ) never so holy ) will be hardly put to it to determine any thing in favour of his estate . 1. The Fact cannot be denyed . 2. The Scripture nominates particularly such offences , as render a Man unfit for the Kingdom of God . 3. Whether in such cases , Grace be not wholly lost , is a question in which all are not agreed . 4. However it will be very doubtful whether such had ever any Grace . The Scripture hath given no note of difference , to distinguish betwixt a Regenerate and Unregenerate Person , In the acts of Murther , Adultery , Fornication , &c. It doth not say the Regenerate commits an act of gross Iniquity in this manner , the Unregenerate in that , and that there is a visible distinction betwixt the one and the othar , relating to these very Acts. And whatever may be supposed to be the inward workings of Grace in the Soul , while 't is reduced to so narrow a compass , as a spark of Fire raked up in Ashes , yet the weight of present guilt upon the Soul ( when 't is charged home ) will always poise it toward the worst apprehensions that can be made concerning its state . Former acts of Holiness will be disowned under the notion of Hypocrisy ; or if yet owned to be true , they will be apt to think that true Grace may be utterly lost . Present acts of Grace they can see none , so that only the after-acts of Repentance can discover that there is yet a being and life of Grace in them , and till then they can never answer Satans Argument from great Sins . But , 2. In the usual infirmities of God's Children the case is not so easy . For the Scriptures give instances of some , whose Conversations could not be taxed with any notorious evils ; who though they were not far from the Kingdom of God , yet were not of the Kingdom of God : a freedom then from great Sins . is not pleadable , as an undoubted mark of Grace . And if others that are not converted , may have no greater infirmites than some that are , the difference betwixt the one and the other must depend upon the secret Powers of Grace , giving check to these infirmities , and striving to mortify them : And this will be an intricate question . The Apostle , Rom. 7. 15. notes indeed three differences betwixt the Regenerate and Unregenerate , in this case of Sins of Infirmity . 1. Hatred of the Sin before the commission of it ; What I hate , that do I. 2. Reluctancy in the Act : what I would , that do I not . 3. Disallowance after the Act : that which I do , I allow not . Yet seeing natural Light will afford some appearances of disallowance , and reluctancy , it will still admit of further debate , Whether the Principles , Motives , Degrees and Success of these strivings , be such as may discover the Being and Power of real Grace .

While Satan doth insist upon Arguments from the Sins of Believers , for the proof of an unconverted estate , he only aims to make good this point , That their Sins are reigning Sins , and consequently that they cannot be in so good a condition as they are willing to think . And to make their Sins to carry that appearance , his constant course is to aggravate them all he can : this is his design , and the means by which he would effect it . His great Art in this case , is to heighten the Sins of the Regenerate ; this he doth many ways . As ,

1. From the nature of the Sin committed , and the manner of its commission : and this he chiefly labours , because his Arguments from hence are more probable , especially considering what he fixeth upon usually , is that which may most favour his Conclusion . A 1. If any have faln into a great Sin , which a Child of God doth but rarely commit , then he argues against him , thus : They that are in Christ , do mortify the Flesh with the Affections and Lusts , they cast away the works of Darkness : and these works of the Flesh are manifest , Gal. 5. 19. Adultery , Fornication , Vncleanness , Lasciviousness , Idolatry , Witchcraft , Hatred , Variance , Emulations , &c. Because of these things cometh the Wrath of God upon the Children of Disobedience . Be not therefore partakers with them , have no fellowship with the unfruitful works of Darkness , Eph. 5. 6 , 11. But thou hast not put these away , nor mortified them , as thy present Sin doth testify , therefore thou art no Child of God . 2. If any do more than once or twice relapse into the same Sin , ( suppose it be not so highly scandalous as the former ) then he pleads from thence , that they are back-sliders in Heart , that they have broken their Covenant with God , that they are in bondage to Sin . Here he urgeth , it may be , that of 2 Pet. 2. 19 , 20. Of whom a Man is overcome , of the same is he brought in bondage ; — The Dog is returned to his Vomit . 3. Or if any have by any offence , more remarkably gone against their Knowledg , or violated their Conscience , then he tells them , that they sin wilfully , that they reject the Counsel of the Lord , that they are the Servants of Sin ; for his Servants ye are to whom ye obey . Rom. 6. 16. And that where there is Grace , though they may fall , yet it is still against their wills , &c. 4. If he have not so clear ground to manage any of the former charges against them , then he argues from the frequency of their various miscarriages . Here he sets their Sins in order before them , rakes them altogether , that he may oppress them by a multitude , when he cannot prevail by an accusation from one or two acts : and his pleading here is , Thou art nothing but Sin , thy thoughts are evil continually ▪ thy words are vain and unprofitable , thy actions foolish and wicked , and this in all thy imployments , in all relations , at all times . What duty is there that is not neglected or defiled ? what Sin that is not some way or other committed ? &c. Can such an Heart as thine be the Temple of the Holy Ghost ? For the Temple of the Lord is Holy , and his People are washed and cleansed , &c.

These are all of them strong objections , and frequently made use of by Satan , as the complaints of the Servants of God do testify , who are made thus to except against themselves ; If our Sins were but the usual failings of the converted , we might comfort our selves , but they are great , they are back-slidings , they are against Conscience , they are many ; what can we judge , but that we have hitherto deceived our selves , and that the work of conversion is yet to do ? The Objections that are from great Sins , or from recidivation , or wilful violation of Conscience , do usually prevail for some time , against the best that are chargable with them ; they cannot determine that they are converted ( though they might be so , ) so long as they cannot deny the matter of Fact upon which the accusation is grounded ; till their true repentance give them some light of better information , they are in the dark and cannot answer the Argument . Jonah being imprisoned in the Whales Belly , for his stubborn rebellion , at first concluded himself a Cast-away : Jon. 2. 4. Then I said I amccast out of thy Sight : Neither could he think better of himself , till upon his Repentance , he recovered his Faith and Hope of Pardon , Yet will I look again toward thy Holy Temple . Yea those objections that are raised from the multitude and frequency of lesser failings , though they may be answered by a Child of God , while his Heart is not overshadowed with the Mists and Clouds of Temptation , yet when he is confused with violent commotions within , his Heart will fail him , and till he can bring himself to some composure of Spirit , he hath not the boldness to assert his integrity . David was gravelled with this Objection , Psal. 40. 12. Innumerable evils have compassed me about , mine iniquities have taken hold upon me , so that I am not able to look up ; they are more than the Hairs on my Head , therefore my Heart faileth me .

2. He aggravates the sinfulness of our condition , from the frequency and violence of his own Temptations . 'T is an usual thing for him to give a young Converts , incessant onsets of Temptation to Sin : most commonly he works upon their natural constitution , he blows the Coals that are not yet quite extinguished , and that have greater forwardness from their own inclination to kindle again ; as Lust and Passion . The first motions of the one , ( though it go no further , than those offers and risings up in the Heart , and is there damped , and kept down by the opposing principle of Grace ) and the occasional out-breakings of the other , ( which he provokes by a diligent preparation of occasion from without , and violent incitations from within ) furnish him with sufficient matter for his intended accusations ; and sometimes ( being as it were wholly negligent of the advantages which our tempers give him , or not being able to find any such forwardness to these evils in our Constitution , as may more eminently serve his ends ) he satisfies himself to molest us with earnest motions to any Sins indifferently ; and all this to make us believe , that Sin is not crucified in us . Which some are more apt to believe , because they observe their Temptations to these Sins , to importune them more , and with greater vehemency than they were wont to do before : and this doth yet the more astonish them , because they had high expectations that after their conversion , Satan would fall before them , and their Temptations abate ; that their natures should be altered , and their natural inclinations to these Sins wholly cease : but now finding the contrary , they are ready to cry out , ( especially when Satan violently buffets them with this objection ) We are yet in our Sins , and under the dominion thereof ; neither can it be that we are converted , because we find Sin more active and stirring than formerly ; 't is not then surely mortified in us , but lively and strong . Though in this case it be very plain that Temptations are only strong , and Sin weak , and that Grace is faithfully acting its part against the Flesh , arguing , not that Grace is so very weak , but that Satan is more busy than ordinary ; the Sins are not more than formerly , but the Light that discovers them more is greater , and the Conscience that resents the Temptation is more tender . Yet all this doth not at first give ease to the fears that are now raised up in the Mind ; they find Sin working in them , their expectations of attaining a greater conquest on a sudden , and with greater ease , are disappointed , ( and the desire of having much , makes a Man think himself poor ) ; and withal they commonly labour under so much Ignorance , or perverse credulity , that they conclude they consent to every thing which they are tempted to , insomuch that 't is long before these Clouds do vanish , and the afflicted brought to a right understanding of themselves .

3. From some remarkable appearances of God , doth Satan aggravate our sinful condition . If God shew any notable act of Power , he makes the Beams of that act reflect upon our unworthiness with a dazling Light . When Peter saw the Power of Christ in sending a great multitude of Fishes into his Net , ( having laboured all Night before and caught nothing ) it gave so deep an impression to the conviction of his vileness , that he was ready to put Christ from him as being altogether unfit for his Blessed Society , Depart ( saith he ) from me , for I am a sinful Man . If God discover the Glorious Splendor of his Holiness , 't is enough to make the holiest Saints ( such as Job and Isaiah ) to cry out they are undone , being Men of unclean Lips , Job 42. 6. and to abhor themselves in Dust and Ashes . The like may be said of any discovery of the rest of the Glorious Attributes of God . Isa. 6. 5. Of all which Satan makes this advantage , that the Parties tempted should have so deep a consideration of their unworthiness , as might induce them to believe , ( as if it were by a Voice from Heaven ) that God prohibits them any approaches to him , and that they have nothing to do to take Gods Name within their Mouths . And though these remarkable discoveries of God ( either by his acts of Power and Providence , or by immediate impressions upon the Soul , in the height of contemplation ) have ordinarily great effects upon the Hearts of his Children , but not of long continuance : yet where they strike in with other Arguments by which they were already staggered as to their Interest in God , they mightily strengthen them , and are taken for no less than Gods own determination of the question against them .

But this is not all the use that Satan makes of them ; for from hence he sometimes hath the opportunity to raise new accusations against them , and to tax them with particular crimes , which in a particular manner seem to prove them Unregenerate . For what would seem to be a clearer Character of a Man dead in Trespasses and Sins , than a hard Heart , that can neither be sensible of Judgments nor Mercies ? This he sometimes chargeth upon the Children of God , from the great disproportion that they find in themselves , betwixt the little sence that they seem to have ( and that which is disproportionable , they reckon to be nothing , ) and the vast greatness of Gods Mercy or Holiness . I have observed some to complain of utter unthankfulness , and insensibleness of Heart ( from thence concluding confidently against themselves ) because , when God hath remarkably appeared for them , in deliverances from dangers , or in unexpected kindnesses , they could not render a thankfulness that carried any proportion to the Mercy . While they were in the highest admiration of the kindness , saying , What shall I render to the Lord ? they were quite out of the sight of their own sence and feeling , and thought they returned nothing at all , because they returned nothing equivalent to what they had received . Others I have known , who from the confusion and amazement of their Spirit , when they have been overwhelmed with troubles , have positively determined themselves to be sensless , stupid , past feeling , hardened to destruction : when in both cases any might have seen the working of their Hearts to be an apparent contradiction to what Satan charged them withal . For they were not unapprehensive either of Mercies or Judgments ; but on the contrary , had only a greater sence of them than they were able to manage .

4. To make full measure , Satan doth sometimes aggravate the miscarriages of those whom he intends to accuse , by comparing their lives and actions with the holy Lives of some eminent Servants of God , especially such as they have only heard of , and not known personally . For so they have only their Vertues represented , without their failings . Here Satan takes a liberty of declaming against them : and though he could never spare a Saint a good word out of respect ; yet , that others might be put out of heart and hope , he will commend the holiness , strictness , care , constancy of dead Saints to the Skies . And then he Queries , Art thou such an one ? Canst thou say thou art any thing like them , for a heavenly Heart , a holy Life , a contempt of the World , a zeal for God , for good Works , for patient Suffering ? &c. ( All this while not a word of their Weaknesses ) . These ( saith he ) were the Servants of the Most High : their Examples thou shouldst follow , if thou expectest their Crown . Had they any more Holiness than they needed ? And if thouhast not so much , thou art nothing . What can Humility , Modesty , and sense of Guilt , speak in such a case ? They go away mourning , their Fears increase upon them ; and what God hath set before them ( in the Examples of his Servants ) for the increase of their diligence , they take to be as a Witness against them , to prove them Unconverted .

5. The last part of Satan's Sophistry , is to lessen their Graces , that so he may altogether deny them . In this he proceeds upon such Scriptures , as do assert the Fruits of the Spirit ; and urgeth for his foundation , that none are the Children of God , but such as are led by the Spirit ; and that he that hath not the Spirit of Christ , is none of his . The necessity of Faith , Love , Patience , Humility , with the Fruits of these and other Graces , he presseth ; but still in order to a Demonstration ( as he pretends ) that such are not to be found in those , whose Gracious state he calls into question , and consequently that they are not the Children of God .

The Rule by which he manageth himself in this Dispute , is this : The more Graces are heightned in the Notions , that must give an account of their Nature and Beings ; the more difficult it will be to find out their Reality in the Practice of them . His design then hath these two parts . 1. He heightens Grace in the Notion , or Abstract , all he can . 2. He lessens it in the Concrete , or Practice , as much as is possible , that it may appear a very Nullity , a shadow and not a substance . I shall speak a little of both .

1. As to the first part of his Design , he hath many ways by which he aggravates Grace in the Notion . We may be sure if it lie in his way , he will not stick to give false definitions of Grace ; and to tell Men that it is , what indeed it is not . He is a Lyar , and in any case whatsoever he will lie for his advantage , if he have hope his Lye may pass for current ; but he cannot always use a palpable Cheat in this matter , where the nature of any Grace is positively determined in Scripture , except it be with the Ignorant , or where the nature of Grace is made a business of Controversie among Men. I will not make Conjectures what Satan may possibly say , in belying the nature of Grace , to make it seem to be quite another thing than it is ; but shall rather shew you the more usual plausible ways of Deceit which herein he exerciseth ; and they are these that follow .

1. As the same Graces have different Degrees in several Persons , and these different Degrees have Operations suitable ; some Acts being stronger , some weaker , some more perfected and ripened , others more imperfect , and immature : So when Satan comes to describe Grace , he sets it forth in its highest Excellencies , and most glorious Attainments . You shall never observe him to speak of Graces at their lowest pitch , ( except where he is carrying on a design for Presumption , and then he tells Men that any Wishing , or Woulding is Grace ; and every formal [ Lord forgive me ] is true Repentance ) : but on the contrary he offers the highest reach of it , that any Saint on Earth ever arrived at , as essentially necessary to constitute its Being ; and tells them if they have not that , they have nothing . Let us see it in the Particulars . 1. Grace sometimes hath its Extraordinaries ; ( as I may call them . ) We have both Precept and Example of that nature in Scripture , which are propounded not as the common Standard by which the Being and Reality of Grace is to be measured , but as Patterns for imitation , to provoke us to Emulation ; and to quicken us in pressing forward . Of this nature I reckon to be the Example of Moses , desiring to be blotted out of God's Book ( whatever he meant by it ) in his love to the People ; and the like of the Apostle Paul , wishing himself to be accursed from Christ for his Brethrens sake . Of this nature also we have many Precepts ; as rejoyce evermore , of waiting and longing for the Appearance of Christ , of rejoycing when we fall into divers Temptations ; and many more to this purpose , All which are heights of Grace that do rarely appear among the Servants of God , at any time . 2. Grace hath sometimes its special Assistances ; this is when the occasion is extraordinary , but the Grace befitting that occasion is promised in ordinary , and ordinarily recieved . When God calls any to such occasions , though compared with that measure of Grace , which usually is acted by the Children of God upon ordinary occasions ; it is a special assistance of the Spirit . Of this nature , is that Boldness which the Servants of Christ receive , to confess Christ before Men in times of Persecution , and to Die for the Truth , with Constancy , Courage , and Joy . 3. There are also singular Eminencies of Grace , which some diligent , careful , and choice Servants of God attain unto , far above what the ordinary sort arrive at . Enoch had his Conversation so much in Heaven , that he was said to David's Soul was often full of delight in God . Some in the height of Assurance , rejoyce in God , with joy unspeakable , and full of Glory . Moses was eminent in Meekness ; Job in Patience ; the Apostle Paul in Zeal , for promoting the Gospel , &c. Now Satan , when he comes to question the Graces of Men , he presents them with these Measures ; and if they fall short , ( as ordinarily they do ) he concludes them altogether Graceless .

2. Satan also can do much to heighten the ordinary work , and usual fruits of every Grace . His Art herein , lies in two things . 1. He gives us a description of Grace as it is in it self , abstracted from the Weakness , Dulness , Distraction , and Infirmities that are Concomitant with it , as it comes forth to Practice . He brings to our view Grace in its Glory , and without the Spots by which our Weakness , and Satan's Temptation , do much disfigure it . 2. He presents us with Grace in its whole Body , compleated with all its Members , Faith , Love , Hope , Patience , Meekness , Gentleness , &c. From both these , he sets before those whom he intends to discourage , a compleat Copy of an exact holy Christian : As if every true Christian were to be found in the constant Practice of all these Graces at all times , on all occasions , and that without weakness or Infirmity . Whereas indeed , a true Christian may be found sometimes evidently practising one Grace , and weak , or at present defective in another . And sometimes the best of his Graces is so interrupted with Temptation , so clogged with Infirmity , that its workings are scarce discernable .

3. He hath a Policy in heightning those Attainments and workings of Soul , in things relating to God and Religion , which are to be found in Temporary Believers ; which because they sometimes appear in the Unconverted , as well as in the Converted , ( though all Unconverted Men have them not ) are therefore called Common Graces . This he doth that he may from thence take occasion to disprove the Real Graces of the Servants of God ; of whom better things , and things that accompany Salvation ( that is special saving Graces ) are to be expected , Heb. 6. 9. His way herein is , 1. To shew the utmost bravery of these Common Graces , how much Men may have , how far they may go , and yet at last come to nothing . For Gifts they may have powerful Eloquence , Prophecy , understanding of Mysteries , faith of Miracles . For good Works ; they may give their Estates to relieve the Poor : In Moral Vertues , they may be Excellent , their Illumination may be great ; they may taste the good Word of God , and the Powers of the World to come , Heb. 6. 4. Their Conversation may be without offence , and their Conscience Honest , as Paul's was before his Conversion . 2. With these heights of common Grace , he compares the lowest degree of Special Grace . And because the Principles , Motives , and Ends , which constitute the difference betwixt these two , are ( as it were ) under-ground , more remote from Sense and Observation , and oftentimes darkned by Temptation : He takes the boldness to deny the Truth of Grace , upon the account of the small inconsiderable appearance that it makes , confidently affirming , that Special Grace must of necessity make a far greater outward shew than these Common Graces . In what manner , and to what end , Satan doth heighten Grace in the abstract we have seen : It remains that we discover ,

2. How he doth lessen Grace in the Concrete ; this is the center of his Design . He would not extol Grace so much , but that he hopes thereby to condemn the Generation of the Just , and to make it appear , that there are few or none , that are truly Gracious . When he comes to apply all this to the condition of any Child of God , he deals treacherously ; and his cunning consists of three Parts .

1. He compares the present state of any one , with whom he deals , to the highest attainments and excellencies of Grace ; allowing nothing to be Grace , but what will answer these Descriptions he had already given . Here the Tempter doth apparently make use of a false Ballance , and a Bag of deceitful Weights . For thus he puts them to it : Thou sayest thou hast Grace , but thou dost altogether deceive thy self , for indeed thou hast none at all . Compare thy self with others , that were in Scripture noted , as undoubtedly Gracious , and thou wilt see that in the Ballance , thou art lighter than Vanity . Abraham had Faith , but he believed above hope . Moses and Paul had love , but they manifested it by preferring their Brethrens happiness before their own . David was a Saint , but he had a Heart ravished with God . The Martyrs spoken of in Heb. 11. they could do Wonders ; they were above fears of Men , above the love of the World ; they loved not their Lives to the Death : How joyfully took they the spoyling of their Goods ? How couragiously did they suffer the sharpest Torments ? Besides ( saith he ) all the Children of God are described is Sanctified throughout , abounding with all fruits of Righteousness ; their Faith is Working ; their Love still Laborious ; their Hope produceth constant Patience : What art thou to these ? That in thee which thou callest Faith , or Love , or Patience , &c. 't is not fit to be named with these : Thy fears may tell thee , that thou hast no Faith , and so may thy Works ; thy murmurings under God's Hand is evidence sufficient , that thou hast no Patience . The little that thou dost for God , or especially wouldst do , if it were not for thy own advantage , may convince thee that thou hast no love to him ; thy weariness of Services and Duties thy confessed unprofitableness under all , do proclaim thou hast no delight in God , nor in his Ways . He further adds , for the confirmation of all this : Consider how far Temporaries may go , that shall never go to Heaven . Thou art far short of them ; thy Gifts , thy Works , thy Vertues , thy Illumination , thy Conversation , thy Conscientiousness are nothing like theirs : How is it possible then that such as one as thou ( a pittiful contemptible Creature ) shouldst have any thing of true Grace in thee ? Thus he makes the Application of all the Discovery of Grace , which he presented to them . Though he needs not urge all these things to every one , any one of these particulars frequently serves the turn . When a trembling Heart compares it self with these Instances , it turns its Back , yields the Argument , and is ashamed of its former Hopes , as those are of their former Confidence , who flee from Battel . Hence then do we hear of these various Complaints : One saith , Alas ! I have no Grace , because I live not as other Saints have done in all exactness . Another saith , I have no Faith , because I cannot believe above Reason , and contrary to Sense , as Abraham did . A third crys out , He hath no Love to God , because he cannot find his Soul ravished with desire after him . Another thinks , He hath a hard Heart , because he cannot weep for Sin . Another concludes against himself , because He finds not a present chearful resolve ( while he is not under any question for Religion ) to suffer Torments for Christ . Some fear themselves , Because Temporaries in some particulars , have much out-gone them . You see how Complaints may upon this score , be multiplied without end ; and yet all this is but Fallacy . Satan tells them what Grace is at the highest , but not a word of what it is at lowest : And so unskilful is a tossed , weak Christian , that he in examining his Condition , looks after the highest Degrees of Grace ( as affording clearer Evidence ) and not after the Sincerity of it ; which is the safest way for Trial , where Graces are weak . In a word , this kind of Arguing is no better than that of Children , who cannot conclude themselves to be Men , because their present stature is little , and they are not as tall as the Adult .

2. Another part of his cunning in lessening the real Graces of God's Children , is to take them at an advantage , when their Graces are weakest , and themselves most out of order . He that will chuse to measure a Man's Stature while he is upon his Knees , seems not to design to give a faithful account of his Height . No more doth Satan , who , when he will make Comparisons , always takes the Servants of God at the worst . And indeed , many advantages do the Children of God give him , insomuch that it is no wonder that he doth so oft Baffle them , but rather a wonder that they at any time return to their Comforts . 1. Sometimes he takes them to task while they are yet young and tender , when they are but newly converted , before their Graces are grown up , or have had time to put forth any considerable Fruit. 2. Or when their Graces are tired out , by long or grievous assaults of Temptation ; for then they are not what they are at other times . 3. When their Hearts are discomposed , or muddied with fear ; for then their sight is bad , and they can so little judg of things that differ , that Satan can impose almost any thing upon them . 4. Sometimes he comes upon them , when some Grace acts his part but poorly ( as not having its perfect work ) and is scarce able to get through , sticking as it were in the Birth . 5. Or when the progress of Grace is small and imperceptible . 6. Or while in the absence of the Sun ( which produceth Flowers , and Fragrancy , and is the time of the singing of Birds , Cant. 2. 11 , 12. ) it is forced to cast off its Summer Fruits of Joy , and sensible Delights ; and only produceth Winter Fruits , of Lamenting after God , Longing and Panting after him , justifying of God in his Dealings , and Condemning it self ; all this while sowing in Tears , for a more pleasing Crop . 7. Or while Expectations are more than Enjoyments , the Man it may be promised himself large incomes of greater measures of Comforts , Ease , or Strength , under some particular Ordinances , or Helps which he hath lately attained to ; and not finding things presently to answer what he hoped for , is now suspitious of his case , and thinks he hath attained nothing , because he hath not what he would . 8. Sometimes Satan shews them his Face in this Glass , when 't is foulest , through the spots of some Miscarriage . 9. Or he takes advantage of some Natural Defects , as want of Tears , which might be more usual in former times , but are now dried up ; or from the Ebbings and uncertainty of his A●●ections , which are never sure rules of Trials . 10. Or in such acts that are of a mixed nature in the Principles and Motives , where it may seem to be uncertain to which the Act must be ascribed , as to the true Parent . The Heart of a gracious Person being challenged upon any of these Points , and under so great a Disadvantage , being called out to give a proof of himself , especially in the view of Grace set forth in all its Excellency and Glory , shall have little to plead , but will rather own the Accusation . And the rather , because

3. It is another part of Satan's cunning , to urge them ( whilst they are thus at a stand ) with a Possibility , nay , a Probability of their mistaking themselves , by passing too favourable an opinion formerly of their Actions . To confirm them in this apprehension : 1. He lays before them the consideration of the deceitfulness of the Heart , J●r. 17. 6. which ( being so , above all things , and desperately wicked , beyond ordinary discovery ) makes a fair way for the entertainment of a suspition of Self-delusion in all the former hopes which a Man hath had of himself . Satan will plainly speak it : Thou hast had some thoughts and workings of Mind towards God , but seeing they carry so great a disproportion to Rule and Example , and come so far short of Common Graces ; 't is more than probable , that such poor , weak , confused appearances are nothing . How knowest thou that thine adherence to , and practice of the Command and Services of God are any more , than from the power of Education , the prevalency of Custom , or the impressions of Moral swasion ? How dost thou know that thy desires after God , and thy delight in him , are any more than the products of Natural Principles , influenced by an Historical faith of Scripture Doctrine ? 'T is oftentimes enough for Satan to hint this : A suspitious Heart ( as it were greedy of its own misery ) catcheth at all things that make against it : and hence complains ; That it hath no Grace because it sees not any visible Fruits , or makes not a sufficient appearance at all times , when opposed , or resisted ; or because it wants sensible progress , or gives not the Summer Fruits of Praises , Rejoycings , and Delights in God ; or because it seems not to meet with remarkable improvements in Ordinances ; or because it cannot produce Tears , and raise the Affections ; and because the Party doth not know but his Heart might decieve him , in all that he hath done . Which the Devil yet further endeavoureth to confirm , 2. By a consideration of the seeming Holiness and Graces of such , as believed themselves to be the Children of God , and were generally by others reputed so to be ; who yet , after a glorious profession , turned Apostates . This being so great and undeniable an Instance of the Hearts deceitfulness , makes the poor tempted Party conclude , that he is certainly no true Convert .

Thus have we seen Satan's Sophistry in the management of those five grand Topicks , from whence he draws his false Conclusions against the Children of God , pretending to prove that they are not Converted ; or at least , if they be in a state of Grace , that they in that state , are in a very bad unsuitable condition to it . ( For if his Arguments fall short of the first , they seldom miss the latter mark . ) This was his first Engine . Now follows .

2. The other Engine by which he fixeth these Conclusions , which though it be not Argumentative , yet it serves to sharpen all his Fallacies against the Comforts of God's Children ; this is fear , which together with his Objections he sends into the Mind . That Satan can raise a storm and commotion in the Heart by fear , hath been proved before . I shall now only in a few things shew , how he doth forward his design , by astonishing the Heart with his frightful thundrings .

1. His Objections being accompanied with Affrightments , they pass for strong undeniable Arguments , and their Fallacy is not so easily detected . Fear , as well as Anger , darkens Reason , and disables the Understanding to make a true faithful search into things , or to give a right judgment : As Darkness deceives the Senses , and makes every Bush affrightful to the Passenger ; or as muddied Waters hinder the sight : so do Fears in the Heart disable a Man to discover the silliest Cheat that Satan can put upon it .

2. They are also very Credulous . When Fear is up , any Suggestion takes place . As suspitious Incredulity is an effect of Joy , ( the Disciples at first hearing that Christ was risen , for Joy believed it not ) so suspitious Credulity is the effect of Fear . And we shall observe several things in the Servants of God , that shew a strange Inclination , as it were a Natural aptitude to believe the evil of their Spiritual Estate which Satan suggests to them . As 1. There is a great forwardness , and Precipitancy in the Heart , to close with evil Thoughts raised up in us . When jealousies of God's Love are injected , there is a violent Hastiness , forthwith ( all calm deliberation being laid aside ) to entertain a belief of it . This is more than once noted in the Psalms . In this case , David acknowledgeth this hasty Humour ; I said in my haste , Psal. 31. 22. and Psal. 116. 11. This hasty forwardness to determine things that are against us , without due examination , Asaph calls a great weakness ; This is my Infirmity , Psal. 77. 10. 2. There is observable in those that are under Spiritual Troubles , a great kind of Delight , ( if I may so call it ) to hear Threatnings rather than Promises ; and such Discourses as set forth the misery of a Natural State , rather than such as speak of the Happiness of the Converted : Because these things , in their apprehension , are more suitable to their Condition , and more needful for them , in order to a greater measure of Humiliation , which they suppose to be necessary . However , thus they add fuel to the Flame . 3. They have an aptitude to hide themselves from Comfort , and with a wonderful nimbleness of Wit and Reasoning , to evade , and answer any Argument brought for their Comfort ; as if they had been Volunteers in Satans service , to fight against themselves . 4. They have also so great a blasting upon their Understanding , that Satan's tempting them to doubt of their good Estate , is to them a sufficient reason to doubt of it ; and that is Ground enough for them to deny it , because Satan questions it .

3. These Fears make all Satan's suggestions strike the deeper , they point all his Arrows , and make them pierce ( as it were ) the Joynts and Marrow ; they poyson and envenom them to the great increase of the Torment , and hinderance of the Cure ; they bind the Objections upon them , and confirm them in a certain belief that they are all true . We have now viewed Satan's Engines and Batteries against the Servants of the Lord , for the destuction of their Joy and Peace , by Spiritual Troubles ; but these are but the beginnings of sorrows , if compared with those distresses of Soul , which he sometimes brings upon them . Of which next .

CHAP. IX . Of his fourth way to hinder Peace , by Spiritual Distresses . 1. The Nature of these Distresses , the Ingredients and Degrees of them . Whether all distresses of Soul arise from Melancholy ? 2. Satan's method in working them , the Occasions he makes use of , the Arguments he urgeth , the strengthening of them by Fears . 3. Their Weight and Burthen explained in several Particulars . Some concluding Cautions .

THe last sort of Troubles by which Satan overthrows the peace of the Soul , are Spiritual Distresses ; these are more grievous Agonies of Soul , under deepest apprehensions of Divine Wrath , and dreadful Fears of everlasting Damnation , differing in nature and degree , from the former sorts of Troubles ; though in these Satan observes much what the same General Method , which he used in Spiritual Troubles last mentioned . For which cause , and also that these are not so common as the other , I shall speak of them with greater Brevity . Herein I shall shew , 1. Their Nature . 2. Satan's Method in working them . 3. Their Weight and Burthen .

1. The Nature of Spiritual Distresses will be best discovered , by a consideration of those Ingredients of which they are made up , and of the different degrees thereof .

1. As to the Ingredients , there are several things that do concur for the begetting of these violent Distresses . As , 1. There is usually a Complication of several kinds of Troubles . Sometimes there are outward Troubles , and inward discomposures of Spirit arising from thence ; sometimes Affrightments of blasphemous thoughts long continued , and usually Spiritual Troubles ( in which their State or Condition have been called to question ) have gone before . Heman ( who is as famous an Instance in this case , as any we meet withal in Scripture ) in Psal. 88. seems not obscurely to tell us so much ; his Soul was full of troubles , ver. 3. And in ver. 7. he complains that God had afflicted him with all his Waves : And that these were not all of the same kind ( though all concurred to the same end ) he himself Explains , ver. 8 , 18. where he bemoans himself for the unkindness of his Friends : Thou hast put away mine Acquaintance ; Lover and Friend hast thou put far from me . 2. These Troubles drive at a further end than any of the former ; for their design was only against the present Quietness and Peace of God's Children , but these design the ruine of their hopes for the future ; they are troubled , not for that they are not Converted , but for that they expect never to be Converted . This is a trouble of an high nature , making them believe that they are eternally Reprobated , cut off from God for ever , and under an impossibility of Salvation . 3. These troubles have the consent and belief of the Party . In some other troubles Satan disquieted the Lords Servants , by imposing upon them his own cursed suggestions , violently bearing in upon them temptations to Sin and Blasphemy , or objections against their state of Regeneration , while in the mean time they opposed and refused to give consent ; but in these Satan prevails with them , to believe that their case is really such as their Fears represent it to be . 4. They are Troubles of a far higher degree than the former , the deepest Sorrows , the sharpest Fears , the greatest Agonies . Heman , Psal. 88. ver. 15 , 16. calls them Terrours even to distraction : While I suffer thy Terrours , I am distracted ; thy fierce Wrath goeth over me , thy Terrours have cut me off . 5. There is also God's deserting of them in a greater measure than ordinary , Treat . of Desertions . by withdrawing his Aids and Comforts . And ( as Mr. Perkins notes ) If the withdrawing of Grace be joyned with the feeling of God's Anger , thence ariseth the bitterest Conflict , that the Soul of a poor Creature undergoes .

2. As to the different degrees of Spiritual Distresses , we must observe : That according to the concurrence of all , or fewer of those Ingredients ( for they do not always meet together , though most frequently they do ) and according to the higher , or lower degrees in which these are urged upon the Conscience , or apprehended and believed by the troubled Party ; these Agonies are more or less , and accordingly we may distinguish them variously . As ,

1. Some are desperate Terrours , of cursed Reprobates under desperation . These terrours in them , are in the greatest Extremity , the very Pit of Misery , of the same nature with those of the Damned in Hell , Ames cases of Consc . lib. 1. cap. where the Worm that never dies , is nothing else but the dreadful vexation and torment of an accusing Conscience . They are commonly accompanied with Blaspheming of God , and an utter rejection of all means for Remedy ; and though they sometimes turn to a kind of secure desperation , ( by which ( when they see it will be no better ) they harden themselves in their Misery , and seek to divert their Thoughts ) as Cain did , betaking himself to the Building of Cities . And Esau , when he had sold his Birth-right , despised it , and gave himself up to the pursuit of a Worldly interest ; yet sometimes these Terrours end in Self-Murther , as in Judas , who being smitten with dread of Conscience , went and hanged himself . We have many sad Instances of these desperate Terrours . Cain is the first we read of , and though the account the Scriptures give of him be but short , yet 't is sufficient to let us see what his condition was , Gen. 4. 11. to 16. First , He was cursed from the Earth . Of this part of his Curse , there were two Branches ; 1. That his labour and toyl in Tillage should be great , and greatly unsuccessful ; for thus God himself explains it , ver. 12. When thou tillest the Ground , it shall not henceforth yield unto thee her strength . The Earth was cursed with Barrenness before to Adam , but now to Cain it hath a double Curse . 2. That he should be a Man of uncertain abode in any place ; A Fugitive and a Vagabond shalt thou be in the Earth : Not being able to stay long in a place , by reason of the terrours of his Concience . His own interpretation of it , ver. 14. shews , that herein lay a great part of his Misery ; Thou hast driven me out this day from the face of the Earth . By which it appears , that he was to be as one that was chased out of all Society , and as one that thought himself safe in no place . Secondly , He was hid from the Face of God ; that is , he was doomed to carry the inward feeling of God's Wrath , without any expectation of Mercy . Thirdly , His mind being terrified under the apprehension of that Wrath , he crys out , That his Sin was greater than it could be pardoned ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . or that his Punishment was greater than he could bear . ( For the word in the Original , signifies both Sin , and Punishment . ) Take it which way you will , it expresseth a deep horrour of Heart . If in the former sense , then it signifies a Conviction of the greatness of his sin to Desperation ; if in the latter sense , then 't is no less than a blasphemous Reflection upon God , as unjustly Cruel . Fourthly , This horrour was so great , that he was afraid of all he met with , suspecting every thing to be armed with Divine Vengeance against him ; every one that findeth me , shall slay me . Or if that speech was a desire , that any one that found him might Kill him , Lightfoot Harm in loc. ( as some interpret ) it shews that he preferred Death before that life of Misery . It seems then , that God smote him with such Terrour and Consternation of Mind , and with such affrightful Trembling of Body , for his bloody Fact , that he was weary of himself , and afraid of all Men , and could not stay long in a Place . By these Tokens ( or some other way ) God sets his Mark upon him , as upon a cursed Miscreant , to be noted and abhorred of all . Such another Instance was Lamech , of whom the same Chapter speaks . 1. The sting of Conscience was so great , that he is forced to confess his fault : ( The interpretations of those , that take it Interrogatively ; Have I slain ? Or , If I have , what is that to you ? &c. are upon many accounts improper ; much more are those so , that take it Negatively ) . Which , whether it were the abomination of Poligamy , ( as some think ) by which Example he had destroyed more than Cain did ; or if it were Murther in a proper sense ( as the Words and Context plainly carry it ) 't is not very material to our purpose ; however God smote him with Horrour , that he might be a witness against himself . 2. He accuseth himself for a more grievous Sinner , and more desperate Wretch by far than Cain : If Cain ( ver. 24. ) shall be avenged seven-fold , truly Lamech seventy and seven-fold . Which is as much as to say , that there was as much difference 'twixt his Sin and Cain's , as betwixt seven , and seventy seven . 3. It seems also by his Discourse to his Wives , that he was grievously perplexed with inward fears ; suspecting ( it may be ) his very Wives ( as well as others ) might have private Combinations against him , for the prevention whereof , he tells them by Cain's example of God's avenging him . These two early examples of Desperation the beginning of the World affords , and there have been many more since , as Esau and Judas . Of late Years we have the Memorable Instance of Francis Spira , one of the clearest and most remarkable Examples of Spiritual Horrour , that the latter Ages of the World were ever acquainted with ; yet I shall not dare to be confident of his Reprobation , as of Cain's and Judas's , because the Scripture hath determined their case , but we have no such certain authority to determine his .

2. There are also Distresses from Melancholy , which may be further differenced according to the intenseness , or remisness of the Distemper upon which they depend . For sometimes the Imagination is so exceedingly depraved , the fears of Heart so great , and the sorrows so deep , that the Melancholy Person crying out of himself , that he is Damned , under the Curse of God , &c. appears to be wholly besides himself ; and his Anguish to be nothing else , but a delirous irrational disturbance . There are too many sad Instances of this : Some I have known , that for many Years together , have laboured under such apprehensions of Hell and Damnation , that they have at last proceeded to Curse , and Blaspheme God in a most dreadful manner ; so that they have been a Terrour to all their Friends and Acquaintance . And though sometimes they would fall into fits of obstinate silence , yet being urged to speak , they would amaze all that were about them , with the confident averment of their Damnation ; with horrible out-crys of their supposed Misery and Torments , and with terrible rage against Heaven . Some in this Distemper , will fancy themselves to be in Hell already , and will discourse as if they saw the Devils about them , and felt their Torture . Such as these give plain discovery by their whole Carriage under their Trouble , and some concomitant false Imaginations about other things , ( as when they fancy themselves to be in Prison , or Sentenced to Death , and that Torments , or Fire , are provided for them by the Magistrate , &c. ) that 't is only Melancholy ( perverting their understanding ) that is the cause of all their Sorrow . Others there are , who are not altogether Irrational , because in most other things their understanding is right ; yet being driven into Melancholy upon the occasion of Crosses , or other outward Afflictions , they at last six all their thoughts upon their Souls , and now their fancy becoming Irregular in part , the whole of the Irregularity appears only in that , wherein they chiefly concern themselves . Hence they misjudg themselves , and condemn themselves to everlasting Destruction ; sometimes without any apparent cause , and sometimes they accuse themselves of such things as they never did ; they fear and cry out they are Damned , but they cannot give a particular reason , why they should entertain these fears , neither can they shew any cause why they should refuse the Comforts of the Promises that are offered , but they say , they know , or are perswaded it is so ; upon no better account than this , It is so , because it is so . Or if they give reasons of their Imagination , they are commonly either feigned , or frivolous , and yet in all other matters they are Rational , and speak or act like Men in their right Minds . Of both these kinds of Desperation I shall speak nothing further ; 't is enough to have noted that such there are , because the Cure of the former is impossible , and the Cure of the latter doth wholly depend upon Physick .

Some may possibly question , Quest. Whether all extraordinary Agonies of Soul , upon the apprehension of eternal Damnation , be not the fruits of Melancholy ? and if not , then what may the difference be betwixt those that proceed from Melancholy , and those that are properly the Terrours of Conscience ?

As to the first part of the Question , Answ. I answer , 1. That all Spiritual Distresses , are not to be ascribed to Melancholy . For , 1. There are some Melancholy Persons who are never more free from Spiritual Troubles ( though frequently accustomed to them at other times ) than when ( upon the occasion of some special Trouble , or Sickness , threatning Death ) there is greatest cause to fear such onsets upon the increase of Melancholy ; some such I have known . 2. Sometimes these Distresses come suddenly , their Conscience smiting them in the very act of Sin ; and these Persons sometime such , as are not of a Melancholick Constitution . Spira was suddenly thunder-struck with Terrours of Conscience , upon his Recantation of some Truths which he held ; and so were some of the Martyrs . Sometimes Terrours that have continued long , and have been very fierce , are removed in a moment . Now , 't is not rational to say , that Melancholy only occasioned all such Troubles , where in Bodies that are not naturally of that Complexion , ( and some such have been surprised with terrours of Conscience ) : if we will take a liberty to suppose an accidental Melancholy , we must of necessity allow some time ; and ( usually ) some precedaneous occasion , to mould them into such a Distemper . Neither do the fears of Melancholy cease on a sudden , but abate gradually , according to the gradual abatement of the Humour . To say that Cain's , or Judas's dispair were the invasions of strong Melancholy , is not only beyond all Proof , but also Probability . Neither is it likely that David ( whose ruddy Countenance , and Inclination to Musick , are tokens of a Sanguine Complexion ) was always Melancholick under his frequent complaints of Spiritual Trouble .

4. They that read the story of Spira , and observe his rational serious Replies , to the Discourses that were offered him for his Comfort , and his Carriage all along , will have no cause to conclude his Trouble to be only Melancholy ; neither did the sober judicious By-standers ascribe his Distress to any such cause .

5. The Agony of Christ upon the Cross , under the sense of Divine Wrath for our Sins , ( though it were without Desperation ) is an undeniable Proof , that there may be deep sense of God's Displeasure upon the Soul of Man ; which cannot be ascribed to Melancholy .

2. I answer , That it is not to be denied , but that God may make use of that Humour as his Instrument , for the increase and continuance of Terrours upon the Consciences of those , whom he thinks fit to Punish ( for any provocation ) with Spiritual Desertion . As he made use of that Distemper to punish Saul and Nebuchadnezzar . Vid. Fel. Plateri observ. lib. 1. in mentis alienatione . I speak not here of those Distresses which are nothing else but Melancholy , ( such as those before mentioned , of which Physicians have given us frequent Histories ) though in this case , the secret ways of God's Providences are to be adored with humble silence ; but of those Terrours of Conscience which have a mixture of Melancholy to help them forward , yet so , as that the Judgment and Reason are not thereby perverted . Spira , when his Case was hastily concluded , by an injudicious Friend , to be a strong Melancholy , made this reply : Well , be it so , seeing you will needs have it so ; for thus also is God's Wrath manifested against me . — Which shews , 1. That he believed , God doth sometimes manifest his Wrath against Man by Melancholy . And , 2. That he denied this to be his condition : For he still concluded , that God sent the Terrours of his Wrath immediately upon his Conscience , as the Sentence of his just Condemnation , for denying Christ . Now when God doth make use of Melancholy , as his Instrument in Satan's hand , to make the Soul of Man more apprehensive of his sin and God's Wrath , ( though he doth not always make use of this means , as hath been said ) while he still preserves the Understanding from false Imaginations . The Distress is still Rational , and we have no cause to make any great difference betwixt these Troubles that have such a mixture of Melancholy , and such as have not . Neither must we say , That then 't is in the power of the Physician to remove , or mitigate such Spiritual Distresses . For if God see it fit to make use of Melancholy for such a purpose , he can suspend the power of Physick , so that it shall not do its work till God hath performed all his Purpose . And the unsuccessfulness of Remedies in this Distemper , ( while it seems to be wonderfully stubborn , in resisting all that can be done for Cure ) is more to be ascribed ( in some cases ) to God's Design , than every Physician doth imagine .

As to the latter part of the Question . How the Terrours of Melancholy , and those of Conscience are to be distinguished , I shall only say this : That ( as I said ) we are not much concerned to make any distinction , where the Distressed Party acts rationally . 'T is true , something may be observed from these mixtures of Melancholy ; and thence may some Indications be taken by the Friends of the Distressed , which may be of use to the Afflicted Party . Physick in this case is not to be neglected , because ( though God may permit that Distemper in order to the Terrour of the Conscience ) we are not of God's Counsel , to know how high he would have it to go , nor how long to continue ; but 't is our duty ( with submission to him ) to use all means for help . However , seeing the Physician is the only proper Judg of the Bodily Distemper , it were improper to speak of the Signs of Melancholy in these mixt cases , to those that cannot make use of them . And as for these Distresses of Melancholy that are Irrational , they are of themselves so notorious , that I need not give any account of them . There is usually a Constitution inclining that way , and often the Parents , or Friends of the Party , have been handled in the same manner before ; or if their Natural Temper do not lead them that way , there is usually some Cross , Trouble , Disappointment , or the like outward Affliction that hath first pressed them heavily , and by degrees hath wrought them into Melancholy , and then afterward they come to concern themselves for their Souls . Lib. 1. dementis alienatione . ( As that Woman in Platers Observations , who being long grieved with Jealousie upon Grounds too just , at last fell into grievous dispair , crying out ; That God would not Pardon her ; that she was Damned ; that she felt Hell already , and the Torments of it , &c. ) Or there are some Concomitant Delirium's , imaginations apparently absurd , or false , &c. all which give plain discoveries of Irrational Distresses . And if there remained any doubt concerning them , the consideration of all Circumstances together , by such as are Sober and Judicious , would easily afford a satisfaction .

3. Having now confined the Discourse to the Spiritual Distresses of God's Children , that are not so oppressed with Melancholy , as to be misled with false Imaginations ; I must next , concerning these Distresses , offer another observable Distinction , which is this : That they are either made up of all the five forementioned Ingredients , or only of some of them , and so may be called Total , or Partial ; though in each of these there may be great differences of Degrees . 1. Sometimes then the Children of God may be brought into Total Distresses of Conscience , even with Desperation , and ( that which is more hideous ) with Blasphemy . If Mr. Perkins his Observation hold true , Treat . of Desertions . who tells us , That they may be so over-charged with Sorrow , as to cry out they are damned , and to blaspheme God . And we have no reason to contradict it , when we observe how far David went in his haste , more than once . And whatever may be the private differences betwixt these and the Reprobates , in their Agonies ( as differences there are , both in God's Design , and their Hearts , though not visible ) yet if we compare the Fears , Troubles , and Speeches of the one and the other together , there appears little or no difference which By-standers can certainly fix upon . If it seems harsh to any , that so horrid a thing as Despair should be charged upon the Elect of God , in the worst of their Distresses , it will readily be answered ; 1. That if we suppose not this , we must suppose that which is worse . If we like not to say , that God's Children may fall into Despair ; we must conclude ( very uncharitably ) that they that fall into Despair , are not God's Children . 2. 'T is easie to imagine a difference betwixt Partial and Total Dispair , betwixt Imaginary and Real . The Children of God , under strong perturbation of Spirit , may imagine themselves to do what they do not , and so may bear false Witness against themselves ; professing that all their hope of Salvation is lost , when yet the Root of their hope may still remain in their Hearts undiscovered . The habit may be there , when all visible Acts of it are at present suspended , or so disguised in a croud of confused Expressions , that they cannot be known . Or , if they have real distrust of their Salvation , yet every fit of real Diffidence , Ames cases of consc . lib. 4. cap. 9. is not utter Desperateness ; neither will it denominate a Man to be totally desperate , any more than every Error , even about Fundamentals , will denominate a Man an Heretick . For as it must be a pertinacious Error in Fundamentals that makes an Heretick , so it must be a pertinacious Diffidence that makes a Man truly desperate . 3. But sometimes the Children of God have only Partial Distresses . That is , they may have a great measure of some of the Ingredients , without mixture of the rest . Particularly , they may have a great measure of the sense of Divine Wrath and Desertion , without Desperation . The possibility of this is evident , beyond exception , in the Example of our Blessed Saviour , when he cry'd out , My God , my God , why hast thou forsaken me ? None can ascribe Desperation to him , without Blasphemy ; and if they should , the very words , My God , my God , ( expressing his full and certain hope ) do expresly contradict them . Such an instance , of Spiritual Distress without Desperation , I take Heman to be . How high his Troubles were , is abundantly testified in Psal. 88. and yet that his hope was not lost , appears not only by his Prayer for relief in the general ; ( for Hope is not utterly destroyed , where the appointed means for help are carefully used , ) but by the particular avouchment of his Hope in God , in the first verses of that Psalm , O Lord God of my Salvation , I have cried day and night before thee .

4. The last difference of Spiritual Distresses which I shall observe , is this ; That some are more Transient fits and flashes of Terror , under a present Temptation , which endure not long ; others are more fixed and permanent . The less durable Distresses may be violent and sharp , while they hold . Temptations of Diffidence may strongly possess a Child of God , and at first may not be repelled ; and then before their Faith can recover it self , they vent their present sad apprehensions of their Estate , as Jonah did , Jon. 2. 4. I said I am cast out of thy sight . Many such fits David had , and in them , complained at this rate , Why hast thou forsaken me ? Why castest thou off my Soul ? Psal. 31. 32. I said in my haste , I am cut off from before thine Eyes . Psal. 116. 11. I said in my haste , all Men are Lyars . Which was a great height of Distrust , and too boldly reflecting upon God's Faithfulness , considering the special Promises that God had made to him . Such sharp fits were those of Bainham , and Bilney , Martyrs , whose Consciences were so sorely wounded for Recanting the Truth which they professed , that they seemed to feel a very Hell within them .

The more fixed Distresses , as they are of longer continuance , so they are often accompanied with the very worst Symptomes : For when in these Agonies , no Sun nor Star of comfort appears to them for many days , all hope that they shall be saved seems to be taken away ; and being tired out with Complaints and Importunities , without any Answer , they at last reject the use of Means . Some have lain many Years ( as the Paralytick Man at the Pool of Bethesda ) without Cure . Some from their Youth up , as Heman complains . Some carry their Distresses to their Death-Bed , and it may be , are not eased till their Souls are ready to depart out of their Bodies , and then they often end suddenly and comfortably . Some , I could tell you of , who on their Death-Bed after grievous Terrours , and many Out-crys , concerning their miseries of Blackness and Darkness for ever , lay long silent ; and then on a sudden brake out into Raptures of Joy , and adoring Admiration , of the Goodness of God , using that speech of the Apostle , Rom. 11. 33. O the depth of the riches , both of the Wisdom and knowledg of God! how unsearchable are his Judgments , and his Ways past finding out ! Others go out of the World in Darkness , without any appearance of Comfort : Such an Instance was Mr. Chambers , ( as the story of his Death testifies ) mentioned by Mr. Perkins , in his Treatise of Desertions , of whom this account is given ; that in great Agonies he cried out , he was Damned , and so died . The case of such is surely very sad to themselves , and appears no less to others ; yet we must take heed of judging rashly concerning such . Nay , if their former Course of Life hath been uniformly good , ( for who will reject a fine Web of Cloth ( as one speaks ) for a little course List at the end , ) especially if there be any obscure appearance of hope . ( As that Expression of Mr. Chambers , [ O that I had but one drop of Faith ! ] is by Mr. Perkins supposed to be ) ; we ought to judg the best of them . We have seen the nature of Spiritual Distresses , in the Ingredients and Differences thereof . We are now to Consider ,

2. Satan's method in procuring them : Which consists , 1. In the Occasions which he lays hold on for that end . 2. In the Arguments which he useth . 3. In the working up of their Fears , by which he confirms Men in them .

1. As to the Occasions : He follows much the same Course which hath been described before in Spiritual Troubles ; so that I need not say much , only I shall note two things . 1. That it makes much for Satan's purpose , if the Party against whom he designs , have faln into some grievous sins . Sins of common Magnitude , do not lay a foundation suitable to the Superstructure which he intends ; he cannot plausibly argue Reprobation , or Damnation from every ordinary sin ; but if he finds them guilty of something extraordinary , then he falls to work with his Accusations . The most usual sins which he takes advantage from , are ( as Mr. Perkins observes ) those against the Third , Sixth , and Seventh Command ; sometimes those against the Ninth . Murther , Adultery , Perjury , and the wilful denial of Truth against Conscience , are the Crimes upon which he grounds his Charge , but most usually the last . Upon this the distressed Spira , and some of the Martyrs . As for the other , the more private they are , Satan hath oft the more advantage against them , because God's secret and just Judgment , will by this means bring to Light the hidden things of Darkness ; and force their Consciences to accuse them , of that which no Man could lay to their Charge , that he might manifest himself to be the searcher of the Hearts , and trier of the Reins . Thus have many been forced to disclose private Murthers , secret Adulteries , and to Vomit up ( though with much pain and torture ) that which they have by Perjury , or Guile , extorted from others . 2. Where Satan hath not these particular Advantages , he doth endeavour to prepare Men for Distresses , by other Troubles long continued . All men that are brought to dispair of their Happiness , must not be supposed to be greater Sinners than others ; some are distressed with fears of Eternal Damnation , that are in a good measure able to make Job's protestation in these cases : That their Heart hath not been deceived by a Woman : Job 31. 9 &c. That they have not laid wait at their Neighbours door : That they have not lift up their hand against the Fatherless , when they saw their help in the Gate ; that their Land doth not cry against them , nor the Furrows thereof complain ; that when they saw the Sun when it shined , or the Moon walking in brightness , their Heart hath not been secretly enticed , nor their Mouth kissed their Hand ; that they rejoyced not in the destruction of him that hated them , nor lift up themselves when evil found him , &c. Notwithstanding all which their Fears are upon , and prevail against them . But then before Satan can bring them to consent to such dismal Conclusions against themselves , they must be extraordinarily fitted to take the Impression ; either tired out under great Afflictions , or long exercised with Fears about their Spiritual Estates , without intermixture of Comfort , or Ease , or their Faculties broken and weakned by Melancholy . Any of these give him an advantage equivalent to that of great Sins . For though he cannot say to these , your sins are so Enormous , that they are ( considered themselves together with their Circumstances ) sad signs or Reprobation ; yet he will plead that God's carriage towards them , doth plainly discover that he hath wholly cast them off , and left them to themselves , without hope of Mercy .

2. As for the Arguments which he useth , they are much-what from the same Topicks which he maketh choice of in bringing on Spiritual Troubles . Only as he aims at the Proof of a great deal more against God's Children , than that they are not Converted ; so accordingly he scrues up his Mediums for proof to an higher pin . His Arguments are ,

1. From Scriptures wrested , or misapplied . His choice of Scriptures for this purpose , is of such places as either seem to speak most sadly the dangerous and fearful Estate of Men , according to the first view and literal representation of them , through the unskilfulness of those that are to be concerned ; Or of such places as do really signifie the miserable Unhappiness of some Persons , who through their own fault , have been cut off from all hope , and the possibility of the like to some others for the future . So that in framing Arguments from Scripture , the Devil useth a twofold cunning . 1. There are some Scriptures which have the word Damnation in them , applied to some particular Acts and Miscarriages of Men ; when yet their intendment is not such as the word seems to sound , or as he would make them to believe . Now , when he catcheth a Child of God in such acts as are there specified , ( if he finds that his Ignorance , or Timerousness is such , as may render the Temptation feazible ) he presently applies Damnation to them by the authority of those Texts . For instance , that Text of Rom. 14. 23. hath been frequently abused to that end ; He that doubteth , is Damned if he eat . — The word Damned there , strikes deep with a weak troubled Christian , that is not skilful in the Word of Righteousness . For whether Satan apply it to Sacramental eating ( as sometimes he doth to the Ignorant , though contrary to the purpose of the Text , ) or to Doubting in the general , he makes this conclusion out of it : Thou doubtest , or thou hast eaten the Sacrament doubtingly , therefore there is no hope for thee ; thou art Damned . Whereas all this while , the Devil doth but play the Sophister in the abuse of the signification of words . For that Scripture evidently relates to the difference that then was in the Church , about eating those Meats that were unclean by Moses's Law : In which case the Apostle doth positively declare , that the difference betwixt clean and unclean Meats , is taken away ; so that a Christian might with all freedom imaginable , eat those Meats that were formerly unclean , with this Proviso , that he were fully perswaded in his own mind . The necessity of which satisfaction , he proves from this , That otherwise he should offend his own Conscience , which in that case must needs Condemn him ( and that 's the Damnation that is there spoken of ) ; as is more evident by comparing this Verse with the next foregoing ; Happy is he that Condemneth not himself . But he that doubteth , doth Condemn himself , because he eats not of Faith ; that is , from full perswasion of the lawfulness of the thing . This Scripture then hath nothing at all in it , to the purpose for which Satan brings it ; It doth not speak of any finall sentence of Condemnation passed upon a Man for such an Act ; all , and the utmost that it saith , is only this , That it is a sin to go against the perswasion of Conscience , and consequently it puts no Man further off Salvation , than any other sin may do ; for which , upon repentance , the Sinner may be pardoned .

Another Text which Satan hath frequently abused , to the very great prejudice of many , is that of 1 Cor. 11. 29. He that eateth and drinketh unworthily , eateth and drinketh Damnation to himself . With this Scripture he insults over the humble fearful Christian , who is sensible of his unworthiness of so great a Priviledg . Sometimes he keeps him off long from the Sacrament of the Lord's Supper , upon this very score ; That such an unworthy Wretch ought not to make such near and familiar approaches to Christ . And if at last he is perswaded to partake of this Ordinance , then ( taking the advantage of the Parties Consciousness of his great Vileness , and the very low thoughts which he entertains of himself ) he endeavours to perswade him , that now he hath destroyed himself for ever , and run upon his own irrecoverable Damnation . Thus he pleads it ; Can any thing be more plain , than that thou hast eaten and drunken unworthily ? Thy own Conscience tells thee so : and can any thing be more positively asserted than this , that he that doth so , eateth and drinketh Damnation to himself ? What then canst thou think of thy self , but that thou art a damned Wretch ? Neither do I speak barely , what may be supposed Satan would say in this matter , but what may be proved by many Instances he hath said and urged upon the Consciences of the Weak , who have from hence concluded ( to the great distress of their Souls ) that by unworthy receiving of the Sacrament , they have sealed up their own Condemnation ; and all this by abusing and perverting the sense of this Text. For the unworthy receiving , doth relate to the Miscarriages which he had taxed before , and it implies a careless , prophane eating ; such as might plainly express the small , or unworthy esteem that they had in their Hearts for that Ordinance . And the Damnation there threatned , is not finall and irrecoverable Damnation , but Temporal Judgment ; as the Apostle himself doth explain it , in the next Verses : For this cause many are sickly . — And if we would judg our selves , we should not be judged . — That is ( as he further explains it ) we should not be thus Chastned , or Afflicted ; and the word translated Damnation , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . doth signifie Judgment . At the furthest , if we should take it for the Condemnation of Hell , all that is threatned would be no more than this ; That such have deserved , and God in Justice might inflict the Condemnation of Hell for such an offence : Which is not only true of this sin , but of all others , which still do admit of the exception of Repentance . All this while this is nothing to the poor humbled Sinner , that judgeth himself unworthy in his most serious Examination , and greatest Diligence . Satan here plays upon the unexactness of the Translation , and the ignorance of the Party in Criticisms ; for 't is not every one that can readily answer such Captious Arguments . 2. But he hath another piece of Cunning , which is this : He doth by a sigular kind of Art , threap upon Men some Scripture that really speaks of Eternal Condemnation , without any sufficient evidence in matter of Fact for the due application of them , only because they cannot prove the contrary . His proceeding herein is to this purpose : First , ( After he hath prepared his way , by forming their minds to a fearful suspition of their Estate ) he sets before them such Scriptures as these ; God hardned the heart of Pharaoh : He hath prepared Vessels of Wrath , fitted for Destruction . Christ prayed not for the World : And that concerning the Jews , He hath blinded their eyes , and hardned their hearts , Secondly , He confidently affirms , that they are such . Thirdly , He puts them to prove the contrary , and herein he sends them to the search of God's Eternal Decrees ; in which Art , Satan ( like an Ignis fatuus ) leads them out of the way . And though he cannot possibly determine what he affirms , he shifts off the positive proof from himself , and leaves it upon them to make out , that they are not thus determined of by God's unchangeable purpose . And because the tempted ( under so great a Cloud ) have no such perswasion of their present Graces , as may enable them to make sure their Election , by the Fruits of their Vocation , they are beaten off from their hold and are brought to believe that the Argument is unanswerable : Because they cannot say they are Converted , they conclude they must be Damned ; overlooking the true Answer that they might make , by keeping close to the Possibility , or Probability that they may be Converted , and so escape the Damnation of Hell . This general hope being of such high concern to the distressed , ( for 't is the first thing that must relieve them , till better Evidence come in ) it is Satan's great policy to Cheat them of it , which he often doth by this Method now declared .

2. Satan doth mainly endeavour to misrepresent God to troubled Souls , and from thence he draweth out Arguments against them . In the former case of Spiritual Troubles , he misrepresents God , in that he represents only some Attributes of his , not only distinct from , but in opposition to others , by which he labours to conceal the sweet and beautiful Harmony that is among them ; and also to make one Attribute , an Argument against the comfortable supporting Considerations , which another would afford . He insists upon God's Justice without respect of Mercy , upon his Holiness , without any regard of his Gracious Condescentions to the Infirmities of the Weak . But when it is his business to bring any under Spiritual Distresses , he then misrepresents God at an higher rate , and sticks not to asperse him with abominable Falshoods . There are two Lies which he commonly urgeth at this time .

1. He represents God as a Cruel Tyrant , of a rigorous unmerciful Disposition , that delights himself in the Ruine and Misery of Men. To this purpose he rakes together the harshest passages of the Scripture , that speak of God's just Severity against the wilful obstinate Sinners , that stubbornly contemn his offers of Grace . God indeed hath cleared himself of this Aspersion , by Solemn Oath , Ezek. 33. 11. As I live , saith the Lord God , I have no pleasure in the death of the Wicked , but that the Wicked turn from his way and live . Yet the Tempted will sooner believe Satan's Suggestion than God's Oath ; partly because the sense of their Vileness doth secretly sway them to think , there is Reason that he should be so ; partly because their Fears incline them to suspect the worst ; and partly the uneasie ●ossings of their Mind long continued , reviveth the natural frowardness of the spirit against God . Which , how apt it is ( when fretted with Vexation ) to entertain harsh thoughts of God ? May be seen in the answer of the slothful Servant to his Lord , who returned his Talent back again unimproved , with a Reflection : Importing that his Master was such as none could please ; so Severe , that he was discouraged from making any attempt of serving him acceptably , Mat. 25. 24. He said , Lord , I know thee that thou art an hard Man● reaping where thou hast not sown , and gathering where thou hast not strawed .

2. He belies God further , by representing him as designing the Ruine and Misery of the Tempted Person in particular . He would make him believe that God had a particular spleen ( as it were ) against him above other Men ; and that in all his dealings with , or concerning him , he is but as a Bear lying in wait , and as a Lyon in secret places , ready to take any advantage to cut him off . And accordingly he gives no other Interpretation of all the Ways of God , but such as make them look like Tokens of finall Rejection of those that are concerned in them . If there be upon them outward Afflictions , he tells them , these are but the Forerunners of Hell : If they lie under inward sense of Wrath , he calls that the First-fruits of everlasting Vengeance : If any particular Threatning be impressed upon their Consciences by the Spirit of God , in order to their Humiliation and Repentance ; he represents it as God's final Sentence , and absolute Determination against them . If for Caution , God see it fit to set before them the Examples of his Wrath , ( as it is very frequent for him to do , lest we should fall after the same example of Vnbelief , 1 Pet. 2. 6. 1 Cor. 10. 6. ) Satan perverts this to that which God never intended , for he boldly asserts , that these Examples prognosticate their Misery ; and that God signifies by them , a Prediction of certain unavoidable Unhappiness .

This must be observed here , That these misrepresentations of God , are none of Satan's primary Arguments ; he useth them only as fresh Reserves to second others . For where he finds any Wing of his Batalions ready to be beaten , he comes up with these Supplies to relieve them . For indeed , these Considerations of God's Severity in the General , or of his special Resolve against any in Particular , are not of force sufficient to Attaque a Soul , that is within the Trenches of present Peace ; they are not of themselves proper Mediums to produce such a Conclusion . Though we suppose God severe , ( except we should imagine him to be an hater of Mankind universally ) we cannot thence infer the final Ruine of this , or that individual Person . And besides , ( that these are unjustifiable Falshoods ) they cannot make the final Damnation of any one so much as probable , till the Heart be first weakned in its hopes , by Fears , or Doubtings , raised up in it upon other Grounds . Then indeed Men are staggered , either by the deep sense of their Unworthiness , or some sad continuing Calamity , and the seeming neglect of their Prayers . If Satan then tell them of God's Severity , or that ( all his Providences considered ) he hath set them up as a Mark for the Arrows of his Indignation , they are ready to believe his Report , it being so suitable to their present sence and feeling .

3. Satan also fetcheth Arguments from the Sins of God's Children , but his great Art in this is by unjust aggravations to make them look like those Offences ; which by special exception in Scripture , are excluded from Pardon . The Apostle , 1 John 5. 16. tells us of a Sin that is unto Death ; that is , a sin which if a Man commits , he cannot escape Eternal Death , and therefore he would not have such a Sinner prayed for . Lorinus in loc. Barth . Petrus in loc. ( That the Popish distinction of Venial and Mortal Sins is not here intended , some of the Papists themselves do confess ) . What he means by that sin he doth not tell us , it being a thing known sufficiently from other Scriptures . The note of unpardonableness , is indeed affixed to sins under several Denominations ; the sin against the Holy Ghost , Christ pronounceth unpardonable , Mat. 12 , 31. Total Apostacy from the Truth of the Gospel , hath no less said of it by the Apostle , when he calls it a drawing back to Perdition , Heb. 10. 39. Whether these be all one , or whether there is any other Species of sin irremissible , besides that against the Holy Ghost , 't is not to our purpose to make enquiry . What-ever they are in themselves , Satan in this matter , makes use of the Texts that speak of them distinctly ; as we shall presently see . But besides these , the Scriptures speak of some , that were given up to vile Affections , and to a reprobate Mind , Rom. 1. 26 , 28. And of others that were given up to hardness of Heart , Mat. 13. 14. Acts 28. 26. Now , whosoever they are of whom these things may be justly affirmed , they are certainly miserable , hopeless Wretches . Here then is Satans cunning , if he can make any Child of God believe that he hath done any such Act , or Acts of Sin , as may bring him within the compass of these Scriptures , then he insults over them , and tells them over and over again , that they are cut off for ever .

To this purpose he aggravates all their sins . And , 1. If he find them guilty of any great Iniquity , he fixeth upon that , and labours all he can to make it look most desperately , that so he may call it the Sin against the Holy Ghost ; and in this he hath a mighty advantage , that most Men are in the Dark about that sin : All Men being not yet agreed whether it be a distinct Species of Sin , or an higher degree of wilfulness relating to any particular Sin . Upon this score , Satan can lay the Charge of this sin , upon those that Apostatize from the Truth , and through Weakness have Recanted it . ( Thus he dealt with Spira , with Bilney , with Bainham , and several others . ) There is so near a resemblance in these sins of denying Truths , to what is said of the Unpardonable Sin , that these Men though they were Scholars , and Men of good Abilities , yet they were not able to answer the Argument that the Devil urged against them , but it prevailed to distress them . Upon others also , hath Satan the advantage to fix this Accusation : For let the Species of the sin be what it will , if they have any thing of that Notion , that the Sin against the Holy Ghost , is a presumptuous Act of Sin , under Temptation , they will call any notorious Crime , the Sin against the Holy Ghost , because of the more remarkable aggravating Circumstances that have accompanied such a Fact . 2. He aggravates the Sins of God's Children from the Wilfulness of their sinning . 'T is a thing often too true , that a Child of God may be carried by a violent Impetus , or strong inclination of Affection to some particular Iniquity , where the forwardness of desires that way , by a sudden haste , do stifle those Reluctancies of Mind , which may be expected from one endowed with the Spirit of God ; whose power upon them , doth ordinarily sway them , to lust against the Flesh . But it is more ordinary to find a Temptation to prevail , notwithstanding that an enlightned Mind doth make some Resistance ; which ( because 't is too feeble ) is easily born down by the strong importunities of Satan , working upon the inclinations of the Flesh . Both these Cases are improved against them , over whom Satan hath got any advantage of doubting of their Estate . If they have resisted but ineffectually , or not resisted at all , he chargeth them with the highest Wilfulness , and will so aggravate the matter that they shall be put in fear , not only that there can be no Grace ( where Sin hath so much power as either to controul so much light and endeavours , or hath so subjected the Heart to its dominion , that it can command without a contradiction ) but that they can have no Hope ; that they that sin with so high an hand , should ever enter into God's Rest . And to this purpose he commonly sets before them , that Text of Heb. 10. 26. If we sin wilfully after that we have received the knowledg of the Truth , there remaineth no more Sacrifice for sins . Or that of Heb. 6. 4. It is impossible for those who were once enlightned — if they fall away , to renew them again to Repentance . Both which places speak indeed , at least , such a difficulty , as in common use of speech , is called an impossibility , if not an utter absolute impossibility of Repentance and Pardon . But then the sinning wilfully , or falling away , there mentioned , is only that of Total Apostacy ; when Men that have embraced the Gospel , and by it have met with such impressions of Power , and delight upon their Hearts , which we usually call Common Grace , do notwithstanding , reject that Gospel as false and fabulous , and so rise up against it , with Scorn and utmost Contempt ; as Julian the Apostate did . If now the true intendment of those Scriptures were considered , by those that are distressed with them , they might presently see , that they were put into fear , where no such cause of fear was . But all Men have not this knowledg , nor do they so duely attend to the matter of the Apostles Discourse , as to be able to put a right Interpretation upon it ; upon such Satan imposeth his deceitful gloss , and tells them : Wilful sinners cannot be restored to Repentance , but you have sinned wilfully ; when sin was before you , you rushed into it without any consideration ; as the Horse into the Battel : or when God stood in your way with Commands , and advice to the contrary ; when your Consciences warned you not to do so great wickedness , yet you would do it . You were as those that break the Yoke , and burst the Bonds . Upon this supposition , that these Texts speak of wilful sinning in the General ; How little can be said against Satan's Argument ? How many have I known , that have been tortured with these Texts , judging their Estate fearful , because of their wilfulness in sinning ? Who upon the breaking of the snare of Satan's misrepresentation , have escaped as a Bird unto the Hill . 3. When either of the two former Ways will not serve the turn , ( that is , when he meets with such against whom he hath nothing of notorious wickedness to object , or such as have a better discerning of Scripture , than so to be imposed upon , ) he labours to make a Charge against them , from the number of their Miscarriages . Here he takes up all the filth he can , and lays it upon one heap at their Door . 'T is indeed an easie thing for Satan to set the Sins of a Child of God in order before him , and to bring to mind innumerable Evils , especially to one that is already awakened with a true discovery of the Corruption of Nature , and the Vileness of Sin . In which case , the more a Man considers , the more he will discover ; and Sins thus set in Battel Array , ( though they be not more than ordinary hainous , yet being many ) have a very dismal appearance . Satan's design in this , is to bring Men under the Affrightments which seem most proper to be raised from a perverse Aspect of the third Rank of Scriptures ; which a little before I pointed at . For the Word of God speaking of the Final Estate of Men , doth not only discover the hopeless condition of some as to Eternal Life from some particular Acts of Sin , but also the sad Estate of others from the manner , degrees , and frequency of sinning . The Heathens , because they improved not the Knowledg of God , which they had from the Works of Creation , neither making those Inferences , in matters relating to his Worship , which those Discoveries did direct them unto ; nor behaving themselves in full compliance to those Rules of vertuous Conversation , which they might have drawn from these Principles , and unto which in point of Gratitude , they were obliged , Rom. 1. 21. They glorified him not as God , neither were thankful ; therefore God gave them up to a Reprobate mind . And generally , concerning all others , the Scripture teacheth us , that a return to a prophane fleshly Life , after some Reformation , hath a greater hazard in it than ordinary ; as appears by the Parable , in Mat. 12. 45. Seven more wicked Spirits re-enter ; where one that was cast out , is received again ; and , the last state of that Man , is worst than the first . So also , 2 Pet. 2. 20. To this purpose is that of Soloman , concerning the danger of continuance in sin , after many Reproofs , Prov. 29. 1. He that being often reproved , hardneth his Neck , shall suddenly be destroyed , and that without remedy . These and many such like Scriptures , Satan hath in readiness , which he plies home upon the Consciences of those that are troubled with the sense of Sin ; telling them , That their Hearts and Ways being continually evil , notwithstanding all the Courses that God hath taken to reclaim them ; that they having so long neglected so great Salvation ; or that after having seemed to entertain it , became more sinful than before . ( Which they will easily believe , because they are now more sensible of Sin , and more observant of their Miscarriages than formerly . ) There can be no question , but they are given up to vile Affections ; and like the Ground that bears nothing but Briers and Thorns , they are rejected , and nigh unto Cursing , whose end is to be Burned . The Wound that is made with this Weapon , is not so easily healed , as some others already mentioned ; because ( though Satan do unduly wrest these Passages , to such failures in the Children of God , as have little or no affinity with them , for they only speak , of falling into open prophaneness with contumacy , yet ) they that have deep Convictions , accompanied with great Fears , do usually think that there are none worse than they are . And though they will grant , that some others have more flagitious lives , yet they think they have Hearts so desperately wicked , that they must needs be under as great hazards , as those whose Lives seem to be worse .

4. There is but one Argument more , that carries any probability of proof for everlasting Condemnation , and that is from an hard and impenitent Heart . How Satan will manage himself to make a Child of God believe , that he hath such an Heart ; is our last observation relating to his Sophistry . And it is this , He unjustly aggravates the discomposures of the spirits of those that are troubled for Sin , and from thence draws his Arguments of irrecoverable Damnation ; pleading that their Hearts are Seared , Hardned , uncapable of Repentance , and consequently of Heaven . That final Impenitency will conclude Damnation , is certain , and that some have been given up to such a judicial hardness long before Death , that they could not Repent ; may not only be evidenced from the Threatning of God to that purpose , Mat. 13. Make the Heart of this People fat , &c. but also from the sad Instances of Pharaoh , ( of whom 't is said , that God hardned his Heart ) and the Jews who were blinded , Rom. 11. 8. God hath given them the Spirit of slumber , Eyes that they should not see , and Ears that they should not hear . But still the Art lieth in this , How to make a Child of God believe that it 's so with him . For this purpose he must take him at some advantage , he cannot terrifie him with this Argument at all times . While he is acting Repentance , with an undisturbed settled frame of Heart , 't is not possible to make him believe he doth not , or cannot Repent ; for this were to force him contrary to sense and experience . But he must take him at some season , which may , with some probability , admit of his Plea , and nothing is more proper for that design , than a troubled Heart ; so that he hath in this case , two things to do .

1. He disquiets the Soul into as great an height of Confusion as he can : That , 2. When he hath melted it into heaviness , and torn it into pieces , he may work upon its distractions .

There are many things that fall out in the case of great anxiety of Mind , that are capable of improvement for the accomplishment of this design . As , 1. Distracting troubles bring the Heart under the stupidity of Amazement . Their thoughts are so broken and disjoynted , that they cannot unite them to a composed , settled resolution in any thing , they can scarce joyn them together , to make out so much as might spell out their distinct desires , or endeavours ; they scarce know what they are doing , or what they would do . 2. They also poyson the thoughts with harsh apprehensions against God . Great distresses make the thoughts sometimes recoil against the Holy Lord , with unseemly questionings of his Goodness and Compassion ; and this puts Men into a bad sullen humour of untowardness , from whence ( through Satan's improvement ) arise the greatest plunges of dispair . 3. Most usually in this case , the greatest endeavours are Fruitless , and Dissatisfactory . Satan ( though he be no friend to Duty ) doth unseasonably urge them to Repent , and Pray , but 't is because they cannot do either with any satisfaction , and then their Failures are matter of Argument against them . For it they resolve to put themselves upon a more severe course of Repentance , and accordingly begin to think of their sins , to number them , or to aggravate them , they are usually affrighted from the undertaking , by the hainous appearance of them ; they cannot , they dare not think of them , the remotest glimps of them is terrible to an affrighted Conscience : the raising of them up again in the Memory ( like the rising of a Ghost from the Grave ) is far more astonishing , than the first prospect of them , after Commission . So true is that of Luther , If a Man could see Sin perfectly , it would be a perfect Hell . If they set themselves to beg their Pardon by earnest Prayer , they are so distracted and confused in Prayer , that their Prayers please them not ; they come off from the Duty more wounded , than when they began . Or if in any measure they overcome these difficulties , so that they do pray , and confess their Iniquities , then they urge and force a sorrow , or compunction upon themselves , but still to a greater dissatisfaction : For , it may be ( and this usually happens in greater Distresses ) they cannot weep , nor force a tear , or if they do , still they judg their sorrow is not deep enough , nor any way suitable to the greatness of their sin . 4. To all these Satan sometimes makes a further addition of trouble , by injecting blasphemous thoughts : Here he sets the Stock , with an intention to Graff upon it afterward . When all these things are thus in readiness , then comes he to set fire to the Train , and thus he endeavours to blow up the Mine . Is not thy Heart hardned to everlasting destruction ? How canst thou deny this ? Art thou not grown stupid , and senseless of all the hazards that are before thee ? ( Here he insists upon the amazement , and confusion of their Spirit ; and 't is very natural for those that are drunk with the Terrours of the Almighty , to think themselves stupid , because of the distraction of their thoughts . I have known several that have pleaded that very Argument to that purpose ) . Satan goes on : What greater evidence can there be of an hardned Heart , than Impenitency ? Thou canst not mourn enough ? Thou hast not a tear for thy sins , though thou couldst weep enough formerly , upon every petty occasion ; nay , thou canst not so much as pray for Pardon : Is not this , not only a Heart that doth not , but that cannot Repent ? Besides ( saith he ) thou knowest the secret thoughts that thy Heart is privy to , do they not boyl up in thy Breast against God ? Art thou not ready to tax him for dealing thus with thee ? What is this untowardness , but desperate obdurateness ? And if with all these there be blaspemous Injections , then he tells him it is a clear case that he is judicially hardned ; in that he acts the part of the damned in Hell already . By all , or some of these Deceits , the Devil doth often prevail so far with Men , that they conclude their Heart to be so obstinate , so stupid , that 't is impossible that it should be ever mollified , or brought into a penitential frame , and consequently that there is no hope of their Salvation .

3. There is but one thing more , ( besides the occasions which he takes , and the Arguments which he makes use of ) relating to Satan's method for the procurement of Spiritual Distresses , and that is his endeavour to strengthen these Arguments , by the increase of fears in their Hearts .

What Satan can do in raising up misgiving , tormenting Fears , hath been said , and how serviceable this is to his design , I shall shew in a few Particulars , having only first noted this in the General ; That as his design in these Distresses , is raised to express his utmost height of Malice against Men , in pushing them forward to the greatest mischief , by excluding them totally from the lowest degree of the hope of Happiness , and by perswading them of the inevitable certainty of their eternal Misery : So he doth endeavour by the strongest impressions of Fear , to terrifie them to the utmost degree of affrightful Amazement , and consequently the effects of that Fear are most powerful . For ,

1. By this means , the Spirits of Men are formed and moulded into a frame most suitable for the belief and entertainment of the most dismal impressions , that Satan can put upon them . For strong fears ( like Fire ) do assimulate every thing to their own nature , making them naturally incline to receive the blackest , the most disadvantagious interpretations of all things against themselves ; so that they have no capacity to put any other sense upon what lies in their way , but the very worst ; hence are they possessed with no other thoughts , but that they are remediless Wretches , desperate Miscreants , utterly forsaken of God . They are brought into such a woful partiality against their own Peace , that they cannot judg aright of any Accusation , Plea , or Argument that Satan brings , for a proof of their Unhappiness ; but being fill'd with strong prejudices of Hell , they think every Sophism a strong Argument , every Supposition a Truth , and every Accusation , conclusive of no less than their Eternal Damnation . Insomuch that their Fears do more to discomfit them , than all Satan's Forces . A dreadful sound being in their Ears , their strength fails them at the appearance of any Opposition . As when fear comes upon an Army , they throw away their Weapons , and by an easie Victory , give their Backs sometimes to an inconsiderable Enemy .

2. Men thus possessed with fear , do not only receive into their own Bowels every Weapon which Satan directs on purpose , to the wounding and slaying of their Hopes ; but by a strange kind of belief , they imagine every thing to be the Sword of an Enemy . All they hear , or meet with , turns into Poyson to them , for they think every thing is against them ; Promises , as well as Threatnings ; Mercies , as well as Judgments ; and that by all these ( one as well as another ) . God ( as with a Flaming Sword , turning every way ) doth hinder their access to the Tree of Life . Bilney the Martyr ( as Latimer in his Sermons reports of him ) after his denial of the Truth , was under such horrours of Conscience , that his Friends were forced to stay with him Night and Day . No Comforts would serve : If any comfortable place of Scripture was offered to him , it was as if a Man should cut him through with a Sword . Nothing did him good , he thought that all Scriptures made against him , and sounded to his Condemnation . Neither is it so rare a thing for Fears to form the Imagination into such mishapen apprehensions , as that we should think such Instances to be only singular and unusual ; but 't is a common effect of Terrour , which few or none escape that are under Spiritual Distresses . The blackness of their thoughts , make the whole Scripture seem black to them : The unfit medium through which they look , doth discolour every Object . So that the Book of Life ( as Mrs. Kath. Bretterge , Vid. Her Story in Cla●ks Lives . in the like case , expressed her self , concerning the Bible ) seems to be nothing else but a Book of Death to them .

3. From hence it follows , that no Counsel , or Advice , can take place with them . Excessive Fears do remove their Souls so far from Peace , that they will not believe there is any Hope for them , though it be told them . The most compassionate serious Admonitions of Friends , the strongest Arguments against Despair , the clearest discoveries of the Hopes that are before them , &c. effect but little ; while they are spoken ( it may be ) they seem to relieve them a little , but the Comfort abides not with them , 't is soon gone : Though they cannot answer the Arguments brought for them , yet they cannot believe them ; as if their Souls were now deprived of all power to believe any thing for their good . Suitable to that Expression of Spira , in answer to his Friends that laboured to comfort him : I would believe Comfort but cannot , I can believe nothing but what is contrary to my Comfort . Nay , when they are told , that many others have been under the like dreadful apprehensions of everlasting Misery , who have at last been Comforted , ( and by manifold Experience , we find , that it is the greatest ease to distressed Souls , to hear ( especially to speak with ) some that have been in the like case ; for this will oft administer some hope , that they also may at last be comforted , when the most comfortable Promises of the Scripture , are a Terrour to them ) . Yet this doth not effect the least ease for them sometimes , because some are so wholly possessed with unalterable Prejudice against themselves ; that they think none are , or ever were like them . They compare themselves to Judas and Cain , and think their Iniquity to be aggravated by many Circumstances , far beyond the pitch of them . Thus Spira judged of himself ; I tell you ( saith he ) my case is mine own , 't is singular , none like it .

4. Though Fears make the Soul unactive to any thing of Comfort , because they wholly destroy its inclination , and alter its Byas to Hope ; yet on the contrary , they make it very nimble , and active to pursue the conclusions of Misery , which they have helped to frame . For the spring of all the faculties of the Soul are bent that way . Hence it is , that those who are possessed with these Agonies , will eagerly plead against themselves , and with an admirable subtilty , will frame Arguments against their Peace , coin Distinctions , and make strange Evasions to escape the force of any Consolation that may be offered to them ; their understandings are , as it were , whetted by their Fears to an unimaginable quickness . Who would not wonder to hear the Replies that some will give to the arguings of their Friends , that labour to comfort them ? What strange answers Spira gave to those that pleaded with him ? How easily he seemed to turn off the Example of Peter denying Christ , and those Scriptures that speak of God's Love to Mankind , &c. may be seen at large in his Narrative .

5. Fears , by a strange kind of Witchcraft , do not only make them believe that they shall be unhappy , but also will at last perswade them , that they feel and see their Misery already . How astonishingly doth Spira speak to this purpose ? I find , he daily more and more hardens me , I feel it . Answerable to this ( I remember ) was the case of one who was long imprisoned in deep Distresses : He told me , that he verily believed that Scripture of Isa. 66. 24. was fulfilled upon him , From one Sabbath to another , shall all Flesh come to worship before me , and they shall go forth and look upon the Carcases of the Men that have transgressed against me : For their Worm shall not die , neither shall their Fire be quenched , and they shall be an abhorring to all Flesh . To his own feeling , he had the torments of Conscience , and the sense of Divine Wrath was as a burning Fire within him ; and to his apprehension , every look from others , was a gazing upon him as a monster of Misery , abhorred of all flesh .

The nature of Spiritual Distresses , and Satan's method in working them , being explained , the last thing promised , is now to be opened . This is ,

3. The burthen and weight of these Distresses , which how grievous , how intollerable it is , may be sufficiently seen in what hath been already said , and may be further evidenced in the Particulars following .

1. Those that are wounded with these fiery Darts , do at first usually conceal their Wound , and smother their Grief , being ashamed to declare it ; partly , because some great Transgression ( it may be ) hath kindled all this Fire in their Bosoms , and this they are unwilling to declare to others . Partly , because they suspect ( though no one remarkable Sin hath occasioned these Troubles ) that the discovery of their Case , will expose them to the Wonder and Censures of all that shall hear of them . By this means the Fire burns with greater vehemency : Their Sore runs continually , and having none to speak a word in season for the least Relief , it becomes more painful and dangerous . As Bodily Distempers concealed by a foolish modesty from the Physician , increase the trouble and hazard of the Patient . Here have they many struglings within themselves , many attempts to overcome their Fears , but all in vain ; they sit alone and keep silence , they flee the company and society of Men ; they labour after solitary Places , where they may weep with freedom , ( if their Tears be not yet dried up ) or at least where they may pour out their Complaints against themselves , they meditate nothing but their Misery ; they can fix their Thoughts upon nothing else ; they chatter as a Crane , or Swallow , they mourn as a Dove ; they are as a Pellican in the Wilderness , as an Owl in the Desart , but still without ease . They are but as those that are snared in Dens , and Prison-Houses ; who the longer they lie there , have the less Patience to bear the present Unhappiness , and the less Hope to be delivered from it .

2. When they are tired out with private Conflicts , and have no rest or intermission of Trouble , then at last they are forced to Speak ; and having once begun to open their Troubles , they care not who knows it . If there be any heinous sin at the bottom , their Consciences are forced to confess it : Wickedness ( that was once sweet in his Mouth ) is turned in his Bowels , Job 20. 14 , 15. it is the gall of Asps within him . Thus doth God make Men to vomit up what they had swallowed down . Terrours chase away all Shame , they can now freely speak against their Sin , with the highest Aggravations . And if their Consciences have not an heinous Crime to accuse them of in particular , yet in the general they will judg and condemn themselves , as the most stubborn , sinful , or hardned Wretches , justly branded with indelible Characters of the Wrath of God . However the Distress becomes greater , if they truly accuse themselves of any particular Sin , that Vomit is not without a violence offered to Nature , which otherwise would cover its Shame . It cannot be done without Sickness , straining and torture ; and when it is done , they take it for granted , that every one passeth the same judgment upon them , which they do upon themselves ; And the frequent speaking doth confirm their Minds in their fearful expectations . For what Men do accustom themselves to assert , that they do more confidently believe . If they only complain of themselves in the general , with any intentions of procurement of Pity , ( as is usual for the Distressed to do ) yet while they cry out to others , Is this nothing to you , all you that pass by ? Is there any sorrow like to my sorrow ? &c. Still they think their stroak is heavier than their groaning , and their Cry to others , doth strongly fix this apprehension in themselves , that none can be more miserable than they . Thus are they brought to Job's condition , Job 16. 6. Though I speak , my Grief is not asswaged ; and though I forbear , what am I eased ?

3. All this while they are under an expressible sense of Divine Wrath. Heman speaks his apprehensions of it , under the Similitude of the most hideous , and dismal , comfortless Imprisonment , Psal. 88. 6. Thou hast laid me in the lowest Pit , in Darkness , in the Deeps . David , in Psal. 116. 3. compares it to the sorrows of Death , and ( the highest that humane thoughts can reach ) the pains of Hell : The sorrows of Death compass me , and the pains of Hell gat hold upon me ; I found Trouble and Sorrow . Well might they thus judg , all things considered , for Sin ( that then lies heavy upon them ) is a great Weight , a Burthen ( saith David ) greater than I can bear ; especially when 't is pressed on by an heavy Hand , thy Hand presseth me sore . Sin makes the greatest Wound , considering the Conscience , which is wounded by it , is the tenderest part , and of exquisite sense . ( Hence the Grief of it is compared to the pain of a running fretting Ulcer , that distempers the whole Body : ( My Wounds stink and are corrupted ; my Sore ran in the Night and ceased not ) Or to the pain of broken and shattered Bones . Psal. 38. 3. There is no soundness in my Flesh , because of thine Anger ; neither is there any rest in my Bones , because of my Sin . ) The Instrument also that makes the Wound is sharp , and cuts deep , ( 't is sharper than a two-edged Sword ) but when the Weapon is poysoned ( and Satan hath a way to do that ) then it burns , making painful malignant Inflammations . The Wrath of God expressed to the Conscience , brings the greatest Terrour ; Who knows the power of thine Anger ? Psal. 90. 11. It is impossible for the most trembling Conscience , or most jealous Fears , to go to the utmost bounds of it , neither can we apprehend any Torture greater ; the Rack , Tortures , Fire , Gibbets , &c. are all nothing to it . Hence is it that those who were afraid of suffering for Truth , when by this means they were brought under these Distresses , could then be willing to suffer any Torment on the Body ; yea , and heartily wish to suffer much more , so that these Tortures might be ended . Act and Mon. c. 8. p. 938. Thus it was with Bainham Martyr , who in the publick Congregation bewailed his Abjuration of the Truth , and prayed all his Hearers rather to Die by and by , than to do as he had done . But that of Spira , seems almost beyond belief ; thus speaks he to Vergerius : If I could conceive but the least spark of Hope of a better Estate hereafter , I would not refuse to endure the most heavy weight of the Wrath of that Great God , yea , for twenty thousand Years , so that I might at length attain to the end of that Misery . — What dreadful Agonies were these , that put him to these Wishes ? But 't is less wonder , if you observe what Apprehensions he had of his present Trouble , he judged it worse than Hell it self . ( And if you would have a lively Exposition of David's expression , The pains of Hell , &c. you may fetch it from this Instance ) ; My present Estate ( saith he ) I now account worse , than if my Soul ( separated from my Body ) were with Judas and the rest of the Damned ; and therefore I desire rather to be there , than thus to live in the Body . So that if you imagine a Man crusht under the greatest weight , wounded in the most tender parts , and those Wounds provoked by the sharpest Corrosives , his Bones all disjoynted and broken , pined also with hunger and thirst , and in that case put under the highest Tortures ; yet you have but a very shadow of Divine Wrath : Add to all these ( according to Spira's wish ) twenty thousand Years of Hell it self , yet all is nothing to that which a distressed Mind supposeth ; while the word Eternity presents the Soul with the total Sum of utmost Misery all at once . Oh unexpressible burthen of a Distressed Mind ! Who can understand it truly , but he that feels it ? How terribly is the Mind of Man shaken with Terrours , as the Wilderness by a mighty Wind ! which not only produceth violent Motions , but also hideous Noise , Murmur , and Howling .

4. This burthen upon the Mind , forceth the Tongue to vent its Sorrow in the saddest accent of most doleful Out-crys , their whole language is Lamentation ; but when the pangs of their Agonies come upon them , ( for their Distresses have their Fits ) then they speak in the bitterness of their Souls . Oh! ( said Bainham ) I would not for all the Worlds good , feel such an Hell in my Conscience again . One ( formerly mentioned ) in these Distresses , Mrs. K. B. crys out ; Wo , wo , wo ! a woful , a wretched , a forsaken Woman ! It would surely have made a Man's Hair to stand upright for dread , to have heard Spira roaring out that terrible Sentence : How dreadful is it to fall into the hands of the Living God ? Or to have heard his Reply to him that told of his being at Venice , O cursed Day ! ( saith he ) O cursed Day ! O that I had never gone thither , would God I had then died ! &c. The like Out-crys had David often , Psal. 22. 1. My God , my God , why hast thou forsaken me ? Why art thou so far from helping me , and from the words of my Roaring ? And Heman , Psal. 88. 14. Lord , why castest thou off my Soul , why hidest thou thy Face from me ? 'T is true , David's and Heman's words , have a better Complexion than those others last mentioned , but their disquiet of Heart seems ( at sometimes ) to have urged their Expressions with impetuous violence ; as those Passages seem to say , Psal. 38. 8. I have Roared by reason of the disquietness of my Heart . Psal. 32. 3. My Bones waxed old , through my Roaring all the Day long . Job 3. 24. My Roarings are poured out like Water . If their Lamentations were turned into Roarings , and those Roarings were like the breaking in of a Flood , and that Flood of so long continuance , that it dried up the Marrow of the Bones , we may safely imagine , that they were not so much at leasure to order their words , but that their Tongues might speak in that Dialect which is proper to Astonishment , and Distress .

5. Though the Mind be the principal seat of these Troubles , yet the Body cannot be exempted from a Copartnership in these Sorrows . Notwithstanding this is so far from abating the Trouble , that it increaseth it by a Circulation . The pains of the Body , contracted by the trouble of the Mind , are communicated again to the Fountain from whence they came , and reciprocally augment the disquiet of the Mind . The Body is weakned , their strength poured out like Water ; they are withered like Grass ; pined as a Skin , become as a Bottle in the smoak : Thus David frequently complains , Psal. 22. 14. he describes himself as reduced to a Skeliton : I am poured out like Water , and all my Bones are out of joynt : My Heart is like Wax , it is melted in the midst of my bowels ; my strength is dried up like a Potsherd , my tongue cleaveth to my Jaws , and thou hast brought me to the dust of Death . Neither is this his peculiar case , but the common effect of Spiritual Distresses , Psal. 39. 11. When thou with Rebukes dost correct Man for Iniquity , thou makest his beauty to consume away like a Moth.

6. Being thus distressed for their Souls , they cast off all care of their Bodies , Estates , Families , and all their outward Concerns whatsoever . And no wonder , for being perswaded that they have made Shipwrack of their Souls , they judg the rest are not worth the saving .

7. Giving all for lost , they usually cast about for some ease to their Minds , by seeking after the lower degrees of Misery , hearing , or supposing that all are not tormented alike , they endeavour to perswade themselves of a Cooler Hell . This if they could reach it , were but poor Comfort , and little to their Satisfaction ; but as poor as it is , it is usually denied to them , for while they judg themselves to be the greatest Sinners , they cannot but adjudg themselves to the greatest Torments : And these Endeavours being frustrated , they return back to themselves , ( as now hopeless of the least case ) worse than before . Now they fix themselves upon the deep contemplations of their Misery : Oh ( think they ) how great had our Happiness been , if we had been made Toads , Serpents , Worms , or any thing but Men ! For then should we never have known this Vnhappiness ; and this begets a thousand vain wishes . Oh that we had never been born ! Or that Death could annihilate us ! Or that as soon as we had been born , we had died ! ( As Job speaks ) Job . 3. 11 , 12. Why died I not from the Womb ? Why did I not give up the ghost , when I came out of the belly ? ) For then had we not contracted so much Guilt . Or that the Mountains and Hills could fall upon us , and cover us from the Face of our Judge .

8. When all their Hopes are thus dashed , and ( like a Shipwracked-Man on a Plank ) they are still knocked down with new Waves , all their endeavours being still frustrated , they seem to themselves to be able to hold out no longer ; then they give over all further Enquiries , and the use of Means , they refuse to Pray , Read , Hear . They perceive ( as Spira said ) that they pray to their own Condemnation ; and that all is to no purpose . They are weary of their Groanings , Psal. 6. 6. Their Eyes fail with looking up ; their Knees are feeble , their Hands hang down . And as Heman , Psal. 88. 4 , 5. They count themselves with those that go down to the Pit , free among the Dead , like the slain that lie in the Grove , whom God remembreth no more . Thus they lie down under their Burthen , and while they find it so hard to be born , 't is usual for them to come to the utmost point of Desperateness . ( Satan suggesting and forwarding them . ) Sometimes they open their Mouths with complaints against God , and blaspheme . And ( as the last part of the Tragedy ) being weary of themselves , they seek to put an end to their present Misery , by putting an end to their Lives .

I have presented you with Satan's Stratagems , against the Peace of God's Children : the Remedies against these and other Subtilties of our grand Enemy , I shall not offer you , because many others have done that already , to whose Writings I must refer you . Some principal Directions I have pointed at in the way , and in the General have done this for the help of the Tempted , that I have endeavoured to shew them the Methods of the Tempter , which is no small help to preserve Men from being thus imposed upon , and to recover out of his Snare those that are . 'T is a great preservative from Sickness , and no mean advantage to the Cure , to have a discovery of the Disease , and the Causes of it . I shall conclude these Discoveries with a Caution or two .

1. Let none think worse of the serious Practice of holy strictness in Religion , because these Spiritual Distresses do sometimes befal those that are conscientiously careful in the Ways of God , while the prophane and negligent Professors , are strangers to such Trials . These Troubles are indeed very sad ; but a sensless , careless State is far worse : these Troubles often end very Comfortably , whereas the other end ( except God make them sensible , by Conviction of their sin and danger ) in that real Misery , the fears whereof occasion these Sorrows to God's Children . And the danger of Spiritual Troubles is not so great as is that of an hardned Heart , ( nay , God frequently makes use of them to prevent eternal Ruine ) for one that goes roaring to the Pit , there are thousands that go laughing to Hell .

2. Let none slight , or scoff at these Tremendous Judgments . 'T is too common with Men , either to ascribe Spiritual Troubles to Melancholy , as if none were ever thus concerned , but such , as by too much seriousness in Religion , are become Mad , ( a fair pretence for Carelessness ) or to a whining Dissimulation : To the former I have said something before , and as for the latter , I shall only reply in the words of Spira , to one that objected Hypocrisie to him : I am a Cast-away , a Vessel of Wrath , yet dare you call it Dissembling and Frenzy , and can mock at the formidable example of the heavy Wrath of God , that should teach you Fear and Terrour ? But 't is natural to the Flesh to speak ( either out of malice or ignorance ) perversly of the Work of God .

3. Let none be afraid of this Goliah , let no Man's heart faint because of him . A fear of caution and diligence to avoid his Snares , is a necessary Duty , ( Be sober , be vigilant , because your adversary the Devil , &c. ) but a discouraging distrustful Fear , is a dishonourable reflection upon God's Power and Promises to help us , and upon the Captain of our Salvation , who goeth out before us : Let us hold on in the practice of Holiness , and not be afraid . The God of Peace shall tread down Satan under our feet shortly . Amen .

DAEMONOLOGIA SACRA : OR , A TREATISE OF Satans Temptations .

The Third Part.

CONTAINING An Account of the Combate betwixt Christ and Satan , in Matth. 4. Wherein the deep Subtilty of Satan , in managing those Temptations , is laid open , as the grand Instance of the Sum of his Policy in all his Assaults upon Men ; Leading to a consideration of many Temptations in particular , and of special directions for Resistance .

By R. G.

Heb. 4. 15. — He was Tempted in all points like as we are , yet without Sin .

London , Printed by J. D. for Richard Randel , and Peter Maplisden , Booksellers in New-Castle upon Tine , 1677.

PART . III. MATTH. 4. 1. Then was Jesus led up of the Spirit into the Wilderness , to be tempted of the Devil .

CHAP. I. The First circumstance of the Combate . The time when it happened . The two Solemn Seasons of Temptation . The Reasons thereof .

I Shall here consider the great Temptation which it pleased our Lord Christ to submit unto , as a most famous Instance for confirmation , and illustration of the Doctrine of Temptations already handled .

The first Verse sets down several remarkable circumstances of this Combate ; all of them matter of weight and worth . As

First , The Time when this fell out ; not as a loose and accidental Emergency , but as particularly made choice of both by God and Satan , being most fit and proper for the design which each of them were carrying on . This is expresly noted in Mat. 4. 1. Then was Jesus led up : but more fully in Mark 1. 12. Immediately the Spirit driveth him into the Wilderness ; Manifestly directing us to expect something worthy of our Observation in that circumstance : Neither can we miss of it , when the things unto which this directs us , are so fully related immediately before . For we find in both these Evangelists , ( which speak so exactly of the time of these Temptations ) that Christ was baptized of John ; this was in order to the fulfilling the Righteousness of his Office . As the Priests under the Law when they came to be thirty years old , Numb. 4. 3. entred upon their Function , Vid. Lightfoot Temple-Service and Harmony . by Washings ( or Baptizings ) and Anointings ; So Christ ( that he might answer his Type ) beginning to be about thirty years of Age , Levit. 8. 6. 12. was solemnly inaugurated into the great Office of the Mediatorship by Baptism , Luk. 3. 23. and the extraordinary descending of the Holy Ghost ; by which he was anointed with the Oyl of gladness above his Fellows . To this solemn Instalment the Father adds an honourable Testimony concerning him ; This is my beloved Son , in whom I am well pleased . Immediately after this was he carried to the place of Combate . Hence we may infer ,

That our entring upon a special Service for God , Obs. 1. or receiving a special Favour from God ; are two Solemn Seasons which Satan makes use of for Temptation . Often these two Seasons meet together in the same Person , at the same time . Paul after his rapture into the third Heaven , 2 Cor. 12. 2 , 7. which ( as some conceive ) was also upon his entrance upon the Ministry , was buffeted by the Messenger of Satan .

Sometime these two Seasons are severed ; yet still it may be observed , that the Devil watcheth them . When any Servant of God is to engage in any particular employment , he will be upon him . He Assaulted Moses by persecution , when he was first called to deliver Israel . As soon as David was Anointed , immediately doth he enrage the Minds of Saul and his Courtiers against him . It was so ordinary with Luther , that he at last came to this , that before any Eminent Service , he constantly expected either a fit of Sickness , or the buffetings of Satan . He is no less sedulous in giving his Assaults when any Child of God hath been under peculiar Favours , or Enjoyments : The Church after an high entertainment with Christ , Cant. 5. 1 , 2. is presently overcome by a careless sleepy indisposition .

Though this may seem strange , yet the harshness of such a Providence on God's part , and the boldness of the attempt on Satan's part , may be much taken off by the consideration of the reasons hereof .

First , On Satan's part : It is no great wonder to see such an undertaking , when we consider his Fury , and Malice . The more we receive from God , and the more we are to do for him , the more doth he malign us . So much the more as God is Good , by so much is his Eye Evil.

Secondly , There are ( in such cases as these ) several advantages , which ( through our weakness and imperfection ) we are too apt to give him ; and for these he lieth at the catch .

As first , Security . We are apt to grow proud , careless , and confident after , or upon such Employments and Favours ; even as men are apt to sleep or surfeit upon a full Meal , or to forget themselves , Job 29. 18. when they are advanced to Honour . Job's great Peace and Plenty made him ( as he confesseth ) so confident , that he concluded he should die in his Nest . David enjoying the Favour of God in a more than ordinary measure , ( though he was more acquainted with vicissitudes and changes than most of men ) grows secure in this apprehension , Psal. 30. 6. that he should never be moved : but he acknowledgeth his mistake , and leaves it upon Record as an Experience necessary for others to take warning by , that when he became warm under the Beams of God's Countenance , then he was apt to fall into Security . And ( this it seems was usual with him in all such cases ) when he was most secure , he was nearest some trouble , or disquiet : Thou didst hide thy Face , ( and then to be sure the Devil will shew his ) and I was troubled . Enjoyments beget Confidence ; Confidence brings forth Carelesness ; Carelesness makes God withdraw , and gives opportunity to Satan to work unseen . And thus as Armies after Victory growing secure , are oft surprized ; So are we oft after our Spiritual Advancements thrown down .

Secondly , Discouragement , and tergiversation is another thing the Devil watcheth for . By his Assaults he represents the Duty difficult , tedious , dangerous , or impossible , on purpose to discourage us , and to make us fall back . No sooner doth Paul engage in the Gospel , than the Devil is upon him , suggesting such hazards as he knew were most prevalent with our frail natures ; if he had not been aware of him , Gal. 1. 16. and refused to hearken to what Flesh and Blood would have said in the Case . When God honoured Moses with the high Employment of delivering Israel ; the hazard and danger of the work was so strongly fixed upon his thoughts , that he makes many excuses ; one while pleading his Inability and Insufficiency ; Exod. 3. 11. Who am I , that I should go to Pharaoh ? Another while he urgeth Israels unbelief , and a seeming Impossibility to satisfy them of his Commission ; Exod. 4. 1. After that he deviseth another shift , I am not Eloquent , in the 10th verse . And when all these subterfuges were removed , ( Satan had so affrighted him with the trouble and difficulty of this undertaking , ) that he attempts to break away from his duty ; ver. 13. ver. 13. Send by the hand of him whom thou wilt send ; That is , spare me and send another : and till the anger and displeasure of God was manifested against him , he submitted not . In Jonah the Temptation went higher . He ( upon the apprehensions mentioned ) ran away from his Service , and puts God to convince him by an extraordinary punishment . And when Satan prevails not so far , as wholly to deter men by such onsets ; yet at least he doth dishearten and discourage them : So that the work loseth much of that Glory , Excellency , and Exactness , which a ready and chearful undertaking would put upon it .

Thirdly ; The Fall or miscarriage of the Saints at such times is of more than ordinary disadvantage ; not only to others , ( for if they can be prevailed with to lay aside their work , or to neglect the Improvement of their Favours , others are deprived of the benefit and help that might be expected from them ) but also to themselves . A prevailing Temptation doth more than ordinarily prejudice them at such times . The greatness of the disappointment under special Service , the unworthy neglect , and unanswerableness to special Favours are Extraordinary Provocations , and produce more than ordinary Chastisments ; as we see in Jonah's Affliction , and the Spouses desertion .

Secondly ; As we have seen the reason of Satan's Keenness in taking those Opportunities ; So may we consider the reasons of God's Permission , which are these .

First , Temptations at such Seasons are permitted for more eminent tryal of the upright . On this account was Job tempted .

Secondly , For an increase of diligence , humility and watchfulness . If these Priviledges and Mercies will not discourage Satan , what will ? And if Satan so openly malign such Enjoyments , we may be awakened to hold them faster ; and set a double Guard upon them .

Thirdly , For a plentiful Furniture of Experience . Temptation is the Shop of Experience . Luther was so great a gainer by this , that he became able so to speak to the Consciences and Conditions of his hearers , that the thoughts of their hearts were manifested by his speaking ; as if he had had an Intilligencer in their own Bosoms . Hence did he commend Prayer , Meditation , and Temptation , as necessary requisites for the accomplishment of a Minister .

This may administer matter of Counsel to us in both cases aforementioned . Applic. If we be put upon eminent Employments , or receive eminent Favours .

First , We must not be so secure as to think Satan will be asleep that while , or that we are beyond danger . While we are receiving Kindnesses , he is devising Plots , and laying Snares . With Priviledges and Mercies expect Exercises and Hazards .

Secondly , in particular ; We may receive something of advice from this consideration , in reference to both Cases . 1. If God is about to employ us in any Service , ( 1. ) We have little need to be confident of our abilities , or performance , when we know that Temptations wait for us . ( 2. ) We must not only be sensible of our weakness , that we be not confident ; but we must be apprehensive of the Strength and Power of God to carry us through , that we be not discouraged . ( 3. ) We must see our Opposition , that we may be watchful ; and yet must we refuse to give it the least place of consideration in our debates of Duty ; lest it sway us against Duty , or dishearten us in it . 2. If God be pleased to Honour us with peculiar Favours . Then ( 1. ) Though we must improve them to the full , yet must we not feed on them without fear . ( 2. ) We must not stay in the Enjoyment , or play with the Token ; but look to the tendency of such Favours , and improve them to duty , as to their proper end .

CHAP. II. The second Circumstance , Christs being led by the Spirit . What hand the Spirit of God hath in Temptations . And of running into Temptation when not led into it .

THe second Circumstance acquaints how Christ was carcarried to the Combate . In Solemn Combates and Duels , the Persons undertaking the Fight , were usually carried to the place with great Solemnity and Ceremony : Christ in this Spiritual Battel is described , as having the conduct of the Spirit , He was led up of the Spirit , &c. What this Spirit was , is ( though by a needless and over-officious diligence ) questioned by some : but we need not stay much upon it , if we consider the phrase of the Evangelists ; who mention Spirit without any Note of Distinction : ( which of necessity must have been added , if it had intended , either his proper Spirit as Man ; or the wicked Spirit Satan ) directing thereby , to understand it of him to whom the word Spirit is more peculiarly attributed ; ( viz. ) the Holy Ghost . Or if we observe the close connexion in Luke betwixt that Expression of Christ's being full of the Holy Ghost , and his being led by the Spirit , it will be out of controversy , that the Holy Spirit is here intended . Hence was it that Beza translates it more fully ; Jesus being full of the Holy Ghost , was led , eodem Spiritu , of the same Spirit ; and the Syriack in Matthew doubts not to express it by the Holy Spirit : And what else can be imagined ? When in this Text the Spirit that led him up , and the Devil that tempted , are mentioned in so direct an opposition . He was led of the Spirit into the Wilderness to be tempted of the Devil . The manner of his being carried thither is expressed by such words as signify ( though not an External rapture like that of Philip ) a strong inward Motion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Impulse upon him . The Spirit driveth him , saith Mark. The Spirit led him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . saith Luke , using the same word , by which the Scripture elsewhere expresseth the Power of the Spirit upon the Children of God ; who are said to be led by him .

Hence note ; Obs. 2. That the Spirit of God hath a hand in Temptations . Christ was led by the Spirit to be tempted . This must not be understood , as if God did properly tempt any to sin ; either by inticing their hearts to evil , or by moving and suggesting wicked things to their minds , or by infusing evil Inclinations , or by any proper compliance with Satan to undermine , and delude us by any treachery or deceit ; none of these can be imagined without apparent derogation to the holiness of God , who tempteth no man , neither can he be tempted with evil : But what we are to understand by the Holy Spirit 's concerning himself in temptations , is included in these particulars .

First , God gives Commission to Satan ; without which his hand would be sealed up under an impossibility of reaching it out against any .

Secondly , Opportunities and occasions do depend upon his Providence ; without which nothing comes to pass . Neither we nor any thing else , do or can move without him .

Thirdly , The Spirit oversees the Temptation as to Measure , and Continuance ; The length and breadth of it is ordered by him .

Fourthly , The issue and consequences of every Temptation are at his appointment ; The ways of its working for our Exercise , Humiliation or Conviction , or for any other good and advantage whatsoever , they all belong to his determination .

So that it is not improper to assert , that God and Satan do concur in the same temptation ; though the ways of proceeding , with the aims and intentions of both , be directly different and contrary . Hence is it , that the Temptation of David , 1 Sam. 24. 1. and 1 Chron. 21. 1. are upon several regards , attributed both to God and Satan .

This note is of use , Appl. 1. to remove those harsh Interpretations which poor tempted Christians meet withal , commonly , from such as have not touched their burdens with the least of their Fingers . Men are apt in these cases to judg ,

First , The Ways of Religion , as being ways ( at least in the more serious and rigid practice of them ) of intolerable hazard and perplexity ; and only upon an Observation , That those who most addict themselves to a true and strict observance of Duty and Command , usually complain of Temptations ; and express sometimes their fears and distress of heart about them . This is your Reading , your Praying and Hearing . Such Preaching ( say they ) leads men to dispair , and perpetual disquiet ; And upon the whole , they conclude it dangerous to be religious above the common rate of those that prosecute it in a slow and careless indifferency .

Secondly , The like Severity of Censure do they use in reference to the Spiritual State of the tempted ; as if they were Vessels of his hatred ; and such as were by him given up to the power of this Wild Boar of the Forrest to devour and tear . All kind of distresses are obnoxious to the worst of misjudgings from malevolent minds . The Sufferings of Christ produced this censorious Scoff , Let God deliver him , Psal. 71. 11. if he will have him . Davids troubles easily induced his Adversaries to conclude that God had forsaken him , and that there was none to deliver him . But in troubles of this nature ( where especially there are frightful complaining against themselves ) men are more easily drawn out to be peremptory in their uncharitable determinations concerning them . Because the trouble it self is somewhat rare , and apt to beget hideous Impressions : and withall the vent which the afflicted parties give by their bemoaning of their Estate , in hope to ease themselves thereby , is but taken as a Testimony against themselves , and the undoubted Ecchoes of their real feelings .

Thirdly , Their Sins are upon this Ground misjudged and heightned . Vnusual Troubles with common Appreh●nsion argue unusual Sins . Acts 28. 4. The Viper upon Paul's hand , made the Barbarians confident he was a Man of more than ordinary Guilt and Wickedness . David's Sickness was enough to give his Enemies occasion to surmise that it was the punishment of some great Transgression . An evil disease , Psal. 41 8. ( say they ) cleaveth to him . Those that were overwhelmed by the Fall of the Tower of Sileo , Luke 13. 4. and those whose Blood Pilate mixed with their Sacrifices , were judged greatest Sinners . But in inward Temptations , this misjudging confidence is every way more heightned ; and those that are most molested are supposed to have given more way to Satan .

Fourthly , Temptations are also misjudged to be worse than they are . They are indeed things to be trembled at ; but they are not properly of an astonishing , amazing or dispairing consideration : as men areapt to think that view the workings of them at a distance .

Against all those unrighteous surmises , the poor afflicted Servants of Christ may have relief from this truth in hand , That the Holy Spirit of God hath a hand in Temptations : and therefore it is impossible , that every where they should be of such a Signification . Were they in themselves no way serviceable to God's Glory in the Gracious Exercise of his Children , the Spirit of Wisdom and Holiness would not at all have a hand in them . If under Satan's Assaults you meet with those that by such a harshness of Censure , would aggravate your troubles , and so grieve those whom God hath sadned ; you may boldly appeal from them to him that judgeth righteously . And indeed if men would but consider in the saddest case of this nature , either 1. The End of the Lord in permitting Temptations which ( if seen ) would give an high justification of his dealing ; and force men to applaud and magnify his Wisdom , rather than to censure it . Or , 2. If they could but see the secret ways of God's Support . How he acts his part , in holding them by the hand , in counterworking of Satan , and confounding him under the exercise of his highest malice ; and also in the ways of his preservation and deliverance . Or , 3. If the harmlesness of Temptations when their sting is taken out were but weighted , men would change their minds as readily , as the Barbarians did , when they saw the Viper not effect that mischief they supposed upon Paul ; And would see cause to stand amazed at the contrivances of so much Power and Wisdom , as can turn these to quite other ends and uses , than what they of themselves seem to threaten .

This Consideration will further express its usefulness , Appl. 2. in comforting us under Temptations . It might have been Paul's great discouragement , 2 Tim. 4. 16. that in his answer before Nero no man stood with him : But this was his support , that God was with him . The like encouragement we have under all Assaults of Satan , that we are not left to our selves , but the Spirit of God is with us ; and that he concerns himself on a design to over-see , and over-rule his work , and to put a check upon him when there is need . So that he cannot tempt as he will , nor when he will , nor in what he would , nor as long as he would ; but that in all cases , we may rely upon the great Master-contriver , for relief , help , mitigation , or deliverance ; as there is need .

In that the Evangelists do not say that Christ cast himself upon a Temptation , Obs. 3. neither did go to undertake it , till he was led to it , we note , That whatever may be the advantage of a Temptation by the Spirits ordering of it ; or what security from danger we may promise to our selves upon that account , yet must we not run upon Temptations ; though we must submit when we are fairly led into them . The reasons of this truth are these :

First , There is so much of the nature of evil in Temptations that they are to be avoided if possible . Good they may accidentally be , ( that is beyond their proper nature and tendency ) by the over-ruling hand of God ; but being in their own natural constitution evil , 't is inconsistent with humane nature to desire them as such .

Secondly , To run upon them would be a dangerous tempting of God , ( that is ) making a bold and presumptuous trial ( without call ) whether he will put forth his power to rescue us or not . Now he that runs upon a Temptation hath no promise to be delivered out of it . And besides , runs upon so desperate a provocation , that in all probability he shall miscarry in it , as a just punishment of his rashness .

But Enquiry may be made , Quest. When do men run ( uncalled and ) unwarrantably upon Temptation ? I Answer , many ways . As

First , Answ. 1. When men engage themselves in Sin and apparent Wickedness in the Works of the Flesh . For it can never be imagined that the Holy God should ever by his Spirit call any to such things as his Soul abhors .

Secondly , When men run upon the visible and apparent occasions and causes of Sin . This is like a man's going to the Pest-house , thus do they , that though they design not to be actors in evil , yet will give their Company and Countenance to Persons actually engagaged in evil .

Thirdly , When men unnecessarily ( without the conduct either of command , or urging an unavoidable Providence ) do put themselves ( though not upon visible and certain opportunities , yet ) upon dangerous and hazardous occasions and snares . Peter had no errand in the High-Priest's Hall ; his curiosity led him thither ; he might easily have foreseen a probable Snare ; but confidently putting himself forward , where his danger was more than his business , he ran upon the Temptation , and accordingly fell . The like did Dinah , Gen. 34. 1. when she made a needless Vagary to see the Daughters of the Land ; where she met with her Sin and Shame . Neither do they otherwise , who dare adventure themselves in Families ( whilst yet they are free and may otherwise dispose of themselves ) where they see Snares and Temptations will be laid before them . The Case indeed is otherwise to those that are under the necessary engagement of relation , natural , or voluntary , ( if it be antecedent to the hazard ) to live in such places or callings , Psal. 91. 11. they have a greater promise of preservation than others can lay claim to . Prov. 10. 29.

Fourthly , Those run upon Temptation , that adventure apparently beyond their strength , and put themselves upon actions good or harmless , disproportionably to their abilities . The Apostle gives the instance in Marriage-Abstinence , 1 Cor. 7. 5. which he cautions may not be undertaken at a careless adventure , for fear of a Temptation : and by this may we judg other things of like nature .

Fifthly , They are also guilty , that design an adventure unto the utmost bounds of lawful Liberty . Those that have a mind to try conclusions , how near they may make their approaches to Sin , and yet keep off from the defilement ; such as would divide a hair betwixt good and evil , have at best but a hair's breadth betwixt them and Sin ; But how easily are they brought over that . Like a man that walks upon the utmost Verge of a River's brink , oft-times meets with hollow ground , and a dangerous slip before he is aware .

Sixthly , Those also may be reckoned in the number of such as rush upon their danger , who go abroad without their weapons , and forget in the midst of dayly dangers , the means of preservation . Thomas by his neglect slid into a greater unbelief than the rest of the Apostles . David's unwatchful heart was easily smitten by the Intelligence which his Eyes brought him . They that would plead their Innocency against Temptation , had need to carry their arms , and preservatives still with them .

This truth is a sufficient caution against the rash adventurousness of those who forwardly engage themselves in matters of Temptation . Applic. As the former observation told us , Temptations are not to be feared ; So this also tells , they are not to be slighted . The carriage of the Philistines when the Ark came among them , is matter of Imitation to us . We may tremble justly when we hear of their approach ; but our Hazard should be the Whet-Stone of our Courage ; and our danger should bring us to resolves of a more stout resistance , that we may quit our selves like men .

The Apostle , Gal. 6. 1. seems to imply ( when he tell those that were more severe and careless of others , that they may also be tempted ) that the best of men do little know what a change a Temptation may make upon them ; a small Temptation may be too strong for them , and may carry them to what they never thought of , nay , may break down the strongest of their resolves , and snap their purposes as a Thread in a flame . It did so with Peter , who was quickly overcome by that which he had with so much confidence undervalued .

CHAP. III. The Third Circumstance , the place of the Combat . The advantage given to Temptations by Solitude .

THe Third Circumstance ( next to be considered ) is the place of this Combat , the Wilderness . To enquire what or where this Wilderness was , is not only impertinent and useless , ( as to any thing we can observe from it in reference to Temptation ) but also a matter of meer uncertain conjecture ; Only they that would understand it of a place more thinly peopled , are expresly contradicted by Mark 1. 13. where 't is said , he was with the Wild Beasts ; noting thereby a desolate and dangerous Solitude , far remote from humane Society and comfort .

'T is much more our concern to seek after the reasons of his choice of that place , or rather among these many that are given to satisfy our selves with , what may have the greatest appearance of Truth . They that think Christ hereby designed to shew the uncertain changes and vicissitudes of outward things in this Life ; or to point at the future low Estate of his Church in the World , that it should sojourn in a Wilderness ; or to direct those that have dedicated themselves to God , to withdraw from the blandishments and allurements of the Earth ; Spanhem dub . Evan. in loc. with a great many more hints of Instruction , and document of that kind : they I say , that offer no other , seem not to attend to the true design of the choice of this place ; which notwithstanding is evidently discovered to have been done in order to the Temptation . He was led into the Wilderness to be tempted . The place then was subservient to the conflict , as the proper Theater on which so great a Contest was to be acted ; And if we shall but mind what special consideration was to be had of such a place ( a● howling desolate Wilderness ) which may with ease pitch upon these following reasons .

First , It pleased God to have an Eye to the glory of Christ's Conquest , when in a single Combat he should so remarkably foil the Devil without any the least advantage on his part ; there being none that might be the least Support or Encouragement to him .

Secondly , The condition of the place , gave rise to the first Temptation . For in that he hungred in a barren Wilderness , it gave occasion to Satan to tempt him more strongly to turn Stones into Bread .

Thirdly , In the choice of such a place , God seems to offer Satan a special advantage in tempting ; which was the Solitude and danger of his present condition .

To omit the two former Considerations ( as not altogether so useful , further than what I shall be engaged to speak to afterwards ) this last affords this Observation :

That Solitude affords a great advantage to Satan in the matter of Temptation . Obs. 4. This advantage ariseth from Solitude two ways :

First , As it doth deprive us of help . So great and many are the blessed helps arising from the Society and Communion of such as fear the Lord , ( as Counsel , Comfort , Encouragement from their Graces , Experiences , and Prayers , &c. ) that the Woe pronounced to him that is alone , Eccles. 4. 10. is not groundless . Christians in an holy Combination can do more work ; and so have a good reward for their Labour . They can mutually help one another when they fall , they can mutually heat and warm one another ; they can also strengthen one another's hands to prevail against an Adversary . He then that is alone , being deprived of these advantages , lyeth more open to the stroke of Temptation .

Secondly , Solitude increaseth Melancholy , fills the Soul with dismal apprehensions ; and withal doth so spoil and alter the temper of it , that it is not only ready to take any disadvantageous Impression , but it doth also dispose it to leaven , and sowre those very considerations that should support ; and to put a bad construction on things that never were intended for its hurt .

This may warn us , Applic. to take heed of giving Satan so great an advantage against us , as an unnecessary Solitude may do . I know there are times and occasions that do justly require it , to seek a solitary place for the privacy of Duty , or for secret Lamentations , as Jeremiah desired ; Jer. 9. 1 , 2. or to avoid the trouble and snare arising from our mixing with an Assembly of treacherous and wicked men ; This is no more than care and watchfulness . But when these reasons urge not , or some of like nature , but either out of pettish discontent , or a mopish reservedness , we withdraw from those aids and comforts which are necessary for our support ; we do strengthen Satan's hands against us , and weaken our own .

CHAP. IV. The Fourth Circumstance , The end wherefore Christ was led to the Wilderness . Holiness , Imployment , Priviledges , Exempt not from Temptation . Of Temptations that leave not Impressions of Sin behind them . How Satan's Temptations are distinguished from the Lusts of our own Heart .

THe Fourth Circumstance was the End . There was no other design in the main of Christs being led up , and into the Wilderness , but that he might be tempted . In this two things seem to be matter of equal wonder .

First , Why Christ would submit to be tempted . For this , many great and weighty reasons may be given : As

First , Thus was Christ evidenced to be the second Adam , and the Seed of the Woman . His being tempted , and in such a manner , doth clearly satisfy us that he was true man ; and that in that nature he it was that was promised to break the Serpents head .

Secondly , This was a fair preludium and earnest of that final conquest over Satan , and the breaking down of his power .

Thirdly , There was a more peculiar aim in God by these means of Temptation to qualify him with pity and power to help ; For in that he suffered being tempted , he is able to succour them that are tempted . Heb. 2. 18. And having Experience of Temptation himself , be became a merciful High-Priest , Heb. 4. 15. apt to be touched with the feeling of our Infirmities .

Fourthly , The Consequence of this experimental compassion in Christ , was a further reason why he submitted to be tempted , to wit , that we might have the greater comfort and encouragement , in the expectancy of tender dealing from him . Hence the Apostle , Heb. 4. 16. invites to come boldly to the Throne of Grace at any time of need .

Fifthly , A further end God seemed to have in this , viz. To give a signal and remarkable Instance to us of the nature of Temptations , of Satan's Subtilty , his Impudency , of the usual Temptations which we may expect ; as also to teach us what Weapons are necessary for resistance ; and in what manner we must manage them .

Secondly , It seems as strange that Satan would undertake a thing so unfeasible and hopeless , as the tempting of Christ . What expectation could he have to prevail against him , who was Anointed with the Oyl of Gladness above his Fellows ? Some Answer ,

First , That Satan might possibly doubt whether Christ were the Son of God or no. But the Improbability of this I shall speak of afterwards .

Secondly , Others attribute it to his Malice , which indeed is great , and might possibly blind him to a desperate undertaking . But ,

Thirdly , We may justly apprehend , the power of Sin over Satan to be so great that it might enforce him to the bold attempt of such a wickedness . We see daily , that wicked men by the force of their own wicked Principles , are restlesly hurried upon Acts of Sin , though they know the Prohibition , and are not ignorant of the threatned Danger . Satan is as great a Slave to his own internal corrupt Principles as any . And whatsoever blind fury is stirred up in Man by the power of his lust , we may very well suppose the like in Satan .

Fourthly , There is a Superior hand upon the Devil , that Sways , Limits , and Orders him in his Temptations . He cannot tempt when he would ; neither always what he would ; but in his own cursed inclinations and the acting of them , he is forced to be subservient to God's Designs . And in this particular , ( whatever might be Satan's proper End or Principle ) it is evident that God carried on a Gracious Design for the Instruction and Comfort of his Children .

The End of Christ's going to the Wilderness , being that he might be tempted ; if together with this , the Holiness and Dignity of Christ in respect of his Person and Office , be considered , we may note from it .

That neither height of Priviledg , Obs. 5. nor Eminency of Employment , nor Holiness of Person , will discourage Satan from Tempting , or secure any from his Assaults . The best of men in the highest attainments may expect Temptations . Grace it self doth not exempt them .

For first , None of these Priviledges in us , nor Eminencies of Grace want matter to fix a Temptation upon . The weaknesses of the best of Men are such , that a Temptation is not rendred improbable , as to the Success , by their Graces : Nay , there are specil Occasions , and Inclinations in them , to encourage Temptations of Pride , and Neglect . He found indeed nothing in Christ that might offer the least probability of prevalency ; but in the Best of Men , in their best Estate , he can find some encouragement for his attempts .

Secondly , None of us are beyond the necessity of such Exercises . It cannot be said that we need them not ; or that there may not be holy ends wherefore God should not permit and order them for our Good . Temptations ( as they are in God's disposal ) are a necessary spiritual Physick ; the design of them is to humble us , to prove us , Deut. 8. 16. and to do us good in the latter End . Nothing will work more of Care , Watchfulness , Diligence and Fear in a Gracious Heart , than a sence of Satan's designment against it . Nothing puts a man more to Prayer , breathing after God , desiring to be dissolved , and running to Christ , than the troublesome and afflictive pursuits of Satan ; Nothing brings men more from the love of the World , and to a delight in the Ordinances of God , than the trouble which here abides them unavoidably from Satan . This discipline the best have need of ; There are such remainders of Pride , and other Evils in them , that if God should not permit these Pricks and Thornes to humble them , Non nobis expedit esse sine tentationibus ; non rogamus ut non tentemur , sed ne inducat in tentationem . Aug. in Psal. 73. and thereby also awaken them to laborious watchfulness ; they would be careless , secure , and sadly declining . This made Augustine conclude that it was no way expedient that we should want Temptations ; and that Christ taught us as much , when he directed us , not to pray that we should not be tempted , but that we might not be led into the Power , and Prevalency of Temptation .

Thirdly , The Priviledges and Graces of the Children of God , do stir up Satan's Pride , Revenge , and Rage against them . And though he hath no encouragement to expect so easy a Conquest over these , as he hath over others , who are captivated by him at pleasure ; Yet hath he encouragements to attempt them , for the singular Vse and Advantage he makes of any success against them ; the difficulty of the work being recompenced by the greatness of the booty . For the fall of a Child of God ( especially of such as are noted above others ) is as when a Standard-bearer fainteth ; or as the fall of an Oak that bears down with it the lower Shrubs that stand near it . How the hearts of others fail for fear , lest they should also be overcome . How the Hearts of some grow thereby bold and venturesome ; How a general disgrace and discredit thereby doth accrue to Religion , and the sincere Profession of it ; are things of usual Observation . If such Men had not in them something of special Prey in case of Conquest , his Pride would not so readily carry him against the heads and chief of the People , while he seems to overlook the meaner , and weaker . Out-Houses , though more accessible , are not the Objects of the Thief 's Design ; but the Dwelling-House , though stronger Built , and better Guarded ( because it affords hopes of richer Spoil ) is usually assaulted . Neither do Pirates so much set themselves to take Empty Vessels , though weakly Manned ; but richly loaden Ships ( though better able to make resistance ) are the Ships of their desire .

First , Applic. 1. This may be applyed for the Encouraging of those that think it strange that Temptations do so haunt them ; Especially , that they should ( in their apprehension ) be more troubled by him , when they fly furthest from him . The consideration of this , will much allay these thoughts , by these Inferences which it affords :

First , There is nothing unusual befalls these Complainants . Satan frequently doth so to others ; they cannot justly say , their case is Singular , or that they are alone in such disturbances ; It is but what is Common to Man . If they urge the uncessantness of the Devil's Attempts ; Christ and others have felt the like . If they object the peculiar Strangeness and Horridness of the Temptation : ( as most unsuitable to the state of an upright Soul ) Christ met with the like . He was tempted to Self-destruction , to Distrust , to Blasphemy it self in the highest degree .

Secondly , There is a good advantage to be made of them ; they are Preservations from other Sins , that would otherwise grow upon us .

Thirdly , These Temptations to the upright do but argue Satan's loss of Interest in them , Tentationem experiuntur ac sentiunt hi , qui ex animo Pi●●ati Student . Musculus in loc. and their greater Sensibility of the danger . The captivated Sinners complain not so much ; because they are so Inured to Temptation , that they mind not Satan's frequent accesses . He that studies Humility , is more sensible of a Temptation to Pride , than he that is proud .

Secondly , This is also of use to those that are apt to be confident upon their Successes against Sin through Grace . Satan ( they may see ) will be upon them again ; So that they must behave themselves as Mariners , who when they have got the Harbour , and are out of the Storm , Mend their Ship , and Tackling , and prepare again for the Sea .

Lastly , If we consider the unspotted Holiness of Christ , and his constant Integrity under these Temptations , that they left not the least of Taint or sinful Impression upon him ; we may observe ,

That there may be Temptations , Obs. 6. without leaving a touch of Guilt or Impurity behind them upon the Tempted .

'T is true , this is rare with Men , the best do seldom go down to the Battel , but in their very Conquests they receive some wound . And in those Temptations that arise from our own hearts , we are never without fault ; but in such as do solely arise from Satan , there is a possibility , that the upright may so keep himself , that the wicked one may not so touch him , as to leave the print of his Fingers behind him .

But the great difficulty is , Quest. how it may be known when Temptations are from Satan , and when from our selves ?

To Answer this , Answ. I shall lay down these conclusions .

First , The same Sins which our own natures would suggest to us , may also be injected by Satan . Sometime we begin by the forward working of our own thoughts upon occasions and objects presented to us from without , or from the power of our own Inclination , without the offer of external Objects , and then Satan strikes in with it ; sometimes Satan begins with us , and by his injected motions endeavours to excite our Inclinations ; So that the same thing may be sometime from our selves , and sometimes from Satan .

Secondly , There is no Sin so vile , but our own heart might possibly produce it without Satan , evil thoughts of the very worst kind , Mat. 15. 19. as of Murthers , Adulteries , Thefts , False Witness , and Blasphemies , may ( as Christ speaks ) be produced naturally from our own hearts ; for seminally all Sins , the very greatest of all Impieties are there : So that from the greatness and vileness of the Temptation we cannot absolutely conclude , that it is from Satan , no more than from the commonness of the Temptation , or its suitableness to our Inclination , we can conclude infallibly that its first rise is from our selves .

Thirdly , There are many cases wherein it is very difficult , if not altogether impossible to determine , whether our own heart , or Satan gives the first life or breathing to a Temptation . Who can determine in most ordinary cases , when our thoughts are working upon Objects presented to our Senses , whether Satan or our own thoughts do run faster ? Yea when such thoughts are not the consequent of any former occasion , it is a work too hard for most men to determine which of the Parents , Father , or Mother , our own Heart , or Satan , is first in the fault ; they are both forward enough , and usually joyn hand in hand with such readiness , that he must have a curious Eye that can discover certainly to whom the first beginning is to be ascribed .

The difficulty is so great , that some have judged it altogether Impossible to give any certain marks by which it may be determined when they are ours , Capel . Tempt . Part 1. c. 4. §. 1. and when Satans . And indeed the discoveries laid down by some are not sufficient for a certain determination , and so far I assent , that neither the suddenness of such thoughts ( for the motions of our own Lusts may be sudden ) nor the horridness of the matter of them , are sufficient notes of distinction . That our own corrupt hearts may bring forth that which is unnatural and terrible , cannot be denyed . Many of the Sins of the Heathens mentioned in Rom. 1. were the violent productions of Lust against natural Principles , and to ascribe these to the Devil as to the first Instigator , is more than any man hath warrant to do ; Yet though it be confessed that in some cases it is impossible to distinguish , and that where a distinction may be made , these notes mentioned are not fully satisfactory , ther may ( I believe ) be some cases wherein there is a possibility to discover when the motions are from Satan , and that by the addition of some remarkable circumstances to the forenamed marks of difference .

Fourthly , Capel . Tempt . Part 1. c. 4. Thought it be true ( which some say ) that ( in most cases ) it is needless altogether to spend our time in disputing whether the motions of Sin in our minds are firstly from our selves or from Satan , our greatest business being rather to resist them , than to difference them ; Yet there are special cases , wherein it is very necessary to find out the true Parent of a sinful Motion , and these are , when tender Consciences are wounded and oppressed with violent and great Temptations , as Blaspemous Thoughts , Atheistical Objections , &c. For here Satan in his furious molestations aims mainly at this , that such Afflicted and Tossed Souls should take all these Thoughts which are obtruded upon their Imaginations , to be the Issue of their own Heart . As Josephs Steward hid the Cup in Benjamins Sack , that it might be a ground of accusation against him : so doth the Devil first oppress them with such Thoughts , and then accuseth them of all that Villany and Wickedness , the Motions whereof he had with such Importunity forced upon them ; and so apt are the afflicted to comply with Accusations against themselves , that they believe it is so , and from thence conclude that they are given up of God , hardned as Pharaoh , that they have sinned against the Holy Ghost , and finally that there is no hope of mercy for them . All this befalls them from their Ignorance of Satans dealings ; and here is their great need to distinguish Satans Malice from their guilt .

Fifthly , Setting aside ordinary Temptations , wherein it is neither so possible , nor so material to busy our selves to find out whether they are Satan's or ours in extraordinary Temptations ( such as have been now instanced ) ; we may discover if they proceed from Satan ( though not simply from the matter of them , not from the suddenness and independency of them , yet ) from a due consideration of their nature and manner of proceeding , compared with the present temper and disposition of our heart As

First , When unusual Temptations intrude upon us with an high Impetuosity and Violence , Illae plerumque suggerunt , quae naturae gratiora , idque placide & gradatim , ita ut mens sui compos maneat in ipso aestu , hae autem impetu plusquem humano irruentes , falguris instar , ocyus quam soleat passiones dianoeticae , &c. Arrowsmith . Tract. 1. lib. 2. c. 7. §. 6. while our Thoughts are otherwise concerned and taken up . Temptations more agreeable to our Inclination , though suddenly arising from Objects and occasions presented , and gradually proceeding , after the manner of the working of natural Passions , may throng in amidst other Thoughts , or Actions that have no tendency that way , and yet we cannot so clearly accuse Satan for them : but when things that have not the encouragement of our Affections are by a sudden violence enforced upon us , while we are otherwise concerned , we may justly suspect Satan's hand to be in them .

Secondly , Horrore sui si implent animum , ut tantum nonpectus ipsum expectorare videantur , dum ea perpetim dictitari sentit , & dolet , ad quoque praesentiam , natura vel depravatissima contremiscet . idem . ibid. While such things are born in upon us , against the actual loathing , strenuous reluctancy , and high complainings of the Soul , when the Mind is filled with horrour and the Body with trembling at the presence of such Thoughts . Sins that owe their first original to our selves , may indeed be resisted upon their first rising up in our Mind ; and though a Sanctified Heart doth truly loath them , yet are they not without some lower degree of tickling delight upon the Affections for the Flesh ( in those cases ) presently riseth up with its lustings for the sinful Motion : but when such unnatural Temptations are from Satan , their first appearance to the mind is an horror without any sensible working of Inclination towards them ; and the greatness of the Soul 's disquiet doth shew , that it hath met with that which the Affections look not on with any amicable compliance .

Thirdly , Our Hearts may bring forth that which is unnatural in it self , and may give rise to a Temptation that would be horrid to the thoughts of other men , but that it should of its own accord ( without a Tempter ) on a sudden bring forth that which is directly contrary to its present Light , Reason , or Inclination ; As for a man to be haunted with thoughts of Atheism , while he is under firm perswasions that there is a God ; or of Blasphemy , while he is under designs of honouring him , is as unimaginable , as that our thoughts should of themselves contrive our Death , while we are most Solicitous for our Life ; or that our thoughts should soberly tell us it is Night , when we see the Sun shine . Temptations that are contrary to the present state , posture , light , and disposition of the Soul , are Satans . They are so unnatural , as to its present frame , that the production of them must be from some other agent .

Fourthly , Much more evident is it that such proceed from Satan , when they are of long continuance and constant Trouble , when they so incessantly beat upon the Mind , that it hath no rest from them , and yet is under greivous perplexities and anxieties of mind about them .

The Consideration of this is of great use to those that suffer under the violent hurries of strange Temptations . Applic.

First , Aliud est tentari , aliud tentationem recipere . Tentari & non in tentationem ferri non est malum . Aug. de bono persever . l. 2. c. 6. Mordet Satan cum ad consensum trahit , latrat solum cum suggerit . Bernard . In that sometime they can justly complain of the Affliction of such Temptation , when they have no reason to charge it upon themselves as their Sin . 'T is one thing to be tempted , and another to Consent or Comply ; to be tempted , and not to be brought into Temptation , is not Evil. Satan only Barks when he Suggests , but he then Bites and Wounds when he draws us to consent .

Secondly , That not only the Sin , but the Degree also ( by just Consequence ) is to be measured by the Consent of the Heart , if we consent not , the Sin is not ours , and the less degree of consent we give , the less is in the Sin .

MATTH. 4. 2. And when he had Fasted forty days and forty nights , he was afterwards an hungred . CHAP. V. Of Christs Fast , with the Design thereof . Of Satans tempting in an Invisible way . Of his incessant Importunities , and how he flyes when resisted . Of inward Temptations , with outward Afflictions . Several advantages Satan hath by tempting in Affliction .

I Am next to explain the Fast of Christ , the End and Design whereof ( because 't is not expresly mentioned ) is variously conjectured ; Not to insist in this Discourse , which is designed for Practice , on the Controversy about the Quadragesimal Fast , that which I shall first consider , Musculus in loc. is the Opinion of Musculus , who ( upon this ground that his Fast was not the Principal thing , for which the Spirit led him into the Wilderness , for he was led not to Fast , but to be tempted , thereupon ) concludes , that his was only a consequent of his Solitary condition in the Wilderness , and no other thing than what befel Moses and Elias , who being engaged by God to attend him in such a Service where the ordinary means of the Support of life were wanting , were therefore kept alive by him in an Extraordinary way without them : thus he thinks the Fasting was not ( at least principally ) designed , but that he being to undergo a Temptation in a desolate Wilderness where he had no Meat to Eat , there God restrained his hunger , so that he neither desired nor needed any . If we acquiesce in this , it will afford this Doctrine .

That when God leads forth his Children to such Services as shall unavoidably deprive them of the ordinary means of help or supply , Doct. 1. There God is engaged to give extraordinary Support , and his People may expect it accordingly .

This is a great Truth in it self , and a great and necessary Encouragement to all the Children of God that are called out to Straits ; But I shall not insist on this as the Genuine product of this Fast .

If we look further amongst Protestant Divines ; we shall observe it taken for granted , that Christ fasted upon Design , and this is generally reduced to those two heads .

First , either for Instruction ; as to shew that he was God , by Fasting so long , and that under the trouble of molesting and disquieting Temptations ; whereas the Fasts of like date in Moses or Elias were accompanied with the quiet repose of their thoughts : Or to shew that he was Man , in that he really felt the natural infirmities of the humane nature , in being hungry : Or to teach us the usefulness of Fasting in the general , when fit occasions invite us thereto . Or ,

Secondly , Vid. Light foct Harm . in loc. For Confirmation of his Doctrine , to put an Honour and Dignity upon his Employment ; as Elias Fasted at the restoring of Prophesy , and at the reformation ; as Moses Fasted at the Writing of the Law : So Christ began the Gospel of the Kingdom with fasting . However that these things cannot be spoken against , being Conclusions warrantably deduceable from this Act of Christs ; yet these seem not ( in my apprehension ) to come fully up to the proper end of this undertaking of his ; which seems not obscurely to be laid before us , in that Passage of Luke 4. 2. being forty days tempted of the Devil , and in those days he did eat nothing : where we see that his being tempted forty days was the principal thing , and that his Fasting had a plain reference and respect to his Temptation , Thus far ( I suppose ) we may be secure , that we have the design in the general , that his Fasting was in order to his Temptation . But then whether this was designed as an occasion of the Temptations , or as a remedy against them , 't is not so easy to determine . That one of those ( at least ) was intended , cannot be denyed by those that will grant that his Fast related to the Combat ; and it seems not to labour of any repugnancy or absurdity , if we say that t is possible that both these ends might be aimed at , and accordingly I shall proceed to observe upon them . There are only some other things to be first dispatched out of the way : As

The continuance of the Fast , why it was forty days , neither more nor less . Spanhem dub . Evan. in loc. Though some adventure to give reasons for it , not only Papists ( who according to their wont , are ridiculous and trifling in this matter ) but also Protestants , supposing that some regard ( was or ought to be ) had to his fulfilling the times of the Fasts of Moses and Elias ; Yet I think 't is neither pertinent nor safe to determine any thing about it , only it observes to us that the continuance of this was a considerable time .

We are more concerned to enquire whether Christ was under any conflict of Temptation all that time : Spanhem in loc. which though some deny , lest they should favour a seeming contradiction among the Evangelists , Luke 4. 2. yet the words of Luke are so express , [ being forty days tempted of the Devil ] that no tollerable Evasion can be found to cast these Temptations to the end of the forty days ; for he tells us , he was not only tempted after the Expiration of the forty days , but that he was tempted during the continuance of the forty days beside ; only there was a difference in the Kinds of these Temptations in regard of the way wherein Satan managed them , and this also is fully set down by Matth. [ And when the Tempter came to him , ] which with the other Expression of Luke compared , shews us , that during the space of the forty days Satan tempted Christ , and yet came not to him till afterward , that is , he managed those Temptations in an Invisible way . Hence we may note ,

That Satan doth usually tempt in an Invisible way and manner . Doct. 2. To Explain this a little , I shall Evidence it by a few Considerations . As ,

First , That he hath a hand in all Sins first or last , and then it must needs be in an Invisible way , his work is to tempt , to go about , laying Snares to draw men to Sin . Wicked Men are of their Father the Devil , Joh. 8. 44. and do his Works . Carnal desires are his Lusts ; giving way to Anger , Ephes. 4. 26 , 27. is giving place to the Devil , and resisting of Sin is called in the General , Jam. 4. 7. a resisting of the Devil ; &c. In all this work of Satan , men do not see him ; when he puts evil Motions into their Hearts they do not perceive him , and therefore doth he his work in an Invisible way .

Secondly , We have sufficient discoveries of these private Paths of his : for ( 1. ) Some time he tempts by friends , he tempted Job by his Wife , Christ by Peter . ( 2. ) Sometime by External Objects , as he drew out Achans Covetousness , and Davids uncleanness by the Eye . ( 3. ) Sometime by Injecting Thoughts and Motions to our Mind . ( 4. ) Sometime by exercising an Invisible Power upon our Bodies , in stirring up the humors thereof , to provoke to Passion or Excessive Mirth . All these ways ( of which I have discoursed before more largely ) are Secret and Invisible , and by such as these he most usually tempts .

Thirdly , The Wiles , Depths , Secrets and Devices of Satan , which the Scripture tells us are his most familiar Ways and Courses , they in their own nature Imply a studyed or designed secrecy and Imperceptibility .

Fourthly , He hath peculiar Reasons of Policy for his Invisible way of dealing ; for the less visible he is , the less Suspicious are his Designs , and consequently the less frightful , and more taking . By this way he insinuates himself so into our Bosoms , that he gets a party in us against our selves , before we are aware ; whereas in vain ( he knows ) he should spread his Net , if his Designs and Enmity were discovered to us .

This must teach us to suspect Satan where we see him not , Applic. and so to converse with Objects and Occasions as still fearing that there may be Anguis in herba , a secret Snare laid for us to intrap us at unawares .

If we again cast our Eyes upon what hath been said , that Christ was tempted all the Forty days , It will then give us this Observation .

That Satan is sometime Incessant in Temptations , Obs. 3. and sets upon us with continued Importunities .

Here we may note a distinction of Temptations ( besides that of Invisible and Visible , of which I have spoken ) that some are movable and short sits , and as it were skirmishes , in which he stays not long , and others are more fixed and durable , we may call them Solemn Temptations , in which Satan doth as it were pitch down his Tents , and doth manage a long Siege against us . Of these last sort is this Observation .

Thus he tempted Paul , continuing his Assault for some time before he departed . 2 Cor. 12. 8. Thus also he dealt with Joseph who was sollicited day by day for a long time together . Gen. 39. 10. Of these I shall note a few things . As ,

First , Such Temptations are not without a special Commission . He cannot indeed tempt at all without leave , but in the ordinary course of his Temptations he hath a general Commission under such restraints and limitations as pleaseth the most High to put upon him , but in these he must have a Special Order , as we see in Job's Case .

Secondly , Such Temptations have also a Special Ground . Either the present State and Posture of our Condition is such as Satan apprehends highly advantagious for his design , and therefore he desires to have the winnowing of us at such a Season ; or there are more than ordinary Dispositions and Inclinations in our heart to what we are directly tempted to , or to some other consequent design : these animate and encourage him to high resolves of prosecuting us more closely , upon an expectation that a continued Sollicitation is most likely to prevail at the long run .

Thirdly , It is possible that such Temptations may stand out against the Endeavours of many Prayers , and that we shall find they are not so easily shaken off as the Viper that was upon Pauls hand . Paul ( 2 Cor. 12. 8. ) prayed thrice against the Messenger of Satan , that is , ( as Estius and others interpret ) he Prayed often and fervently , and yet it departed not .

Fourthly , Such Temptations give no rest nor intermission , men are haunted and dogged by them , what way soever they go , they still hear the same things , and cannot command their thoughts to give an exclusion to his Motions , but still by renewed disputes and arguings , or by clamorous Importunities , they are vexed and tormented : which surely shews an high degree of earnestness and Impudency in Satan .

Fifthly , These are consequently very burdensome , exceeding Irksome and Tiresome to us . Paul calls them Buffetings , for their trouble and molestation . Satan so molested Job in his Affliction by inward accusations and troubles of terror , that as an overwearied man he cries out he had no quiet , and that he was disappointed of his hope of ease , in sleep , because he was then scared with dreams and terrified with Visions .

Sixthly , These are also upon a special design on God's part , either to find us work , and to keep us doing , or to prevent Sin and Miscarriage ; to keep down our pride , lest we should be exalted above measure ; to awaken us from Slothfulness and Security , lest we should settle upon our Lees ; or to be an occasion of his Grace , and an Evidence of his Power in our preservation , satisfying us and others , that in the greatest Shocks of our Spiritual Battel , his Grace is sufficient for us . Upon these , and such like designs as these , doth the most wise God permit it .

Seventhly , Satan doth not attempt Temptations of this kind but upon a special design , and that either because he hopes by a violent and pertinacious Impetuosity at length to prevail , or that he would please himself to molest us ; for surely the crys and complainings of Gods Children are Musick in his Ears ; or at least , upon a design to discourage us in our Services , and to make way for other Temptations of Murmuring , Blasphemy , Despair , &c. Which are as a Reserve or Ambushment laid in wait for us . The Inferences from hence are these two .

That the Children of God under such Temptations may be encouraged under a patient expectation , Applic. 1. by considering that Christ did undergo the like Assaults from Satan : 't is in it self tedious and disheartning , but they may see ,

First , That this way of trouble is usual , and that to the best , and therefore they should not faint under it .

Secondly , That Grace is sufficient to preserve from the prevalency of the most earnest Temptations , even there , where our Heavenly Father thinks it not fit to preserve us from the trouble of them . When Paul gives the highest Security that the Faithfulness of God can afford , 1 Cor. 10. 13. that Temptations shall not be above Strength , or the Ability that shall be given them ; he tells them they are not to expect always such aids as shall presently drive away the Temptation that it must immediately Vanish ; or that their Temptations shall become light and contemptible , but that Gods Faithfulness will be no further engaged in the General , than ( 1. ) to make their Temptations tolerable , that they may be able to bear them though not without much to do . ( 2. ) That the way of Escape shall be concurrent with the continuance of the Temptation , that though the Temptation abide , yet we shall be aided under it . ( 3. ) That yet he is as careful of our help in Temptations , as he is ready to commissionate them , when need requires , his resolves that we should be tempted , and his resolves that we should be succoured , they bear the same date . With the Temptation he will make a way to escape .

Thirdly , That such Temptations do not argue ( 1. ) Either a likelyhood much less a necessity that they should prevail ; nor ( 2. ) any want of care and love in God ; nor ( 3. ) do they always evidence a more than ordinary proneness and Inclination in us ; for Christ ( who was most averse to the least of Sin , who was highest in God's love , against whom there was no possibility he should prevail , yet ) was thus tempted .

Secondly , Applic. 2. In such continued Violences , it will concern us to make Stout Resistances , acording to the Counsel of Jam. 4. 7. Resist the Devil , and he will fly .

Object . But I have done so , Object . and yet the Temptation is the same , and still continues ?

Answ. First , Answ. 1. 'T is not enough to resist , but we must continue to do so . Some make limited resistances , as besieged Persons , that set a time for their holding out , and then if they be not relieved at that time , they yield ; but we must resolve a perpetual resistance , as long as the Temptation lasts ; when one hand is beaten off , we must hold by another ; when both are beaten of , we must ( as it were ) hold by our Teeth .

Secondly , In a faithful resistance , we may cast the whole matter upon God , and engage him in the Quarrel , as David ; I will say unto God , why hast thou forsaken me ? &c.

Object . But how is it consistent with Truth that the Temptation should continue , Object . when James tells us , that Satan will fly upon Resistance ?

Answ. 1. Answ. 1. It may be , the Resistance is not as it ought , and so the blame is ours ; If we be not serious , ( as some who defie the Devil in words , and resist him by crossing themselves , things which doubtless the Devil laughs at ) or if in the Confidence of a presumptuous Bravado , or if not with that Humility and Care that is requisite , It will be no wonder if he depart not .

Secondly , He doth fly at every resistance more or less , he doth give back , and is discouraged , and is a loser by every Opposition .

Thirdly , Though the Scripture say that he shall flie , ( that is , sooner or later ) yet it doth not say , that he shall do so Immediately ( though most usually he doth so , where he is peremptorily rejected ) but in some Cases time must be allowed , for the Devil ( as it is in Chrysostom's Comparison ) stands like a Fawning Dog scratching and waving his Tail , and if any thing be given him , it makes him importunate for more ; yet though we give him nothing , we cannot expect that the first or second denial should make him cease his trouble ; as he hath been encouraged by former Compliances , so will he not be discouraged , but with many and continued denials .

If we consider the Fast of Christ , as an occasion designed by God for an advantage to the Temptation , and then look upon his condition in the Wilderness being under hazards from wild Beasts , in want of necessaries , and without a possibility of supplies in an usual way , and also under the discomforts of Cold and long Nights ( for according to the conjectures of some this was about our October and November ) Then we may observe , Light foot Harm. in loc.

That 't is Satans way , Obs. 4. to second outward Distresses and Afflictions with inward Temptations . We see the like carriage of Satan , toward Job . His Affliction was followed with many Temptations , all his Friends , in urging him with Hypocrisy , were no other than parties to Satans Design , though they knew it not apparently ; his Wife is set on by the Tempter , ( as the Serpent against Eve ) to provoke him to curse God and die . Besides all this , whosoever shall consider , what inward workings of Heart , Spiritual trouble and conflict , his words frequently express : they will quickly find , that when God put Job into Satans hand , under that only limitation of not touching his Life , he gave Satan a Liberty to pursue him with inward Temptations , as well as outward Vexations . When Israel was pinched with the straits of the Wilderness , Satan was most busy with them , to put them upon Distrust , Murmuring , Revolt , disobedient Oppositions , Idolatry , and what not ? David gives in his experience to confirm this Truth , he never met with outward Troubles , but he had also inward Temptations with them , as Fretting , Disquiet , sad Apprehensions of Gods Wrath , Hast , Distrust , Fear , &c. As the relation of his several straits do testify . And besides these , the generality of God's Children find it so , outward Afflictions seldom pass alone ; when they have frightings without , they have fears within usually ; seldom have they a Sickness , or meet with a sad Providence , but they have Satan busy with their Souls , molesting their Peace , or endeavouring to ensnare them . Thus their Feet are never in the Stocks , Luk. 8. 13. but the Iron enters into their Soul . And for this reason is it , 1 Pet. 1. 6. that outward Afflictions and Troubles are called Temptations in Scripture , 2 Pet. 2. 9. because Temptations usually accompany them , and they are indeed the Solemn Seasons , that Satan desires to improve for that end ; and for that is it that Luke expresseth that which we translate , a time of Temptation , by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies an occasion or opportunity of Temptation .

The Temptations that Satan drives on , upon the advantage of an Afflicted Estate ; are these .

First , To drive men upon Impatient outbreakings against God , as the Israelites in the Wilderness , turn upon Moses with this , Hast thou brought us into the Wilderness to slay us ? To this tended Job's Temptation by his Wife , Curse God and die , as 't is in our Translation , which cannot in any wise admit of the excuse , that Beza makes for her , as if she gave wholsome advice , to die , blessing of God ; because he reproves her sharply , as having spoken foolishly and wickedly ; but at best , 't is an Ironical Scoff at Jobs Integrity , Dost thou bless God while thou art killed by his displeasure ? if it be not a direct suggestion of revengeful despite . At such times Men are too apt to entertain cruel thoughts of God , and sadly reflective upon his Mercy or Justice .

Secondly , In this posture of Affliction he strives to put them upon direful conclusious against themselves , as if God called solemnly their Sin to remembrance , and that they are forsaken of God , and marked out for destruction ; the pledg and earnest whereof , they take these troubles to be . We way observe that David's Afflictions awakened his Conscience , to object guilt and miscarriage , so that he is as earnest to deprecate the marking and remembrance of his Sin , as he is to pray against his troubles . For this see Psal. 25. 6 , 7. Psal. 38. 1 , 4.

Thirdly , He pusheth them usually upon contempt of Religion , and abandoning the ways of God : We are too apt to blame Religion for all our Troubles ; and as we expect that our owning the ways of God should secure us from outward Affliction , so when we find it otherwise , we are too forward to say , we have washed our hands in vain , &c.

Fourthly , The Sin of Distrust is another evil that he drives at ; he would have Men conclude that God cannot , or will not deliver . Can God prepare a Table in the Wilderness ? said the Israelites , by the power of Temptation , when they were distressed .

Fifthly , ●lectere si nequeo Superos , &c. Another Evil aimed at in such a case , is , to put us upon indirect Courses and ways to escape from our Troubles . Saul went to the Witch of Endor , when God answered him not . Distresses naturally prompt such things , and a little Temptation makes us comply , as is noted by the wise Mens desire , Give me not poverty , lest I put out my Hand and Steal ; Distresses of Poverty put men upon Theft and unlawful ways .

The Reasons of Satans tempting the Afflicted are these .

First , That outward Afflictions are a load and burthen ; this gives a probability , that his designs may the better take place . 'T is easy to overthrow those that are bowed down , to break those that are bruised , to master those that are weary and weak-handed .

Secondly , An Afflicted Estate is a Temptation of it self , and naturally dictates evil things : It is half of his design brought to his hand , it affords variety of matter for a Temptation to work on .

Thirdly , Such a Condition strongly backs a Temptation , and furnisheth many Arguments for a prevalency ; for Troubles are serious things , they speak to the Heart , and what they speak , they speak fiercely ; they represent things otherwise , than common discovery can do , and for the most part , they shew an Ingenuity in multiplying Fears , and aggravating Hazard , and ascertaining suspected Events , so that Satan can scarce desire a fairer Hit , than what these offer him .

Fourthly , They also give him the advantage of darkness ; for to such , their way is hid , and God hath hedged them in , they neither know where they are ; Job 3. 23. whether their trouble by a chastisement of Sin , or for Tryal , or for prevention of miscarriage , or to make way for more comfortable manifestations ; and as little know they how to behave themselves in their Trouble ; or how and when to get out of it . In such groping uncertainties , 't is scarce possible , but they should be put wrong .

Fifthly , An Afflicted condition brings on weakness and Indisposition to duty , it makes the hands weak , and the Knees feeble ; This made Job to faint , Job 4. 5. this dryed up Davids Strength . The first Assault of an Affliction doth stound the Soul , and put it into such a confusion , that hope turns back , and Faith is to seek , and every Grace so out of order , that a man shall be unable to do any thing of duty , in a comfortable manner .

Sixthly , In this case Men are apt to conclude their Prayers are not heard : I cry in the day time and thou hearest not , says David . Hath the Lord forgotten to be Gracious ? And with such seeming probability is this urged upon us by Affliction , that Job professeth , he could not believe his own Sence and Knowledg in such a case . If I had called , Job 9. 16. and he had answered me , yet would I not believe that he had hearkened unto my Voice .

Seventhly , Afflictions strongly fix Guilt upon us , and represent God Searching out our Iniquities , Job 10. 6. and Enquiring after our Sin .

Eightly , They Imbitter the Spirit , and beget Impressions upon the mind , of very hard thoughts of God .

Ninthly , They violently push Men on to speak unadvisedly : there is such a swelling Ferment of the old leaven of Impatience and Distrust in the Mind , that 't is matter of pain and difficulty to be silent , Job 32. 19. their belly is as Wine that hath no vent ; It is ready to burst like New Bottles ; and they are weary with forbearing , and cannot stay , and must speak let come on them what will .

All these advantages doth an Afflicted Condition bring to Satan ; and who can think that he who is so Studious of our ruine , will be willing to miss so fair an opportunity ?

First , Applic. 1. This must teach us to have a watchful Eye over Affliction , though at all times we must expect Satans Stratagems , yet in Troubles especially prepare for them ; according to the wise Mans advice , in a day of adversity , consider .

Secondly , Seeing Satan takes advantage of the sharp humours of Impatience and Distrust , we must be particularly careful , not to touch too much upon the harshness of our Troubles , because this is that that sets fretting and distracting thoughts on work . Afflictions ( like the Pillar of the Cloud and Fire in the Wilderness ) have a Light and Darkness , and accordingly these that converse with the dark side of Troubles , Invenome their Imaginations , and Poyson their Thoughts with dark and hideous conclusions , and in a word , draw forth nothing but the Wormwood and the Gall ; whereas those that Study and view the light side of them , are full of praise and admiration , for the gracious mixtures , comfortable mitigations , encouraging Supports , &c. which they observe . 'T is Wisdom then to keep upon the right side of them .

Though it be the design of God to turn the dark side of the Cloud to us ; Yet may we have a competent Light to guide us , if we would improve it ; when the Sun is set , the Moon may be up . Nay 't is our duty to strive to recover the right side of the Cloud ; He hides that we may seek .

If this Fast of Christs be consider'd as a remedy against Temptations , then may we observe ; That Solemn Temptations are to be resisted with Fastings and Prayer . Of this I shall forbear to speak , till I come to speak of Christs answer , and the repulse of Satan .

MATTH. 4. 3. And when the Tempter came to him , he said , If thou be the Son of God , command that these Stones be made Bread . CHAP. VI. That Christs Temptations were real and not in Vision ; that Temptation is Satans imployment , with the Evidences and Instances thereof . Of Satans tempting Visibly , with the Reasons thereof .

NExt follows a particular Account of those more Eminent Temptations wherewith Christ was Assaulted by Satan ▪ before I speak of these , I must necessarily remove this Stumbling-Block out of the way , ( viz. ) whether Christ was really tempted , or only in a Vision . That this was but visionary , hath been supposed ; Hobs Leviathan c. 45. p. 354. not only by some , whose conceits in other things , might justly render their Supposals in this matter less worthy of a serious consideration . But also by very grave and serious men , whose reasons notwithstanding are not of that weight , Calvin . as to sway us against the Letter and History of these Temptations : Scultctus . which give us a full account of these things as really transacted , without the least hint of understanding them as done only in a Vision . For ,

First , 'T is a dangerous thing to depart from the literal Sense of what is historically related ; If we take such a Liberty , we may as well understand other Historical Passages after the same rate , Teueson . Hobs Creed . Exam. p. 65. and so bring the History not only of Christs Suffering to a visionary and Phantastical Cross , but also of all the new Testament to a very nothing .

Secondly , The Circumstances of the Temptation are so particularly set down ; as the Devils coming to him , leaving him , taking him to the Temple , Spanhem dub . Evan. in loc. &c. That if we may expect in any thing to secure our selves from a visionary Supposition , we may do it in this History .

Thirdly , This Imagination doth wholly enervate and make void the very end and design of Christs being tempted : for where were the Glory of this Victory over Satan , if it were only a visionary Temptation , and a visionary Conquest ? or where were the comfort and encouragement which Believers ( from the Apostles Authority , Heb. 2. 18. & 4. 16. ) might reap from this , that Christ imagined himself to be tempted , when really he was not so ? Nay how impossible is it , to make that expression of the Apostle , [ he was tempted in all points like as we are , ] to agree to an imaginary Temptation ? except we also say , that we are only tempted visionarily and not really ?

Fourthly , Neither is it a plea of any value against this Truth , that it seems to derogate too much from the Honour and Authority of our Saviour , Non mirum est Christum premisisse se circumduci a Diabolo , qui permisit se a Membris suis Crucifigi . that Satan should so impudently assault him , with Temptations to worship him , and should carry him at pleasure from place to place ; when we find that he voluntarily submitted to higher Indignities from Satans Instruments , and turned not away his Cheek from those that smote him , spit upon him , and contumeliously mocked him , and at last submitted to Death , even the death of the Cross .

As for those Objections from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Pinacle of the Temple , upon which Scultetus thinks it was impossible for Christ to stand ; As also the Objection of the impossibility to shew the Kingdoms of the World from any Mountain : I shall answer them in their proper place , in the mean time I shall return to the Verse in hand , in which I shall first pitch upon the general proaemium , or Introduction to these special Temptations , which is this , The Tempter came to him .

In this we are to take notice of the Name given to Satan , and also the Way and Manner of the Assault , in that Expression , he came to him .

There are three distinct Names given to him in these Temptations . ( 1. ) His Name Satan , shews his Malice and Fury , which is the Ground and Fountain whence all that Trouble proceeds , which we meet with from him . ( 2. ) He is stiled the Temper , and that signifies to us , how he puts forth this Malice , his Way and Exercise , in the exerting of it . ( 3. ) He is called the Devil or Accuser , expressing thereby the End and Issue of all . From this Name then here given , we may observe ,

First , Obs. 1. That it is Satans Work and Imployment to tempt Men. We need not here Dispute , whether it be proper to Satan to tempt , that is , an soli , & semper competat , whether it agree to him only , and always , Aquinas Sum. Part 1. Q 114. Art. 2. which some indeed affirm in such a Sense as this , that Men do tempt Men as Satans Instruments , the World tempts as it is the Object , and Matter of Temptations , but Satan tempts as the proper Author and Engineer of Temptations . Homines instrumentaliter , Mundus mate ●●aliter , Satanas efficienter . Sclater on ● Thes. 3. 5. Others there are that think , that Men can , and do properly tempt themselves , according to Jam. 1. Every Man is tempted , when he is drawn away of his own Lust ; But the Question is altogether needless as to us , though we and others may be true and proper Tempters , yet this hindereth not but that it is most true , that Satan makes Temptation his very Work and Business . And therefore not only here , but in 1 Thes. 3. 5. The Devil is described by his Imployment ; Lest by any means the Tempter ( or he that tempteth ) hath tempted you : which the ordinary Gloss doth thus explain , Diabolus , cuius est Officium tentare . This Name then is put upon Satan 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by way of Eminency . Implying ( 1. ) That though there be never so many Tempters , yet Satan is the chief . ( 2. ) That he makes Temptation his proper Imployment .

That Satan doth so , I shall evidence by these few Notes .

First , Temptation is in it self a Business and Work . For if we consider either the Work of any one Temptation ( where Satan is oft put to it , after Suggestion to perswade , and after perswasion to instigate and provoke ; ) or if we consider what Furniture , Tools , Means , and Instruments are requisite , and what it may cost to bring all things together into fit order and method ; or if we think of the various ways and manners of temptation ; That some are mediate , some immediate ; some inward , some outward ; some moveable , some fixed and solemn ; some inticements to Evil , some affrightments from Duty , others invasions of our peace and joy ; or lastly , if we call to mind , what Study , what Art , what fetches and contrivanees the Devil is sometimes put upon , we shall easily see , that it keeps him doing , and that he eats not the bread of Idleness that hath that Imployment to follow .

Secondly , Satan gives up himself unto it , is wholly in it , he walks to and fro , goes about seeking advantages of this nature , compasseth Sea and Land to Proselite men to his Slavery , useth all means , upon all men , at all times , with all diligence ; Hence was it , that Latimer ( in his homely way of speaking ) called him , a busy Bishop in his Diocess , and excited the sluggish to learn laboriousness of the Devil .

Thirdly , He takes a delight in it , not only from a natural propensity , which his fall put upon him , whereby he cannot but tempt , as an evil Tree cannot but bring forth evil Fruits : But also from the power of an habit acquired by long exercise , which is accompanied with some kind of pleasure ; and further , whatever pleasure may be supposed to arise from revengeful Pride or companionship in evil , Solamen miseris , &c. he hath of that in full measure , pressed down , and running over .

Fourthly , All other things in Satan , or in his indeavours , have either a subserviency , or some way or other a reference and respect to Temptation . His Power , Wisdom , Malice , and other infernal Qualifications , render him able to tempt ; his Labour and Diligence in other things are but the work of one that prepares Materials and Occasions ; his other business of accusing , afrighting , destroying , tormenting , are but the ends and improvements of tempting .

Fifthly , He cares not how it goes on , so that it go on ; as a Man that designs to be rich , cares not how he gets it ; which shews , that tempting in general is his design . Of this we have many Instances , as ( 1. ) he stick not to lie and dissemble , he will tell them of the Kingdoms of the World , and the Glory of them , and a thousand fair promises which he never intends . ( 2. ) He will tempt for a small matter , if he can but gain a little , or but molest us , yet he will be doing . ( 3. ) He will not give over for a foil or disappointment . ( 4. ) He is not ashamed to tempt contradictory things , he tempted Christ against the work of Redemption , Master spare thy self . He tempted Judas to further it in betraying him . ( 5. ) Any Temptation that he sees will hold , he takes up with ; hence is it that he tempts not the Jews now to Idolatry , because he hath them fast in another snare , being strongly led to an opposition and contempt of Christ . ( 6. ) He will sometime tempt where he hath not probability to prevail , even against hope . Thus he tempted Christ and Paul .

The use of the Observation is this : Applic. If it be his business to tempt , it must be our work to resist .

First , To resist is a labour , 't is not an idle formality , consisting in words of defyance , or a few ridiculous Crossings , and sprinklings of Holy Water , or spitting at the name of him , as Ignorant People are wont to do .

Secondly , We must give up our selves to this work , always fighting and opposing .

Thirdly , It will be necessary to make use of all helps , as Prayer , Fasting , the Counsel and Support of Holy and Experienced Men.

Fourthly , We must also cast off all hinderances , whatsoever in us is apt to take fire , or give advantage , must be laid off ; as Pride ( which doth prognosticate a fall ) and Security , which betrays the best ; or Presumption , which provokes God to leave those of highest attainments . Neh 13. 16.

Secondly , In this general Introduction , we may cast our Eye , upon the way and manner of the Assault ; when 't is said , the Tempter came unto him , we are unavoidably forced to suppose , another manner of coming , than that whereby he tempted him for forty days together . And when we call to mind , that at his coming here mentioned , he carried Christ to the Temple , and from thence to a high Mountain , and there propounded himself an Object of Worship ; we can imagine no less , than that Satan here came visibly to him ; but in what shape or manner of Appearance , it is altogether uncertain , though 't is most probable , it was not in the form of a Brute , but in some lustre of Majesty or Glory , as an Angel ; because a deformed , or base appearance , had been unsuitable to the Boast of giving the Kingdoms of the World , or to his desire that Christ should fall down and worship him . Hence we may observe :

That Satan sometimes tempts in a visible Appearance , and by Voice . Obs. 2.

First , The possibility of this , is evident from the Apparitions of Angels . Riscat . in loc. Satan is still an Angel , and there is nothing of a natural Incapacity in him as to an outward Appearance to our Eyes and Sences , more than in glorify'd Spirits .

Secondly , In the first Temptation he did no less , when he used the Serpent , as a Trune to speak through , and an Instrument to act by ; In possessions he speaks audibly , and evidenceth a real presence .

Thirdly undoubted Instances may be given of Satans tempting and molesting visibly . I deny not but there are a great many Idle-Stories of this kind , and a number of ridiculous Figments , but it would be unreasonable and highly prejudicial to the truth of History , and the common Faith of mankind to refuse credit to the serious Accounts of sober Men , because of some foolish and unwarrantable F●bles .

What is related of Luther , and his several Troubles from Satan this way , O Fiatres adjuvate me , nepeream , nonne vid●tis Daemonum agmina , qui me debellare , & ad Tartara ducere festinaut , quid hic astas cruenta bestia ? Gl. Senarclaeus in Epist. ad M. Bucerum , &c. Tells of a Country Man , at Tribury in Germany to whom the Devil appeared in the shape of a Tall Man , claiming his Soul , and offering to set down his Sins in a Scroll . is evident in the Story of his Life . Cyrillus tells us of one Eusebius Disciple of Hierom , who when he was dying , cryed out of the Devils appearing to him . The like is storyed of St. Martin and others , and of these , you may read more collected by Mr. Clark .

If we would enquire into the reasons of Satans appearing thus , we cannot more fitly pitch upon any other than these .

First , Either he thinks a great affrightment necessary in some cases , and for that end appears : or ,

Secondly , He sees his appearance needful , to give a greater Evidence and certainty to the reality of the pleasures of Sin which he promiseth ; that is the common ground of his appearing in the ways and designs of Witchcraft .

Thirdly , Or in the height of rage , when he perceives other ways not available , and when he hath to do with Persons not ignorant of his devices , where he sees he hath no need of a Visor , or covert ways of dealing , then he sticks not ( if permitted ) to tempt or molest openly .

This must teach us not to wonder at such Temptations , much less to judg those that may be so molested , as if Satan had a greater share in them , seeing Christ was thus tempted .

CHAP. VII . The general view of these Temptations . Of Satans Gradual proceeding in Temptations . Of reserving a great Temptation last . What a great Temptation is , in what cases to be expected . Of Satans using a common Road , in comparing these Temptations , with the ordinary Temptations of Men. Of the advantage Satan takes of natural Appetite , Sense , and Affections .

I Have done with the proaemium to the Temptations . Yet before I open them particularly , I shall take a general view of them . First , By comparing these with the other Temptations of Christ during the forty days . Secondly , By comparing these with the Temptations of Men.

First , Then , if we compare these with the former Temptations , and observe that we have no account given us of those Temptations , but only in the general , that he was tempted , whereas these are particularly set down and recorded , we cannot apprehend less than this , that these last Temptations were certainly greater and more remarkable Temptations . Hence no●e ,

That 't is Satans method to be Gradual in his Temptations , Obs. 3. and that be keeps his greatest Temptations to the latter end .

That Satan is Gradual in his Temptations , this is true of him , if we regard ,

First , the manner of his proceeding , That he drives slowly , entreats gently , and is very careful that he do not overdrive Men , but after they are accustomed to his way , he puts on Imperiousness and commands them .

Secondly , If the matter of Temptation be regarded , he is Gradual there also . He tempts to little Sins first , then to greater .

I shall Illustrate both these particulars by the example of Thomas Savage , Apprentice to Mr. Collins Vintener at the Ship-Tavern in Ratcliff , who suffered in Anno 1668 , for murthering his Fellow-Servant : He confesseth that the Devil took this course with him ; he first tempted him to neglect of Duty , then to contempt of Ordinances , and Prophanation of the Sabbath , then to Drinking , then to Fornication , then to Rob and Steal from his Master , and last of all to Murther ; and takes particular notice that in this last Temptation , to kill his Fellow-Servant , there was a violent and more than ordinary Power of Satan upon him , to instigate him to that Wickedness . All this you may read at large in the Printed Narration of his Life .

The reasons of his Gradual proceedings are ,

First , He would discover no more of himself in any Temptation , than he is necessitated unto ; for the gaining his end , lest he cross his own design , and instead of drawing Men to Wickedness , scare or affright them from it .

Secondly , Sins are mutually preparatory to each other , smaller Proffers and Temptations do insensibly prepare , and incline the Heart to greater .

Secondly , That he keeps his greatest Temptations last , is a consequence of the former ; for which ( besides what is now spoken ) these reasons may be given :

First , There is provocation given him , in refusing his lesser Assaults . His Head is bruised by every refusal , he is set at defiance , which calls him out to stronger opposition . He perceives by often repulses that those with whom he hath to do are not Subjects of his Kingdom , and that his time is short , and therefore no wonder is it , if he Assault most furiously , and with all his strength .

Secondly , There is also Policy in it , when he hath brought down our strength and weakned our courage , then a violent onset is fair to procure him a Victory .

But because I mention a great Temptation , it may not be amiss both for the further explaining of the Text , and Illustration of the matter , to shew what is a great Temptation . These were great Temptations to Christ , and there are several things remarkable in them , which where ever they appear , they will denominate the Temptation great , and the more of them are conjoyned together , and in higher degree , it may justly be called still the greater . As ,

First , In these Temptations , we may note there were external Objects , as well as insinuated suggestions ; Inward motions are real Temptations , but when they have the Objects and things presented to the Eye or the Senses , then do they strongly urge . At this advantage the Devil tempted Eve , he urged her when the Fruit was within the view ; Thus he tempted Achan , when the Gold and Garment were in his Eye .

Secondly , These Temptations were complex , consisting of many various designs , like a snare of many cords or nooses . When he tempted to turn Stones to Bread , it was not one single design , but many that Satan had in prosecution . As Distrust on one hand , Pride on another , and so in the rest . The more complicated a Temptation is , 't is the greater .

Thirdly , These were also perplexing , entangling Temptations ; They were dilemmatical , such as might ensnare , either in the doing , or refusal . If he had turned Stones into Bread , he had too much honoured Satan by doing it at his Motion . If he did not , he seemed to neglect his own Body , in not making necessary provisions for himself being now hungry .

Fourthly , These Temptations proceeded upon considerable advantages , his Hunger urged a necessity of turning Stones into Bread . His present straits , and the lowness of his condition seemed to speak much for the reasonableness of giving proof of his Divine Nature , by casting himself down from the Temple , and of doing any thing , that might tend to a more plentiful Being and support in the World . Advantages strengthen Temptations .

Fifthly , These Temptations were accompanied with a greater Presence and Power of Satan , he appeared visibly in them , and was permitted to touch and hurry the Body of Christ , and to depaint and set forth the Glory of the World ( doubtless in the most taking way ) to the Eye of Christ .

Sixthly , The matter of these Temptations , or the things he tempted Christ to , were great and heinous Abominations , ( a distrust of Providence , a presumption of Protection , and a final renunciation of the Worship due to him , and transferring it to the most unworthy Object , Gods professed Enemy ) and yet were they seconded by the strongest , most powerful , and most prevailing means , as his present Straits , his infallible Assurance of Sonship , Pleasure , and Glory . Where the matter is weighty , and the medium strong and pressing , there is the Temptation great .

Seventhly , All these Temptations pretended strongly to the advantage and benefit of Christ , and some of them might seem to be done without any blame , as to turn Stones to Bread , to fly in the Air. The more kindness of Temptation pretends to us , it is the stronger .

Eightly , Satan urged some of them in a during provoking way ; If thou be the Son of God ? as if he had said , I ●are thee to shew thy self what thou pretendest to be . These kind of provocations are very troublesom to the most modest and self-denying , who can scarce forbear to do what they are urged unto at such times .

Ninthly , These Temptations seem to be designed for the engagement of all the Natural Powers of Christ , his natural Appetite in a design of Food ; his Senses , in the most Beautiful Object , the World in its Glory ; The Affections , in that which is most Swaying , Pride , and delight in extraordinary Testimonies ; of Divine Power and Love , in supporting him in the Air , &c.

Tenthly , Some of these warranted as Duty , and to supply necessary hunger , others depending upon the security of a promise , He shall give his Angels charge , &c. The greater appearance of Duty , or warrantableness is put upon Sin , the greater is the Temptation .

By these ten Particulars may we ( as by a Standard ) judg , when any Temptation is great or less .

Let us then take heed of small Temptations , Applic. 1. or the smoother proceedings of Satan , as we would avoid the greater attempts that are to follow . Where he is admitted to beat out our Lusts with a Rod or a Staff , he may be suspected to bring the Wheel over them at last .

Let us also after our Assaults , expect more and greater , because the greatest are last to be looked for . This holds true in three cases . ( 1. ) In solemn Temptations where Satan fixeth his Assaults , there the utmost rage is drawn out last . ( 2. ) In the Continuance and Progress of Profession , the further we go from him , and the nearer to God , be sure of the highest measure of his spite . ( 3. ) At the end of our race : for if he miss his prey then , it is escaped for ever , as a Bird unto its Hill .

But some may say , Object . I am but a Messenger of sad tidings ; and that by bringing such a report of Gyants , and Walled Cities , I may make the hearts of the People to faint .

I answer ; Answ. This is bad news only to the sluggish , such as would go to Heaven , with ease , and in a fair and easy way , but to the laborious resolute Souldiers of Christ this is no great discouragement : for ( 1. ) It doth but tell them of their work , which as they are perswaded of , so it is in some measure their delight , as well as their expectation . ( 2. ) It doth but tell them , Satans Malice and Fury , which they are assured of , and are most afraid of it sometimes , when it seems to lye Idle and as asleep . ( 3. ) It doth tell them that Satans thoughts concerning them are desparing , he fears they are going , o● gone from him . If they were his willing Servants , there would be no hostility of this nature against them .

I have thus compared these special Temptations with those wherewith our Lord Christ was exercised during the forty days . I shall

Secondly , Compare these Temptations of Christ with those that usually betal his Members , in which there is so much suitableness and agreement , both in matter and manner , that it cannot be unuseful to take notice of it , which will the better appear in Instances .

First , Then let us consider the first Temptation of Eve . Gen. 3. 6. And when the Woman saw that the Tree was good for Food , and that it was pleasant to the Eyes , and a Tree to be desired to make one wise , &c. Here are all the Arguments and ways summed up , by which Satan prevailed upon her ; It was good for Food , here he wrought upon the desire of the natural Appetite ; It was pleasant to the Eyes , here he took the advantage of the External Senses . It was to be desired to make one wise , here he enflamed the Affections . Let us again call to mind the general Account of Temptations , in the 1 Joh. 2. 16. All that is in the World , the Lust of the Flesh , the Lust of the Eyes , and the Pride of Life ; where the Apostle designedly calls all off from a love of the World , because of the hazard and danger that we lye open unto , from the things of the World , striking upon and stirring up our Lusts ; which he ranks into three general heads , according to the the various ways whereby these outward things do work upon us , in exciting our natural powers and apprehensions to sinful lustings : And these are so fully agreeing with those three in Eves Temptation , that I need not note the Parallel . Let us now cast our Eyes upon these Temptations , and the suitableness of Satans ways and dealings will immediately appear . When he tempted Christ to turn Stones into Bread , there he endeavoured to take advantage of the Lust of the Flesh ( which in the 1 Joh. 2. I understand in a more restrained Sense , not for the lustings of corrupt Nature , but for the lustings of the Body in its Natural Appe●ite , according to that ex●●●ssion of Christ , the Spirit is willing , but the Flesh or body is weak : And if we should not so restrain it in this place , the Lust of the Flesh would include the Lust of the Eyes , and the Pride of Life , contrary to the clear scope of the Text , for these are also the lustings of corrupt Nature . ) When he further tempted him to cast himself down , he pushed him upon the Pride of Life ; When he shewed him the Kingdoms of the World and the glory of them , he attempted to gain upon him by the Lust of the Eyes . From this proportion and suitableness of Temptation to Christ and his Members , observe ,

That Satan usually treads in a beaten path , Obs. 4. using known and experienced Methods of Temptation . 'T is true , in regard of Circumstances , he useth unspeakable varieties in tempting , and hath many more Devices and Juggles than can be reckoned up , yet in the General he hath digested them into Method and Order , and the things upon which he works in us , are the same ; thus he walks his round , and keeps much-what the same Track , not only in different Persons , but also in the same Men , using the same Temptations over and over , and yet this argues no barrenness of Invention , or sluggishness in Satan , but he hath these reasons for it :

First , Because the same Temptations being suited to humane Nature in General , will with a small Variation of Circumstance suit all Men ; their Inclinations generally answering to one another , as Face answers to Face in Water .

Secondly , These standing Methods are Famous with him , as generally powerful and taking , and it can be no wonder if Satan practise most with these things , that have the largest Probatum est of Experience to follow them .

Thirdly , The more Experienced he is in any Temptation , the more dexterously and successfully still he can manage it ; so that we may expect him more cunning and able in what he most practiseth .

This may be some satisfaction to those that are apt to think of themselves and their Temptations ; Applic. as Elias did in his perswasion , I alone am left . Where Satan useth any thing of Vigour and Fierceness , we are apt to say , none are tempted as we , none in like case , we are singular , they are peculiar and extraordinary Temptations , &c. But 't is a mistake ; even that of Solomon may be applyed to these , there is nothing new , nor any thing befaln us , which others have not undergon before us ; and would but Christians be so careful , to observe the way of the Serpent upon their hearts , and as they might , and so communicative of their Experiences as they ought , the W●ak and heavy Laden would not go so mourning under such apprehensions , as commonly affright them , that none were ever so temp●●d as they are , It would be some support at worst , when the most hellish Furies do oppress them , to know that others before them were in these deeps , and as fearful of being overwhelmed , as themselves , and yet were delivered ; The deliverances of those that have escaped the danger , is ground of hope to those that are at present under it .

The usual advantages that Satan takes against us , Obs. 5. is from our natural Appetite , our external Senses , or our Passions and Affections . All these are usual ways by which Satan works against us , as appears from what hath been said , neither are any of them so mean and contemptible , but that we have cause to fear the Power and Influence of them . Hence the Scripture cautions descend to the Eyes , Look not upon the Wine when 't is Red in the Cup. Be Sober , be Vigilant , &c. Th● Appetite is not so easily kept in , but that it may prevail to Gluttony and Drink●●ness and some are so powerfully carried by this , that they are said to make their Bellies their God . Of the power of Sense and Affection , elsewhere hath been spoken .

CHAP. VIII . The rise of Christs first Temptation . Of Satans suiting his Temptations to the conditions of Men. Of tempting Men upon the plea of Necessity . The reasons and cheats of that plea. His pretences of friendship in tempting , with the danger thereof .

HAving thus considered these Temptations as they lye before us in their general Prospect , I shall now speak of this first special Temptation in particular , in which ( 1. ) the Rise , or Occasion , ( 2. ) the Temptation it self , ( 3. ) the Argument by which Satan would enforce it , are to be distinctly noted .

First , As to the Rise of it , It is questioned by some , why Satan begins with this First , the cause they assign , ( in part at least ) is from his first success against Eve , in a Temptation about eating , as if this were the chief and most hopeful Arrow in his Quiver . But we need not go so far , when the Evangelist is so punctual in setting it down , in the latter end of the former verse , he was an hungred . This the Devil took notice of , and from hence took the rise of his Temptation , that by turning Stones to Bread for the satisfaction of his present hunger , he might be induced to make way for the secret Stratagems which he had prepared against him on this occasion . Here I note ,

That where Satan hath a design against any , Obs. 6. he doth take the advantage of their Condition , and suits his Temptation accordingly . Thus , if Men be in Poverty , or in the enjoyments of Plenty , in Sickness or Health , if in Afflictions , under Wrongs , in Discontents , or carried to Advancements and Honours , or whatever else may be considerable relating to them , he observes it , and orders his designs so , as to take in all the advantages that they will afford . That 't is his concern and Interest so to do , we may Imagine , upon these grounds :

First , Our Consent must be gained ; this he cannot properly and truly force , but must entice and deceive us to a complyance with him .

Secondly , If our Condition speak for him , and lye fair for the furtherance of any device of his , our consent is upon the matter half gained ; 't is much , if so powerful an Advocate , as is our present State , do not influence us to an Inclination .

Thirdly , This doth his work easily and effectually , he more generally prevails by this course , and with less Labour .

This Policy of Satan should advantage us , Applic. by suggesting fit Memorials to us , in our expectations of Temptation . Though we know not all Satans thoughts , yet may we know where and how he will usually make an onset , our Condition will tell us what to look for . The Distressed and Afflicted may expect a Temptation suited to their Condition , as of murmuring , repining , revenge , distrust , use of indirect means , dispairings , &c. They that have Peace and Plenty may be sure they shall be tempted suitably , to Pride , Boasting , Covetousness , Oppression , Contempt of others , Security , or whatever may be fit to be engrasted on that Stock ; the like may be said of any other different condition . How fairly are we forewarned , ( by an observation made upon Satans proceeding upon these advantages ) where to expect him , and how to provide against him .

Let us proceed to a further enquiry , How the Devil managed this advantage of Christs hunger ; he plainly urgeth him with a necessity of providing supplies for himself , spreading before him his desire to eat , and the impossibility of help , in a Barren and Desolate Wilderness , as if he had said , The want of the Body is to be provided for , Nature and Religion consents to this ; the Wilderness affords no help , ordinary means fail ; there is therefore a necessity that some extraordinary course be taken , Therefore trun Stones to Bread ; this is not unsuitable to the Condition and Power of him who is the Son of God . At this rate he pleads .

Observe then , Obs. 7. That Satan usually endeavours to run his Temptations upon the plea of necessity , and from thence to infer a duty .

When he cannot pretend a fair and direct way to irregular Practices , he would break a Door and force a way by Necessity .

Under this Notion of Necessity , the Devil marshals all those pretences , that seem to be of more than ordinary force , in their usual prevalencies . Thus he teacheth Men to think they are necessitated , if they be carried by a strong inclination of their own , or if there be an urgency and provocation from others , or if they be in straits and dangers ; and sometime he goes so high , as to teach Men that a necessity is included in the very Fabrick of their natural principles , by which they presumptuously excuse themselves in being sinful , because by Nature they are so , and cannot be changed without special Grace ; scarce shall we meet any Man with seasonable reproof for his iniquity , but he will plead such kind of necessities for himself , I could not help it , I was strongly carried , or , I was compelled ; I must do so , or else I could not escape such a danger , &c.

The Reasons of this Policy , are these .

First , He knows that necessity hath a compulsive force , even to things of ( otherwise ) greatest abhorrencies : A treasury of Instances is to be had in Famines , and besieged places , where 't is usual to eat unclean things , not only Creatures that are vile , but even Dung and Entrails ; nay so Tyrannical is Necessity , that it makes inrodes into , Deut. 28. 56. and Conquests upon Nature it self , causing the tender and dilicate Woman , which would not adventure the Sole of her Foot upon the ground for delicateness and tenderness , to have an evil Eye towards the Husband of her Bosom , towards her Son , and towards her Daughter . A like force doth it exercise upon the Minds and Consciences of Men , it makes them rise up against their Light , it engageth Men to lay violent hands upon their own Convictions , to stifle and extinguish them . How many mournful examples have we of this kind ? How many have apostatised from Truth ( being terrifyed by the urging necessities of danger ) contrary to the highest Convictions of Conscience ?

Secondly , Necessity can do much to the darkning of the Understanding , and change of the Judgment , by the strong Influence it hath upon the Affections . Men are apt to form their apprehensions , according to the dictates of Necessity ; what they see to be hazardous , they are inclinable to judg to be evil ; Men in straits not only violate their Reason , but sometime by insensible steps ( unknown to themselves ) slide into a contrary Judgment of things , directly cross to what they have believed and professed . Which perswasion they owe not to any further accession of Light , or new discovery of Argument , ( for ofttimes , the same Arguments which in the absence of trouble they have contemned as weak by the Appearance of danger put on another Face , and seem strong ) but to the prevalency of their fears . And thus many in all Ages have altered their Judgments and thoughts , not because they knew more , but because they feared more .

The like Necessities do Men form to themselves from exorbitant and greedy hopes and expectations of a better condition , compared to that wherein they at present are , and the like Influence it hath in the alteration of their Judgments . Let the Bishop of Spalato be an example of this , who loathed the Romish Religion first , and in England ( whither he came for refuge ) writ against it ; but saw a necessity ( from the disappointment of expectation ) to change his mind , returned to Rome again , and perswaded himself that that was true which he had formerly pronounced false ; and so writ against the Church of England , as before he had done against the Church of Rome . Eccles. Hist . lib. 3. cap. 11. To him we may add Ecebolius , of whom Socrates reports , that ( according to the various appearings of hazards ) he changed his Religion several times : Under Constantine , he was a Christian ; Antiochus put El●azer and the Macchabees in mind of this excuse , If it be a Sin to de contrary to your Law , Compulsion doth excuse it . Josephus on the Lives of the Macchabees . under Julian , a Pagan ; and under Jovinian , a Christian again .

Thirdly , Necessity offers an excuse , if not a Justification of the greatest miscarriages . Lot offered to expose his Daughters to the raging Lust of the Sodomites for the preservation of his Angel-Strangers , which surely he would in no wise have done , but that he thought the present necessity might have excused him . Esau profan●ly fells his Birth-right , but excuseth the matter so , Behold I am at the point to die , and what profit shall this Birth-right do to me ? Aaron produceth a necessity , from the violent resolves of the people , Gen. 25. 32. in Justification of himself in the matter of the Golden Calf , Thou knewest that this people are set on mischief .

Fourthly , Necessity is an universal plea , and fitted to the conditions of all Men , in all callings , and under all extravagancies ; The Tradesman in his unlawful gains or overreaching , pleads a necessity for it , from the hardness of the Buyer in other things ; the poor Man pleads a necessity for Stealing , and the Rich pleads the same necessity for Revenge , and thus it serves all with a Pretext .

These considerations discovering this course so hopeful , as to this design of the Devil , he will be sure to put us to this pinch where he can . But besides this , we may observe three Cheats in this plea of Necessity .

First , Sometimes he puts Men upon feigning a necessity , where there is none . Saul sacrificed upon a needless Supposal that Samuel not coming at the time appointed , there was a necessity for him to do it . He spared also the Cattel upon the like pretence , that it was a necessary provision for Sacrifice . And thus would the Devil have perswaded Christ , that there was an absolute necessity to turn Stones to Bread , when in Truth there was no such need .

Secondly , Sometimes he puts Men upon a necessity of their own sinful procurement . Herod sware to gratify the Daughter of Herodias , and this is presently pleaded as a necessity for the cutting , off John Baptists head . Saul forbad the tasting of Meat , and sealed the penalty by an Oath and Curse , and this is by and by made a necessity for the taking away of Jonathans Life , ( who had tasted Honey not knowing his Fathers Curse ) had not the People rescued him .

Thirdly , Sometime he stretcheth a necessity further than it ought ; he knows that God hath such a regard to real necessities , that upon that ground , he will dispence with his Sabbath , and the present performance of Duty . These instances he lays before men , and endeavours to perswade them , that in like manner God will ( upon a necessity ) dispence with Sins , as well as with the present Opportunity of Service . What a covering ( in all Ages ) Men have made of necessity , for their highest outrages and extravagancies , and with what confidence they have managed such pleas , would be endless to relate .

This must warn us , Applic. not to suffer our selves to be Imposed upon , by the highest pretences of Necessity . Whatever it may dispense with ( as in some cases it will suspend a present Service , and warrant the performance of a Duty , Ferenda magis omnis necessitas quam perpetranda aliqua iniquitas . Aug. besides the common rule and way wherein it ought ordinarily to be managed ) it must never be pleaded to give warranty to any thing in its own nature sinful . Necessity will not justify Lying , Stealing , Covetousness , Adulteries , &c.

Besides ; we must be wary in judging what is a necessity . Men are apt to plead a necessity where there is none , and if we give way to a facile admittance of excuses of this kind , we shall presently multiply necessities , and have them to serve us at every turn . Some would warrant Sin by necessity , others would turn off Duty and rule by pretending a necessity where none is : both are to be avoided as Snares of Satan .

Once more ( before we dismiss this rise of the Temptation of Christ in hand ) let us observe that in perswading him to turn Stones to Bread , he seems to express a great deal of care and tenderness to Christ , with an invidious Reflection upon the Love and Providence of God ; as if he should say , I see thou art hungry , and this Wilderness affords nothing to eat , and God hath not taken care to spread a Table for thee , I therefore pittying thy Condition , as a Friend , advise thee to turn Stones to Bread .

Note , Obs. 8. That Satan manageth his most cruel designs , under the highest pretences of Friendship . He did so with Eve , The Lord knoweth that ye shall be as Gods ; as if he had a greater regard to them , than God himself . He tempted Christ in the Mouth of Peter to spare himself , under the shew of great kindness ; and no less are his common pretences to all Men. This is a deep Policy , for by this means the mischief intended is the better concealed , and the less care and provision made against it ; and besides , the Affections and desires are stirred up to an hasty imbracement of the Motion , and an eager swallowing of the Bait.

So great a Subtilty is in this manner of dealing , that those who affect the name of great Politicians in the World , have learned from Satan to shew greatest respects , and a most friendly countenance to those whom they most hate , and intend to ruine . Thus our Richard the Third of England constantly dealt with those for whose Blood he lay in wait : and the precepts of Machiavil are fitted to this , that t is Wisdom to hug those whom we desire to destroy . Ehud's Present made way for his Dagger . Joab's Sword could not so well have dispatched its errand upon Abner , if he had not ushered it in with a Kiss .

This should make us most suspect those Temptations that offer us most kindness and advantage , Applic. and such as are most gratifying to our Humours and Desires . For can it be imagined in good earnest that Satan intends us a real good ? Can the Gifts of Enemies pass for Courtesies and Favours with any , Timeo Danaos & dona ferentes . but such as are bewitched into a blockish madness ? Satan is more to be feared when he flatters , than when he regeth ; and though such offers may be looked upon by some as more benign , and less odious Temptations , ( as some kind of Familiar Spirits are more kindly treated by some , under the notion of white Devils ) yet may we say of them as Cor●elius Agrippa speaks of some unlawful Arts and ways of Thurgia , eò sunt pernitiosiora , qùo imperitis diviniora ; They have the greatest danger that pretend the highest Friendship . Thus much for the Rise of the Temptation .

CHAP. IX . A particular consideration of the matter of the first Temptation , what Satan aimed at , in bidding him turn Stones into Bread . Of Satans moving us to things good or lawfull . The end of such a Motion . How to know whether such Motions are from Satan or the Spirit . What to do in case they be from Satan . Of his various aims in one Temptation . What they are , and of his Policy therein . Of his Artificial contrivement of Motions to make one thing infer another .

NExt follows the Temptation it self . Command that these Stones be made Bread . There is no great difficulty in the words . The Greek indeed hath a remarkable suitableness to the Supposition , on which Satan insists , taking Christ to be the Son of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 't is very pertinently spoken , Say or Speak that these Stones be made Bread ; for if God speak , it must be done .

T is not worth the while to insist upon so small a variety of expression , as is betwixt this Evangelist , who hath it [ these Stones , ] and Luke , who speaks it in the singular Number [ this Stone : ] for besides that ( as some suppose ) this Expression of Luke , Spanhem , dub . Evan. in loc. might ( for any thing that appears to the contrary ) be Satans lowering his request to one Stone , when Christ had denyed to turn many into Bread , upon his first asking ) this one Stone in Luke , taken collectively for the whole heap , will signify as much as these Stones in Matthew , or the phrase ( these Stones ) in Matthew ( by an imitation of a common Hebraism ) may be no more but one of these Stones , or this Stone , as it is in Luke ; as 't is said , Jepthah was buried in the Cities of Gilead , Lightfoot Ha●● . in loc. that is , in one of the Cities .

The thing urged , was the turning or changing the form of a Creature , which is a work truely miraculous and wonderful , and such as had neither bee unsuited to the power of Christ , nor unlawful in it self . 'T is from hence justly questioned , where the sting of this suggestion lay , or in what point was the temptation couched . First , It was not in the unlawfulness or sinfulness of the thing mentioned . For Christ did as much as would amount to all this , when he turned Water into Wine , and when he fed Multitudes by a miraculous multiplication of a few Loaves and Fishes .

Secondly , It was not unsuitable to his condition , as hungry ; for so it seemed a Duty to provide for himself , and which Satan took for granted .

Thirdly , Neither seemed it any derogation to his Power and Divine Nature , but rather an advantage and fit opportunity to give a full proof of it , to the stopping of Satans Mouth for ever .

Notwithstanding these , there was Poyson and Malignity enough in the suggestion , and under these Green Leaves of plausible pretences , lay hid many Snakes . For ( 1. ) By this was he secretly tempted to admit of a doubting of the truth of the divine Testimony , lately declaring him to be the Son of God . ( 2. ) As also further to question his Fathers Providence and Love ; ( 3. ) and unnecessarily to run out of the ordinary way of supply , and to betake himself to indirect means or extraordinary courses . ( 4. ) And all this to the abuse and undervaluing of his power , in prostituting it to Satans direction or perswasion ; and the Devil had gained a considerable advantage , if he could have prevailed with him to do such a thing by his instigation . ( 5. ) It may be , he further thought this might entice to an high esteem of himself , and so make way for a vain ostentation of his power , and Interest in God . All or most of these seem to be the design that the Devil was driving forward . Several things are hence observable .

That where Satan doth not judge it his present Interest , Obs. 9. to suggest to us things in their own nature sinful , he will move us to things good in themselves , in hopes thereby to lead us into evil . This way of tempting is from a more refined Policy , than down-right motions to Sin ; and doubtless 't is less suspected , and consequently more taking . The Evils that Satan would introduce by this Method , are such as these :

First , Sometime when he tempts us to that which is Good , it is , that he might affright us from it ; his approbation is enough to put a discredit , and disgraceful suspition upon any thing . Mat. 8. 29. Such a design had he , when he gave testimony for Christ , That he was the Son of God ; or for the Apostles , that they were the Servants of the most high God . Act. 16. 17. It was not his intention , to honour him or them , by bearing them witness , but to bring them under Suspition , and Trouble .

Secondly , There are a great many ways to miscarry in a lawful Action , either by propounding bad ends , or by failures in the manner of performance , or by a misimprovement of the whole . These miscarriages ( and the possibility , and probability of them ) Satan carries in his mind ; yet doth he not at first propound them , but moving us unto the thing , he hath an expectation that we will slide into them of our selves , or be inclined by some sutable touch●● of suggestion upon our minds ; together with the tendency , or improveableness of the thing or Action , to such evils as are properly consequent to it . Satan did not here tempt Christ to these sinful ends directly , but to an Action which he hoped might insensibly produce them .

Thirdly , Another Evil hereby aimed at , is the hindrance of a greater Good , not only as a diversion to turn us off a better or more profitable occasion , but also as an unseasonable interruption of something at present more concerning us : Thus he makes the suggestion of Good things , the hindrance of Prayer , or Hearing .

Some will say , Quest. This is a perplexing case , that in things good or lawful in themselves Men should be in such dangers , and will thereupon desire to know , how they may distinguish Satans Contrivances and Motions , from those that have no dependance upon him , or are from the Spirit of God ?

In answer to this . Answ. ( 1. ) Let us ( when we fear thus to be circumvented ) look well to what Impressions are upon our Spirit , when we are moved to what may be lawful . For tog●ther with the motion ( if it be Satans ) we shall find either a corrupt reason and end privatly rising up in our Mind ; or we may observe that our hearts are out of order , and perversly inclined ; this is oft unseen to our selves . When the Disciples moved Christ to bring down fire from Heaven , if they had considered the present revengful selfish frame of their Spirits , ( which our Lord tells them , they were ignorant of ) they might easily have known that the motion had proceeded from Satan .

Secondly , The concurrent Circumstances of the thing or Action , are to be seriously weighed ; for from thence we may take a right measure of the conveniency or inconveniency of the proceeding in it . What is from Satan , it will be either unseasonable as to the Time , Place , and Person , or some other thing will appear that may give a discovery . As here Christ refuseth to turn Stones to Bread , because not only the way and manner of the Proposal doth sufficiently lay open the Design , but also the Circumstances of Christ's condition at that time , shewed the motion to be unseasonable and inconvenient : for if Satan had urged the necessity of it for the satisfaction of his hunger ; Christ could have answered , that the experience that he had of Gods support for forty days together , was sufficient to engage him to rely yet further upon him . If he had urged farther , that by this means he might have had a full proof of Gods love and care , or of his Sonship : It was at hand to tell him , that it was needless to seek a further evidence , when God had given one so full a little before : If again he had pleaded it to have been an useful occasion to give a testimony of his Power to the satisfaction of others : He could have told him , that it had been impertinent to have done it then , when he was in the Wilderness , where none could have the benefit of it : So that nothing Satan could have propounded as a reason for that Miracle , but it might have been repelled from a consideration of his present condition .

The Instruction that may be gathered from this , Applic ▪ is , That we must not entertain thoughts of doing lawful things , without a due enquiry into the temper of our own Hearts , and a full consideration of all Circumstances round about , with the probable tendencies , and consequences of it .

But ( may some say ) If I judge such a motion to be a thing lawful , Quest ▪ which doth proceed from Satan , What am I to do ?

I answer . Answ. ( 1. ) Consider whether the Good be necessary or not : if it be necessary , 't is a duty and not to be forborn , only the abuses are to be watched against , and avoided .

Secondly , If it be a duty , Consider whether it be seasonable or unseasonable , necessary or not , as to the present time ; if it be not , it may be suspended , and a fitter opportunity waited for .

Thirdly , If it be only lawful , and not necessary , we ought to abstain from it wholly , after the example of David , Psal. 39. 2. who abstained even from Good , ( that is , from lawful bemoanings of himself , or complainings against Absalom , that had rebelled against him ) because it was not necessary , and ( the circumstances of his condition considered ) very dangerous , lest vent and way being given , he might have been easily drawn to speak passionately , or distrustfully against God , and foolishly against Providences .

That the thing unto which Satan moved Christ was lawful , hath been noted . Next let us consider what Ends Satan might propound to himself in this Motion , and we shall see ( as hath been said ) that he did not so narrow and contract his design , as that only one thing took up his Intentions , but several . Hence have we this Observation ;

That in one single Temptation Satan may have various Aims and Designs . Obs. 10.

Temptation is a complicated thing , a many-headed Monster . Satan hath always many things in his Eye . First , In every Temptation there is a direct and principal design , a main thing that the Devil would have .

Secondly , There are several things subservient to the main design , as steps , degrees , or means leading to it ; the lesser still making way for the greater . If Satan design Murther , he lays the Foundation of his work in inward Grudgings and Hatreds ; next he gives Provocations , by reproachful Words , or disdainful Carriages and Behaviours , Matth. 5. 22. ( as our Saviour notes in the expressions of Racha , and Fool ) and so by degrees enticeth on to Murther . The like we may observe in the lusts of Uncleanness , and other things .

Thirdly , Besides these there are usually Reserves , something in ambushment to watch our Retreats ; for Satan considers what to do in case we repel , and refuse his motion , that so he may not altogether labour in vain . A contrary extreme watcheth those that fly from a Temptation ; Pride , Security , Self-Confidence , and Boasting , are ready to take them by the Heel : So truly may it be said of Satan , that he knoweth the way that we take ; if we go forward , he is there ; if backward , we may also perceive him ; on the left hand , he is at work ; and on the right hand , 〈◊〉 is not idle . All these we may particularly see in this Temptation in Hand : He had a main design ( of which more presently : ) he prepares means and seconds , to help it forward ; such were those pleas of necessity , and conveniency which the hunger and want of Christ did furnish him withall , and there wanted not the reserves of Presumption and Self-neglect in case he resisted the motion .

The Reasons of this Policy are these .

First , When Satan tempts , he is not certain of his prevalency , even when the probabilities are the greatest , and therefore doth he provide himself with several things at once ; that if the tempted Party nauseat one thing , there may be another in readiness that may please his Palat. God gives this advice to the Spiritual Seedsmen , In the Morning sow thy Seed , and in the Evening withhold not thine Hand ; for thou knowest not what shall prosper , whether this or that . Satan , that Seedsman of the Tares , imitates this ; and because he knows not what shall prosper , therefore doth he use variety .

Secondly , Where many things are at once designed , 't is an hundred to one they will not all return empty ; 'T is much if many snares miss , he that hath broken one or two , may not only be inticed with a third Temptation , ( as being either wearied out with the Assaults , or made plyable with the allurements of the former ) but may also sit down secure , as having ( in his supposal ) passed all the danger , and so unawares fall into an unseen or unsuspected Trap.

This may ( 1. ) by way of Caution assure us that we have no cause to think that all fear is over , Applic. when we have avoided the more obvious and conspicuous designments of a Temptation , but rather to suspect some further train than we yet have discovered . ( 2. ) That there is a necessity for us to be circumspect every way , and Janus-like to have an Eye before and behind , that we may make timely discoveries of what Satan intends against us .

As we have taken a view of the various designments of Satan in one Temptation , so 't is also remarkable , that these various ways of his in this Temptation , do give strength one to another , and have as close a connection , as Stones in an Arch. Christ was pleased to commend the wisdom of the unjust Steward , though he intended not the least approbation of his dishonesty : So may we turn aside and observe the cunning Artifice of the Devil , in the management of this Argument against Christ , which is to this purpose , as if he had thus proceeded ; If thou art the Son of God , ( as the Voice from Heaven lately testifyed ) it can be no inconvenience , but every way an advantage to give a further proof of it : Thy present condition of want and hunger , seem to contradict it : for how strange and unbeseeming is it , for the Son of God to be in such Straits ? Yet if thou beest what thou sayest thou art , 't is easy for thee to help thy self ; God that made the World of nothing , by the power of his command , can much more change the forms of things that are made already ; 't is but speaking , and these Stones that are before thee will be turned into Bread ; and besides that in so doing thou maist seasonably vindicate thy self from the Eclipse of thy present condition , Necessity and Duty ( for 't is Duty to supply the want of the Body , which cannot be supported without its proper nourishment ) compel thee unavoidably to it , except thou fearest not to contract the Guilt of self-destruction , especially seeing I do not urge thee to provide Delicacies , but only Bread , and such as is needful to keep in the Lives of the poorest Men , in the poorest manner .

Hence note , Obs. 11. Satan in driving on a Temptation , useth such an Artif●cial Contrivement of Motives and things , that still one doth infer another , one strengthens another . Temptations are like a Screw , which if once admitted , will improve its first hold to draw in all the rest . By these Arts doth Satan , like a cunning Serpent , wriggle himself into the Affections of Men.

CHAP. X. Of Satans chief end in this Temptation , his Skill in making the means to Sin plausible . The Reasons of that Policy , with his Art therein . Men's Ignorance his advantage . Of the differences of things propounded to our use .

THe various aims of Satan , and their close dependance one upon another , having contributed to us their several Observations , it remains , that we ask after the main and chief thing that Satan principally intended . And to make way to this , it must be noted , that in grand Temptations especially , the main design of Satan comprehends these two ; The chief End , and the chief Means conducing to that End . About these some Authors conjecture variously , whose differences we have no great occasion to mention , seeing the Text gives so great a satisfaction in this matter .

For First , The main End of Satan , we have ( not obscurely ) expressed to us in these words [ If thou be the Son of God : ] which if we compare with Matth. 3. 17. This is my beloved Son , in whom I am well pleased , we shall easily apprehend , that here Satan doth but eccho to that Voice which came down from Heaven ; As he did with Eve ; God had said , of the Tree in the midst of the Garden ye shall not eat , Satan ( having as it were the sound of this yet in his Ears ) in a clear reference to it , saith , Yea , hath God said , ye shall not eat ? So here is also an evident respect to God's Testimony concerning , Christ , as if he had said , hath God said , thou art his Son ? If thou beest indeed such as he testifyed , give some proof of it ? &c. By which it appears that his design was to undermine this Testimony , or some way or other to defeat it ; neither need it pass for an objection against this , that Satan doth not directly mention his doubt or distrust , nor positively suggest to Christ , a questioning or misbelief of his Son-ship , for it was not suitable to his Policy , so to lay open his main End , that must have been expected afterward , as the last in execution ( if it had taken effect ) though it were first in intention .

Secondly , The chief Means by which he would have brought this End about , may be understood from Christ's Answer to the Temptation : for it cannot but be imagined , that Christ knew the bottom of Satans Policy , and that his Answer must fully confront the Means by which Satan indeavoured to ensnare him . His Answer was , Man lives not by Bread alone , but by every Word that proceedeth out of the Mouth of God . If we can then come to a certain understanding of this Scripture ( which is not difficult ) we shall evidently know the mind of the Temptation , to which this is a direct Answer .

These words are cited out of Deut. 8. 3. which some interpret to this Sense ; Vid. Lightfoot Harmon . in Matth. 4. Pool Synopsis in Deut. 8. as if Christ had said , Man hath not only a Life of the Body ( which is mentioned by Bread ) to look after , but another life of the Soul , which is of so great concernment ; that the bodily life is to be neglected , rather than that of the Soul to be endangered . This is a truth in it self , but is apparently besides the meaning of Deut. 8. Neither doth it afford so full and particular an answer as ( doubtless ) Christ intended . But let us consider the Text , and we shall find more in it ; for Moses first sets down Gods dealing with Israel in the Wilderness , in that he suffered them to hunger , and took from them the ordinary means of Life , which ( as the latter part of the verse shews ) is to be understood of ordinary Bread , and then to supply that want , he fed them by an extraordinary means , ( such as they had never heard of before ) this was by Manna . Next he makes an Inference from this way of God's proceeding , improving this particular to a general rule , That he might make thee know , that Man lives not by Bread only , but by every Word that procedeth out of the Mouth of the Lord doth Man live : which is clearly of this Import , that Man lives not by ordinary means only , but that God can provide for his Life in an extraordinary way , by appointing any thing to that end , through his mighty and powerful Word , and good Pleasure ; So that things never so unusual , or unfit in themselves for nourishment , will become strengthning to us , if he shall give out his command . Christ then applying this , in this Sense , did ( as it were ) thus say to Satan ; Though I want ordinary means of Life , which is Bread , yet I know God can make any thing which he pleaseth , to nourish me instead of it . So that I will not cast off a dependance upon the Providence of God in this strait , and without warrant run to an extraordinary course for supply . Hence it is evident that to bring about his main End ( which was to Distrust of his Relation to God ) he used this means , that by reason of his strait , in the failure of ordinary supply , he should distrust Providence , and without warrant provide for himself . Observe ,

That where Satan carries on a main Design and End , Obs. 12. he bestows most of his pains and skill in rendring the Means to that End plausible and taking . The End is least in mention , and the Means in their fit contrivance , takes up most of his Art and Care . The Reasons whereof are these :

First , The End is apparently bad , so that it would be a contradiction to his design to mention it , 't is the snare and trap it self , which his Wisdom and Policy directs him to cover ; His ultimate End is the destruction of the Soul , this he dare not openly avouch to the vilest of Men ; he doth not say to them destroy your Souls , bring eternal miseries upon your selves , but only tempts them to that which will bring this misery upon them ; and as for those intermediate ends , which are the formal acts of Sin , he useth also a kind of modesty in their concealment ; he doth not usually say , go and Murther , or commit Adultery : But rather puts them upon ways or means that will bring them up to those Iniquities , except that he sometime have to deal with those that are so hardned in Sin , that they make a sport to do wickedly , and then he can more freely discover his Ends to such in the Temptation .

Secondly , The Means to such wicked Ends , have not only an Innate , and Natural tendency in themselves , which are apt to Sway and Byas Men that way , but are also capable of Artificial Improvement , to a further inticement to the evils secretly intended , and these require the Art and Skill for the exact suiting and fitting of them . The End cannot be reached without the Means , and Means so ordered ( without the aid of Grace ) will scarce miss of the End .

Thirdly , The Means are capable of a Varnish and Paint , he can make a shift to set them off , and Colour them over , that the proper drift of them cannot easily be discovered , whereas the Ends to which these lead cannot receive , ( at least so easily with some ) such fair shews . 'T is far easier to set off Company-keeping , with the pleasurable pretences of Necessity or refreshing divertisement , than to propound direct Drunkenness , ( the thing to which Company-keeping tends ) under such a dress .

If it be demanded , Que● . How and by what Arts he renders the Means so plausible ? Answ. I shall endeavour a satisfaction to that Quere , by shewing the way that Satan took to render the Means he made use of in this Temptation , plausible to Christ , which were these ;

First , He represents it , as a harmless or lawful thing in it self ; Who can say it had been sinful for the Son of God to have turned Stones into Bread , more than to turn Water into Wine ?

Secondly , He gives the Motion a further pretext of advantage or goodness , he insinuated that it might be an useful discovery of his Sonship , and a profitable supply against hunger .

Thirdly , He seems also to put a Necessity upon it , that other ways of help failing , he must be constrained so to do , or to suffer further want .

Fourthly , He forgets not to tell him , that to do this was but suitable to his Condition , and that it was a thing well becoming the Son of God to do a Miracle .

Fifthly , He doth urge it at the rate of a Duty , and that being in hunger and want , it would be a sinful neglect not to do what he could and might for his preservation .

The same way doth he take in other Temptations , in some cases pleading all , in some most of these things , by which the means conducing thereunto may seem plausible . If he presents to Men occasions of sinning , he will tell them ordinarily , that they may lawfully adventure upon them , that they are harmless , nay of advantage , as tending to the recreating of the Spirits , and health of the Body ; yea , that 't is necessary for them to take such a liberty , and that in doing so , they do but what others do that profess Religion . And often he hath such advantage from the Circumstances of the thing , and the Inclination of our heart , that he makes bold to tell us . 'T is no less then Duty , such did the outrage of Demetrius seem to him , when he considered , how much his livelyhood did depend upon the Diana of the Ephesians ; Paul's Zeal made him confident that persecution of Christians was his Duty : neither is there any thing which can pretend to any Zeal , Advantage or colourable Ground , but presently it takes the denomination of Duty .

If any wonder that such poor and shallow pretences are not seen through by all Men , they may know that this happens from a fourfold Ignorance .

First , from an Ignorance of the thing it self : how easily may they be Imposed upon , who know not the nature , or the usual Issues of things ? as Children are deluded to put a value upon an useless , or hurtful trifle ; so are Men deceived and easily imposed upon in what they do not understand . And for this cause , are Sinners compared to Birds , who are easily inticed with the Bait proposed to their view , as profitable and good for them , because they know not the Snare that lyes hid under it : this Ignorance causing the mistake mentioned , is not only a Simple Ignorance , but also that Ignorance which owes its rise to a wilful and perverse disposition , ( for there are some that are willingly Ignorant ) doth often lay those open to a delusion , who through prepossession or idleness , will not be at pains to make full Inquiries .

Secondly , This also comes to pass from an Ignorance of our Spirits : for while we either engage in the things proposed by Satan upon the general warranty of a good Intention , or that we have no evil meaning in it , we are kept from a discovery of the intended design . Hence Paul saw nothing , in his persecuting the Church of God , of what Satan aimed at ; or while upon the pretence of a good Intention , our secret corrupt Principles do indeed move us underhand to any undertaking , we are as little apt to see the Ends of Satan in what he propounds to us . Luke 9. 55. Jehu , and the Disciples pretending a Zeal for God , but really carried on by their own furious tempers , did as little , as others see what the Devil was doing with them .

Thirdly , The means of a Temptation are rendred less suspitious , from an Ignorance of the Circumstances , and Concomitants that do attend them .

Fourthly , As also from an Ignorance of our own weakness , and Inclination , while we are confident of greater strength to resist , than indeed we have , of a greater aversness , than is in us , to the evil suspected ; we contemn the danger of the means as below us , and so grow bold with the occasions of iniquity , as pretending no hazard or danger to us .

This may teach us a piece of Wisdom , Applic. in the Imitation of the Devil ; we see his malice appears in the bloody and destructive aims or intendments , which he discovers against us , but his skill and cunning in a suitable disposal and ordering of the Means . So should we learn to imploy all our care and watchfulness about those plausible ways or introductions to Sin , that Satan puts in our hand ; and as his eager desire of gaining his end , makes him industrious about the offering of means fit to compass it , so our fear of his Design and End should make us jealous of every overture propounded to us . They that from wilfulness or neglect shall admit the means of Evil , cannot expect to avoid the Evil to which they lead , or if they may ( unexpectedly ) be rescued from the end , while they use the Means ( by Grace interposing , as between the Cup and the Lip ) 't is no thanks to them , and often they come not off so clear , but that some lameness or other sticks by them .

I may suspect this will be retorted back as an advice scarce practicable : Quest. for if all means leading to Sin are to be avoided , then can we use nothing , but rather ( as the Apostle saith in another case ) we must go out of the World , seeing every thing may lead to evil .

I Answer , Answ. We are not by any command of God put into any such strait , things that are or may be improvable against us , may be used by us with due Care and Watchfulness ; yet all things are not alike neither , for we must look upon things under a threefold Consideration .

First , If that which is propounded or laid before us , as a means to Sin , be in it self sinful , the refusal of both is an undoubted Duty .

Secondly , We must look upon thins under the consideration of the suspiciousness which they carry with them of a further evil ; some Circumstances , or postures of an opportunity and occasion offered , are of such a threatning Aspect , that they fairly warn us to hold off . To keep company with a Friend may be admitted , when yet that Society in a suspitious place , as Tavern , or Whore-house , is to be avoided .

Thirdly , We must further consider things as we are free , or engaged to them , and accordingly where there is appearance of danger , or the fear of it , we must keep at a distance , if we are engaged to such things either by the obligation of the Law of Nature , or lawful Calling , or command of God , or unavoidable Providence , or Relation , where these Ties are upon us , we cannot avoid the thing or action , but are the more concerned to take heed of being overreached or overtaken by them .

CHAP. XI . Of the Temptation to distrust upon the failure of Ordinary Means . Of the Power of that Temptation , and the Reasons of its prevalency . Of unwarrantable Attempts for Relief , with the causes thereof . Of waiting on God , and keeping his way . In what Cases a particular Mercy is to be expected .

I Have particularly insisted upon the aims of Satan in this Temptation , in their variety , and also the cunning connexio● and coherences of them : I have also singled out his chief design . I am now in the last place to present you with the suitableness and respects that the subordinate means carry to the Principal , and that proportion which may be found in all these to the end designed by them .

The chief means ( in reference to the end designed ) was a distrust of Providence ; and the subordinate means to bring on that distrust , was the failure of ordinary means of supply : for so he endeavoured to improve his hunger , and want in the Wilderness , as a manifest neglect of Providence towards him , for which ( as he tacitly suggests ) there was no ground to wait or rely upon it any further , but to betake himself to another course . Hence Note ,

That the failure of ordinary means of help , Obs. 13. is by Satan improved as his special Engine to bring Men to a distrust of Providence , and from thence to an unwarrantable attempt for their relief in an extraordinary way .

That the failure of ordinary and usual supplies hath by the Devils subtilty brought a Distrust of Providence , and run Men beyond all hopes of help , is a thing commonly and notoriously known . When Men are afflicted , and brought unto unusual straits , and the ordinary ways of relief are out of sight , they are soon tempted to distrust God and Man , and to conclude they are cut off , and that their hope is perished , and that their Eye shall no more see Good . Psal. 116. 11. David distressed , proclaims all Men Lyers : Concludes , Psal. 31. 22. that he should at last be cut off . Jonah in the Whales Belly , thought that all hope was gone , Jon. 2. 4. and that he was cast out of Gods Sight . The Church of Israel in Captivity , forgat Prosperity ( notwithstanding the promise of deliverance after seventy years ) and thought no less , than that her hope and strength was perished ; Lam. 3. 18. And from the Scriptures mentioned , we may also see the strength and prevalency of the Temptation , especially when 't is reduced to particulars . As ,

First , 'T is not a thing altogether of no weight that such a Temptation should prevail against such Persons , as David , and Jonah , and the whole Church of Israel , that the manifold Experiences that some of them have had of Gods faithfulness in delivering , and the seasonableness of help at times of greatest hazard , the particular promises that all of them have had , ( how dismal and black soever things have seemed ) have given the fullest Assurances imaginable , that what he had spoken should certainly be performed ; the gracious Qualifications of such Persons as eminently Holy , and skilled in the Duties of Trust , and in the Ways of Providence , and the special Advantage which some of them ( as Prophets ) have had above others , to enable them to improve that Skill , Experience , Knowledg , and Grace , to a firm adherence to such special Promises , that all these things should not be sufficient to keep them off distrust , ( though at present the ways of deliverance were hid from them ) seems strange .

Secondly , 'T is also wonderful to what an height such a prevailing Temptation hath carryed some of them ; David seems to be a little outragious , and did upon the matter call God a Lyer , when he said , Psal. 116. 11. Pool Synopsis in loe . all Men are Lyers , which ( however that some interpret , as if it had been Davids Trust in God , and his confident avouchment of his Enemies Prognostications of his ruine , to be but Lyes , and that this he spake from his firm belief of the Promise , I believed , therefore have I spoken ) yet the acknowledgment of his haste , ( which ( compared with Psal. 31. 22. ) is declared as his weakness ) will force us to conclude it an ingenuous Confession of his distrust at the first : when he was greatly afflicted , ( though he recovered himself afterwards to a belief of the promise ) and that in that Distemper he plainly reflected upon Samuel , and calls the Promises of God given by him , a very Lye .

Thirdly , 'T is strange also , that present Instances of God's Providences working out unexpected Deliverances should not relieve the hearts of his Saints from the power of such distrust , that when they see God is not unmindful of them , but doth hear them in what they feared , they should still retain in their minds the impression of an unbelieving apprehension ; and not rather free themselves from their expectations of future ruine , by concluding , that he that hath , 1 Sam. 27. 1. and doth deliver , will also yet deliver . David had this thought in his heart , that he should one day perish by the hand of Saul , even then when God had so remarkably rescued him from Saul , and forced Saul not only to acknowledg his Sin in prosecuting him , but also to declare his belief of the Promise concerning David . See Cap. 26. One would have expected , that this should have been such a Demonstration of the Truth of what had been promised , that he should have cast out all fear ; and yet contrariwise , this pledg of God's purpose to him , is received by a heart strongly prepossessed with misgiving thoughts , and he continues to think , that for all this , Saul would one day destroy him .

Fourthly , The pangs of this Distrust are also so remarkable , that after they have been delivered , and have found that the Event hath not answered their fears , they have in the review of their carriage under such fears , recounted this their weakness among other remarkable things , thereby shewing the unreasonableness of their unbelief , and their wonder that God should pass by so great a Provocation , and notwithstanding so unexpectedly deliver them . David in the places before cited , was upon a thankful acknowledgment of God's Love and wonderful Kindness , which he thought he could not perform , without leaving a record of his strange and unworthy distrust ; as if he had said , So greatly did I sin , and so unsuitably did I behave my self , that I then gave off , and concluded all was lost .

To open this a little further , I shall add the Reasons why Satan strikes in with such an occasion as the want of means , to tempt to distrust , which are these :

First , Such a condition doth usually transport Men besides themselves , puts them as it were into an Extacy , and by a sudden rapture of of Astonishment and Fear , forceth them beyond their settled thoughts and purposes . This David notes as the ground of his inconsiderate rash speaking ; It was my haste , I was transported , &c. Now as Passion doth not only make Men speak what otherwise they would not , but also to put bad Interpretations upon actions and things beyond what they will bear , and hasten Men to Resolves exceedingly unreasonable : So doth this state of the Heart ( under an amazement and surprize of Fear ) give opportunity to Satan to put Men to injurious and unrighteous thoughts of the Providence of God , and by such ways to alienate their Minds from the trust which they owe him .

Secondly , Sense is a great help to Faith . Faith then must needs be much hazarded , when Sense is at a loss , or contradicted , as usually it is , in straits .

That Faith doth receive an advantage by Sense , cannot be denyed . To believe what we see , is easier than to believe what we see not ; and that in our state of Weakness and Infirmity , God doth so far indulge us , that by his allowance we may take the help of our Senses , is evident by his appointment of the two Sacraments , where by outward visible Signs our Faith may be quickned to apprehend the Spiritual benefits offered . Thomas , resolving to suspend his belief till he were satisfied that Christ was risen , by the utmost tryal that Sense could give , ( determining not to credit the Testimony of the rest of the Disciples , till by putting his Finger into his Side he had made himself more certain ) Christ not only condescended to him , but also pronounceth his approbation of his belief , accepting it , that he had believed because he had seen . But when outward usual helps fail us , our Sense ( being not able to see afar off ) is wholly puzled and overthrown , the very disappearing of probabilities gives so great a shake to our Faith , that it commonly staggers at it ; and therefore was it given as the great commendation of Abrahams Faith , that he ( notwithstanding the unlikelyhood of the thing ) staggered not at the Promise ; noting thereby how extraordinary it was in him at that time , to keep up against the contradiction of Sense , and how usual it is with others to be beaten off all Trust by it . 'T is no wonder to see that Faith ( which usually called Sense for a Supporter ) to fail when t is deprived of its Crutch . And he that would a little understand what disadvantage this might prove to a good Man , when Sense altogether fails his expectation , he may consider with himself in what a case Thomas might have been , if Christ had refused to let him see his Side , and to thrust his Finger into the print of the Nails , in all appearance had it been so , he had gone away confirmed in his unbelief .

Thirdly , Though Faith can act above Sense , and is imployed about things not seen , yet every Saint at all times doth not act his Faith so high . Christ tells us , that to believe where a Man hath not had the help of Sight and Sense , is Noble and Blessed . Joh. 20. 29. yet withal , he hints it to be rare and difficult ; he that hath not seen , and yet hath believed , implyes , that 't is but one amongst many that doth so , and that 't is the Conquest of a more than ordinary difficulty . Hence it is , that to love God when he kills , to believe when means fail , are reckoned among the high actings of Christianity .

Fourthly , When Sense is non-plust , and Faith fails , the Soul of Man is at a great loss : having nothing to bear it up , it must needs sink ; but having something to throw it down , besides its own propensity downward to distrust , it hath the force of so great a disappointment to push it forward ; and such bitterness of Spirit heightned by the malignant Influence of Satan , that with a violence ( like the Angels throwing a Milstone into the Sea ) it is cast into the bottom of such depths of unbelief , that the knowledg of former Power and extraordinary Providences cannot keep it from an absolute denyal of the like for the future . Israel in the Wilderness when they came to the want of Bread , though they acknowledged he clave the Rock , and gave them Water in the like strait , yet so far did their Hearts fail of that due Trust in the Power and Mercy of God , which might have been expected ; that though they confessed the one , they as distrustfully question , and deny the other . He clave the Rock , but can he provide Flesh ? can ●e give Bread ? Strange unbelief ! that sees and acknowledgeth Omnipotency in one thing , and yet denies it in another .

Fifthly , Providence hath been an old Question ; 't is an Atheism that some have been guilty of , to deny that God ordereth all affairs relating to his Children here below , who yet have not so fully extinguished their natural Impressions , as to dare to deny the being of God . That God is , they confess , but withal they think that he walketh in the Circuit of Heaven , and as to the smaller concerns of Men , neither doth good nor evil . This being an old Error , to which most are but too inclinable , ( and the more , because such things are permitted ( as the punishment of his Children , and their Tryals , ( while others have all their heart can wish ) as seem scarce consistent with that love and care , which Men look for from him to his Servants ) they are apt enough to renew the thoughts of that perswasion upon their Minds ( for which the failure of ordinary ways of help , seems to be an high probability ) that he keeps himself unconcerned , and therefore there seems to be no such cause of relyance upon him . The Psalmist so expresseth that Truth , [ Men shall say , Verily there is a God that judgeth in the Earth , ] that it is discovered to be a special retrivement of it , ( by many and signal convincing Evidences ) from that distrust of God , and his Providences that Men usually slide into upon their Observation of the many seeming failures of outward means of help .

Secondly , The other Branch of the Observation , That from a distrust of Providence , he endeavours to draw them to an unwarrantable attempt for their relief , Gen. 16. 2. is as clear as the former . Sarai being under a distrust of the promise for a Son , because of her Age , gave her Hand-maid to Abraham , that in that way ( the Promise seeming to fail ) she might obtain Children by her . David because of the many and violent pursuits of Saul , not only distrusted the Promise , thinking he might one day perish by him , but resolves to provide for his own safety , 1 Sam. 27. 1. by a speedy escape into the Land of the Philistines ; a course which ( as appears by the Temptations and evils he met with there ) was altogether unwarrantable . That from a distrust , Men are next put upon unwarrantable Attempts , is clear from the following Reasons :

First , The affrightment which is bred by such distrusts of Providences , will not suffer Men to be idle . Fear is active , and strongly prompts that something is to be done .

Secondly , Yet such is the confusion of Mens minds in such a case , that though many things are propounded , in that hurry of thoughts they are deprived usually of a true Judgment and deliberation , so that they are oppressed with a multitude of thoughts ( as David on the like occasion takes notice , in the Multitude of my thoughts within me , &c. ) and ( as he expresseth the case of Sea-men in a Storm ) they are at their wits end .

Thirdly , The desparing grievance of Spirit , makes them take that which comes next to hand ; as a drowning Man , that grasps a Twig or Straw , though to no purpose .

Fourthly , Being once turned off their Rock , and the true stay of the Promise of God for help , whatever other course they take must needs be unwarrantable ; If they once be out of the right way , they must needs wander , and every step they take , must of necessity be wrong .

Fifthly , Satan is so Officious in an evil thing , that seeing any in this condition , he will not fail to proffer his help , and in place of Gods Providence , to set some unlawful Shift before them .

Sixthly , And so much the rather do Men close in with such overtures , because a sudden fit of passionate fury doth drive them , and out of a bitter kind of despite and crossness , ( as if they meditated a revenge against God for their disappointment ) they take up an hasty wilful resolve to go that way that seems most agreeable to their passion , saying with King Joram , What wait we upon the Lord any longer for ? We will take such a course , let come on us what will .

The Service which the Observation ( well digested ) may perform for us , Applic. is very fully contained in an advice which David gives on the like occasion , Psal. 37. 34. which is this , Wait on the Lord , and keep his way . Failures of ordinary means should not fill us with distrust , neither then should we run out of God's way for help . He that would practise this , must have these three things which are comprehended in it .

First , He must have full perswasions of the Power and Promise of God . I do not mean , the bare hear-say , that God hath promised to help , and that he is able to deliver , but these Truths must be wrought upon the heart to a full Assurance of them , and then we must keep our Eye upon them : for if ever we lose the Sight of this , when troubles beset us , our Heart will fail us , and we shall do no otherwise than Hagar , who , when her Bottle of Water was spent , and she saw no way of supply , sate down , gave up her Son , and self for lost , and so falls a weeping over her helpless condition . This was that Sight of God ( in regard of his Power , Heb. 11. 27. Goodness , Faithfulness , and Truth , which are things Invisible , ) which kept up the Heart of Moses , that it sunk not under the pressure of his fears , when all things threatned his ruine .

Secondly , He that would thus wait upon God , had need to have an equal Ballance of Spirit , in reference to second causes ; Despise or Neglect them he may not , when he may have them , for that were intollerable presumption , and so to center our Hopes and Expectations upon them , as if our welfare did certainly depend upon them , is an high affront to Gods Omnipotency , and no less than a sinful idolizing of the Creature ; but the engagements of our Duty must keep carefully to the first , and the consideration of an Independency of an Almighty Power , as to any subordinate means or causes , must help us against the other miscarriage . When all means visible fail us , we must look to live upon Omnipotent Faithfulness and Goodness , which is not tyed to any thing , but that without all means , and contrary to the Powers of second Causes , can do what he hath promised , or sees fit .

Thirdly , There is no waiting upon God and keeping his way , without a particular trust in God , to this we are not only warranted by frequent Commands , Trust in the Lord , I say , Trust in the Lord ; but highly encouraged to it , under the greatest Assurances of help . Psal. 37. 5. Trust in him , and he shall bring it to pass . Trust in the Lord and do Good , and verily thou shalt be fed . ver. 3. The Lord shall help and deliver them , because they trust in him . And this we are to do at all times , and in the greatest Hazards , and with the highest Security . Psal. 3. 5 , 6. I laid me down and slept , I will not be affraid of ten thousands of People , that have set themselves against me round about .

But some ( possibly ) may say , Quest. Is it our Duty to sit still in such a case ? when all the usual ways of supply fail us , must nothing be attempted ?

I Answer , Answ. 1. First , At such times greater Care and Diligence is necessary in outward things ; that what one lawful course cannot help , another lawful course may ; and as to spiritual Diligence , it should be extraordinary , we should be more earnest and frequent in Prayer , Fastings , Meditations , and the exercise of Graces .

Secondly , While we are in the pursuit of Duty , and where the Substance of it may be preserved entire , if our Straits and Wants unavoidably put us out of the way , we may be satisfyed to go on , though some Circumstances be necessarily waved and hindred . Phineas might kill Zimri and Cosbi upon the Command of Moses . Numb. 25. 5. And consequently in Prosecution of Duty , though ( other Circumstances considered ) it was in some respects extraordinary .

Thirdly , But let the Strait be what it will , we must not forsake Duty ; for so we go out of Gods way , and do contradict that Trust and Hope which we are to keep up to God-ward .

But ( it may be further urged ) must we when all Means fail , Quest. positively Trust in God for those very things which we might expect in an ordinary way ?

In some cases , Answ. 1. our Duty is submission to his Will , and the particular Mercy neither positively to be expected , nor yet distrusted . Thus did David behave himself , when he fled from Jerusalem upon Absolom's Rebellion ; Let him do what seemeth him good .

But there are other Cases wherein 't is our Duty to six our Trust upon the particular Mercy or help . I shall name four , and possibly a great many more may be added . As ,

First , When Mercies are expresly and particularly promised ; as when the Kingdom was promised to David . When a Son was promised to Abraham . Whatever had been the Improbabilities of their obtaining the thing promised , it was their duty positively to believe . This is indeed not a general Case .

Secondly , When God leads us into straits by engaging us in his Service , as when Israel followed the Lord into the Wilderness , in order to an enjoyment of a further Mercy , which was the Possession of the Land of Canaan ; when they had no Water to drink , nor Food to eat , and saw no natural possibility of supply in that Wilderness , they ought positively to have expected supplies from God in an Extraordinary Way , and it is reckoned up against them as their Sin that they did not believe . This was the very case of Christ under this Temptation , the Spirit led him into the Wilderness upon the prosecution of a further design ; when there was no Bread there to satisfy his Hunger , he refuseth to work a Miracle for his supply , but leans upon an Extraordinary Providence .

Thirdly , When the things we want are common universal Blessings , and such as we cannot subsist without : if we have nothing to eat , and nothing to put on , yet seeing the Body cannot live without both , we must positively expect such supplies from Providence , though we see not the Way whence they should arise to us . This kind of Distrust ( which reflects upon the general necessary Providence of God , by which he is engaged to preserve his Creatures in their Stations , Mat. 6. 30. To cloath the Grass of the Field , to feed the Birds of the Air , &c. ) Christ doth severely challenge , Shall he not much more cloath you , O ye of little Faith ? He hath little or no Faith , ( and in that regard a very Prodigy of Distrust ) that will not believe for Necessaries . Hence Heb. 3. 17. the Prophet resolves upon a rejoycing Confidence in God , when neither Tree , nor Field , nor Flock would yeild any hope in an ordinary way .

Fourthly , When God is eminently engaged for our help , and his Honour lies at Stake in that very matter ; so that whether God will help or no , or whether he is able , is become the Controversy , upon which Religion in its Truth , or the Honour of God is to be tryed ; then are we engaged to a certain belief of help . The three Children upon this ground did not only assert , that God was able to deliver them , or that their Death and Martyrdome they could bear ( which is all that most Martyrs are able to arise up to ) but they asserted possitively , that God would deliver them , and that the Fire should not burn them : they saw evidently that the Contest , whether the Lord was God , was managed at so high a rate , that God was more concerned to Vindicate his Honour by their preservation , than to Vindicate their Grace and Patience by their Constancy in Suffering . Another Instance we have in Matth. 8. 26. where Christ rebukes his Disciples for unbelief , in their fears of Shipwrack in a great Storm ( not that every Sea-man ordinarily lies under that charge , that gives himself up to the apprehensions of Danger : ) the ground of which charge was this , that Christ was with them , and consequently it had unavoidably contradicted his Design , and reflected upon his Honour , if he had suffered his Disciples at that time to be drowned : their not minding how far Christ was engaged with them , and not supporting themselves against their Fears by that Consideration , made Christ tax them for their little Faith .

CHAP. XII . Of Satans proceeding to infer Distrust of Sonship from Distrust of Providences . Instances of the probability of such a Design . The Reasons of this undertaking . Of Satan's endeavour to weaken the Assurance and Hopes of God's Children . His general Method to that purpose .

LAstly we are to consider the suitableness of the Means to the End ; he had ( as we have seen ) fitly proportioned the subordinate Means to the chief and principal . The failure of ordinary Means of help , was shrewdly proper to infer a Distrust of Providence . Now let it be noted how fitly he improves this Distrust of Providence , to bring about the End he aimed at , which was a Distrust of his Filial Interest in God , as if he should have thus reasoned ; He that in straits is forsaken , as to all the usual supplies that may be expected in an ordinary way , hath no reason to relyon Providence ; and he that hath no reason to rely on Providence for the Body , hath less cause to expect Spiritual Blessings and Favours for the Soul . Hence note ,

That 't is Satan's endeavour , Obs. 14. to make Men proceed from a Distrust of Providence , to a Distrust of their Spiritual Sonship , or Filial Interest in God . First , I shall evidence that this is Satan's Design , and next , I shall give the Reasons of it . The former I shall make good by these several Considerations .

First , We see it is an usual Inference that others make of Men whose Heart fails them , under an absence or disappearance of all means of help in their Distresses . If Providence doth not appear for them , they conclude God hath forsaken them . Bildad thus concludes against Job chap. 4. 6. Is not this thy fear , thy Confidence , thy Hope , and the uprightness of thy ways ? Which must not only be understood as an Ironical Scoss at the weakness of his Confidence and Hope , as not being able to support him against fainting in his trouble , but as a direct accusation of the falseness and Hypocrisy of his supposed Integrity , and all the Hopes and Confidence which was built upon it ; and ver. 7. doth evidence , where he plainly declares himself to mean , that Job could not be Innocent or Righteous , it being ( in his apprehension ) a thing never heard of , that so great Calamities should overtake an upright Man ; Whoever perished being Innocent ? The ground of which assertion was from ver. 5. It is now come upon thee , and thou faintest . That is , Distresses are upon thee , and thou hast no visible means of help , but despairest ever to see a Providence that will bring thee out ; therefore furely thou hast had no real Interest in God , as his Child . Eliphaz also seconds his Friend in this uncharitable Censure ; If thou wert pure and upright , he would awake for thee ; that is , Job 8. 6. because he doth thus overlook thee , therefore thou art not pure and upright .

If Men do thus assault the Comforts of God's Children , we have reason enough to think that Satan will ; for besides that we may conclude they are set on work by the Devil , ( and what he speaks by them , he will also by other ways promote , as being a design that is upon his Heart ; ) we may be confident , that this being a Surmise so Natural to the Heart of Man , he will not let slip so fair an advantage , for the forming of it in our own Hearts against our selves .

Secondly , The best of Gods Children , in such cases , escape it very hardly ( if at all ; ) which declares , not only the depth and Power of that Policy , but also how usual it is with Satan to urge the Servants of God with it . Job , chap. 19. 25. recovered himself to a firm perswasion of Sonship , I know that my Redeemer liveth , &c. but by the way his Foot had well-nigh slipt , when ver. 10 , 11. he cryes out , He hath destroyed me on ever side , and I am gone ; he hath also kindled his Wrath against me , and he counteth me unto him as one of his Enemies . His earnest resolve , not to give up his Trust in God , and the Confidence of his Integrity , is sufficient to discover Satans ●ager Indeavours to have him bereaved of it .

Thirdly , Satans Success in this Temptation over the Saints of God , ( who sometime have actually failed ; ) shews how much it is his work to cast down their hopes of Interest in God , by overthrowing their Trust in his Providences . If he attempts this , ( and that successfully ; ) on such whose frequent Experiences might discourage the Tempter , and in probability frustrate his undertaking ; We have little cause to think , that he will be more sparing and gentle in this Assault upon those that are more weak , and less acquainted with those Clouds and Darknesses , that overshadow the ways of Providence . David , for all the Promises that he had received , and notwithstanding the manifold tryals that he had of seasonable and unexpected deliverances , yet when he was distressed , he once and again falls into a fear of his Soul , and a questioning of God's Favour . He complains as one utterly forsaken , Why hast thou forsaken me ? Psal. 22. 1. In Psal. 69. He expresseth himself , ver. 1. sinking in the deep Mire , as a Man that had no firm ground to stand upon , and that his troubles had brought him to fear the state of his Soul , not only as deprived of God's Favour ( and therefore ver. 17. begs that his Face may be no longer hid ) but also as suspecting the loss of it , ver. 18. draw nigh unto my Soul , and redeem it , Psal. 77. upon the occasion of outward Troubles . Asaph falls into such a fit of fear , about his Spiritual Condition , that no consideration of former Mercies could relieve him , He remembred God . ver. 3. but was troubled ; he considered the days of old , called to remembrance his Songs in the Night . But none of these were effectual to keep him from that sad outcry of Distrust , ver. 7. Will the Lord cast off for ever ? is his Mercy clean gone for ever ? hath God forgotten to be Gracious ? &c. Which upon the review , in the composing of the Psalm , he acknowledgeth an unbelieving miscarriage ; I said , this is mine infirmity .

Fourthly , 'T is also a common and ordinary thing with most , to entertain misapprehensions of their Spiritual Condition , when they meet with disappointments of Providence : Hence the Apostle , Heb. 12. 5 , 6. when he would quiet the Hearts of Men under the Lords Chastening , doth of purpose make use of this encouragement , that God speaks to them in the Rod , as to Children , and such as are under his Care and Love ; My Son despise not the Chastening of the Lord : whom the Lord loveth , he chastneth , &c. Which certainly tells us thus much , that 't is ordinary for Men to doubt their Son-ship because of their Afflictions . We may conjecture what the Malady is , when we know what is prepared as a Medicine : This would not have been a common Remedy , ( that we may be Children , though we be scourged ) if the disbelief of this , had not been the usual interpretation of Afflictions , and a common Distemper .

Fifthly , We may further take notice , that those disquiets of Mind , that were only occasioned by outward things , and seem to have no Affinity ( either in the nature of the occasion , or present Inclination of the Party ) with a Spiritual Trouble ; yet if they continue long , do wholly change their Nature ; they that at first only troubled themselves , for losses or crosses , forget these Troubles , and take up fears for their Souls .

Sometime this ariseth from a natural softness and timerousness of Spirit , such are apt to misgive upon any occasion , and to say , Surely , If I were his Child , he would not thus forsake me ; his fatherly Compassions , would some way or other work towards me ?

Sometime this ariseth from Melancholly contracted or heightned by outward Troubles . These when they continue long , and peirce deep , put Men into a Spirit of heaviness , which makes them refuse to be comforted . Here the Devil takes his advantage : Vnlawful Sorrows , are as delightfully improved by him , as unlawful pleasures ; they are Diab●li Balneum , his Bath in which he sports himself , as the Leviathan in the Waters . When for temporal Losses or Troubles Men fall into Melancholy , if they be not relieved soon , then their grief changeth its Object , and presently they disquiet themselves , as being out of God's Favour , as being estranged from God , as being of the number of the damned ; such against whom the Door of Mercy is shut , and so cry out of themselves as hopeless and miserable . The Observations of Physitians afford store of instances of this kind . Alii damnatos s● putant , & quod Deo curae non sunt . Platerus Tract . Melan. cap. 33. Felix Platerus gives one , of a Woman at Basil , who first grieved for the Death of her Son , and when by this means she grew Melancholly , that changed into an higher trouble ; she mourns , that her Sins would not be pardoned , that God would not have Mercy for her Soul . Another , for some loss of Wheat , first vexeth himself for that , and then at last despairs of the Happiness of his Soul ; with a great many more of that kind .

Sometimes a desperate Humor doth ( from the same occasion ) Distract Men into a Fury ; Quis est ille Deus , ut serviam illi ? quid proderit si oraverim ? si presens est cur non succu●ris ? cur non me carcere , inediâ , squalore consectum liberat ? &c. Absit a me hujusmodi Deus . Mercennus ad Gen. c. 11. fol. 230. of which Mercennus gives one Instance from his own Knowledg , of a Person who upon the Distresses which he met with , fell into a rage against God , uttering speeches full of Horrour and Blasphemy , not fit to be related .

If there be such an Affinity betwixt distrust of Providence , and distrust of Son-ship , that the one slides into the other naturally . If this be common to all Men under troubles , to suspect their Souls ; if the best do here actually miscarry ; if those that do not yet hardly escape ; and if by-standers commonly give this Judgment of Men in straits , that there is no help for them in their God ; we cannot but collect from all this , that it is an advantage which Satan will not neglect , and that he doth very much imploy himself to bring it about :

The Reasons of it are these .

First , Distrust of Providence hath in it the very formal nature of distrust of Son-ship . If the Object of distrust were but changed , it would without any further addition work that way . Dr. Reynolds Serm. on Hosea 14. Ser. 4. He that trusts Providence acknowledgeth that God knoweth his wants , that he is of a merciful inclination to give what he sees he hath need of ; that he hath manifested this by Promise , that he is so faithful that this Promise cannot be neglected , and that he hath Power to do what he hath promised . He that distrusts Providence disbelieves all these , consequentially at least ; and he that will not believe that God takes any care of the Body , or that he is of a merciful disposition toward him , or thinks either he hath made no such Promise , or will not keep it , if any such were made ; cannot believe ( if that doubt were but once started ) that God is his Father , or that he hath interest in the Priviledg of a Son , Seeing it is impossible to believe a Sonship , while his Care , Mercy , Promises , and Power are distrusted . In this then Satans work is very easy , it is but his moving the Question about the Lords Mercy to the Soul , and presently ( as when new Matter is ministred to a raging Flame ; ) it takes hold upon it , and with equal , ( nay greater ) force it carries the Soul to distrust Spiritual Mercies , as before it disbelieved Temporal Kindnesses .

Secondly , The same Reasons , which any Man doth gather from the seeming neglect or Opposition of Providence ; upon which he grounds his distrust of the Lords Kindness in reference to outward things , will also serve as Arguments for a distrust of Spiritual Favours . The distresses of Men seem to argue , ( 1. ) That there is Sin and Provocation on their part , ( 2. ) And that there is a manifestation of Anger on Gods part , ( 3. ) And from these apprehensions ariseth Bitterness , Anxiety , Fear , and Dejection of Spirit , which intercepts all the Help and Consolation which might arise from other considerations of the Lords Promise , or Mercy , for the quieting of the Heart , and fortifying it against such apprehensions ; these same grounds , with the prevailing fears and perplexities , arising from them , are enough to make us suspect , that we are not yet under any such peculiar Favours , as may bespeak us his Children by Adoption ; so that from the same premises Satan will conclude , that as he hath no care for our Bodies , so no love to our Souls ; that we neither love God nor are beloved of him , betwixt the one conclusion and the other there is but a step , and with a small labour he can cut the Channel , and let in that very Distrust , to run with all its force against our Spiritual Interest in God .

Thirdly , To trust God for the Soul is an higher act , than to trust him for the Body , the Soul being of greater excellency than the Body ; and the Mercy necessary for the happiness of it , being more precious , and less visible , it must require an higher Confidence in God , to assure of this , then satisfy us in the other ; 't is more easy to believe a lesser kindness from a Friend , than a singular or extraordinary Favour ; he then that cannot trust God for temporal Mercies , shall be more unable to believe Eternal Blessings ; If we run with Foot-men , and they have wearried us , shall we be able to contend with Horse-men ? If the Shallow Brooks be too strong for us , what shall we do in the swellings of Jordan ?

Fourthly , When Faith is weakned as to one Object , 't is so tainted and discouraged , that it is generally weakned as to all other ; if the hand be so weakned that it cannot hold a Ring , it will be less able to Grasp a Crown ; when we are baffled in our trust for temporal Mercies , if Satan then put us to it not to believe for spiritual Blessings , how can we expect but to be much more at a loss in them ? So that he is sure of the Victory before he Fights , and he that is so sedulous to take advantage against us , will not lose so considerable a Conquest for want of pursuit . There is indeed one thing that may seem fit to be objected against this , which is , that Men may retain their Faith in one thing , when yet they distrust in another , as the Israelites distrusted the Power and Goodness of God for Bread , and Flesh in the Wilderness , when yet they believed that as he had given Water out of the Rock , so he could do it again if there were need . Psal. 78. 20. He smote the Rock , and the Waters gushed out , but can he give Bread : as if they had said , we believe he can give Water , but 't is impossible he should provide Bread . But they that would thus object , may consider , that the reason of Mens Confidence in one thing , ( while distrust is in other things prevailing ) is not from any real strength of their Faith , but a present want of a Temptation ; if such a confidence were put to it , it would quickly be seen that it were truly nothing . As confident as the Israelites were , that they could believe for a supply of Water , we find , that neither that experience , nor the other of supplying them with Manna and Quails were sufficient to keep up their trust in God , but that at the next strait all was to seek , verse 32. For all this they sinned still , and believed not for his wonderous works .

Fifthly , Besides all the forementioned Advantages that Satan hath in raising this Temptation , of distrusting Son-ship out of a distrust to Providence , we may suppose him the more earnest in this matter , because 't is so provoking to God to distrust his Providence ; that he often , ( as a just chastisement of that evil ) punisheth it ; by giving them up to distrust him for their Souls ; the height of the provocation may be measured by this , that 't is not only a denyal of God that is above , but usually a vesting some mean and contemptible thing , with those Attributes which only suit a God Infinite and Eternal . Hosea 14. 2 , 3. As Israel did not only forsake the Almighty by their distrust , but place their hopes upon Ashur , upon their own Horses and Warlike Preparations , and at last , upon the works of their hands , which they called their Gods . How offensive this is to the Lord , we may observe by that notable check which the Prophet gave Ahaz . Esay 7. 8 , 13. notwithstanding his complement of refusing a Sign , ( which God offered him for the strengthning of his hope ) upon a pretence that he would trust without it , ( though indeed he absolutely distrusted him , as appears by 2 Chron. 28. 20. ) that it was a weaning and tyring out the Patience of a long-suffering God ; Is it a small thing for you to weary Men , but will you weary my God also ? God is so active and jealous of all incroachments of this kind , that they may expect he will give up such Offenders to be punished by the terrors of an higher distrust . He that is not owned as a God in his Providences , will not be owned as a Father for Spiritual Mercies ; they that will not own him for the Body , shall not be able to lay hold upon him or his strength , to be at peace with him for their Souls , and by this piece of just discipline he often cures the distrust of Providence in his Children , who when they see themselves plunged into terrors and fears about their everlasting Welfare , do not only call God Just , and accept of the punishment of their Iniquity , in distrusting him for smaller matters , but now wish with all their hearts , that they might have no greater thing to trouble them than what relates to the Body , or this Life .

To Sum up all these reasons in one word ; Satan hath from the forementioned considerations , a certain expectation of prevalency . For not only in this case doth God ( as it were ) fight for him , by giving them up , to distrust their Filial Interest , that have provoked him by a distrust of Providence ; and our Faith is also so weakned by the former overthrow , that 't is not able to maintain its ground in an higher matter , but also this distrust carries that in the nature and grounds of it ; that will of it self work up to a disbelief of spiritual Mercies . He knows then that this piece of the Victory is an easy Consequence of the former , and we may say of it , as the Prophet Nahum , chap. 3. 12. of the Strong-holds of Nineveh , 't is like a Fig-tree with the first ripe Figs , if they be shaken , they shall even fall into the mouth of the eater . This Temptation of distrusting our Son-ship falls into Satans Mouth with a little Labour , when once he hath prevailed so far , as to make us distrust the Providence of God in outward matters .

This must warn and caution us against any unbeseeming unbelieving entertainment of jealousy against the Lords Providence ; Applic. we are but too apt in our straits to take a greater liberty to question his Mercy and Power , not foreseeing how closely this borders upon a greater evil ; we may say of it , as the Apostle speaks of babling in Controversies , that they lead to more ungodliness , and that such words eat as a Canker , so doth this distrust usually carry us further , and when we fall out with God for small matters , he will be angry in earnest , and withdraw from us our Consolations in greater . In the depth of your distresses when your fears are round about you , and God seems to compass you about with his Net ; when Lover and Friend forsakes , and when there is no appearance of help , endeavour ( for the keeping hold of your Interest in God ) to behave your selves according to the following directions .

First , Look upon the Providences of God to be as a great deep , the bottom of whose ways and designs you cannot reach ; think of them as of a Mystery , which indeed you must study , but not throw away , because you cannot at first understand it . Providences are not to be dealt with as Alexander did by Gordius his knot , who when he could not loose it , he cut it . If you see not the end of the Lord , or cannot meet with a door of hope in it , yet lay your Hand upon your Mouth , speak not , think not evil of things , you know not , but wait till the time of their bringing forth .

Secondly , You must keep up in your hearts high and honourable thoughts of God , yea , of his Mercy and Goodness , and where you cannot see your way , or God's way before you , yet ( as it were by a kind of implicit Faith ) must you believe that he is Holy and Good in all his ways .

Thirdly , Though you may read your Sins , or God's displeasure in them , and accordingly endeavour to humble your selves , and call your selves vile , yet must it be always remembred , that Eternal Love or Hatred is not to be measured by them .

Fourthly , Restrain complainings . 'T is indeed an ease to complain ; I will speak ( saith Job ) that I may be refreshed , Job 32. 20. notwithstanding a vent being given , 't is difficult to keep within bounds . Our complainings entice us to distrust , as may appear in Job , who took a boldness this way , more than was fit ; as Chap. 10. 3. Is it good unto thee that thou shouldest oppress ? and that thou shouldest despise the work of thine hands ?

All this hath been said in the opening of the Temptation it self , now must I consider the motive that Satan used to bring on the Temptation by ; If thou be the Son of God , &c.

The Question that is here moved by some , is , whether Satan really knew , or truly doubted Christ to be the Son of God . Several Learned Men think that he was in doubt , * * Beza , Chemnitius . Serm. de jejunio & tempt , Christi . Unitas naturarum excaecavit Satanam . and the reasons are variously conjectured . Cyprian conceives that the unity of the two Natures in one Person did blind him , he knew it to be impossible that the Divine Nature should hunger , and might think it strange that the Humane Nature should fast so long . Cornelius a Lapide thinks that Satan knew that there should be two Natures united in one Person , and that this occasioned Satans Fall , while he proudly stomacked the exaltation of the Humane Nature , but he imagins Satan's doubt arose from a doubtful Sence of that phrase , This is my beloved Son , as not knowing whether Christ were the Natural , or an Adopted Son of God .

But notwithstanding these apprehensions , others conceive that Satan knew very well who Christ was , and that being privy to so many things relating to him , as the Promises which went before and directly pointed out the time , the Angels Salutation of Mary at his Conception , the Star that conducted the Wise Men to him , the Testimony from Heaven concerning him , with a great many things more , he could not possibly be ignorant that he was the Messias , and the Son of God by Nature ; Neither doth that expression , If thou be the Son of God , imply any doubting , seeing that that is usually expressive of the greatest certainty and assurance , as in the speech of Lamech , If Cain shall be avenged seven-fold , that is , as certainly he shall be avenged ; so Satan might use it to this Sense , If , or seeing thou art the Son of God . Now whereas it may seem strange , that he should set upon Christ , if he knew who he was , I have answered that before , and shall here only add , that though Satan did believe Christ to be the Son of God , yet so strongly did the power of Malice work in him , that he would have had him to have doubted that he was not so . From all this , we have this Observation ,

That the great design of Satan is to weaken the Assurance and Hopes of the Children of God , Obs. 15. in their Adoption .

This is the Master-piece of his design , the very Center in which most of his Devices meet ; we may say of him , as Esau said of Jacob , is he not rightly called Jacob , a supplanter ; he first stole away our Birth-right at the Creation , and now he seeks to take away our blessing in Christ the Redeemer .

The reasons of this undertaking I shall not here insist on ; 't is sufficiently obvious , that the greatest perplexity and sorrow ariseth to the Children of God from hence , and that a troop of other Spiritual evils ( as Impatience , Fury , Blasphemy , and many more ) doth follow it at the Heels , besides all that inability for Service , and at last , plain neglect of all Duty . All I shall further do at this time , shall be to shew in a few particulars , ( from Satans carriage to Christ in this Temptation ) how and after what manner he doth manage that design , in which note .

First , That 't is his design to sever us from the Promise , and to weaken our Faith in that ; when Eve was tempted , this was that he aimed at , that she should question the good earnest of the prohibition , Hath God said so ? Was he real in that command , that you should not Eat at all , &c. the like he doth to Christ , Is it true ? or can it be so as that Voice declared , that thou art the Son of God ?

Secondly , Though this be his design , yet his way to come to it , is not at first to deny it , but to question and enquire , yet after such a manner , as may imply and withal suggest a doubting or suspition that it is not so ; he doth not come to Christ thus , Thou art not the Son of God ; or , that Voice that gave thee that Testimony , was but a lye or a delusion : but he rather proceeds by questioning , which might seem to grant , that he was so , yet withal might possibly beget a doubt in his mind .

Thirdly , Next he more plainly suggests something that may seem to argue the contrary ; for thus he aggravates Christ's present condition of want , Can it be that God would leave thee to these oppressing straits , if thou wert his Son ? At this rate he deals with us , improving the failure of outward means of help , the permission of Temptation , the want of Comfort , the continuance of Affliction , notwithstanding Prayers , &c. as probabilities that we belong not to God .

Fourthly , After this , he urgeth Christ to a sinful miscarriage , to distrust Providence , and to rely no longer on the Care of his Father ; if Christ had been prevailed with in this , he would have made use of it , as an Argument to prove that he was not the Son of God indeed . 'T is usual in his disputings with us about adoption , to put us upon something , which may be as an Argument out of our own Mouths against us . Christ might have answered him in this , as the Man answered Joah , If I should do so , then thou thy self wouldst set thy self against me .

Fifthly , When at last , he hath gradually ascended to that Confidence as to deny our Adoption , then ( at a very great disadvantage ) he puts us upon the proof , in which he puts by the ordinary evidences , and insists on extraordinary proofs as necessary . The Servants of the Lord that are under this exercise , do find that in this case , the ordinary evidences of Repentance , Mortification , Love to the Brethren , &c. do nothing for them : Satan puts their Spirit upon clamouring for higher evidences ; nothing will serve except they may view the Records of Eternity , and read their Names enrolled in the everlasting Decrees , or except God will speak from Heaven in an extraordinary way , to testify of them , as Thomas resolved , that no less should satisfy his doubt than the feeling and seeing of the print of the Nails ; To this purpose some stand upon no less than a Miracle for proof of Son-ship . Of which we have two Instances of later years , See their Relations in Print . the one Mrs. Honywood , the other Mrs. Sarah Wight , who in their distresses for their Souls were tempted by Satan to make an hasty Experiment , the one by throwing a Venice Glass , the other by throwing a Cup against the Wall with this or the like expression , If I must be saved , then let not this Glass break : a desperate Temptation ! their manner of desiring satisfaction is so provoking , that it cannot be expected God will give an answer by it , but rather the contrary ; and if he should not condescend , as he is not bound , ( though he strangely preserved the Cup and Glass forementioned from breaking ) what a dangerous conclusion would Satan draw from it ? Of this nature and design was that proposal of Satans to Christ , Command that these Stones be made Bread , that is , do it as a proof of thy Son-ship .

By this we must learn this skill , Applic. not too easily to give up our hopes , or to be Prodigal of our Interest in Christ , so as to part with it slenderly . If Satan would chiefly rob us of this , we may learn thence , to put a price upon these Jewels , and to account that precious , and of singular concernment , which he useth so much cunning to bereave us of . Many of the Lords Servants may justly blame themselves for their lavish unthriftiness in this matter , who ( as if it were a necessary piece of humility or modesty ) will readily conclude against themselves , that they are not God's Children , that they are not yet converted , &c. Thus at unawares , they give up to Satan without a stroke all that he seeks for .

But you will say , Quest. Must all Men be confident of Adoption ?

No , Answ. I mean not so , yet all Men must be wary how they cast away their hopes : particularly ,

First , Though it be a dangerous arrogancy for a sinful wicked Creature to bear himself up in a belief , that he is converted and actually instated into the Adoption of Sons ; yet 't is as dangerous on the other hand , for that Man to cast off all hope , and to say he is reprobated , and such an one as cannot expect Pardon and Grace .

Secondly , Those that are converted , though they may and ought to humble themselves deeply for their sinful miscarriage , and sincerely acknowledg that they deserve not to be called his Children , yet must they be careful not to renounce their Filial Interest . They may say they are Prodigal , yet keep to this , that they are Sons ; though they are wandering Sheep , yet must they stick here , that they are Sheep still , and that God is still a Father though a provoked Father , otherwise their folly will give more , then all his fury could get , at least so quickly and easily .

MATTH. 4. 5. Then the Devil taketh him up into the Holy City , and setteth him on the Pinacle of the Temple . CHAP. XIII . The preparation to the second Temptation . Of his Nimbleness to catch Advantages from our Answers to Temptation . That Satan carried Christ in the Air. Of his Power to molest the Bodies of God's Children . How little the supposed Holiness of places priviledgeth us from Satan . Of Satan's Policy in seeming to countenance imaginary Defences . Of his pretended Flight in such cases , with the reasons of that Policy . Of his improving a Temptation to serve several ends .

I Omit Christ's Answer to the first Temptation at present ( purposing to handle his Answers to all the Temptations together . ) And now the second Temptation is before us , in which , first , I shall observe a few things in Satan's preparation to the Temptation , which takes in ( 1. ) the time , ( 2. ) the manner of his carrying him , ( 3. ) the Place where he acted it .

First , for the Time , That is noted in the word [ then : ] which ( 1. ) points at the immediate Succession of this to the former Assault . The Evangelist Luke puts this Temptation last , but he only had respect to the substance of the Temptation , in his Narration ; not regarding the order of them , which Matthew hath punctually observed , as appears by his close connecting of them , with the Particles , Then and Again , ver. 5 , 8. Besides , whosoever shall consider , that in the first , Satan tempted Christ to distrust , ( which he repelled , by telling him that it was his duty ( in the failure of outward means ) to rely upon Divine Providence , seeing Man lives not by Bread alone , &c. ) he will see so much of connection in the matter of the Temptations , that he will easily perswade himself that the second place belongs to this , for this is but ( as it were ) a fit and pertinent reply to Christ's refusal ; as if Satan had said , Since thou wilt rely upon the Help and Providence of God , in an extraordinary way of working , give an Experiment of that , by casting thy self down , which thou mayst with greater confidence do , because he hath promised an extraordinary help , and hath given his Angels charge concerning thee , &c. Hence Observe ,

That Satan is not discouraged easily , Obs. 1. nor doth he always desist upon the first repulse , but frequently renews the Assault , when he is strongly and resolutely resisted .

This word [ then ] doth also ( 2. ) tell us of Satan's Nimbleness , in catching a present advantage for a new Temptation from Christ's Answer , he declared his trust in Providence , this he presently lays hold on , as a fit opportunity to tempt him to presumption . Here note ,

That when Satan is upon any design , Obs. 2. if an occasional advantage occur , from our way of refusal , he will not let it slip , but improves it to what it may lead to , though it be contrary to that which he was first labouring for .

This was the Policy which Benhadad's Servants used in their address to Ahab , 1 Kings 20. 33. the Men did diligently observe whether any thing would come from him , and did hastily catch it : If any thing come from us , we are under his Temptation , he is diligent to observe it , and prosecutes it accordingly ; which may serve to satisfy the wonder that some have , concerning the contrariety in the Temptations to which they are urged . They admire how it comes to pass that their Temptations should so suddenly alter , that when Satan seems to be so intent upon one design , he should so quickly change , and urge them presently to a different , or contrary thing ; but they may know that the Devil watcheth the Wind , and spreads his Sayl according to the advantage which ariseth from our answer or repulse . So that if we would but plow with our own Heifer , and observe our frame of Spirit , we should easily find out this Riddle . For as it is in disputings and arguings of Men , Replies beget new matter for Answer , and so do they multiply one another ; thus are Temptations altered and multiplyed , and out of the Ashes of one assault repelled , another doth quickly spring up .

The second Circumstance of preparation is , Satan's taking him up , and setting him on the Temple . That this was not a visionary or an imaginary thing hath been proved before . Yet granting it to have been real , ( as in truth it seems to have been ) it is disputed what was the Modus , Spanhem . dub . Evan. in loc. the way and manner of it . Some think this was no more than Christ's voluntary following of Satan , who guided and conducted the way ; partly because the words , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , are in Scripture accomodated to a Mans taking of any as a Companion under his guide , and conduct of the way , and to a disposal of them in any kind of station . Thus , Mat. 2. 13. where 't is said , Joseph took Mary , and the young Child to go to Egypt , the same word is used : and when Christ tells his Disciples , Mat. 22. 2● . that they shall bring the Ass and the Colt which they should find tyed ; the same word which expresseth Christ's being set on the Temple , is there used . Partly also , they think it below the Dignity of Christ to be thus violently hurried .

Others think that Satan , was permitted to take up the Body of Christ , and by his Power to have conveyed him in the Air. And indeed the whole series of the Narration , with all the Circumstances thereof are evident for it . The distances of places , the quickness and speediness of the removals , the more proper applications of the words , taking and setting , to Satan as the actor , and the declaration of his Power therein , as able to do great things ; these make the matter so clear , that it seems to be an unnatural forcing of the Text , to give it any other Interpretation . Besides , the former opinion of Satans taking of Christ , as a Manuductor or Guide , seems every way unreasonable : for if Christ only followed Satan , then it must have been either by a Land Journey on foot , or in the Air. This latter it could not be ; for if Christ had supported himself in the Air by his own Power , he had anticipated the Temptation , and it would have been folly and madness for Satan to have urged him to fly in the Air , after such an evidence of his Power ; and who can imagine that Christ followed Satan on Foot from the Wilderness to the Temple , or that his access to the roof of the Temple was so easy , in such a way when the Temple was always so strictly Guarded ? Note hence ,

That Satan is sometime permitted to exercise his Power upon the Bodies of those that are dear to God . Obs. 3. That he hath Power to carry the Bodies of Men in the Air , is sufficiently confirmed by what he doth frequently to Witches , Equitatio cum Diana aut Herodiade . who are usually carried ( if we can give any credit to the Stories that are writ of them ) in the Air , to places far remote from their dwellings . And that this Power is permitted him upon others , than such as are in compact with him , is as evident from what is testifyed of those , whose forward curiosity hath led to imitate Witches in their Anointings , who have thereupon been conveyed after them to their Assemblies , and when the Company hath been suddenly dismissed , they have been found many Miles distant from their dwellings ; such instances we have in Bodin , Bodin . p. 147. and among other things , that of Domina Rossa mentioned by him , whom Satan would sometime bind to a Tree , sometime to a Table , or to a Beds-foot , or to a Manger ; sometime one hand bound to another , the Devil thus molested her from eight years old , New-Castle . a long time . This Power of conveying Persons in the Air , is not usual , yet there are some in this place , that have known one frequently molested by Satan at this rate . However , if we take notice of his Power , to abuse the bodies of Holy Persons more generally , we shall find it frequent . Mary Magdelen was possessed , Christ mentions a Daughter of Abraham bowed down by him many years ; Job was filled with Botches and Sores ; and there are many Diseases wherein Satan hath a greater hand , than is commonly imagined . Physitians frequently conclude so much , while they observe some Distempers to elude such Remedies , as are usually successful upon other Persons under the same Diseases .

From this we may infer ( 1. ) the great Power of Satan ; Applic. who can tell the extent of it ? doubtless ( if he were permitted ) 〈◊〉 should see sad instances hereof daily . ( 2. ) This discovers the wonderful Care and Providence of God over us in our preservation from his fury . ( 3. ) We may further note , that the abuse of the bodies of Men by Satan , will be no evidence , that therefore God doth disregard them , or that they are not precious to him . Christ did undergo this abuse , to give such as shall be so molested , some comfort in his example .

The third Circumstance , which is that of place , is set down first in general , Luke 5. 6. The Holy City , that is Jerusalem , for so Luke speaks expresly . Jerusalem was so called , because of God's Worship there established , and his peculier presence there ; but that it should be called so , at this time may seem strange , seeing it might now be lamented as of old , How is the Faithful City become an Harlot ? Righteousness lodged in it , but now Murtherers . In answer to this , we must know , that God having not yet given her a Bill of Divorce , He is pleased to continue her Title and Priviledg . This might be profitably improved ; but I will not suffer my self to be diverted from the matter of Temptation , which is the only thing I propound to prosecute from hence . I shall here only Observe .

That the Holiness or Sanctity of a Place , Obs. 4. will be no Priviledg against Temptations . He is not so fearful ( as many imagine ) as that he dares not approach a Church-yard or a Church , neither Place , nor Duty can keep him off . I do not believe the Popish Fiction of their St. Bennets Vision , wherein they tell of his seeing but one Devil in a Market , and ten in a Monastery ; yet I question not the truth of this , that the Devil is as busy at a Sermon , or Prayer , as at any other Imployment .

But to search a little further into this matter . It seems undeniable , that Satan had a design in reference to the place , ( of which afterward ; ) and I see no reason to exclude our suspicion of a design from the Name and Title which the Evangelist here gives to Jerusalem . 'T is an expression which ( to my remembrance ) we meet not with oft in the New-Testament . At the Suffering of Christ , when the bodies of the Saints arose out of their Graves , 't is said , Mat. 27 53 they went into the Holy City ; but 't is evident , that it is there so styled upon special design , as if the Evangelist would by that point at the staining of their Glory , and that in a little time their boast of the Temple and Holy City should cease , and that all should be polluted with the Carcasses of the Slain ; and by the same reason may we suppose , that Satan ( intending for Christ a Temptation of presumption , and backing it with the Promise of a Guard of Angels ) had in his Eye the usual Confidence that the Jews had of that City , as a place where the presence of Angels might be more expected than elsewhere . So that it seems , Satan intended to impose upon Christ a Confidence , in order to presumption . From the priviledg of the Place , here observe ,

That Satan is willing to gratify us with Nominal and Imaginary Priviledges and Defences against himself ; Obs. 5. he will willingly allow us such defences , as are altogether insignificant and delusive , and his Policy here is centred upon these two things :

First , He doth industriously prompt us to self-devised inventions , such as were never appointed or blessed of God to any such use , but only found out by the bold superstitions of Men. Of this we have an instance in Balack , who carried Baalam from place to place in his prosecution of his design of cursing Israel ; neither can we imagine that a commodious prospect of Israel was all he aimed at , Numb. 23. 27. seeing he discovers his mind in this variation of places , Peradventure it will please God that thou maist curse them from thence ; clearly implying , that he had a confidence that the place might contribute something to his design , and that there was some inherent vertue in those consecrated places , Numb. 22. 41. c. 23. 14. 28. Plui imumsunt praeservativa locorum , hominum , & jumentorum , verba tituli triumphalis nostri Salvatoris , dem scilicet per quatuor partes loci , in modum crucis insci ibuntur Jesus † Nazar●nus † Rex † Judeorum † , Ritibus Ecclesiae servatis & veneratis , ut aquae benedictae asperasionem per salis consecrati sumptionem & candelarum in die Purificationis & frondium in die palmarum consecratorum usum licitum vires Daemonis immuniunt , se muniunt . Spreng . Malleus Maleficarum Part 2. Q. 1. licitum est aqua benedicta , quaecunque honesta loca , hominum & jumentorum , in Salvationem hominum & jumentorum aspergere . id . ibid. and therefore did he begin with the high Places of Baal , and then to the Field of Zophim , and then to the top of Peor . Among the Papists we find too much of this , what Power they Attribute to Holy-Water , Blessed-Salt , Sign of the Cross , Hallowed-Earth , Consecratrd Places , Reliques , Baptized-Bells , Exorcisms , and abundance of such Stuff , may be seen in many of their Writings , too tedious to be related .

Secondly , He is also willing that Men use those real defences and helps which God hath commanded , so that they use them in a formal manner , which indeed deprives them of all the Life and Efficacy , that might be expected from an instituted means ; thus he readily permits ignorant Persons without any disturbance or molestation , to use the repetition of the Lords-Prayer , Ten-Commandments and Creed , or any other Prayer , while they perswade themselves , that the very saying of the words , is a sufficient defence against the Devil all that day .

The reasons of Satan's Policy in such Gratifications are these :

First , While we are kept doing with these , we are diverted from that which might be really helpful ; he puts a broken Reed into our hand , that we might be deprived of a Staff . Experience confirms this , those that with greatest devotion use these empty Inventions , are usually careless in the use of God's own Appointments .

Secondly , Besides that he thus betrays them by these lying helps , he doth by this means cast them on a further iniquity , of idolizing these foolish Calves of their own invention . In this case Men have a presumptuous expectation from such usages , of that which God never promised to do by them , neither ever entred into his heart so to do ; seeing he answers them all with this , Who hath required these things at your hands ? And accordingly their Consciences are more concerned for the Omission of one of these Fooleries , than for the neglect of the greater things of the Law ; such are more troubled for the neglect of the Sign of the Cross or Holy-Water , than for their constant carelesness , and want of Faith , by which their Hearts should be guarded against their Enemy .

Thirdly , In the mean time , he makes work for his own Triumph over them , that dote upon these sottish Inventions . If we can suppose Satan to have Pleasure or Mirth at any thing , we may be sure he will laugh at such preparations , for a Spiritual Welfare ; it being as truly ridiculous for any Man to go out with these Weapons against Satan , as for a Combatant to assail a Gyant , with a Paper-Helmet , a Wicker-Shield , and a Wooden-Daggar . And indeed when Satan counterfeits a Flight , or fear of such matters , ( as for his advantage he sometimes doth , it is but in design to beget or confirm in Men a confidence of a Vertue or strength in these usages against his Power ; that so they may fix upon them to the neglect of God's own Institutions , which he most dreads . Thus we read , that he cunningly ceased his Oracle at Daphne , Zozomen , Eccles. Hist. l. 5. cap. 18. upon a pretence of the silencing Power of the Bones of the Martyr Babilas , which were buried near the place ; on purpose to lead unwary Christians to the adoration of Saints and their Reliques . Many such instances we have in Sprenger of the Devils feigned Flight at the Sign of the Cross , Mal. Malific . Part 11. Q. 11. cap. 1 , 3. the sprinkling of Holy-Water , the Angelical Salutation , St. Bernards Staff , or certain Words and Verses hung about the Neck , and a great deal of such stuff we may meet with in most of their Writers ; all which are but cunning contrivances of Satan , to advance a belief of the vertue of these things , and so to stop Men there , to the neglect of those Spiritual Weapons , which the Scripture recommends .

These we have observed from the place in general , the Holy City : Let us go on to the place in particular , where Satan acted all this ; the Pinacle of the Temple . Various are the conjectures of Men about this , whether it were some Fane , or the top of some Spire , or the place whence the Apostle James was thrown down , or the top of the Kings Porch , which was erected to a great height , over a deep Valley , or some Battlement , &c. But we are not concerned in such inquiries , only here I shall take notice of Scultetus , who supposing the place to be the top of a Fane or Spire , and reading in Josephus , In Delic . Evang. that the points of such Broaches were so sharp , that a Bird could not rest upon them , without piercing its Foot ; was therefore willing to conclude , that these Temptations were not really , and historically acted , but in Vision only ; all this ariseth from a wrong interpretation of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which our English renders Pinacle , Spanbem . dub . Evan in loc. whereas it properly signifies any Battlement , or Angular prominency , jutting out over the rest like a Wing , which would afford a sufficient footing and support .

'T is more profitable to enquire after Satans Reason for the choice of such a place ; no question but it was upon design ; for else he might with equal convenience , have tempted Christ to cast himself down from some Tree or Precipice in the Wilderness ; but then what that design was , is not so easy to determine , it seems plain , that he might suppose that Christ might be the rather animated to the undertaking of flying in the Air , by the hopes of Glory , which might be expected from such a performance , before so many Spectators . ●ightfoot Harm . in loc. But some think that he had a design also upon the Men of Jerusalem , and intended some delusion to the Jews , which I am not unwilling to close with , partly because the Experiences that we have of his devices , assure us that in one Temptation , his ends are oft manifold , and I cannot but think that Satan would make all things sure , and provide ( in his projecting Mind ) against allevents ; for if Christ should have yeilded and evidenced so great a Power in the sight of all the People , it might have been a conviction general , that he was the Messias , about that time universally expected ; and partly I am ready to think so , because ( in case Christ had done so ) it lay so fair , to confirm the Jews in a misapprehension of the personal coming of Elias , of whom they understood the Prophecy of Mal. 3. 1. Dr. Konchi . in loc. Behold , I will send my Messenger , and he shall prepare the way before me ; and the Lord whom ye seek shall suddenly come to his Temple , even the Messenger of the Covenant . If the Jews expected Elias to come from Heaven to the Temple , how strongly would they have been confirmed in this opinion , if they had seen a Man fly from the Temple in the Air , and by this means John the Baptist ( who was the Elias that was to come ) should have been neglected , and Christ himself ( though honoured as Elias ) not owned for the Messias .

Observe then , Obs. 6. That Satan's designs are large , and that he projects the ensnaring or deluding of others , by such Temptations , as seem only to concern those that are under the immediate trouble of them . He tempts Christ to cast himself down , and also by it ( at least ) intends a delusion to the Jews , he tempts one Man upon the back of another , one is tempted to Errour , another by that Mans Temptation , is tempted to Atheism , and rejecting of all Religion . One Man is tempted to Prophaneness , another is tempted by that to an uncharitable disrespect of him ; 't is Easy to multiply Instances of this .

CHAP. XIV . That presumption was the chief design of this Temptation . Of tempting to extreams . What presumption is . The several ways of presuming . The frequency of this Temptation , in the generality of Professors , in Hypocrises , desparing Persons , and in the Children of God . The reasons of Satans Industry in this Design . His deceitful contrivance in bringing about this Sin . Preservatives against it .

NExt to the preparation which Satan made for the second conflict , ( already explained ) the Temptation intended offers it self to our view , which is this : Cast they self down . What Satan chiefly intended by it , we may collect from Christ's answer , as well as from the thing it self , for he thus replys ; It is written , thou shalt not tempt the Lord thy God . Christ doth not use this Scripture to any such sense as this , that he should hereby prohibit Satan to tempt him , because he was Satan's Lord and God , but he mentions this Scripture as a rule of Obedience , as if he should say , I may not cast my self down , and so rely on extraordinary help , seeing I can go down another way , for the neglect of ordinary means , when we have them , is a tempting of God , which may not be done . So that it appears by this , that Satan here tempted Christ to presumption . There is only this objection in our way ; that Deut. 16. 16. ( the place by Christ cited ) refers to the Temptation of the Israelites in Massah , mentioned Exod. 17. 2. where they chide with Moses for Water ; and there it would seem their tempting the Lord , was rather in despairing of his power and help , than presuming in the neglect of the ordinary means . I Answer , though the occasion and matter of that Temptation be different from this of Christ's , yet the presumptuous Experiment that they there made of God's Presence and Power was the same with this which Satan designed : for ver. 7. ( where the account of that tempting is given ) 't is said , because they tempted the Lord , saying , Is the Lord among us or not ? they put it to this issue , that the Being and Power of God should be tryed by the giving or not giving of Water . The manner then of that Temptation being so agreeable to this , Christ very pertinently applies that command to it , presumption being the thing which Christ was tempted to . It might occasion some wonder in us to see Satan take such strange steps : He was before tempting him to despair , now to presumption , but 't is no Argument of his lightness or uncertain roving in his way of tempting , but rather of his depth and subtilty . Note then ,

That 't is Satans Policy in tempting , Obs. 7. to run from one extream to another . The Corinthians were first tempted to a sinful complyance with the adulterous Person , and were averse to his Excommunication ; afterwards they were tempted to the contrary severity , and were as backward to receive him again . The same Men that have been overcome by Prodigality and Excess ; when they begin to see the Evil of that , are oft tempted to Worldiness or Covetousness , the contrary disposition . Reasons of this Policy are ,

First , The avoiding of one Extream gives the Soul such a swing , ( if care be not used to prevent it ) that they are cast more than half way upon the other . Peter in an Extream of Modesty , refused the washing of his Feet by Christ , but when he understood the danger , Joh. 13. 9. then he runs as far wrong another way , Not my Feet only , but my Hands and my Head . Thus some are so for purity of Churches that they exclude the Weak ; others so for Vnity , that they admit the open Scandalous and Prophane .

Secondly , While Men avoid one Extream by running into another , they carry with them such strong Impressions of the Evil they would avoid , and such fierce Prejudices , that 't is not an ordinary conviction will bring them right , but they are apt to be confident of the Goodness of the way they take , and so are the more bold and fixed in their miscarriage .

Presumption being the great Design of Satan in this Temptation , we may further observe ,

That as Distrust on the one hand , Obs. 8. so Presumption on the other , is one of his grand Designs . Of these two , we may say as it was said of the Sword of Hazael and Jehu , that of all those that are slain by the Devil , whosoever hath escaped the Sword of Distrust and despair , the Sword of Presumption hath slain . To explain this I shall ,

First , Shew what Presumption is . 'T is in the General , a Confidence without a Ground . First 't is made up of Audacity , ( which is a bold and daring undertaking of a thing ) and Security .

Secondly , The Ground of it is an Error of Judgment , ( a blind or a misled Judgment doth always nourish it ; ) and this is either a mistake of the Nature of such means on which we rely for Assistance , Reynolds on Passions c. 23. p. 238. ( as when a Man lays as much stress upon a Thred as upon a Cable , or expects as much Nourishment from a Stone as from Bread ; ) or a mistake of the Will of others , from whom we expect aid and help , without a warrant for such a Confidence .

Thirdly , In its way of working , 't is directly opposite to Distrust , and is a kind of excessive ( though irregular ) Hope , not that in this case a Man believes or hopes over-much , Non ideo peccatur quia nimis sperat in Deum — Sed quia nimis leviter ac temerè sine ullo fundamento . ( for there can be no excess properly in the exercise of Divine Graces ) but that he hopes too rashly or lightly , without a solid Foundation or Reason . Hope hath for its Object that which is Good , under the considerations of futurity , possibility , and difficulty ; on the one side desperation looks upon that good as future , but under so great a difficulty , that it forgets the possibility of it , Ames . Medul . l. 2. c. 6. §. 33. and thereupon surceaseth all indeavours : Presumption on the other hand is so keenly apprehensive of the possibility , that it never regards the difficulty , and so thrusts forward into irregular endeavours or expectations . The Nature of this will be better understood when the particular Instances of Presumption are before us .

First , Then 't is Presumption , when from External or Subordinate Means , Men expect that for which they were never designed nor appointed of God . To expect Grapes of Thorns , or Figs of Thistles , would be a Presumption , because God never design'd them for such Fruits ; and no less is it , when in any other case Men look for high and extraordinary things , from any created Good , above what God hath put into it , by the Law of Creation .

Secondly , When Men do expect those Fruits and Effects from any thing , unto which it is appointed , in neglect or opposition to the Supreme Cause , without whose concurrent Influence they cannot reach their proper ends . That is , our hopes are wholly centered upon means , when in the mean time our Eye is not upon God . Thus , to make Gold our hope , Job . 31. 24. to make Flesh our Arm , Jer. 17. 5. to make Ashur a Saviour , Hos. 14. 3. or to trust to any Creatures whatsoever , is in Scripture condemned as a presumptuous relyance , and ( in regard of the necessary disappointment ) a trusting in a Lye ; in which Sence , 't is said that every Man is a Lyer , Psal. 62. 9. The like Presumption it is , when we boast great things of our selves , and ( as Peter ) make confident engagements , ( in our own strength ) that we will avoid such a Sin , or perform such a Duty : for we are but frail , and all our sufficiency is from the Lord , so that it can be no less than intollerable arrogance , to promise any thing of our selves without him ; neither can Men promise to themselves the continuance of that Good or Advantage , which they have already received from second Causes ( if their confidence builds it self upon that sole consideration ) without a just blame . Job had said he should die in his Nest , and David that he should never be moved , but both of them afterward noted these confidences to have been no other than deceitful Presumptions .

Thirdly , 'T is a Presumption to expect things above the reach of our present state and condition ; Sperare non Speranda . as for a mean Man , to beg of God Authority , and Rule , or to expect to be set with Princes ; or for ordinary Christians to look for Miracles , Signs from Heaven , Visions , Revelations , extraordinary Answers to Prayers , and the like , all which expectations are groundless , and the issue of a presumptuous Pride .

Fourthly , When Men expect things contrary to the Rules that God hath set for his dispensations of Mercy , they boldly presume upon his Will . God hath promised preservation to his Children , while they are in God's way , but if any shall go out of that way , and sinfully put himself into dangers and hazards , it would be Presumption in him to expect a Preservation . 'T is the same in Spiritual things . God promiseth Eternal Life , and the Blessings of his Covenant to such as give up themselves to him , and his Laws ; will it not be intolerable Presumption for Men to bless themselves in their heart with expectations of reigning with him in Glory , while in the mean time they contradict his own Rule , and neglect his Order , walking in prophaneness , and living to themselves ? This is an high Presumption of Mercy against his express Will . Hence are such courses , called presumptuous Sins , Psal. 19. and such Sinners transgress with an high-hand .

Fifthly , 'T is also a Presumption to expect any Mercy , though common and usual , without the ordinary means , by which God in Providence hath setled the usual dispensations of such Favours ; as when Men look for his aid and help , for supply of corporal wants , while they throw off all care , and refuse their own endeavours , which are the ways of God's appointment , in the consciencious use whereof such Mercies are to be expected . The Heathen ( upon the consideration of the necessary connection of Means and the End ) have usually judged such sluggish expectations , Admotâ Manu invocanda est Minerva . to be no better than solemn mockings of a Diety . In Spiritual things 't is no less presumptuous , to expect Conversion and an Interest in Christ and Heaven , while they refuse the careful use of his Ordinances , and therefore we are commanded to pray for such Blessings , Prov. 2. 3 , 4 , 5. to cry after Knowledg , and to lift up the Voice for understanding , and to second these Prayers with our own utmost endeavours ; to seek for it as for Silver , and to search for it as for hid Treasures , and in so doing to expect the finding of the Knowledg of God .

Sixthly , When ordinary or extraordinary Mercies are expected for an unlawful End , as when the Israelites at Massa called for Water ( which they ought to believe God would supply them withal , their condition considered ) but for a Test and Proof of the Being of God , for they said , is God among us or not ? Exod. 17. 7. 'T is by James made a peice of Spiritual unfaithfulness , and Adultery , to ask any thing of God with a design to spend it upon a Lust . Ahaz his refusing a Sign when God offered it , ( however he made a shew of Modesty and believing ) argued no other thing , but that he was conscious to himself , that ( in case he had accepted it ) he should have abused that Favour to an unlawful end , and have tempted God by it , as putting it upon this Experiment whether there was a God or not . This is also another act of Presumption ; when a Man becomes guilty of any of these miscarriages , he is presumptuous .

Secondly , I further add to this discovery of the nature and kinds of Presumption , that this is one of Satan's grand Engins : which I prove by two Demonstrations .

First , By Satans common practice in this kind upon all sorts of Men , in most occasions : That which is his frequent practice upon most Men , and on most occasions , must of necessity be understood to be chiefly designed . Some Men may possibly be free from the trouble of some particular Temptations , ( as Hieronimus Wallerus saith of Luther his Master , that he heard him often report of himself , that he had been assaulted and vexed with all kind of Temptations , saving only that of Covetousness ) but none can say they have not been assaulted with this . I shall make it out by an induction of particulars .

First , The generality of Men that live in the Profession of Religion , are Presumptious ; nay the greatest part of the blind World are so ; they presume of Mercy and Salvation , the Devil preacheth nothing else , but all hope , no fear , and in these Golden dreams they slide down to Hell : If we look into their way of sinning , and then into their hopes we can judg no less of them , they stick not at the most grevious abominations , the works of the Flesh , and in these they continue ; 't is their Trade , their Life , they make provisions for them , they cannot sleep except they do wickedly , he that reproveth is derided by them ; they make but a mock and sport of those things , which , as the shame and reproach of Mankind , should rather fly the Light , and hide themselves , as things of darkness ; these things they practise without regret or sorrow of Heart , without smiting upon the Thigh , and in all this they have the confidence to say , is not the Lord among us ? They can call themselves Christians , and have as bold expectations of Eternal Happiness , as if the committing of these evils were made by God the necessary qualifications to everlasting Happiness ; what is more common ? and yet what more presumptuous ? For ( 1. ) These Men audaciously hope and expect Mercy , expresly contrary to the peremptory threatnings of God . God saith , there is no peace to the wicked , they say , we shall have peace . ( 2. ) These run upon the greatest hazards of ruine and wo , with the least fear , in the contempt of all danger , Job 39. 22. as the Horse rusheth into the Battel , who mocketh at fear , and is not affrighted , neither turneth his Back from the Sword . ( 3. ) They dare God to do his worst , they provoke God to jealousy , and that to his Face ; hence was it that Nimrod was said to be a mighty Hunter before the Lord . Gen. 38. 7. And Er the Son of Judah , that he was wicked before the Lord : Because such audacious Sinners will not ( as we may say ) go behind his Back to sin .

Secondly , Hypocrites whose carriage is more smooth , they also are presumptuous : for while they hide their Sin , they do against dictates of Conscience presume , that he that made the Eye doth not see ; and that there is a possibility to cheat God as well as Men ; besides their boastings and hopes have a special mark set upon them in Scripture , as audaciously false , the hope of the Hypocrite shall be cut off , their confidence of the Temple of the Lord is but a lie , and so termed expresly by the Prophet .

Thirdly , Even desparing Persons are not always free of Presumption . The act of Self-murther , is a terrible presuming upon infinite Justice . Spira's desire to know the worst , was of the same kind . These are indeed extraordinary , but there are some other kinds of despair that come nearer to Presumption , as that sensual despair , which ariseth out of an excessive love of carnal delights , and a secure contempt of Spiritual things : for when sensuality prompts them to Eat and Drink while they may , despairing and hopeless of a future Happiness , for to morrow they shall die , and their pleasure cease , they highly presume against the Patience and Goodness of God .

Fourthly , The best of Men are too frequently overcome by it ; ( 1. ) Not only while they are overtaken with Sins more grievous , and above the rate of Sins of Infirmity , to which how lyable the holiest Saint may be , ( upon Temptation ) may be gathered from David's Prayer , Keep thy Servant from presumptuous Sins , that they have not dominion over me ; ( 2. ) But by their earnest prosecutions of their own Wills , when contradicted by Providence . 'T is by the Prophet Esa. 9. 9. called a pride and stoutness of Heart , to contend with Providence , to attempt to build with hewen Stone , when the Bricks are faln , or to strive for Cedars , when Divine Wrath hath cut down the Sycamores . ( 3. ) How frequently are they guilty of presuming upon their Priviledges , their Strength , their Graces , and upon that score venture themselves upon occasions of Sin , or bear high above others upon a conceit of their higher attainments , or when they boldly put themselves upon Suffering , or upon doing while they want that due Humility and care that should ballance them . ( 4. ) There is also a Presumptuous Rashness , upon which the Zeal and good Intentions of holy Men may sometimes precipitate them . Such was Vzzahs putting forth his hand to hold the Ark , for which the Lord smote him . All these instances put together , will sufficiently demonstrate that Presumption is one of Satan's Master-Designs .

The Second Demonstration of this Truth is from the general subserviency of other things to this . Most of Satans indeavours and Temptations aim at this point , and this is the result and consequence of most Sins ; that must needs be chief to which so many things do but serve and minister . In this Center do most of the lines of his Policy meet , Pride , Vain-Glory , Conceited-Priviledges , Supposed-Advantages , and many things more were but Vnder-Agents to this Temptation , which the Devil attempted upon Christ , as hath in part , and presently shall be further evidenced .

Thirdly , Having thus proved that Presumption is one of the great things he aims at , I shall next discover the Reasons of his earnestness and industry in his Design , which are these .

First , 'T is a Sin very Natural , in which he hath the advantage of our own readness and inclination . However that some from a melancholy temper , are inclinable to fears and distrust at some time , when these black apprehensions are exalted , yet ( these excepted ) hopes are more predominant than Fears ; and Self-love , which provides fewel to these hopes , is a Natural Principle in all ; when so many things give him such Advantages , and promise him a success , we may well suppose he will not miss such an opportunity .

Secondly , As 't is easy for Satan's attempt , so 't is remote from conviction , and not rooted out without great difficulty : 't is a Sin that is covered with a pretext of an higher degree of hope : Men in many ways of this iniquity are under perswasions of Duty , and by reason of that confidence , Fear ( which is the Souls Centinel ) is asleep , hence do they not lye so fairly open to Counsel or Reproof . The Israelites , Deut. 1. 27 , 28. being under discouragement , refuse to go up to Canaan , when they were upon the border of the Land ; but being convinced of their Sin , in distrusting the Arm of the Lord , by Gods declared Wrath and threatning against them , they fall upon the contrary extream of presumption , and then ver. 41. they would go up and Fight : and the conviction of their former Sin , made them so confident that this was their present duty , ( for thus they argue , we have sinned against the Lord , we will go up and sight , according to all that the Lord our God commanded us ; ) that though they were expresly forbidden from God , ver. 42. Go not up , neither fight , for I am not among you ; yet were they so strangely carried by their former perswasion , that they refused to be convinced , and went presumptuously into the Hill . By which instance we see , what great pretences lead on Presumption , and how difficulty they are removed : which two things do no less than tempt Satan to lay out himself to the uttermost in that design .

Thirdly , the Greatness of the Sin when 't is committed , is another reason of his diligence in the pursuit of it ; 't is not only from a simple Error or Mistake , but that Error ariseth from intollerable Pride ; Esa. 9. 9. they say and do such things from the Pride and Stoutness of their Heart . He that is Presumptuous , is Self-willed , 2 Pet. 2. 10. Hence these Sins , Psal. 19. 13. which we translate Presumptuous , are in the original , Deut. 17. 12. called Prides or Arrogancies . Besides , they are contradictions to God's Order , separating those things that God hath joyned together , as the Means from the End , or the End from the Means , as if the Earth should be turned out of its place for us . And in some cases , 't is no less than the open affronting of God , by abusing his own Favours against himself ; for thus they deal with him , who are opinionated in Sin because of his Mercy , concluding , by an irrational Consequence , that they ought to be wicked because God is Good , or that they may freely offend because he doth not punish .

Fourthly , The dangerous Issues and Consequences of this way of sinning , do not a little animate Satan to tempt to it . In some cases it was to be punished by Death , Deut. 17. 12. The Man that doth presumptuously , — Even that Man shall die : and most usually it is plagued with sad disappointments , by a severe engagement of God's displeasure against it . Job 8. 13. & 11. 20. The Hypocrites hope shall perish , it shall be as the giving up of the Ghost . And generally , He that thus blesseth himself in his Heart , when he heareth the Words of the Curse , Deut. 29. 19 , 20. the Lord will not spare him , but then the Anger of the Lord and his jealousy shall smoak against that Man , and all the Curses that are written in this Book shall lye upon him , and the Lord shall blot out his Name from under Heaven .

Fourthly , and lastly ; I shall lay before you , the deceitful contrivance of Satan in bringing this Sin about , by shewing the particulars of his craft against Christ herein . As ,

First , He takes advantage from his Resolve to rely upon Providence , contrary to the former Temptation of turning Stones to Bread ; Christ had refused that , telling him it was duty to trust him , who not only by the ordinary means of Bread could feed him , but also by any other appointment . To this Satan rejoyns , by offering an irregular opportunity of such a trust , in casting himself from the Pinacle of the Temple ; as if he should say , If thou wilt thus rely upon Providence , do it in this . Wherein we may note , that from an obediential dependance , he would draw Christ to an irregular Presumption . He retorts Christs Argument back again upon him thus , If God is to be relyed upon by a certain trust for Food , by the like trust he is to be relyed upon for Preservation ; if the belief of supply of Bread , can consist with a neglect or refusal of ordinary means for the procurement thereof , then may the belief of Preservation in casting thy self from the Pinacle of the Temple consist also with a neglect of the ordinary Means . Thus like a cunning Sophister he endeavours to conclude Sin from Duty , from a seeming parity betwixt them , though indeed the cases were vastly different . For though it be duty to depend upon Providence , when God ( in the pursuit of Service and Duty ) brings us out of the sight and hopes of outward means , yet it can be no less than sinful Presumption , for us to make such Experiments of Providences , when we need not , and when ordinary means are at hand . After the same manner doth he endeavour to put Fallacies upon us , and to cheat us into Presumptuous undertakings , by arguing from a necessary trust , in some cases , a necessity of presuming in others , upon a seeming likeness and proportion .

Secondly , It was no small piece of Satan's craft to take this advantage , while the Impression of Trust , in the want of outward means was warm upon the Heart of Christ , he hoped thereby the more easily to draw him to an excess . For he knows that a Zealous earnestness to avoid a Sin , and to keep to a Duty , doth often too much incline us to an extream , and he well hoped , that when Christ had declared himself so positively to depend upon God , he might have prevailed to have stretched that dependance beyond its due bounds , taking the opportunity of his sway that way , which ( as a Ship before Wind and Tide ) might soon be overdriven . And this was the design of his Haste in this second Temptation , because he would strike while the Iron was hot , and closely pursue his advantage , while the strength and forwardness of these resolves were upon him .

Thirdly , He endeavours to animate him to this Presumption by popular Applause , and to tickle him into an humour of affecting the Glory and Admiration , which by such a strange undertaking might be raised in the minds of the Spectators , and therefore did he bring him to the most conspicuous place of a great and populous City , not thinking the matter so feasible if he had tempted him to it in a solitary Desert .

Fourthly , He propounds to him a plausible End , and a seeming advantage , viz. the clear and undoubted discovery of his Divine Nature and near Interest in God ; urging this as a necessary Duty , for his own satisfaction , and the manifestation of his Son-ship to others .

Fifthly , To drive out of his Mind those fears of miscarrying in his attempt , which otherwise might have been a Block in his way : he is officious in strengthning his confidence , by propounding treacherous helps and preservatives , suggesting a safety to him from the Priviledg of the place where this was to be acted , an Holy City and Temple , producing more of a Divine Presence for his safety than other places .

Sixthly , To make all sure , he backs all this with a Promise of Preservation ; that nothing might be wanting to his Security .

By this Method applyed to other things and Cases , he endeavours to bring us to Presumption .

The consideration of this should put us upon a special care and watchfulness against Presumption ; Applic. It is more designed , and hath a greater prevalency , than Men are aware off . Two things I shall only at present propound for our Preservation , out of Psal. 19. 12 , 13.

First , He that would be kept from Presumptuous Sins , must make Conscience of Secret Sins , to search for them , to mortify them , to beg pardon for them . With what Face or Hope can we expect from God help against these , when we provoke him to leave us to our selves , by indulging our selves in the other ?

Secondly , He that would avoid them , must be under the awe and fear of being overcome by them : he that slights and contemns such visible hazards , Dikson in loc. shall not long be innocent . David here , first shews his Conscience to be concerned with Secret Sins , and then begs to be kept from Presumptuous Sins , and by such earnest begging , he next shews how much he dreaded such miscarriages .

CHAP. XV. Self-Murther another of his Designs in this Temptation . How he tempts to Self-murther directly , and upon what advantage he urgeth it . How he tempts to it indirectly , and the ways thereof . Of necessary Preservatives against this Temptation .

WE have seen and considered the main End of Satan in this Temptation . Let us further consider whether this was the sole End that he propounded to himself : we have little reason to think that he would confine himself to one , when the thing it self doth so clearly suggest another , which might possibly have followed . In most cases , the Ends of the Devil are manyfold : we may therefore easily suppose ( and several have noted it ) that the Devil ( that great Murtherer ) had herein a secret design against the Life of Christ , Dikson in loc. Capel Tempt . Part 2. cap. 9. and that he tempted him here ( indirectly ) to Self-Murther . And indeed ( supposing that Christ had attempted to fly in the Air , and had failed in the Interprise , ) what else could have followed but Death and Ruine ? Hence let us Note ,

That Satan seeks the ruine of our Bodies , Obs. 9. as well as of our Souls , and tempts Men often to Self-Murther . That the Devil goes about seeking how he may destroy Men , by putting them upon attempts against their own Lives , is evident , not only from the Experience and Confessions of such as have suffered under Satan's suggestions to that End , ( and it is a Temptation more common , than we think off , because most Men are unwilling to lay open themselves to others in this matter ) but also from those many sad Instances of Men over whom Satan so far prevails , that they execute upon themselves this design , by destroying themselves . Yet by the way we may note , That such thoughts are often in the minds of Men , where Satan is not industriously designing their destruction ; for he often casts in such thoughts , not only to try how Men take with them , but to affright and disquiet them , and 't is usually with Men of sad and Melancholly tempers to mistake their own fears of such a Temptation , for Satan's endeavours against them , when indeed their fear and trouble lest they should be so tempted , makes them think they are tempted indeed .

Satan drives on the Design of Self-Murther , two ways .

First , directly , when in plain terms he urgeth Men to destroy themselves . This ( because 't is directly repugnant to the Law of Nature , which vehemently urgeth them to Self-Preservation ) he cannot effect , but by the help of some advantages ; yet some ways and methods , by experience , he hath found to be so available to such an unnatural resolve , that he frequently puts them in practice . As , first , He works upon the Discontents of Men , and improves the disquiet of their Minds , ( upon the occasion of any loss , vexation , disappointment or disgrace , ) to as great an height as he can , and when their Lives are made bitter to them , and they are sufficiently prepared by the uneasiness of their condition ; then he propounds Death , as the only remedy to set them at quiet ; wherein , besides his officiousness to provide them with instruments of cruelty and opportunity for their use , he follows them with Arguments , drawn from the sence of their present Condition ; the great intendment whereof is to aggravate their smart , and to make their burthen seem intollerable , and then Self-ruine is but a natural Consequence . We may see enough of this in the discontents of good Men , and that they naturally work this way ; Job speaks the general apprehensions of Men in trouble , Job 3. 20 , 21. The bitter in Soul value not Life , they long for Death , and dig for it more than for bid Treasures ; they rejoyce exceedingly , and are glad when they can find the Grave . Jonah in his discontent prefers Death before Life , It is better for me to die than to live ; Elias doth the like , and Job seems impatient for it . All this is from the power and working of this Temptation , though God held their hand that it did not fully prevail . In Ahithophel , the ground of discontent was more a fancied than a real disgrace ; his Counsel was rejected ( which was in it self no great dishonour ) and this works up such a perplexing resentment in his Mind , that Satan prevails with him to hang himself very deliberately .

Secondly , He most frequently drawn on Men to destroy themselves by terrors and desparing troubles of Conscience ; these as they afford greater disquiet and distress of mind than other kind of discontentments , so doth he more prevail by them ; for a wounded Spirit is above ordinary strength , and hard to bear : only it may may seem strange , that those who so experimentally feel how fearful a thing it is to fall into the hands of the living God , should entertain such a Temptation , as ( to their apprehensions and knowledg ) will certainly plung them into the very Ocean of everlasting Vengeance . This no doubt Satan finds to be no small obstruction to his design , but here he useth his skill to open a way for them that would out-run their lives on the one hand , as he labours to pursue them with sence of Wrath and Indignation on the other hand . To this purpose , he tells them , ( 1. ) that all the Hell they are to meet with is in their Consciences , and that Death will free them from all , or at least , that Death will give a present ease , and that till the Resurrection they shall be in quiet . Those that are willing to receive these apprehensions , may easily be prevailed with to hasten their own death , seeing they have already fixed this Conclusion with themselves , that there is no hope nor pardon for them ; that they are Reprobates and cut off , for their thoughts can meditate nothing but the terrors of such Conclusions . ( 2. ) He sometimes endeavours to perswade them , that by executing this revenge upon themselves , they may make some kind of satisfaction and amends for the sins they have commited : which though most false , yet 't is a wonder how far such ungrounded Surmises may possess the Minds of the Desperate . Capel Tempt . Part 9. cap. 9. citing Aug. 〈◊〉 . That Judas might have some such thought when he destroyed himself , is conjectured by some : but that must be but a conjecture , seeing none can pretend to know his thoughts ; but we may speak with greater freedom of those , who have declared the working of such apprehensions upon their Minds . ( 3. ) A more plausible pretext he useth when he endeavours to perswade them , that they may kill themselves , and yet go to Heaven for all that ; to this purpose the subtil Adversary is not backward to tell them , what have been the Charitable Expressions of some Men , who have supposed a possibility of Repentance , inter pontem & fontem , as we say , betwixt the Stroke or Halter , and the Death . Capel is so apprehensive of the mischeivous improvement of this Charity , Capel Tempt . ibid. for an encouragement to Self-Murther , that he with great earnestness cautions all Ministers against such liberal Expressions . I have known some , and heard of others that have been so possessed with this Imagination , of being saved , notwithstanding that having purposed to destroy themselves , ( though God prevented them that they did it not ) they have first by Prayer recommended themselves to God , and so prepared themselves to die . ( 4. ) Sometimes though such afflicted ones , have no such perswasion , but that from Death they go immediately to Hell : yet are they pushed forward , by a certain fearful curiosity of knowing the worst . At that rate did Spira express himself , when he desired to be freed of his Life that he might know the utmost of those torments which he feared ; as if the affrightments of his fearful expectations , were worse than the real feeling of them . ( 5. ) But most of all doth he prevail against that objection of greater misery after Death , by running Men up to a desperate destraction in their terrors ; their present anguish is made insupportable , so that they hasten out of Life , without care or consideration of what shall follow .

Thirdly , He tempts Men directly to destroy themselves from a Principle of Heroick boldness , and seeming fortitude of Mind : a thing very common among the Romans ; who impatient of injuries , and from pride of Heart , not willing to subject themselves to affronts , chused rather to tear their own Bowels , than to live to see themselves abused . Lucretia being forced by Tarquinius , and not willing to outlive her disgrace , stabb'd her self . Cato not being able to endure the Victory of Caesar , Sen. de Providen . c. 2. Liquet mihi cum magno spectasse gaudio Deos — dum gladium sacro pectore insigit . Non suit diis immortalibus satis spectare Catonem Semel — puts an end to his days . Innumerable instances of this kind Histories do every where afford . These though they consulted their own passions , and knew of nothing that prompted them , but their own Generosity or Magnanimity , yet were they not without a Tempter to such cruel actions . Satan ( undoubtedly ) pleased himself by exercising his cruelty upon them so easily , by the help of such an humour , which passed ( among these blind Heathens ) for the highest proof of Vertue and Fortitude . To this height it came , insomuch that we find Seneca highly applauding Cato , for procuring his liberty by his own death ; and setting forth that Fact as the most delightful Spectacle to the Gods . Aug. de civit Dei , P. 1. c. 22. Major animus merito dicendus est , qui vitam aerum nosam magis potest serve quam fugere . Et humanum judicium — prae Conscientiae luce ac puritate cont●mnere . Though indeed ( as Augustine notes ) it is not Fortitude , but weakness , and a clear evidence of impatience , which cannot bear other Mens Insolencies , or their own hardships . And if we examine the matter to the bottom , though there be audacity in it , to undertake their own death , yet is this led on by no better Principles , than Pride , Impatience and Despair : which may the better be discovered , if we consider such kind of attempts , as they arise from more Ignoble and base occasions . Paterculus tells us of a Tuscan Southsayer who being carried to Prison with his Friend Fulvius Flaccus , and despairing of pardon , desperately runs his head against the Prison Door and dashed out his Brains ; and yet this Man was moved to attempt his destruction , upon the same general Principles by which Cato destroyed himself .

Fourthly , 'T is also sufficiently known that Satan by the force of Custome in several Countries , As in the Kingdoms of Biznagar . Purchas Pilgr . lib. 5. c. 11. and in the Philippian Islands . ibid. c. 16. doth as it were necessitate Men to cut off their own Lives ; in some barbarous Places , at the death of the Husband , the Wife in a brutal Affection of the praise of Love and Loyalty , casts her self to be devoured by the same Flame , in which the dead Body of her Husband is consumed . And there are found in other places customs of self-destruction for the avoiding the tedious inconveniencies of old age , Peeire membratim & ●oties per stillicidia amittere animam . Sen. Epist 101. Q. Cu●tius . where 't is usual for old Persons , with Joy to prepare their own Funeral Pile , and to make a quick dispatch of their Lives , and rather to die at once , than by peece-meal , as Seneca expresseth it . Calanus an Indian Philosopher , being Dysenterical , obtained leave of Alexander to burn himself for more quick dispatch .

Fifthly , There is yet another way by which Men are tempted sometime ( though rarely ) to hasten themselves out of the World , and that is by a pretence of an earnest and impatient desire of Happiness to come . That longings for such enjoyments , do become the best of Saints , Cacero . 1. Tus . quest. Nihil urgebat aut calamitatis aut criminis — sed ad capessendam mortem — Sola assuit animi magnitudo . de Civ . Dei . l. 1. c. 22. and is indeed their Excellency , cannot be denyed ; but to make such a preposterous haste , must be a cheat of Satan . That there is a possibility of this , may appear in the Story of Cleombrotus ( mentioned also by Augustine ) who reading Plato's Phaedo of the Immortality of the Soul ; that he might hasten thither , threw himself Head-long from a Wall , and dyed . Now though it be hard to find such an Instance among Christians , yet we have reason to believe , that where Satan perceives such a Temptation may take place , he will not be wanting in the prosecution . And if me may conjecture Augustines thoughts , by that question which he propounds , De Civit Dei . l. 1. c. 27. viz. Whether it be lawful for a Man to kill himself for the avoiding of Sin . ( which he solidly confutes ; ) We may conclude , Non itaque vobis ó Fideles , Christi , sit tedio vita vestra . that such thoughts , were the usual Temptations of good Men in his time , and the rather because in the close of that Chapter , he applyes that discourse particularly to the Servants of Christ , that they should not think their Lives a Burthen .

Secondly , Satan promotes the design of Self-Murther , not only Directly , as we have heard , but also by some Indirect ways he undermines the Life of Man : That is , when he doth not formally say to them destroy your selves , but tempts them to such things , as he knows will let in Death upon them . This way of subtil Malice I shall explain under these heads .

First , Upon highest pretexts of Zeal for God's Glory , he sometimes lays a Snare for our Lives ; I cannot believe but Satan had a Hand in that forwardness of Ancient Christians , who by an open Profession of their Faith before persecuting Judicatures , did as it were Court a Martyrdom ; And I have the same perswasion of the painful earnestness of many Holy Preachers , who lavish out their Strength in a Prodigality of Pains for the Good of Souls , which ( like a Theif in the Candle ) wasts them immediately ; Vid. Boyles reflectons . Sec. 2. Med. 10. whereas a better husbanded Strength might be truely more advantagious , as continuing the Light the longer : and yet so sincere are their ends , so pleasant is their work , that they seldom observe , as they ought , that Satan ( when he can do no better ) is glad of the opportunity to destroy them with their own Weapon ; and therefore in this case , they may expect he will do all he can to heighten and forward their Zeal , not only by adding all the Fewel he can to their inward propensity of laboriousness , but also by outward encouragement , of the declared Acceptations , and Expectations , of their Hearers .

Secondly , Upon baser pretences of the full enjoyment of sensual Pleasures , and carnal Delights , he doth unawares push Men forward to Death and Dangers . Thus the Voluptuous , the Glutton , the Drunkard , dig their own Graves , and invite Death to cut them off , before they have lived out half their time . While Satan tempts Men to such excesses of Riot , he labours not only the destruction of the Soul , but also of the Body ; not only that they be miserable , but that they may be so with all Expedition .

Thirdly , Besides all these , he hath other subtile ways of contriving the death of Men , by putting them upon ways and actions that are attended with hazard . Thus he sought the death of Christ not directly , but indirectly , by urging him to an action which he thought would unavoidably bring him to Death ; for a Fall from so great a Praecipice , would easily have bereaved any Man of Life . And sometimes when Men are besotted with Enthusiastical Delusions , he can more easily beguile them with such Stratagems : That Instance of Stuker is famous , who cut off his Brothers Head , upon a foolish perswasion , that God would magnify his great Power in giving him Life again . If Satan can befool such bewitched Slaves into such absurd and unreasonable apprehensions in regard of others , what hinders but that he may so far impose upon them , that they may be willing to practise upon themselves . I remember something to this purpose , See the Narrative of Jo. Gilpin , called the Quakers shaken . of one whom the Devil had well-nigh prevailed with , to make a hole in his Breast , ( which of necessity must have let out his Life ; ) upon a pretended Promise of giving him Eternal Life , and was accordingly forced to take up a Knife , and to carry it to his Throat . In Anno 1647. in York-shire , a Company of People were seduced to sacrifice certain Creatures to God , among the rest they Sacrificed their aged Mother , perswading her she should rise the third day , and for this they were Executed at York .

This may awaken all to be aware of this Temptation ; Applic. some are sadly concerned in it , many are the complaints which some of us have met withal about it in private , and the apprehensions of such hazards are sadly disquieting . Through such fears thousands of God's dear Children have passed , and many , too many , have been overcome by this Weapon ; those of us that have not yet known Temptations of this nature , do not know how soon we may be assaulted in this kind ; 't is necessary for all to stand upon their Guard , and for that end , it behoves us to have at hand these defences against it .

First , 'T is useful to consider , that this is one of Satan's great Plots ; and when we meet with it cloathed with never so many pretexts , enforced with never so many seeming necessities , yet must we look upon it as the Counsel of an Enemy , who certainly intends us no kindness , let him pretend what he will ; and therefore may we be sure , it will be our sad inconvenience and disadvantage .

Secondly , It must be fixed in our minds , that the thing in it self is an high Iniquity , a most grievous Provocation ; no Instance of Self-Murther ( properly such ) can be met withal in Scripture , as practised by any Holy Person : the Command is directly against it , Thou shalt not kill . If we may not murther another ( as Austin argues ) we may not murther our selves : De Civit. Dei . l. 1. c. 20. Non occides , non alterum ergo nec te , neque enim qui se occidit , aliud quam hominem occidit . for he that kills himself kills no other then a Man ; nay we may much less lay hand upon our own Life . 'T is a greater violation of the Law of Nature and of Love . Every Man is nearest to himself ; and his love to himself , is the Pattern of his love to another . Self-Murther must then be a Sin of higher aggravations by far , than the Murther of another Person . And the wiser Heathens were far from countenancing any such cruelty ; Aug. de Civit Dei . l. 1. c. 22. If Plato had thought it best for an immediate enjoyment of Immortality , ( which is the highest pretence of Self-Murther imaginable ) to make an end of Life violently , Et Coment Lod. Viv. ibid. he would certainly have practised it himself , or recommended it to others , but he is so far from this , that he speaks against it as a great wickedness .

Thirdly , 'T is necessary that Men keep in mind , the Danger that follows such an act . Death brings God's unalterable Mittimus , and seals up the Condition of every Man , so that in the same posture he comes to Judgment , it puts an end to all Hopes and endeavours . Suppose then such tempted Creatures to have Fears and Terrors as great as you can imagine them to be , yet there is a possibility that they may be deceived in them , that their case is not so bad as they fear , or ( if it be bad enough at present ) that it may be better afterwards , ( for many that have in their anguish resolved against themselves , have been prevented of the Execution of their resolves , and have lived to see the Lord and his Salvation ; ) And who is able to determine that secret , that their name is not in the Book of Life ? Who can say , he is certainly excluded out of God's Decree ? What madness is it then to rush into certain ruine , when our Fears that distress us may be but mistakes . It is not so certain that Men shall be damned , because of what they feel or fear at present , as it may be if they destroy themselves .

Fourthly , To prevent occasions to this Temptation , it must be our care not to give way to discontents for outward things , nor to distressing fears , ( such as are desparing and hopeless ) for our Spiritual Estate : or if we have a burthen either way upon our Mind , we must avoid as much as may be , impatient fretfulness , lest Satan get advantage of us . Discontented Moods , and casting away Hope , are sad occasions for this Temptation . If we find our selves thus burthened , we must look to it betimes , and not suffer it to go too far . And if this Temptation come , we must take heed we keep not the Devils Counsel , but discover the matter to some that are wise and faithful , able to advise and pray for us ; remembring still that if only outward things trouble us , we have a better way of ease and Remedy , by submitting to a chastising Providence ; if Spiritual Troubles move this way , we should not run from him , but rather resolve to perish at his Foot , as humble Suppliants for Mercy and Pardon .

Fifthly , The Temptation must also be opposed with Fasting and Prayer ; if this be sincerely practised , it will go away at last .

Sixthly , Something may also be said for caution against unnecessary thrusting our selves ( while under such Temptations ) into places of Danger , or into a converse with Instruments of Death ; this may be too great a daring of the Temptation , and in the consequence a mischief . Yet on the other hand , we must not be so cowardly , as to be affraid of such Places and Things , unto which our Callings and lawful employments do engage us ; not to dare to go over a Bridg , or to walk by a River , or a Pit , if it be our necessary way , is but to give an advantage to Satan to keep us under continual affrightments , and therefore I subscribe to Capels advice , We must abide by it , Tempt . Part 2. cap. 9. and fight it out by Faith ; we must not fly the way , the place , the imployment , but go on and look to God , and at last we shall make Satan fly .

But if some object to this , Object . That their weakness is great , and their fears are strong , and Satan never idle , and that therefore they have little ground to expect an escape . Answ. I shall desire they would consider seriously , the Instance of Christ in this particular , when he was upon the Pinacle of the Temple , a small push might have overthrown him , and yet it was not in Satans power to do it himself , though he tempted Christ to cast himself down : which may sufficiently satisfy us , that there is a sure hedg of Providence about us , and that Satan cannot do us the least hurt by pushing us into a Pit or River , or any such danger .

CHAP. XVI . Of Pride , Satan's chief Engine to bring on Presumption . What Pride is , and how it prepares Men for sinning presumptuously . Considerations against Pride . The Remedies for its Cure . Pride kindled by a confidence of Priviledges , and Popular Applause .

THe aims of Satan in this Temptation being thus explained , I must now offer to your consideration the Means by which he sought to bring his End about , which we have noted already , was Pride : this he endeavoured to raise up in him two ways .

First , By urging to him the Priviledges of his Condition , as taking himself to be the Son of God .

Secondly , By offering him the occasion of Popular Applause , to which purpose he brought him into the Holy-City , where he might be sure of many Spectators . I shall hence note ,

That Pride is Satan's proper Engine to bring Men on to Presumption . Obs. 10.

If we should trace the History of presumptuous Sins , we shall ever find it to have been so . Adam's first Sin , was an high Presumption against God's express Command , but Pride was the Stair by which he knew they must ascend to it ; and therefore he used this Argument , to corrupt the Hearts of our first Parents , Ye shall be as God's . The Presumption of Vzziah in burning Incense upon the Altar , was from his Pride . 2 Chron. 26. 16. His Heart was lifted up , because he was become strong . David's Presumption in numbring the People was from hence ; thus might we run through many Instances . But Satan's own case may be instead of all , his first Sin ( though we have but conjecture what it was particularly ) is concluded by all to have been highly Presumptuous , and the Scripture expresly asserts that it was his Pride that brought him to it . 1 Tim. 3. 6. He that is lifted up with Pride , falls into the Condemnation of the Devil . And in the general we are told by the Prophet , Hab. 2. 4. That the Soul that is lifted up , cannot be so upright as patiently to wait upon God in a way of believing , but it will be presuming to evade a trouble by indirect contrivances .

To explain the Observation , I shall do no more but shew what Pride is , and how fit it is to beget Presumption .

Pride is a self-idolizing , an over-valuation or admiration of our selves , upon a real or supposed excellency , inward or outward , appertaining to us . 'T is in Scripture frequently expressed by the lifting up or exaltation of the Soul . And this is done , upon the consideration of any kind of thing , which we apprehend makes us excel others ; so that inward gifts of Mind , as Knowledg , Humility , Courage , &c. or outward gifts of the Body , as Beauty , Strength , Activity , &c. or additional Advantages of Riches , Honour , Authority , &c. or any thing well done by us , &c. may all be abused to beget and nourish Pride , and to fill us with high and lofty thoughts concerning our selves : and being thus blown up , we are fitted for any presumptuous undertaking . For.

First , The Mind thus corrupted , begets to its self apprehensions of a self-sufficiency : and therefore , as it is not apt to remember from what Fountain all those Excellencies come , and to what Ends they are to serve ; so it brings them to a contempt of others , and to a confidence of themselves . Thus are Men by degrees so intoxicated by their own humour , that they mount up to irrational and absurd conceits , fancying that they are more than they are , and that they can do far more than is possible for them to accomplish , till at last they become apparently foolish in the pursuit of their imaginations . I need not instance in the follies of Alexander , who being elated in Mind , would be Jupiter's Son , and go like Hercules in a Lyons Skin ; or in the mad Frenzies of Caius , who as he would need fancy himself a God , so would he change his Godship when he pleased ; to day he would wear a Lyons skin and Club , and then he must be Hercules ; to morrow in another Garb he conceits himself Apollo ; a Caduceus made him Mercury , a Sword and Helmet made him Mars , &c. Or in Xerxes , who would whip the Seas , and fetter Neptune . The Scripture affords enough of this nature , as the Boast of Nebuchadnezzar ; Is not this great Babel that I have built ? In the Insolency of Nineveh , Zeph. 2. 15. I am , and there is none besides me . The Blasphemy of Tyre , Ezek. 28. 2. who set her Heart , as the Heart of God , saying , I am a God , I sit in the Seat of God . The arrogancy of Sennacherib , Esa. 36. 19 , 20. Where are the Gods of Hamath — that the Lord should deliver Jerusalem out of my hand ? Though all Pride , in all Men ariseth not to so great an height of Madness , yet 't is the nature of it , and none have any of it , without this humour of conceiting themselves above themselves , which strangely prepares them for any Presumption .

Secondly , He that is Proud , as he looks upon himself in a flattering Glass , and measures himself by the length of his Shadow ; so doth he contemn and undervalue things , that lye before his attempts as easy and small , hence doth he put himself upon things that are far beyond him . David notes the working of a proud Heart , Psal. 131. 1. in this particular , Neither do I exercise my self in great matters , or in things too high for me ; Shewing that 't is the guize of Pride , to out-bid it self in its attempts .

Thirdly , It is not only forward to attempt , but also desperate to execute , without consideration of hazard . Difficulty and Danger when they stand in the way , should usually deter Men from their enterprize ; but Pride hardens the Heart , and in a blind rage engageth it to contemn all inconveniencies ; if Sin and the Breach of Gods Law , be set before a Person , whose Pride engageth him to an unlawful undertaking , he over-looks it as a thing of naught ; Through the Pride of his countenance he will not seek after God , God is not in all his Thoughts , Psal. 10. 4.

Fourthly , Pride ariseth up to a scornful competition with any thing that opposeth it ; and the more 't is opposed , the more it rageth , for the contest is for having its Will. This was the Voice of Pride in Pharaoh , Who is the Lord , that I should serve him ? Hence Men are said to despise the Commandments of God , when in the strength of their Pride they are carried on to an open contest for their own ways and desires , against peremptory Commands and Threatnings .

Fifthly , Amabilis in sania mentis gratissimus Error . All this is done by a pleasing allurement ; 't is a Witchcraft that strongly holds Men , and they think they are sufficiently rewarded if they be but gratified ; though other things go to wrack , yet they apprehend , if Credit and Honour be kept up 't is enough . Saul ( when Samuel had declared that God would forsake him , yet ) sought to please himself , by keeping up his Esteem and Authority , Honour me , saith he , before the People .

If all these particulars be weighed , what presumptuous act can be propounded by Satan which Pride may not lead to ? He that swells himself to a conceit of absoluteness , that will needs be attempting things too high , that contemneth all hazards , and is made more forward by opposition , and yet pleaseth himself in all , as in a Golden Dream , he is as much prepared for any figure or shape that Satan is ready to impress upon him , as melted Metals for their Mould or Stamp .

Hence must we be warned against Pride , as we would avoid Presumption ; Applic. if we admit this , we cannot well escape the other . And we are the more concerned to resist Pride ,

First , Because 't is a Natural Sin ; it was the first Sin , and our Natures are so deeply tainted with it , that it is a Sin that first shews it self in our Infancy : for Children will express a Pride in their Cloaths very early ; and 't is a general infection , from which none are exempted in some degree or other . The Apostles Phrase 1 Joh. 2. 16. shews that our whole life , and all the concerns thereof , is but the Sphere in which Pride acts and therefore whereas he restrains other lusts ; to some particular ends , or peculiar Instruments , he calls this iniquity the Pride of Life , implying how impossible it is to confine it in a narrow compass .

Secondly , It is a subtile Sin , and often lyes where 't is least suspected . Every man sees it , as 't is exprest in haughty looks , in boasting Speeches , in gorgeous Apparel , in insolent behaviour ; but often Men are insensibly possessed with this Sin and know not of it : under an affected contempt of Honours and fine Clothes , they secretly hug themselves in their private conceits , and raise up in their own thoughts Imaginary Trophies of Honour and Victory , for despising what others so much dote upon . It was observed of Diogenes that he did intus gloriari , inwardly boast , and with greater Pride contemned Honour , Riches , Plenty , &c. than they were troubled with , that enjoyed them . Some decry Pride in others , vehemently declare against it as a Sin , recommend Humility as an Ornament of great price in the sight of God , and yet are proud that they are above others in a fancied Humility ; and in the management of themselves in their Reproofs and Exhortations , express such sad Symptomes of an insulting Humour , that the latent Pride of their Heart doth appear by it . 'T is possible for Men to give Thanks to the Almighty for all they have , and yet to be Proud of what is in them : the Pharisee was Proud , ( for so Christ calls him ) that he was not as other Men , and yet he could thank God , as ascribing all to him ; nay he that is truly sensible of the working of this Pride in himself , and dares not approve it , yet he shall find in his Heart such a delight when he is stroaked or praised , and when some Actions ( praise-worthy ) are not taken notice of , the best shall find that ( without great watchfulness ) they shall not be able to hold from giving some hints to others as a Memorial to them , of observing their excellency , or from some Insinuations of their own Commendation .

Thirdly , Pride is a Sin no less dangerous then subtil ; there are no attempts so strange , unreasonable , monstrous or absurd , but it may prompt to them . It was a strange arrogancy in Herod to deify himself in his own thoughts , and yet the acclamations of the People swell'd him into such a blasphemous Imagination , that God thought fit to chastise him , and instruct others by so dreadful a Judgment , as clearly baffled his Insolency , and made him and his Flatterers confess , he was but a poor frail Man . Ordinarily Pride is attended with a Judgment , 't is the very Prognostick of ruine ; Pride goeth before destruction , and an haughty Spirit before a Fall . Prov. 16. 18. But these Judgments have something in them peculiar ( which other Judgments for other Sins do not always express ) to a manifestation of a special abhorrency in God against Pride ; as ( 1. ) he commonly smites the thing for which they are Proud . Staupitius boasted of his Memory , and God smote it : Hezekiah boasted of his Treasure , and for that God designed them for captivity : David Glorifyed in the Multitude of his People , but God lessened them by Pestilence . Nebuchadnezzar is Proud of his Babel , and God drave him from the enjoyment of it . Men are Proud of Children or Relations , and God oft removes them , or makes them a Shame and Sorrow . ( 2. ) He doth not only this , but also orders the Judgment so that it shall bring a shame and contempt upon Men in that thing wherein they prided themselves ; he will not only punish , but also stain their Pride : the haughty Daughters of Sion were not only plagued , by removing their Ornaments , Bracelets , and the rest of their Bravery , Esa. 3. 17 , 24. but over and above he smites with a Scab , the crown of their Head , and discovers their secret parts , and brings a Stink and Baldness upon them instead of a Sweet smell , and well-set Hair , and hurning instead of Beauty .

So sad a Distemper stands in need of a special Care : and for that end we should ,

First , In all things we have or do not so much consider what is excellent , or wherein we excel , as what we have not , and wherein we come short . We should be strange to our selves , and design that the right Hand should not know what the left Hand doth ; which must be by having our Eye upon the Imperfections that attend us at the best .

Secondly , It must be our care to be suspitious of the working of Pride in us , and also by an industrious Watchfulness to give a stop or check to thoughts of this nature when they arise .

Thirdly , The Conquest of this cannot be expected without a serious and constant Labour herein . An humble Soul is compared by David to a Weaned Child , Psal. 131. 2. But a Child is not weaned easily , Worm-wood must be laid on the Breast , and time allowed , before the Child will forget it . He only that is content to exercise a Discipline upon himself , and by frequent practices to habituate himself to low and careful Thoughts , is likely to overcome it .

Pride ( we have seen ) was Satan's great Engine to bring on Presumption , the means by which he endeavoureth to beget Pride ( as was before noted : ) were ,

First , The consideration of Priviledges , as being the Son of God . For this expression , [ If thou art the Son of God ] is now urged in a Sence different from that which it had in the first Temptation ; there he propounded it as unlikely that he should be the Son of God , and yet be under such a disregard of Providence . In this sense it notably suited his design of drawing him to a distrust of God's Care , and consequently of his Sonship . Here he is upon a contrary Temptation , and therefore propounds this , as a thing of which Christ was assured , and from that Assurance he thus disputes , Thou believest thou art the Son of God , and dost well depend on his care ; therefore needest thou not to distrust thy preservation , if thou castest thy self down .

Secondly , To help his confidence forward to the undertaking , he suggests what Credit and Honour it would be to him , in the Sight of all the People to be so miraculously kept from hurt . Hence note ,

That Satan doth usually kindle and nourish Pride , Obs. 11. by a perverse confidence of our Priviledges .

It is very hard for Christians to carry their Assurance even : not but that Grace in its proper working begets Humility , and a watchful care against Sin and Folly , but such is our Infirmity that we are easily drawn to be Proud of our Mercies , and to perswade our selves , that we may make bold with God because we are his Children . Hence was that Paradox of Mr. Fox , That his Sins did him most good , and his Graces most hurt ; he means , Sins occasioned his Humility , whereas his Graces were apt ( through his weakness ) to make him Proud . And to hide this Pride from Man , God is forced to keep them sometime from the sight of their Assurance , or to discipline them by other Temptations , ( as he did with Paul ) lest they should be exalted above measure .

Note further , Obs. 12. That popular applause Satan finds ( and useth accordingly ) to be a great Instigator to Pride .

The great thing that moved the Pharisees in thier often Fastings , Populo monstrari , & dici●er hic est . and large Charity , was that they might have praise of Men , and therefore took they care to be seen of Men. The Heathens noted this to be the great feeder of that humour which animated them , Quis vero tam bene modulo suo metire se novit , ut eum assiduae & immodicae laudationes non moveant . H. Steph. as a Drum or Trumpet animates Souldiers to adventrous acts . And some good Men have found no small difficulty to carry steeddily , when they have been hoisted up by the Breath of Mens praise ; which hath also occasioned those serious cautions against the danger Flattery , and high Commendations , A flattering Mouth worketh Ruine , Pro. 26. 28.

CHAP. XVII . Of Satan's subtilty in urging that of Psal. 91. 11 , 12. to Christ . Of his imitating the Spirit of God in various ways of Teaching . Of his pretending Scripture to further Temptation . The Reasons of such Pretendings , and the ends to which he doth abuse it . Of Satan's unfaithfulness in managing of Scriptures . Cautions against that Deceit . The ways by which it may be discovered .

THe ways of Satan ( hitherto insisted on ) to engage Christ in this act of Presumption , were secret insinuations , and underhand contrivances : but that which he openly and expresly urged to this purpose , was an Argument drawn from the promise of God , ( though sadly abused and misrepresented ) He shall give his Angels charge concerning thee , &c. This we are next to consider , in which ( as cited by him ) we may easily see , ( 1. ) That Satan affected an Imitation of Christ , in the way of his resistance ; Christ had urged Scripture before , and now Satan endeavours to manage the same weapon against him . ( 2. ) 'T is observable that Scripture is the Weapon that Satan doth desire to weild against him ; in his other ways of dealing he was shy , and did but lay them in Christ's way , offering only the occasion , and leaving him to take them up ; but in this he is more con●ident , and industriously pleads it , as a thing which he could better stand to and more confidently avouch . ( 3. ) The care of his subtilty herein , lay in the misrepresentation and abuse of it , as may be seen in these particulars : ( 1. ) In that he urged this promise to promote a sinful thing , contrary to the general end of all Scripture , which was therefore written that we sin not . ( 2. ) But more especially in his clipping and mutilating of it ; he industriously leaves out that part of it , which doth limit and confine the promise of protection to lawful undertakings , ( such as this was not ) and renders it as a general promise of absolute safety , be the action what it will . It is a Citation from Psal. 91. 11. 12. which there runs thus , He shall give his Angels charge over thee , to keep thee in all thy wayes ; these last words , [ in all thy ways , ] which doth direct to a true understanding of Gods intention in that promise , he deceitfully leaves out , as if they were needless and unnecessary parts of the promise , when indeed they were on purpose put there by the Spirit of God , to give a description of those Persons and Actions , unto whom in such cases the accomplishment of the promise might be expected : ( for albeit the word in the original which is translated [ ways , ] doth signify any kind of way or action in the general , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 yet in this place it doth not ; for then God were engaged to an absolute protection of Men , not only when they unnecessarily thrust themselves into dangers , but in the most abominably sinful actions whatsoever ; which would have been a direct contradiction to those many Scriptures wherein God threatens to withdraw his Hand , and leave Sinners to the danger of their Iniquities : But 't is evident that the Sense of it is no more than this , God is with you , while you are with him . We have a Paraphrase of this Text to this purpose , in Prov. 3. 23. Then shalt thou walk in thy way safely , and thy Foot shall not stumble : where the condition of this safety ( pointed to in the word [ then , ] which leads the promise ) is expresly mentioned in the foregoing verses , My Son , let them ( that is , the precepts of Wisdom ) not depart from thine Eyes — Then ( not upon other terms ) shalt thou walk in thy way safely . The ways then in this promise , ( cited by Satan ) are the ways of duty , or the ways of our lawful Callings . The fallacy of Satan in this dealing with Scripture is obvious , and Christ might have given this answer , ( as Bernard hath it ) that God promiseth to keep him in his ways , In Psal. 14. In viis , nunquid in praecipitiis , non est via ●aec sed ruina , & si via , tua est non illius . Bernard . ibid. but not in self-created dangers , for that was not his way but his ruine ; or , if a way , it was Satan's way , but not his . ( 3. ) To these two some add another abuse , in a subtile concealment of the following verse , in the 91. Psal. Thou shalt tread upon the Lyon and Adder . This concerned Satan , whose cruelty and poysonous deceits , were fitly represented by the Lyon and the Adder , and there the Promise is also explained to have a respect to Satans Temptations ; that is , God would so manage his protection , that his Children should not be led into a snare .

Hence Observe , Obs. 13. That Satan sometimes imitates the Spirit of God by an officious pretence of teaching the mind of God to Men.

This our Adversary doth not always appear in one shape : sometime he acts as a Lyon or Dragon in ways of Cruelty and fierceness ; sometimes as a filthy Swine , in Temptations to bestial uncleanness , Anothers sevstasc●●lessae immundaeque testantur , perhibentur tamen in aditis suis seciecisque dare quaedam bona praecepta de moribus , quibusdam velut electis sacratis suis , quod si ita est , hoc ipso callidior aduertenda est 〈◊〉 convincenda malitia spirituum noxiorum . Aug. and sensual Lusts : sometime he puts on the Garb of Holiness , and makes as if he were not a Spiritual Adversary , but a Spiritual Friend and Counsellour ; that this is frequent with him , the Apostle tells us 2 Cor. 11. Satan himself is transformed into an Angel of Light . Angels of Light are those Blessed Spirits , sent forth to minister for the good of the Elect , whose Ministry God useth not only for our Preservation from bodily hurts , but also for prevention of Sin , and furtherance of Duty . Satan , ( as wicked as he is ) doth counterfeit that Imployment , and takes upon him to give advice for our Good , pretending to teach us in the Truth , or to direct and further us in our endeavours .

That he designs an Imitation of God and his Spirit , may be discovered , by expressing a great many particulars of Gods ways and appointments , wherein Satan ( as God's Ape ) partly out of Mockery and Scorn , partly upon other grounds of advantage to his intendments , doth counterfeit the currant Coin of the Lords establishments by a very close imitation . Civit Dei . l. 2. c. 26. But I shall here confine my self to the point of Teaching and Instruction , wherein how he proceeds , we shall the better understand by considering how many ways God hath of old , and now still doth use , in declaring his mind to his People ; the Sum of all we have , Heb. 1. 12. Heretofore he signified his mind in divers manners by the Prophets , and in these last days by his Son , in all which we shall trace the steps of Satan .

First , God revealed himself sometime by Voice , as to Abraham , Moses and others : the Devil hath dared to imitate this . There want not instances of it in the Temptation , which is now under explanation , he did so ; and his confessing Christ , I know thee who thou art , &c. doth shew that he is ready enough to do it at any time for advantage . Mal. Malesic . Part 2. Q. 1. c. 9. Sprengar tells us a Story of the Devils Preaching to a Congregation in the Habit and Likeness of a Priest , wherein he reproved Sin , and urged Truth , and seemed no way culpable for false Doctrine , but I suspect this for a fabulous tale : however it is undenyable that he sometime hath appeared to Men with Godly Exhortations in his Mouth , of living justly , and doing no Man wrong , &c. Except we resolve to discredit all History , and the Narrations of Persons ( and some such are known to some in this Auditory ) who solemnly affirm , they have met with such dealing from him .

Secondly , God hath sometime revealed himself to Men in Extasies and Trances : such as was that of Paul , Acts 22. 17. I was in an Extasy or Trance . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . This also hath the Devil imitated . Mahomet made this advantage of his Disease , ( the Epilepsy , or Falling-Sickness ) pretending that at such times , he was in an Extasy , and had converse with the Angel Gabriel . But what he only in knavery pretended , others have really felt : the Stories of Familists , and deluded Quakers are full of such things ; they frequently have fallen down , and have lain as in a Swoon , and when they have awaked , told wonderful Stories of what they have heard and seen .

Thirdly , Visions and Dreams were usual things in the Old Testament , and famous ways of Divine Revelation : but Satan was not behind in this matter , his Instruments had their Visions too : in Ezek. 13. 7. we have mention of Vain-Visions , and Lying-Divinations ; and such Satanical Dreams are also noted , Deut. 13. 1. If there arise among you a Dreamer of Dreams . Those days of confusion , that are not yet out of memory , afforded store of these : while unstable giddy-headed People began to dote on Novelties and Questions in Religion , they gave opportunity to Satan to beguile them ; for he taking advantage of their nauseating of old Truths , and their expectation of sublime discoveries , ( which had sufficiently prepared them for any Impression ) did so over-work their Fancies , that they easily conceited themselves , to have had Divine Revelations ; and nothing was more ordinary than to hear Stories of Visions and Dreams . And this spread further by a kind of Infection , for it grew into a Religious Fashion ; and he was not esteemed , that had not something of this nature to Experience . And though the Folly and Impertinencies of such things generally ( and sometime the apparent wickedness of them , as contradicting Truth , and the Divine rules of Holiness ) were sufficient discoveries , that Satans hand was in them : yet until Time , Experience , and the Power of God had cooled the intemperate heat of this raving Humor , it continued in the good liking and admiration of the more inconsiderate Vulgar . And sometime those from whom more seriousness and consideration might have been expected , fell into a reverence for these pretences in others , and helped forward this Spiritual Witchcraft by their countenance and arguings , often abusing that Text in Acts 2. 17. Your Young Men shall see Visions , and your old Men shall dream Dreams , by applying it to a justification of these apparently foolish dotages . And indeed the effect hath discovered they were no better : for many of those things which with great confidence were avouched as certain , were by time proved to be false ; many things were useless , vain , ridiculous , and some were brought to lament and confess their folly after they proceeded far in these ways ; and at last , ( when the former opportunities are worn out ) Satan grew weary of that design , ( as being no longer proper to be insisted on ) there is now a great calm , so that 't is but seldom that we hear of such things talked of ; it were needless to give particular instances , when you may at your leisure fetch them from hundreds of Pamphlets commonly known .

Fourthly , One of the most noted ways by which God discovered his Mind was that of inspiration , by which some eminent Persons , ( called therefore Prophets ) spake the Will of God , as they were moved or acted by the Spirit of God . The Devil had also his false Prophets , such are frequently taxed in the Old Testament , and foretold in the New . False Christs ; and false Prophets shall arise , Mat. 24. 24. There were false Prophets among the People , as there shall be false Teachers among you , 2 Pet. 2. 1. Many false Teachers are gone out into the World . Such an one was Montanus in Tertullians time , David George , John of Leyden , Hacket our Country-Man were such , and a great many such there have been in all ages ; 't is notoriously known that Satan hath thus inspired poor possessed wretches who have uttered threatnings against Sin , and wo to Sinners . The sayings of such possessed Creatures have not long since been gathered into a Volume and published , Jean D'Espaigne popular Errors p. 76. as containing very perswasive Arguments to Repentance , and amendment of Life . Besides these , our own times afford too many examples of this kind , many have put on the Guise of the old Prophets in a foolish ( though adventurous ) imitation of their Actions and Prophecies . Some have in our Streets resembled Jonah in Nineveh , Yet forty days , &c. Some fancied to walk naked like Isaiah ; others have come with their Earthen Pitchers and broken them : imitating these and other Types by which God in his true Prophets foresignifyed his judgments to come ; in all which Actions and Garbes with much earnestness , and in an Affected Tone they have called out for Repentance , in a confident denunciation of Woes and Miseries , with a bold limiting of the time of forty days ( that the same might carry a Parallel to Jonah's Prophecy ) and sometime giving ( which is the surest way ) an unlimited uncertain time . How the Devil acts in these matters , and by what ways he seduceth them to believe they are inspired of God , or have real Visions and Revelations , 't is not my business now to enquire , only let those that think such things strange , consider that the Devil hath the advantage of deep fanciful apprehensions , and a working Melancholy in such Persons , by which he can easily work them to conceit any thing , and confidently to believe what they have conceited .

Fifthly , Sometime God notifyed his Mind by Signs and Miracles . Satan hath also his Lying Signs and Wonders ; a Power God hath permitted him this way , which is very great , and the delusions wrought thereby are strong , hazarding the deception of the Elect. This Power of doing Wonders the Devil usually applies to false Doctrines , to strengthen and countenance Errors ; the Apostle testifies 2 Thess. 2. 9. that Satan shall imploy this power for the advancement of the Man of Sin , whose coming shall be with Signs and lying Wonders . The Beast arising out of the Earth , Rev. 13. 14. he shall deceive by the means of those Miracles which he hath Power to do . And accordingly the Popish Legends are full of Stories of Miracles , whereof ( though most be Lyes , Forgeries , and the false contrivements of those who sought to bring the People to receive their Doctrines , the credit and advancement of which they sought by such ways ; ) some notwithstanding ( though not true Miracles ) yet were truly acted , to countenance those Errors which are pretended to be established by them .

Sixthly , God doth teach and lead his People by Impulses . Christ was thus led of the Spirit into the Wilderness ; and Paul was bound in Spirit to go to Jerusalem . 'T is common for Satan to imitate such Impulses . We have clear Instances of Diabolical Impulses to Sin in Scripture ; a strong Impulse was on Ananias , Satan filled his heart ; a strong Impulse on Judas , Satan entred into his Heart ; and what then more easy to apprehend , than that Satan can counterfeit better Impulses , and violently stir up the Hearts of Men to actions seemingly good or indifferent . Some Hypocrites are moved strongly to Pray or Preach , ( Satan therein aiming at an increase of Pride or Presumption in them ; ) and they know no other , but that it is the Spirit of God . God's Children may have Impulses from Satan , upon pretences of Zeal as the Disciples had , when they called for Fire from Heaven . In these Impulses Satan doth not so act the Heart of Man as the Spirit of God doth , whose Commands in this case are irresistible , but he only works by altering the disposition of our Bodies in a Natural way ; and then having sitted us all he can for an Impression , he endeavours to set it on by strong perswasions . Some memorable instances of these Impulses might profitably illustrate this . Math. Parisiensis takes notice of a Boy , Holy War . l. 3. cap. 24. in Anno. 1213. ( of whom also Fuller makes mention ) who ( after some loss which the Christians had received in the War against the Turks ) went up and down , Singing this Rithme .

Jesus Lord , Redeem our Loss : Restore to us thy Holy Cross .

And by this means he gathered a Multitude of Boys together , who could not by the severest Menaces of their Parents be hindred from following him , Wars of the Jews , lib. 7. c. 13. to their own ruine . Another instance of a strange Impulse , we have in Josephus ; one Jesus the Son of Ananus , about four years before the Destruction of Jerusalem , at the Feast of Tabernacles , begins to cry out Woe , Woe , to the East and West , to Man and Woman , &c. And could by no means be restrained Night or Day ; and when his Flesh was beaten off his Bones , he begged no pity nor ease , but still continued his usual crying .

Seventhly , God doth also by his Spirit teach his People in bringing things to their remembrance . Joh. 14. 26. Satan also in imitation of this , can put into the Minds of Men ( with great readiness and dexterity ) Promises , or Sentences of Scripture , insomuch that they conclude that all such actings are from the Spirit of God , who ( as they conclude ) set such a Scripture upon their Heart : thus dealt Satan with Christ , he urgeth the Promise upon him , wherein upon the matter he doth as much , as when he secretly suggests such things to the Heart without an audible Voice . In this way of craft Satan doth very much resemble the true work of the Spirit , ( 1. ) In the readiness and quickness of suggesting ; ( 2. ) In seeming exact suiting Scripture suggested , with the present occasion ; and ( 3. ) In the earnestness of his urging it upon the Fancies of Men. Yet when all this is done , they that shall seriously consider all ends , Matter and Circumstances , will easily observe it is but the cunning work of a Tempter , and not from the Holy Spirit .

Observe also , Obs. 14. That whatever be the various ways of Satans imitation , yet the matter which he works and practiseth upon , is still Scripture : to this he confines himself ;

First , Because the Scriptures are generally ( among Christians ) received as the undoubted Oracles of God , the Rule of our Lives and Duties , and the Grounds of our hope . It would be a vain and bootless labour to impose upon those that retain this belief , the sayings of the Turkish Alcoran , the Precepts of Heathen Philosophers , or any other thing that may carry a visible estrangement from or contradiction to Scripture , he could not then possibly pretend to a Divine Instruction , nor could he so transform himself into an Angel of Light : but by using this covert of Divine Command , Promise , or Discovery , he can more easily beget a belief , that God hath said it , and that there is neither Sin nor Danger in the thing propounded , but Duty and Advantage to be expected ; and this is the very thing that makes way for an easy entertainment of such delusions . Poor Creatures believe that is all from God , and that they are acted by his Spirit , and that with such confidence that they contemn and decry those ( as ignorant of Divine Mysteries , and of the Power of God ) who are not so besotted as themselves .

Secondly , The Scriptures have a Glorious irresistible Majesty in them peculiar to themselves , which cannot be found in all that Art or Eloquence can contribute to other Authors . 'T is not Play-Book Language , nor Scraps of Romances that Satan can effect these cheats withal ; and therefore we may observe that in the highest delusions Men have had pretences of Scripture , and their strong perswasions of extraordinary discoveries , have striken Men into a reverence of their profession , because of the Scripture Words and Phrases , with which their boldest follies are woven up : for let but Men enquire into the reason of the prevalency of Familism of old , upon so vast a number of People as were carried away with it , and they shall find , that the great Artifice lay in the Words they used , a language abstracted from Scripture , to signify such conceits as the Scripture never intended . Hence were their expressions always high , soaring , and relating to a more excellent and mystical interpretation of those Divine Writings . This may be observed in David George , Hen. Nicholas and others , who usually talk of being consubstantiated with God , taken up into his Love , of the Angelical Life , and a great deal more of the same kind . The Ranters at first had the like Language , and the Quakers after them , affected such a c●nting Expression . And we may be the more certain of the truth of this observation , that such a kind of speaking ( which borrows its Majesty from the Stile of the Scripture ) is of moment to Satans design ; because we find the Scripture it self gives particular notice of it ; the false Teachers in 2 Pet. 2. 18. are discribed ( among other things ) by their swelling words of Vanity , which the Syriack rendrs to be a proud and lofty way of speaking , the original signifies no less , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . they were words swelled like Bladders , though being pricked , they be found to be empty Sounds , and no Substance : There are indeed swelling words of Atheistical contempt of those , Psal. 73. 9 , 11. who as the Psalmist speaks , set their Mouths against Heaven , but this passage of Peter , as also the like in Jude ver. 16. signify big Swoln words from high pretensions and fancies of knowing the mind of God more perfectly , for they that use them pretend themselves Prophets of God ver. 1. and as to their height in profession , are compared to Clouds highly soaring ; and in 2 Cor. 11. 14. they are said to be transformed into the Apostles of Christ , and to the Garb of the Ministers of Righteousness . And that which is more , this particular design of Satan , is noted as the rise of all ; No marvel , for Satan himself is transformed into an Angel of Light .

Having seen the reasons why Satan chuseth Scripture , as his Tool to work by , I shall next shew to what base designs he makes it subserve .

First , He useth this Artifice , to beget and propagate erronious Doctrines . Hence no opinion is so vile , but pretends to Scripture as its Patron . The Arrians pretend Scripture against the Divinity of Christ . The Socinians , Pelagians , Papists , yea and those that pretend to Inspirations for their Rule , and disclaim the binding force of those antiquated declarations of the Saints conditions ( as they call them ) yet conform all their sayings to the Scripture expression , and endeavour to prove their mistakes by its Authority .

Secondly , He makes abused Scripture to encourage sinful Actions ; he can cite passages of God's Patience and long-suffering , of his pardoning Grace , and readiness to forgive , and a thousand more upon no other design , than the turning of the Grace of God into wantonness . When Professors turn loose and negligent , when they adventure too far upon sinful pleasures , they lick themselves whole , by an overforward grasping at such passages of Scripture , which Satan will , with great readiness , set upon their hearts , and then they pretend to themselves that their peace is made up with God , and that they have no less than a sealed Pardon in their Bosomes ; which notwithstanding may be known to have only Satans Hand and Seal at it , by their overly and formal sorrow for such miscarriages , and their readiness to return to the same follies again .

Thirdly , Funcius in his Chronol. tells the like of one in C●eet , that called himself Moses , Anno. 434. who perswaded the Jews to follow him , for the reposse●ing of Canaan . By this imitation of the Commands and Promises of God , he doth strangely engage such as he can thus delude , unto desperate undertakings . The Familists of Germany were perswaded by this delusion , to expose themselves unarmed to the greatest hazards , upon vain pretences of Promises set home upon them , as that God would fight for them , that they must stand still and see the Salvation of God . Some of later times have paid their lives for their bold misapplication of that Promise , One shall chase a thousand . * * Josephus Anti. Jud. l. 20. c. 2. Judas of Galilee , and Theudas were prompted by Satan to gather Multitudes together , ( though to their own ruine ) upon a vain perswasion that they were raised up of God , and that God would be with them .

Fourthly , He sometimes procures groundless Peace and Assurance in the hearts of careless ones , by Scripture misapplyed . Many you may meet with , who will roundly tell you a long Story , how they were cast down , and comforted by such a Scritpure brought to their minds , when ( it may be much feared ) they are but deceived , and that as yet God hath not spoken peace to them .

Lastly , This way of Satans setting home Scriptures , proves sadly effectual to beget or heighten the inward distresses and fears of the Children of God . 'T is a wonder to hear some dispute against themselves , so nimble they be to object a Scripture against their Peace , ( above their reading or ability ) that you would easily conclude there is one at hand that prompts them , and suggests these things to their own prejudice . And sometimes a Scripture will be set so Cross or edg-way to their Good and Comfort , that many Pleadings , much time , Prayers , and Discourses cannot remove it . I have known some that have seriously professed , Scriptures have been thrown into their Hearts like Arrows , and have with such Violence fixed a false apprehension upon their Minds , ( as that God had cut them off , that they were reprobate , damned , &c. ) that they have born the tedious restless affrightments of it for many days , and yet the thing it self , as well as the issue of it , doth declare that this was not the Fruit of the Spirit of God , which is a Spirit of Truth , and cannot suggest a falseshood ) but of Satan , who hath been a Lyer from the Beginning .

Observe lastly , Obs. 15. Though Satan useth Scripture in these deceitful workings , yet he never doth it faithfully .

First , Joh. 8. 44. Etsi semel videatur verax milies est mendax & semper fallax . Because it is against his Nature , as 't is now corrupted by his Fall , there is no truth in him : When he speaketh a Lye , he speaketh of his own ; for he is a Lyer , not that he cannot spake a Truth , but that he usually is a Lyar , and that he never speaks Truth but with a purpose to deceive .

Secondly , To deal faithfully , in urging Scriptures upon the Consciences of Men , is also contrary to his Interest ; he hath a Kingdom which he endeavours to uphold . This Kingdom being directly contrary to that of Christ's , ( which is a Kingdom of Light ) is therefore called a Kingdom of Darkness , being maintained and propagated only by Lies and Deceits . He cannot then be supposed to use Scripture faithfully , because that is the true Scepter of Christ's Kingdom , for then should Satan ( as Christ argues Mat. 12. 26. ) cast out Satan , and be divided against himself .

This unfaithful dealing with Scripture is threefold .

First , The unfaithfulness of his Design , though he speaks what is true , yet he doth it with an evil Mind , aiming at one of these three things .

First , To Deceive and Delude . If he applies Promises , or insists upon the Priviledges of God's Children , it is to make them Proud or Presumptuous ; if he urge Threatnings , or stir up the Conscience to accuse for Sin , 't is to bring them to dispair ; if he object the Law , 't is to enrage Lust ; and that Sin by the Commandment might become exceeding sinful .

Secondly , His Design is sometime to bring the Scripture under Suspition or Contempt ; he puts some weak Christians upon unseasonable or Imprudent use of Scripture , and then tempts others to laugh at them , and to dispisen in their Hearts those ways of Religion , which some Zealots with too much weakness do manage . Men are apt enough to scoffat the most serious and weighty Duties of Holiness , even when performed in a most serious manner . If David put on Sackcloth , and afflict himself with Fasting , it is presently turned to his reproach , and the Drunkards make a Song of it ; but much more advantage hath the Devil to raise up scorn and loathing in the Minds of debauched Persons , by the affected and unskilful use of Scripture . Some by a narrow confinement of the words Brother and Sister to those of their own Fellowship , ( as if none else were to be owned by them ) have occasioned the scoff of Holy Brethren , ( a Phrase notwithstanding used with a grave seriousness by the Apostle ) in the usual Discourses of those , who wait all occasions to harden themselves against the Power of Religion . The like Observations they make of other ways and forms of speaking , which some have accustomed themselves unto , in a conscientious conformity to Scripture phrase : in all which the Devil observing the weakness and injudiciousness of some on the one hand , and the scornful Pride of others on the other hand ; is willing to provide matter for their Atheistical jears , by putting all the Obligations he can upon the Consciences of the weak , to continue in the use of these Expressions . For some proof of this matter , we may note the secret Deceit of Satan , in that liberal profession of Christ to be the Son of God , Mark 1. 24. Luke 4. 34. I know thee who thou art , the Holy One of God : here was Truth spoken by him , and ( one would have thought ) with great Ingenuity , but yet he cunningly insinuated into the Minds of the Hearers a ground of Suspition , that he was not the Son of God ; and for that end calls him Jesus of Nazareth , as if Christ had been born there ; he knew well that the Jews expected no Messiah from Nazareth and therefore on set purpose used he that Expression , that he might draw him into contempt . And accordingly we find this very mistake ( that Christ was born at Nazareth ) became an Argument against him , Joh. 7. 41. while some were convinced and said , This is the Christ , others said , shall Christ come out of Galilee ?

Thirdly , Another part of his Design in the use of Scriptures , is to put a Varnish upon Hypocrisy . He is ready to serve Men by putting Scripture Expressions in their Mouths , and inuring them to a constant use of the phrases of those Divine Writings , that they may less suspect themselves of the Pride , Formality and secret wickedness of their Hearts ; and to help on their mistakes concerning their Spiritual Condition , he can urge upon their Consciences those Scriptures that serve to engage them in external Observances of Religion . Luke 18. 11. It may appear by the Pharisees boast of Fasting twice a Week , of paying Tythes , of giving Alms , that their Consciences were some way concerned in these things , so that though they were left without check of Conscience , to devour Widows Houses , yet were they urged to make long Prayers . Suitable to this is that which Solomon speaks of the Harlot , who to colour over her Wickedness , had her Offerings and Vows , and when her Conscience is appeased with these performances , she can excuse her self in her way of sinning , She eats and wipes her Mouth , and saith , I have done no wickedness , Prov. 30. 20. Satan doth but hereby help to paint a Sepulchre , or guild a Potsheard , and to furnish Men with Excuses and Pretexts in their way of sinning . Not unlike to this was that Service which the Devil with great readiness performed ( as I was informed from some of good credit ) to a young Student , who had faln upon some Books of Magick in a Colledg-Library , into which having stoln privately one Night in pursuit of that Study , was almost surprised by the President ; who seeing a Candle there at an unseasonable time , suddenly opens the Door to know who was up so late , in which strait the Devil ( to gratify his Pupil with a ready excuse ) snatcheth away his Book , and in a moment lays Montanus his Bible before him , that he might pretend that for his imployment .

Secondly , Another point of Satan's unfaithful dealing with Scripture , is his falsecitation of it ; 't is nothing with him to alter , change , or leave out such a part as may make against him . If he urge Promises upon Men , in order to their Security and Negligence , he conceals the Condition of them , and bannisheth the Threatning far from their Minds , representing the Mercy of God in a false Glass , as if he had promised to save and bring to Heaven every Man upon the common and easy tearms of being called a Christian . If it be his purpose to disquiet the Hearts of God's Children , to promote their fears , or to lead them to dispair , then he sets home the Commands and Threatnings , but hides the Promises that might relieve them , and ( which is remarkable ) he hath so puzled some , by setting on their Hearts a piece of Scripture , that when the next words , or next verse , might have eased them of their Fears , and answered the sad Objections which they raised against themselves from thence ; ( as if their Eyes had been holden , or as if a mist had been cast over them ) they have not for a long time been able to consider the relief which they might have had . This hiding of Scripture from their Eyes , ( setting aside what God may do for the just chastisement of his Childrens Folly ) is effected , by the strong Impression which Satan sets upon their Hearts , and by holding their Minds down to a fixed Meditation of the dreadful inferences which he presents to them from thence , not suffering them to divert their Thoughts by his incessant Clamours against them .

Thirdly , He unfaithfully handleth Scriptures , by wresting the true Import and Sense of them . We read of some , 2 Pet. 3. 16. who wrest the Scripture , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the word in the Original signifies a racking or torturing of it , as Men upon a Rack are stretched beyond their due length , to a dislocation of their joints , and sometimes forced to spake what they never did nor intended ; so are the Scriptures used . Those that do so are Satan's Scholars , and taught of him , ( though in regard of the Spirits true teaching , they are called unlearned ) which is sufficient to shew Satan's deceitful dealing : he often lays his dead and corrupt Sense ( as the Harlot did with her dead Child in the room of the living Infant ) in the place of the living meaning of the Scripture : this may be seen evidently ,

First , In Heresies or Errors , these are Satans Brood , and there are none so vile ( that pretend to Christian Religion ) but they claima kindred to Scripture , and are confident on its Authority for them . Now seeing Truth is but one , and these Errors not only contradictory to Truth , but to each other , Satan could never spin out such conclusions from the Divine Oracles , but by wresting them from their true intendments ; and he that would contemplate the great Subtilty of Satan in this his Art , need but consider what different strange and monstrous shapes are put upon the Scripture , by the several Heresies which march under its Colours . The Quakers in their way represent it like an old Almanack out of date , and withal in the use they make of it , they render it as a piece of nonsensical furious roving . The Socinians take down the sublime Mysteries of Christs satisfaction , and Justification by Faith , with External Rewards and Punishments , to a strain as low as the Turkish Alcoran . The Papists make it like a few leaves of an imperfect Book , wanting Beginning and End , and so not fit to be set up as a sufficient Rule . The Ranters make it seem rather like Language from Hell , than the Commands of the Pure and Holy God . Some will have it to countenance most ridiculous inventions in Worship , others will have it to discharge all outward observations and Ordinances , as Childish Rudiments . Some raise it all to the pitch of Aenigmatical unintelligible Mysteries ; Others can find no more in the precepts of it than in Aristotles Ethicks . Thus by distorting and wresting , Satan hath learn'd these unskilful Ones to make it serve their vilest Lusts and Humours .

Secondly , The same Art of wresting Scripture is observable in his secret Suggestions . If he would encourage any in Sin , he can Wrest Scripture for that , and tell him that God is Merciful , that Christ died for Sinners , that there is hope of Pardon , that Saints have done the like ; things very true in themselves , but perverted by him to another sense than ever they were intended to by God , who hath spoken these things that we sin not . If he would discourage a Saint , he can tell him when he finds him doubting his estate , that the fearful and unbelieving have their part in the Lake which burns with Fire and Brimstone ; Rev. 21. 8. when he finds him under a known Sin , he tells that of the Apostle , If we sin willfully after we have received the knowldg of the Truth , there remains no more Sacrifice for Sins . When he observes them discomposed and wandering in Duty , then he objects , They draw nigh me with their Lips , but their Heart is far from me . If he sees them dull and without Consolation at the Lord's Supper , then to be sure they hear of him ; 1 Cor. 11. 29. he that eats and drinks unworthily , eateth and drinketh Damnation to himself . If he find him bemoaning that he is not so apprehensive of Mercies or Judgments , as he would be , then he sets home some such Scripture as this , This Peoples Heart is waxed gross , and their Ears are dull of hearing , Mat. 13. 15. &c. These Scriptures are frequently perverted by Satan from the true and proper meaning of them . I have had complaints from several dejected Christians , of these very Scriptures urged upon them to their great trouble , when yet it was evident , that none of these were truly applyed by Satans Temptation against them .

These things give us warning not to take any thing of this Nature upon trust . Applic. If Satan can so imitate the Spirit of God in applications of Scripture , and bringing it to our remembrance , we have great reason to beware lest we be imposed upon by Satan's Design clothed in Scripture Phrase ; not that I would have Men esteem the secret setting of Scripture upon their Minds , to be in all cases a delusion , and to be disregarded as such . Some indeed there are that so severely remark the weaknesses of Professors of Religion , that they raise up a scorn to that which is of most necessary and serious use : because the Devil prevails with some Hypocrites to guild themselves with Scripture phrase , and others through imprudent inadvertency , are ( unknown to themselves ) beguiled by Satan , to misapplications of Scripture to their own estate , or to other things ; they therefore decry all the inward workings of the Heart , as Fancy , or affected singularity : these do but the Devils work . But that the Spirit of God ( whom Satan treacherously endeavours to imitate ) doth set home Scripture Commands , Threatnings and Promises upon the Hearts of his People , is not only attested by the Experience of all that are inwardly acquainted with the ways of God , but is one of the great Promises which Christ hath given for the comfort of his People in his absence . Joh. 14. 26. But the Comforter which is the Holy Ghost , whom the Father shall send in my Name , he shall teach you all things , and bring all things to your remembrance whatsoever I have said unto you . This then being granted as a firm unshaken Truth , our care must be in discovering and avoiding Satan's counterfeit using of Scripture , and in this we should be more wary ;

First , Because we are not so apt to suspect what we meet with in such a way , when 't is brought to us in the Language of Scripture .

Secondly , And those that are not exercised in the Scripture , will he at a sad loss as not knowing how to extricate themselves from such difficulties , as may arise to them from Satan's Sophistry .

Thirdly , Wariness is also more necessary , because we are inclinable to believe what suits our Desires , and Conscience awakened is averse to the rejecting of that which answers its fears .

You may say , Quest. What is there of direction for us in this Case ?

The Answer is ready ; Answ. Two things are given us in Charge . ( 1. ) That we be wisely suspicious . A facile hasty credulity is treacherous . Christ forbids , ( when he foretels the rising of false Christ's , Math. 24. 26. ) the forwardness of a sudden belief , taxing thereby those that are presently taken with every new appearance . 'T is childish to be carryed with every Wind , we are warned also of this , 1 Joh. 4. 1. Believe not every Spirit . ( 2. ) We are commanded to bring all Pretences whatsoever to Tryal , though immediate Revelation or Vision be pretended , or extraordinary Commission , yet must all be brought to the Touch-Stone , we must prove all things 1 Thes. 5. 21. and try those that say they are Apostles , Rev. 2. 2. Nay , the Spirits are to be tryed whether they be of God , 1 Joh. 4. 1.

You will say , Quest. How must we try ?

I Answer , Answ. God hath given a Publick , Sufficient and Certain rule , which is the Scripture , and all must be tryed by that : so that if there be Impulses , or Discoveries , or Remembrances of Scripture upon any , it must not be taken for granted that they are of God , because they pretend so high , ( for so we shall make Satan Judg in his own Cause ) but lay all to the Line and Plummet of the written Word , and if it answer not that , call it confidently a delusion , and reject it as accursed , though it might seem ( in other regards ) to have been suggested by an Angel from Heaven .

But it will be said , Object . Satan pretends to this Rule , and it is Scripture that is urged by him ?

I Answer , Answ. though it be so , yet he useth not Scripture in its own Intendment , and Sense , for the discovery of his unfaithful dealing .

First , Compare the Inference of the suggestion with other Scriptures . If it be from a dark Scripture , compare it with those that are more plain , and in every case , see whether the general Current of the Scriptures speak the same thing : Though it was Scripture that Satan urged to Christ , yet he rejects his inference as false because contrary to other plain Scriptures prohibiting not , to tempt the Lord . for if it be from Satan , he either plays with the Words and Phrases , from doubtful and equivolent terms making his conclusion ; or his citation will be found Impertinent , or ( which is most usual ) contrary to Truth or Holiness ; if any of these appear , by a true examination of the Import of the Scripture which he seeks to abuse , or by comparing it with the Scope and Genius of other Scriptures , you may certainly pronounce that it is not of God , but Satan's deceit .

Secondly , Consider the tendency of such Suggestions : Let no Man say that this will come too late , or that it is an after game : I do not mean that we should stay so long , as to see the Effects ; ( though this is also a certain discovery of Satan's knavery in his highest pretences ; the Phanatick Furies of the German Enthusiasts do now appear plain to all the World to have been Delusions , by their End , Fruits , and Issue ) But that while these Conclusions are obtruded upon us , we should observe to what they tend : which we shall the better know , if all Circumstances round about be considered . Sometimes Satan doth covertly hint his Mind , and send it along with the suggestion ; sometimes our condition will enough declare it , and there is no case but it will afford something of discovery if seriously pondered . If he either prompt us to Pride , Vain-Glory , or Presumption , or that our condition sway us that way , it will be sufficient ground of Suspition that 't is Satan that then urgeth Promises or Priviledges upon us . If we are of a wounded Spirit inclined to Distrust , or if we be put on to despair , it is past denyal , that 't is Satan that urgeth the Threatnings , and presseth the Accusations of the Law against us . He that gathers Stones , Timber , Lime , and such Materials together , as are usually imployed in Building , doth discover his intention , before he actually Build his House , and thus may Satan's End be known by his Preparations compared , with the sway and Inclination of our present Temper .

Thirdly , It must be remembred that with these endeavours , we often seek the Face of the Lord for help and Counsel ; and that we apply our selves to such of the Servants of God , as being more knowing than our selves , and less prepossessed in their Judgments ( because not concerned ) are better able to see into the Nature of our Straits , and to help us by their Advices .

MATTH. 4. 8. Again the Devil taketh him up into an exceeding high Mountain , and sheweth him all the Kingdoms of the World , and the Glory of them . CHAP. XVIII . The manner ef Satan's shewing the Kingdoms of the World , Of Satan's Preparations before the Motion of Sin . Of his confronting the Almighty by presumptuous imitation ; and in what cases he doth so . Of his beautifying the Object of a Temptation , and how he doth it . His way of engaging the Affections by the Senses . Of his seeming shiness .

THis is the Preparation to the third Temptation ; in which we have , ( 1. ) The Place where it was Acted . ( 2. ) The Object set before him there .

First , The Place was an exceeding high Mountain . What Mountain it was , Nebo , Pisgah , or any other , 't is needless to enquire . 'T is of more use to ask after the Reasons of Satan's choise of such a Place . The Text doth clearly imply one that was the commodiousness of Prospect ; Satan intending to give him a view of the Kingdoms of the World , chuseth a Mountain as fittest for that end . But that this was not all the Reason , is not only * * Lightfoot Harm. in loc. intimated by some , but positively † † Parkins Comb. in loc. Deut , 32. 49. & 34. 1. affirmed by others , who think that Satan in this imitated the like in God to Moses , who was called up to Mount Neho to view the Land which God promised to Israel . Whether these Circumstances of the Mountain , and the view of the Kingdoms of the World , were of purpose contrived to affront God by such an Imitation , I will not be Positive in it : but we may with greater Evidence affirm , that in offering the Kingdoms of the World , as things altogether in his disposal , he doth directly out-brave God by an insolent Comparison of his Power with that of the Almighty's , whose is the Earth and the fulness of it , and to whom the Sovereignty of the disposal of it doth belong .

Secondly , That which Satan sheweth Christ from the Mountain , is said to be the Kingdoms of the Word , and the Glory of them . Here some busy themselves to conjecture what Kingdoms were thus pointed at , some keep so strictly to the word [ all , ] that they are forced to take up with that Opinion , Hobs Leviath . c. 45. p. 354. that all these Temptations were only in Vision ; for they consider that no one Mountain in the World , can give a Prospect over one whole Hemisphere , or if it could , yet no Eye would be able to discern at so great a distance . But the inconveniencies of this Surmise have been pointed at before , and 't is enough to shew that the Text may admit of an Interpretation which shall not be incumbred with this supposed impossibility .

Others restrain this to the Land of Canaan , as if Satan only shewed this as a famous Instance of the Glory of all Kingdoms . Some think the Roman Empire ( which was then most flourishing , and lifted up its Head above other Kingdoms ) was the great Bait laid before Christ , as if he had a Design to divert Christ from the business of his Office , Lightfoot Harm. in loc. by offering him the Seat and Power of Antichrist : But the Text runs not so favourably for any of these Opinions , as to constrain us to stay upon them . [ Kingdoms of the World ] seem to intend more than Canaan , or the Roman Empire , the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , used here , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Luke , which we translate the World , do so apply to one another in a mutual accommodation , that we cannot stretch the World to the largest Sense of the whole Globe of the Earth , because 't is expressed in Luke by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies such a part of the World which is more cultivated and honoured by Inhabitants ; nor can we so restrain it to the Roman Empire ( though when they spake their apprehensions of their own Empire , they seem to engross all , Luke 2. 1. ) because Matthew useth the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word of greater freedom . It seems then that many Kingdoms , or the most considerable Kingdoms of the then known World were here exposed to his Sight . But then the difficulty still remains how the Devil could shew them to his Eye . That it was not a visionary discovery to his Mind hath been said ; Some think he shewed these partly by Ocular Prospect of those Cities , Castles , Towns , Vineyards , and Fields that were neer , as a Compend of the whole ; and partly by a Discourse of the Glory , Power , and Extent of other Kingdoms that were out of the reach of the Eye : but because the Expression which Luke adds , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . [ in a moment of time , ] intimates that the way which Satan took , was different from common prospecting or beholding ; others are not satisfied with that Solution of the difficulty , but fly to this Supposition , that Satan used only Jugling and Delusion , by framing an airy Horizon before the Eyes of Christ ; shewing not the Kingdoms themselves , but a Phantasm of his own making . But seeing this might have been done in any Place , and that an high Mountain was chosen for furthering the Prospect , I think 't is safest to conclude that the Prospect was Ocular , So also Lucas Brugensis thinks in loc. and not Phantastical but real , only helped and assisted by Satan's Skill and Art , as a great Naturalist , and as a Prince of the Power of the Air , by which means , in reflections , or extraordinary Prospectives , he might discover things at vast distances : which we may the rather fix upon , because we know what helps for Prospect , Art hath discovered by Glasses and Telescopes , by which the Bodies of the Sun , Moon , and Planets ( at such unspakeable distance from us ) have in this latter Age been discovered to us , beyond ordinary belief . And we have Reason to think that Satan's Skill this way far exceeds any thing that we have come to the knowledg of , and so might make real discoveries of Countrys far remote , more than we can well imagine .

These things thus explained , I shall note several Observations .

First , Obs. 1. If we consider this great Preparation that Satan makes , as Introductory to the Temptation to follow , we may observe , That where Satan hath a special Design , he Projects and makes ready all things relating to the Temptation before he plainly utter his Mind : He provides his Materials , before he builds , and lays his Train before he gives fire . What is his Method we may learn from the practice of those that are trained up in his Service . They in Rom. 13. ult . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . are said to make provision for the Flash , to fore-contrive their Sins , and to Project all Circumstances of Time , Place , Occasion , and Advantage for their accomplishment . This is not to be understood of all Sins , for in some that are inward in the Mind , ( as vain , Thoughts , Pride of Heart , &c. ) there needs not such Provisions ; we may say of them , their times are always , and in many cases the House is swept and garnished to his Hand , he finds all things ready , by the forwardness of those who are Free in his Service , and the sudden accidental Concurrance of things . But where the Temptation is solemn , and where the thing designed ( in the perfecting of it ) relates to Exteriour Acts , there he useth this Policy , to have all in readiness ( though it cost him the labour of compassing Sea and Land for it ) before he expresly speak his purposes . His Reasons are these ;

First , If things necessary for the Encouragment and Accomplishment of a Temptation , lay out of the way , and were not at hand , his Suggestions would perish as soon as they were born , and would be rejected as impossible or inconvenient . To tempt a Man to steal , when he knows not where , nor how , or to revenge when he hath no Enemy , nor Provocation ; seem to be no other than if they should be commanded to remove a Mountain , or to fly in the Air ; which would quickly be declined , as Motions affording no ground of entertainment . And therefore that his Temptations may not bring a Reason of refusal with them , as being unseasonable ; he takes care to fit his Servants with all things requisite for the work he puts them upon .

Secondly , As Temptations ( of this kind ) would be no Temptations , ( because not feasible , ) without their Preparations ; so must we not think that it is the bare Suggestion of Satan that makes a Temptation to pierce . The Reason of its Prevalency , is not barely because Satan breaks such a Motion to us , but because such a Motion comes accomplished with all suitable Preparations . When it prevails , it is the sinful Motion that wounds , but Preparations are as the Feathers that wing his Arrows , without which they would neither fly nor pierce .

Let this , Applic. First , renew our Caution and Suspition in every thing , and every place , that Satan is at work against us , though we see no visible snare .

Let it put us upon such a watchful carefulness in every of our ways , that we may resolve to undertake nothing for which we have not a good and warantable Reason at hand , that if our Conscience say to us , What dost thou here ? we may be able to give a good Account .

Secondly , If we mind the behaviour of Satan in these Preparations and Offers , we see him act after the Pattern of highest Sovereignty , disposing of Earthly Kingdoms at such a rate , as if all Power were in his Hand Hence we may observe , That when Satan tempts to Sin of highest Contempt and Insolency against God , Obs. 2. he then thinks it concerns him to bear himself out , by confronting the Almighty , in imitating his Authority and Power .

This carriage of Satan is not to be found in all his Temptations : For in most cases he acts with greatest secresy ; and as a Thief that is afraid of Discovery , he useth all ways possible for Concealment ; but when he sets up himself as the God of the World , and stands in Competition with the Lord , claming an Interest in the Fear and Devotion of Men , then he boldly avoucheth himself , and labours to out-vie God in point of greatness , that he might possess them with a belief that he only ought to be feared . This Arrogancy of Satan against God , may be seen in three things :

First , In imitating Divine Ordinances , and Institutions . There is not any part of Divine Worship the Observation whereof God hath enjoyned to Men , but Satan hath set up something like it for himself . As God appointed his Temple , Priests , Altars , Sacrifices , Offerings , Tyths , Sanctuaries , Sacrament , &c. So hath Satan had his Temples , Priests , Altars , Sacrifices , Offerings , Sanctuaries , Sacraments , &c. This is sufficiently known to any that read his Histories ; and I could give a full Account of it from Heathen Authors , but that I have done already when I spoke of Satan Subtilty in promoting Idolatry in the World . I shall only add here that which Varro relates of the Books of Numa Pompilius , Varro de cultu Deorum . which were casually cast up by the Plough of one Terentius , coming too near the Sepulchre of Numa , where these Books had been Buried . This Numa was the second King of the Romans , who instituted the Rites and Ceremonies of Pagan Worship for his Subjects , and in these Books ( which he thought fit to conceal , by burying them with him ) he had laid open the Bottom of these Devilish Mysteries , so that when they were brought to the Senate , they ( judging them unfit to be known ) adjudged them to the Fire . Which is a clear ground of Suspition that he had there discovered so much of the Causes of these Rites , or of the way whereby he came to be instructed in them , that the publick Knowledg thereof , consisted not with the Interest of their Heathenish Religion . De Civit Dei . l. 7. c. 34 , & 35. This conjecture Austin hath of the Matter , who also notes that Numa pretended familiar Converse with the Nymph Aegeria , as a plausible cover to that devilish Art of Hydromantia , by which he was instructed in ordering the Ceremonies of Idolatry , which he established .

Secondly , Satan with no less Arrogancy , takes upon him to Imitate God , in his Acts of Power for the countenancing of his Worship in the World . He had his Miracles frequently , of which I have spoken elsewhere , so had he his Oracles , as at Delphos , and other places . Here it shall suffice to note , that as the sending the Lord Jesus into the World , furnished with such Power of doing Miracles for the Confirmation of that Office and Authority , which he had received from God , for the Redemption of Man ; was the highest Instance that can be given of the Mighty Power , Wisdom , and Goodness of God ; so Satan set himself with greatest Industry to Imitate that . Christ was almost no sooner ascended to the Father , but we hear of Simon Magus ; Acts. 8. 9. who was cryed up as an Instance of the great Power of God ; and after that at Rome he gave out that he was God , confirming the People in such a belief , by the strange things which he there did among them , that a Statue was erected for his Honour , with this Inscription , To Simon a Great God . Long after this , the Devil raised up Apollonius Tyanaeus , a Man of an Abstemious and Commendable Life ; him the Devil did design to match Christ in his Miracles , which were so many and so strange , that Philostratus doth not only compare him to Christ , but prefer him as the more Honourable Person . Christ himself foretold this Stratagem of Satan , that he should raise up false Christs with lying Signs and Wonders . And to omit Instances of former days , it is not beyond the Memory of most of you , That the Devil renewed this Policy in James Nayler , who in a blasphemous Imitation of Christ's riding to Jerusalem , rode to Bristol with a great Company before him , Crying , Holy , Holy , and Hosanna to the Son of David , and strewing the way with Branches of Trees : The Authority that was then , taking notice of this and other Blasphemous outrages , sentenced him to exemplary Punishment : but here also the Devil renewed his Mockery , for a certain Citizen of London of good note , being overcome with Delusion , Printed a Book of Naylers Sufferings , wherein the Devil had opportunity to vent his Malice more fully , for he compared all the parts of his Punishment , to the Sufferings of Christ ; his Whipping he said was , that it might be fulfilled which was spoken by Matthew , And Pilate delivered him to be Scourged ; His Stigmatizing he said , was that it might be fulfilled which was spoken by the Prophet , his Visage was marred more than any Mans ; the Boring of his Tongue with an hot Iron , he said was the fulfilling of that , and they Crucified him : and after other particulars of Comparison , ( in all which he equalled him to Christ ) he at last takes notice that the multitude of Spectators held off their Hats , while his Tongue was bored thorow , ( a thing common in a Croud to give opportunity of Sight to those that are behind ) and to this act he applys that of the Evangelists , The Vail of the Temple was rent from the top to the bottom .

Thirdly , In acts of Empire and Sovereignty he Imitates God : that is , as God propounds himself as the only Lord God , and enjoyns himself to be worshipped accordingly , by Promises of Advantage in case of Obedience , and threatnings of Miseries and Plagues in case of Disobedience ; so doth Satan set up himself in the World as God to be adored and worshipped , and him do all Idolaters worship , as God testifies , Deut. 32. 17. They sacrificed unto Devils , not to God . Psal. 106. 37. They sacrificed their Sons and Daughters unto Devils . 1 Cor. 10. 20. The things which the Gentiles sacrifice , they sacrifice to Devils , and not to God . And though it be true , that many of these blind Worshippers did not formally worship the Devil , but thought they had worshipped God , yet by such cunning did he engage them to take up with ways of Worship of his prescribing , that it was in reality a Service done to him . But besides this , in those places of the World , where he hath greater Power , he formally propounds himself to be worshipped , and doth accordingly often appear to them in a Visible Shape ; so that many of these blind Heathens acknowledg two God's , one Good , and another Cruel and hurtful , which latter they say they must worship , lest he destroy , or harm them . By this Satan contests with God for an Empire in the World , and to promote it the more , he sometimes deals by fair Promises , of Riches , Advancement , Pleasure , and such other Baits , to allure Men to his Professed Service ; thus are Witches drawn to a Compact with him . Thus Sylvester the second gave up himself to the Devil for the Popedom , and so did several others . When this is not enough to prevail , he adds Menacings , and breaths forth cruel Threatnings , by which means many Heathens are kept in awe by him , and worship him , ne noceat , for no other reason but to preserve themselves from hurt by him . In this Temptation he propounds himself to Christ as the Object of Divine Worship , and boasts of the Kingdoms of the World as things of his disposal ; by which he seeks to draw him to fall down before him .

This course Satan takes for these Reasons .

First , As this Proud and Malicious Ostentation of his Power , is some kind of satisfaction to his revengeful Humour against God : So Secondly , He doth hereby raise up himself and his wicked institutions of Idolatry , into Credit and Esteem with Men. Thirdly , As this is a Mockery to true Religion , and a scorn cast upon the ways of God's Service , to bring it into disgrace and discredit : So , Fourthly , By this means he hardens the Hearts of Men against God . This was the Consideration by which Pharaoh hardened his Heart , when Moses turned his Rod into a Serpent , changed Waters to Blood , and did so many Signs before him ; his Magicians did the like : upon which the King might thus reason with himself , that Moses had no other Power , but what his Magicians had , though he might think him a more skillful Magician , and therefore there was no reason to believe his Message as being from God , seeing his Miracles might be no other than the Effect of his Art , to countenance a pretended command from Heaven .

This Insolency of Satan , may inform us ; First , of the great Patience of God that sees these outragious mockings , and yet doth not by a strong hand put a stop to them . Applic. Secondly , Of the great Power and Pride of Satan , that he both can ( though not without permission from God ) and dare attempt things of this Nature . Thirdly , The great Power of Delusion , that can so blind Men , that they not only are drawn to act a part in such Designs , but believe confidently a Divine Impulse and Heavenly warrant for their so doing . Fourthly , The miserable Slavery of such Vassals of Satan , that are thus led by him , who are therefore sadly to be pittied and lamented , as being under such strong Chains of Captivity .

Thirdly , Obs. 3. We cannot pass by the Art which the Devil here useth to set off the Temptation , and to make it plausible ; he sets before him the World in all its Glory . Here Observe , That Satan in his Temptations to Worldly Pleasures , doth usually paint the Object with all its utmost Beauty .

When I have sometime observed a Mountebank upon a Stage , giving excessive Commendations of a trivial Medicine , asserting it good almost for every Disease , and with a great many Lyes and Boastings , enforcing it upon the credulous Multitude : It hath put me in mind of this Spiritual Mountebankery of the Devil ; how doth he gull and delude the Foolish , by laying out the Pleasures of Sin ? and no otherwise doth he keep them at a gazing Admiration of Worldly Pomp , Delights and Satisfaction , which he promiseth them from Iniquity , than the Serpent Scytale doth with Passengers , whom she stays , by amazing them with her beautiful Colours , till she have stung them . The Art of Satan in this matter lyes in four things .

First , If there be any thing that can be called a Delight , or may any way conduce to a Satisfaction in any Sin , he will be sure to speak of it in its highest Praises ; he not only streacheth his Rhetorick to the height in giving Commendations to the most noted Pleasures that Men propound to themselves : but he seeks out the hidden things of Delight , and raiseth in Men an Itch of desire after the improvement of Delight , by the contrivances of Wit or Art . Thus he tells them of Jollity , ravishing Mirth , high Satisfaction , and ( if they will believe him ) of unspeakable Delight to be had by giving themselves up to the World , and the Course of it . Nay he hides nothing that will bear any Praise , the least Advantage , the smallest Gratification that any Sin can afford to Humane Desire , he will be sure to speak of it .

Secondly , He carries on this Design by Lying , he promiseth more than ever Sin can give , and he sends his Proselytes out after Sin under the highest Expectations , and when they come to enjoy it , they often find the Pleasure falls short of his Boast ; he whispers Honours , Preferments , and Riches , in the Ear of their Hearts , and often pays them with Poverty and Disgraces , and gives them pro thesauro carbones , Stones for Bread , a Serpent for a Fish . Witches give frequent Accounts of Satan's lying Promises , he tells them of Feasts , of Gold , of Riches , but they find themselves deluded ; he sends them oft hungry away from those Banquets , so that they have no more than when a Man Dreams he Eats . He gives that which seems Gold in Appearance , but at last they find it to be Slaits or Shells . We find in this Temptation he is liberal and large in his Offers to Christ , and what he requires he will have in present Payment , but the reward for the Service is future : 'T is his business to engage Men in Sin , by his Promise of Advantage , but being once engaged , he takes not himself concerned in Honour or Ingenuity for Performance . Hence doth the Scripture fitly call the Pleasures of Sin , lying Vanities , a vain Shew , a Dream , thereby warning Men from a forward Belief of Satan's Promises , in that they find by Experience they shall be at last but Lyes and Disappointments .

Thirdly , To make his Bait more taking , he conceals all the inconveniencies that may attend these Worldly Delights . He Offers here the Kingdoms of the World to Christ , as if all were made up of Pleasure ; these Cares , Troubles , and Vexations , that attend Greatness and Rule he mentions not ; their Burthen , Hazard , and Disquiet he passeth over . Thus in common Temptations , he is careful to hide from Men the Miseries that follow these empty Pleasures ; So that often Men do not consider the Mischief , till a Dart strike through their Liver , Prov. 7. 23. and till a dear-bought Experience doth inform them of their Mistakes .

Fourthly , His Power and work upon the Fancies of Men , is none of the least of his ways , whereby he advanceth the Pleasures of Sin . That he hath such a Power hath been discoursed before , and that a Fancy raised to a great Expectation , makes things appear otherwise than what they are , is evident from common Experience ; the value of most things depends rather upon Fancy than the Internal worth of them , and Men are more engaged to a pursuit of things by the Estimation which Fancy hath begat in their Minds , than by certain Principles of Knowledg . Children by Fancy have a value of their Toys , and are so powerfully swayed by it , that things of far greater price cannot stay their Designs , nor divert their Course . Satan knows that the best of Men are sometimes childish , apt to be led about by their conceits , and apt in their conceits to apprehend things far otherwise than what they are in Truth . D'Espaigne popular Errors . §. 1. cap. 4. Hence is it ( as one observes ) that of thousands of Men that return from Jerusalem , or from Mount Sion , or from the River Jordan , scarce can we find one , which brings back the Admiration which he had conceived before he had seen them . Fancy doth preoccupate the Mind with an high opinion of things , and these exorbitant Imaginations pass to such an excess , that Men think to find a satisfaction beyond the Nature of these Pleasures they aim at , which hath these two inconveniencies , the one , that this Effects and draws as powerfully , as if they were all as real and high as they are conceited to be ; the other , that Sight and Fruition takes away the Estimation , and by a disappointment , doth deaden and dull the Affections to what may be really found there . Thus Satan by one deceit makes Men believe that Sin hath Pleasure , which indeed it hath not , and by that belief leads them on powerfully to endeavour an embracement of them , and at last urgeth them with a delusion .

In opposition to this deceit of the Devil , Applic. we must learn to esteem Worldly Delights as low as he would value them high . And to this purpose the Scripture speaks of them , in undervaluing Language , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . calling Worldly Pomp , an Opinion , a Phantasy , a Fashion , or Figure , an Imagination rather then a reallity ; and further injoyns us not to admire these things in others , not to envy them that enjoyment of them , Psal. 37. 1. & 49. 16. nor to fret at our want of them , much less to be transported with any angry Passion about them , nor to concern our selves in any earnest pursuit of them . Jer. 45. 5.

Fourthly , Obs. 4. Satan in this Temptation did not bravely speak of these things , nor only make an offer in Discourse , but he thought it most conduceable to his Design , to present them to his Sight ; he knew full well , that the Heart is more affected by sensible Discoveries , than by rational Discourses .

Note here , That Satan in Temptations of Worldly Pleasure , endeavours to engage the Affections by the Sences .

That 't is Satan's great business to work upon the Affections , I have shewed at large . Here he endeavoured to prepare the Affections of Christ , that so the motion ( when it came ) might not die , as a Spark falling upon wet Tinder , but that the Affections being stirred up , might cherish the Offer , and that the Offer by a mutual warmth , might more enflame the Affections that were heated before .

To this End he works by the Senses , and would have Christ's Eye to raise his Affections of Love , Desire , Hope , and whatever else might wing his Soul to Activity . There is a great connection betwixt the Senses and the Affection , the Senses bring Intelligence unavoidably , and are apt to stir up our Powers to Action : as the Jaccall is said to hunt the Prey for the Lyon , so do the Senses for the Affections , and both for Satan .

It is also remarkable that Satan endeavouring to make the Eyes of Christ Traytors to his Affections , and that he thinking it necessary to give him a view of what he proffered him , should not give him time to take a full Survey of these Kingdoms , but should huddle it up in such an hast , that all ( as Luke tell us ) was done in a moment of time : was Satan in haste ? or was he unwilling to part with what he so liberally proffered ? Surely no , but this transient view was his Subtilty , to entice him the more , and to enflame his Heart with greater desires . Obs. 5. Observe then , That where Satan is most liberal in his Proffers , he there manageth his Overtures of Advantage with a seeming shyness . And this he doth , First , To heighten the worth of them in our Estimation , as if they were Jewels not to be gazed at , or curious Peices , not fit to be exposed to common view . Secondly , By this Art he makes Men more eager in the pursuit . Our natural Curiosity presseth us with great earnestness after things of difficult access , and we have also strange desires kindled in us from a prohibition , Nitimur invet●tum . so that what we list not to chuse if we have a liberty of Enjoyment ; when we are forbidden , we are troubled with Impatient Longings for it , and cannot be at quiet till we do enjoy it .

When Satan makes nice with Men , offering the Pleasures of the World , and yet hedging up the way with difficulties : they should make no other construction of it , Malo me Galatea petit — Et fugit ad salaces , & se cupit ante videri . but that Satan doth ( so far as he is concerned ) more strongly entice them . He Plays at Peep with them , that he may make them more earnest to follow him , and to bid high for the Possession of these Delights .

CHAP. XIX . Satan's ends in tempting Christ to fall down and worship him . Of Blasphemous Injections . What Blasphemy is . The Ways of Satan in that Temptation , with the Advantages he takes therein , and the Reason of urging Blasphemies upon Men. Consolations to such as are concerned in such Temptations . Advice to such as are so afflicted .

THese Observations , which the Preparation to the Temptation hath afforded us , being dispatched , the Temptation it self follows , which is this , fall down and worship me .

This motion from such an one as Satan , to such an one as Christ , who was Holy and Undefiled , God and Man , seems to be an incredible piece of Arrogancy , Pride and Malice : for to propound himself as the Object of Divine Worship , was certainly a desperate Assault . Perkins Combate in loc. Musculus in loc. It includes ( 1. ) the highest Blasphemy , ( 2. ) the grossest Idolatry imaginable ( both these are frequently noted as the design of this Temptation : ) But ( 3. ) the comprehension of this motion takes in the whole withdrawing of the mind from God and Religion , or the care of the Soul and Eternal Life ; in which sense Satan doth frequently practise this Temptation upon Men by the motive of Worldly Pleasures . I shall consider the Temptation first as Blasphemous , and so it will give us this Observation ,

That the best of God's Children may be troubled with most vile and hideous blasphemous Injections . Obs. 6.

Blasphemy in the largest sense , is any thing spoken or done , by which the Honour and Fame of God may be wounded or prejudiced ; but the formality of Blasphemy lies in the purpose or intendment of reproaching God . Such was the Blasphemy of the Israelitish Womans Son recorded in Levit. 24. 11. where Blaspheming is explained by the addition of the word Cursing , which in the Original comes from a word that signifies to set light by one . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So that hence , and from the Circumstances of the Story , we may safely conjecture , Levis , nullius ponderis , leviter de aliquo sentire . that this Man having an Egyptian to his Father ( which probably might in scorn be objected to him by his contending Adversary ) he more readily might be drawn out to vilify the true God : Jackson in loc. but ( be it what it will ) it was certainly more than that Blasphemy which the Rabbins fancy to be in the repetition of naming the word Jehovah ( which in reverence they either leave out ( as when they say , Pool Synopsis Crit. in loc. the Arm of the Almighty ) or change it into some other , as Adonai or the like : ) and accordingly we may observe , that Reproaching God , and Blaspheming God are joyned together , as Psal. 44. 16. Esa. 37. 23.

In Blasphemy , ( as the matter ) there must be Thoughts , Words or Actions that may aptly express a contempt or reproach of God ; so also ( as to the Form of it ) there must be an intendment of reproaching . Now though this be a Sin which the Heart of a Servant of God would most abhor , yet Satan doth sometimes trouble the best with it . We have an Instance in Job , his Design was to bring him to Curse God , for so he professeth in express terms ; Chap. 1. 11. & 2. 5. Lay thine Hand upon him , and he will Curse thee to thy Face . And in Prosecution of this his Boast , he breaks the matter plainly to him , by his Wife , chap. 2. 9. Curse God and die . Whatever may be spoken of the Word , as signifying Blessing ( though some affirm the Word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in the proper Idiom of that Language , Seldenus . Leigh . Cr. Sacr. ( and not by an Antiphrasis or Euphemismus , as some think ) signifies as properly to Curse as to Bless , and is determinable to its signification either way by the Circumstances of the Place ) or whatever Men indeavour to excuse his Wife , 't is plain not only by Jobs Answer that it was evil Counsel , but also by Satan's avowed Design that it was directly for Cursing God . Besides this Instance , if we consider the Expression of fiery Darts , Eph. 6. we shall find that this Temptation is more common to all sorts of Christians than we would imagine ; 't is plain that these words allude to the poysoned Arrows , which Scythians and others used ; these not only wounded but poysoned , and the Venom inflamed with a fiery Heat the Part or Member pierced . By this Similitude it must be granted , Bains in loc. Arrowsmith Tract . Sacr. lib. 2. cap. 8. that not common Temptations are hereby understood , but such as were more than ordinarily hurtful , vexing and dangerous : it may be Persecutions are one of these Darts , but all reckon Temptations of Spiritual Terrors , and Blasphemy to be undoubtedly pointed at .

The ways of Satan in this Temptation are three .

First , He endeavours to bring Men to Blaspheme , by secret and subtile ways of ensnaring them , and this is most what practised in Consequential and Covert Blasphemies . When though Men do not directly intend an open out-rage against God , yet Satan brings them to that which might be so Interpreted . This seems to have been the Case of Jobs Sons , according to his Jealousy of them , It may be my Sons have sinned , Job . 1. 5. and cursed God in their Heart ; not that they were open Blasphemers , for they were surely better educated , neither doth Job express such a Fear of them ; but that in their Mirth their Hearts might have been so loosned from the Fear of God , that they might be tempted to undue Thoughts of God , slighting his Threatnings or Goodness . To this purpose Broughton translates , Caryl in loc. They have little Blessed God in their Hearts . The same thing we may observe in Joh himself , when the Devil could not prevail with him to charge God foolishly , Job 1. 22. yet he pressed him so hard by his Miseries , that he hoped at last to bring him to utter the anguish of his Mind in impatient and reflecting Expressions , and so far prevailed , that he bitterly Curseth the Day wherein he was Born , Job 2. 3. and wisheth that he had given up the Ghost when he came out of the Belly : which though it came far short of what Satan had boasted of in his Atchievement against him , yet it had such an unwarrantable tendency that way , that when his Friend Eliphaz took notice of his Expressions , as savouring of too much Distrust , he is forced to make Apology for himself , and to excuse it by the desperateness of his Condition ; Job 6. 26. Do you imagine to reprove Words , and the Speeches of one that is desperate . In such cases the Devil provokes Men beyond their intentions to speak in their haste so inconsiderately , that they know not , or mind not the just Consequence of their Speeches . It was a degree of Blasphemy in David , to say ( though in his haste ) that all Men were Lyers ; it was an unbelieving Reflection on the Promise given him by Samuel . In Mal. 3. 13. the People did not believe that they had spoken so much against God , when yet their Words had been stout against him .

Secondly , Satan endeavours this by violent Injections of Blasphemous thoughts that are directly such . In this I shall note to you ,

First , That the vilest Thoughts of God , of his Ways and Providences , of Scripture , and of Christ , are frequently suggested ; things of greatest out-rage against Heaven , and Contempt of the Almighty , as Bernard expresseth it , terribilia de Fide , horribilia de Divinitate ; as that there is no God , or that he is not Just , or not Faithful to his Promises ; or that Christ was but an Impostor : he sticks at nothing in this kind , though never so contrary to the Hope and Perswasion of those whom he thus molests .

Secondly , These are frequently reiterated upon them , and their minds so troubled by them , that they cannot free themselves from such thoughts , but he follows on , and clamours in their Ears ( as Gerson observes ) Nega Deum , Tem. 4. Meledic Deo , Deny God , Curse God . Col. 973.

Thirdly , And this with so great a force and Impetuosity , that they are compelled to form these thoughts in their Minds , and to speak contrary to what they would ; as if their Thoughts and Tongues were not under their own Government , the Devil not satisfying himself to bear in these Thoughts upon them , but he endeavours as it were , to make them say after him , and to cast his Suggestions into their own Mould , that so they might seem properly to be their own : and this they are forced to whether they will or no , even then when their Minds are filled with Horrour , their Heart with Grief , and their Body with Trembling . I have discoursed with some who have bitterly complained that their Tongues and their Thoughts seemed not to be their own , but that Satan ruled them at his Pleasure ; and that when in opposition to the Temptation they would have formed their Tongues to speak , Blessing of God , they have spoken Cursing instead of Blessing ; and that when a blasphemous Thought had been cast into their Mind , they could not be at rest till they had thought it again .

Fourthly , Scala Paradis● . gradu . 23. These troublesome Temptations are oft of long continuance . Joannes Climacus tells us of a Monk that was troubled with blasphemous Thoughts for twenty years together , and could not quit himself of them , though he had macerated his Body with Watchings and Fastings . Some have them going away , and returning again by fits , according as the prevalency and ferment of their Melancholy gives Satan the advantage of dealing thus with them . For if we enquire why it is thus , especially with the Children of God , we must partly resolve it into the unsearchable Wisdom of God , who for Holy Ends of Teaching and Disciplining his Servants , permits Satan thus to molest them ; and partly into those particular advantages which Satan hath against them according to the variety of their Conditions , which usually are these .

First , He takes advantage of such Bodily Distempers as do deprive Men of the use of their Reason , as Feavers , Frenzies , Madness , in these he oft forms the Tongues of Men to horrid blasphemous Speeches .

Secondly , a Pressure of outward Afflictions gives him his desired opportunity , and this he knows to be generally so successful , that he promised himself by this means a Victory over Job . Ordinarily Straits and Miseries do produce Blaspheming . Esa. 8. 21. the Prophet notes , that when the People should be hardly bestead and hungry , they should fret themselves , and curse their King and their God , and look upward , as avouching what they had done .

Thirdly , Worldly Plenty , Fulness , and Pleasure lay often Foundations of this Temptation : when their Cups are full , and their Hearts high , Satan can easily make them set their Mouth against Heaven . A Proud Heart will readily say , our Tongue is our own , or who is the Lord ? This was the Engine which the Devil managed ( if it were as Job suspected ) against the Sons and Daughters of Job to make them Curse God in their Hearts ; and by this did he seek to prevail upon Christ in this blasphemous Temptation .

Fourthly , A Melancholy Distemper doth usually invite Satan to give blasphemous Suggestions ; the disturbed and plyable Fancies of such are the advantages which he improves against them .

Fifthly , Inward Terrors and Distresse of Conscience are also an occasion to Satan to move them ( as by a desperate Humor ) to utter hard things of God , and against themselves .

But there is yet a third way by which Satan tempts Men to Blaspheming , by sudden Glances of blasphemous Imaginations , which like Lightnings do astonish the Heart and then suddenly Vanish , these are very common , and the best of Men observe them frequently . Satan seems as it were rather to Frolick and Sport himself in these Suggestions , than to intend a serious Temptation ; their danger is not so much , yet are they not to be despised , lest these often visits ( carelesly entertained , and not dismissed with just abhorrency ) do secretly envenom the Soul , and prepare it for stronger Assaults .

I shall next enquire into the Reasons of this trouble which Satan gives the Children of God .

First , These Temptations are very affrighting though they prevail not , yet they are full of perplexing annoyance . Corrupt Nature startles at them , and receives them not without dread and horrour , 't is sadly troublesome to hear others Blaspheme God . The reproaches of those that reproached thee ( saith David ) fell upon me : It was as a Sword in his Bones , to hear the blasphemous Scoffs of the wicked , when they said to him , where is thy God ? And if it were confusion and shame to him to hear the Enemy Reproach and Blaspheme , ( as he professeth it was , Psal. 44. 15 , 16. ) how sadly afflicting would it be for any Child of God to observe such things in his own Imaginations ? If there were no more in its than this , it is enough to put Satan upon that Design , because 't is a troublesome kind of * * Spiritus Blasph miae , scaturigo est cogitationum adeo horribilium adeoque molestarum , ut ejus Tentatio plerumque quasi Martyrium est . Guil. Paris . lib. de tenta . & resist . Martyrdom .

Secondly , This is also a spiteful revenge against God , all he can do is to blaspheme and rage ; and 't is a kind of Delight , to put this force upon those that carry his own Image : he would do all he can to make his own Children to vilify and reproach their Heavenly Father , and to render Cursing for Blessing .

Thirdly , This Temptation , though it have not the Consent or Complyance of God's Children , yet it opens a way to many other Sins , as Murmuring , Distrust , Despair , weariness of God's Ways and Services . When we find Satan thus to run upon us , it is apt to breed strange thoughts of God , that thus permits Satan to take us by the Throat , or to make us judge of our selves as rejected of God , and given up to Satan's Power ; and if it do this , his labour is not in vain : we are ( as † † Magis a dolo metuendum est quam a violentia adversarii , caveat aeger ab impatientia , infidelitate , murmuratione aliisque peccatis quae clam insinuantur . Dikson Therapeut . sacra . lib 2. c. 29. one observe ) more to fear his Subtilty in bringing us by this into other snares , than the violence of the Adversary in this Suggestion .

Fourthly , This is a Stratagem , for laying the Foundation of direful Accusations , the Devil in this , doth as the Russians are ‖ ‖ Heylin Cosmogr . reported to do : they when they have a spite against any of their Neighbours , hide secretly some of their Goods in their Houses , and then accuse them of Theft . When blasphemous Thoughts are injected , and Men refuse to consent , then Satan raiseth an accusation against them ( as Josephs Mistress did ) as if they were guilty of all that Blasphemy that he tempted them unto ; and 't is a difficult task to perswade them , that these things should be in their Minds , and that they should not be the proper Issues of their own Heart . And very often doth he from hence accuse them of sinning against the Holy Ghost , because of the hideous Blasphemies which he had first suggested to them .

First , Appli● . This will give us considerations of Consolation , and that ( 1. ) In regard of others : We observe often our sick Friends speak , what we would not willingly hear , and it cannot chuse but be sadly afflictive , to hear their Curses and blasphemous Speeches : but when we consider the advantage that Satan takes of their Distemper , ( if their lives heretofore have been Pious and Religous ) we comfort our selves in this , that it is more his Malice , than their own Inclinations ; neither should we suffer our Hope or Charity to be distressed on their behalf . ( 2. ) It is the like ground of Consolation for our selves or others that are violently afflicted with blasphemous Thoughts . For ,

First , If we call to mind that our Lord and Master suffered such things , we that are of his Houshold need not think we receive a strange or unusual Measure , in that we are molested as he was . Secondly , If we consider that Christ was tempted without Sin on his part , then may we fetch this conclusion from it , That it is possible that such thoughts should be cast upon us , and yet that we may not be chargeable with them as our Iniquities . Thirdly , We may hence see , that such Temptations are more frightful than hurtful ; these ( as one observes ) seldom take , Capel . Tempt . Part 2. c. 3. they carry with them so much horror ( to those that believe and love the true God ) that it keeps them from a participation with Satan in the Sin it self , nay it fills them with fear and striving against it ; they rather , as Bugbears , scare and disquiet them , than produce the real Effects of compliance with them .

Secondly , The consideration of this kind of Temptation may fill the Hearts and Mouths of those of us , as have not hitherto been troubled with it , with Praise for so Merciful a Preservation . If we have not been under this kind of Exercise , it is not from any good Will that Satan hath to us , but because our God withholds a Commission from him . A poor weak Christian wonders that Satan hath not made him a Mark for this Arrow , that he hath not broken him with this Tempest . To answer that Wonder , he may know that the same tenderness in God , that will not put new Wine into old crazy Bottles , nor a new stiff piece of Cloth in to an old tender Garment , nor that will oppress the weak and infirm with strong Exercise or Burthens , that same tenderness of a Compassionate Father , doth keep off such Tryals , because he will not suffer them to be tempted above what they are able .

Thirdly , This Temptation calls for advice to those that are under it , to whom I shall direct a few things :

First , When any are troubled with blasphemous thoughts , let it be considered in what state and temper their Body is : if it be distempered with Melancholy ( as is most usual ) then the Prescription of an able Physitian is necessary in the first place , without which he that would spiritually advise or counsel , shall but beat the Air , and his words be so far from the fastness of Nails , that they shall be as Wind. I have known many under great complaints and fears by reason hereof , that have been cured by Physick alone : for when ( in this Case ) the Fewel is withdrawn , the Fire goes out ; correct the Melancholy Temper that gives the Devil this advantage , and the Trouble will cease .

Secondly , It is of great Consequence to understand the Nature of these Temptations : if the tempted could see these to be their Sufferings , rather than their Sins , they would with greater ease bear it as an Affliction . And to those that complain , abhor , resist and pray against them they are not Sins , no more than when an Harlot layeth her Child at an Honest Womans Door , that Child is to be reckoned as the Fruit of her Wickedness . A Gyant may dash the Son against his Father , but so far will the Father be from imputing it as rebellious Insolence in his Child , that he will pitty him the more , as suffering by a double Injury ; for 't is not only against his natural Affection and Reverence to his Parent , but 't is a bodily hurt beside : thus will God much more pitty his Children under these Sufferings .

Thirdly , We must not suffer such thoughts to lodge in us , but before they settle ( if possible ) we must repel them : as Abraham drove away the Fowls that came down upon his Sacrifice . I know the Tempted will say , this advice is not Practicable , they find these thoughts swarm about them as Bees , and when one is driven back , another straight comes in its place . But to them I Answer , that blasphemous thoughts are repelled two ways : ( 1. ) By stout and resolute resistance . This though it do not extinguish them , nor free us of the trouble , yet it keeps them from setling upon us , and us from the Guilt of them . ( 2. ) By Diversion , which the work of a lawful Imployment , or good Society , and other Discourses may do ; Faeda Tentatio magis vincitur fugiendo quam aggrediendo . Gerson t●n . 9. Col. 976. this may give some ease from the Molestation , and the other preserves us innocent .

Fourthly , In Temptations to Blasphemy , confident Refusals do better then Disputings ; here we are to resist with Courage , and a Holy Contempt of Satan : if we be too timerous and fearful , he insults suits the more upon us : as Dogs when they are observed , follow the Passenger with greater eagerness and noise . Abhorrencies and positive Discharges ( like that of Christ in the same Case , Get thee hence Satan ) do more for us , than to debate the matter with him .

CHAP. XX. The Nature of Idolatry . Satan's Design to corrupt the Worship of God . The Evidences thereof , with the Reasons of such endeavours . His general Design of withdrawing the Hearts of Men from God to his Service . The Proof that this is his Design , upon whom he prevails . That Professions and Confidences are no Evidences to the contrary . His deceit of propounding Sin as a small Matter . The Evidences of that Method , and the Reason thereof .

THus have I considered the Temptation as Blasphemous . I proceed next to consider it as Idolatrous , the words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , if thou wilt fall down and worship , do give us the true Notion of Idolatry . The Word which we call Worship comes from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifies to kiss , or from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which signifies a Dog , both being to the same purpose , and signifying any action of reverence by which we signify the respect of our Minds : to kiss the Hand , or to Fawn as a Dog , are Gestures which express the Honour we would give , and being applyed to Divine Worship before , or with respect unto an undue Object , is Idolatry ; and as such , doth Christ reject it in his Answer , Thou shalt worship the Lord thy God , and him only shalt thou serve . We worship God , when in Ways and Actions commanded or prescribed , we testify our belief and resentment of his incommunicable Attributes . It is Idolatry , when either we use the same Actions of prescribed Worship to that which is not God , or when we testify our respects to the true God in an undue way of our own devising . Here might I take occasion to shew the Vanity of the Popish Subterfuges , their distinction of Latria and Dulia is ( as Dr. Moore observes ) hereby overthrown : Mystery of Iniquity . lib. 1. cap. 9. Satan doth not here set himself up as the Omnipotent God , for he acknowledgeth one Superiour to himself , in that he confesseth that the Power he had of the Kingdoms of the World was given to him , Luke 4. 6. and therefore not the Latria , but the Dulia is required of him ; and yet this Christ denies him as being Idolatry , in that no Religious Worship ( for that must needs be the sense of his Answer ) is due to any but God alone . Their other distinction of worshipping an Idol , ( Saint , Angel , Cross , &c. ) and before such a Creature , is also hereby crushed ( as is commonly observed ; ) for what the Evangelist Matthew expresseth by 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Musculus in loc. Luke calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , before me : so that the Scripture makes no difference betwixt these two , Perkins in loc. shewing it to be Idolatry to use religious Worship to that which is not God , or before it , but these things I shall not prosecute , keeping therefore to my design I shall observe .

That it is one of Satan's great designs to corrupt the Worship of God . Obs. 7. That this is so , will appear ,

First , If we consider what varieties of Worship hath been in the World . God gave a fixed and stable Law , and yet this so little prevailed , that Men were upon new Inventions presently . I shall not need to reckon up the ( almost numberless ) varieties of this kind among the Heathen . The Instance is plain enough , in those that professed the name of the true God , they were still changing for new Fashions in Religon , borrowing Patterns from their neighbours , so that if there were but a new Altar at Damascus , or a new Idol in any strange City , they must presently have the like , till ( as the Prophet tells them ) according to their Cities so were their Gods . He that will call to mind , that the Husbandman did first sow good Seed in his Field , and that there is such Varieity of Tares and false Worship , notwithstanding the plain and positive Command of God , fixing and determining his Worship , must needs conclude that an Enemy , Satan hath done it .

Secondly , If we call to mind , how in all Ages there hath been a constancy in this inconstant Variety , we hear of it among the Heathens . We read enough of it among the Jews , and when they were out of the humour of more shameful Idolatries , they yet corrupted the Worship of God by their Traditions ; and of these they were so fond , that they caused the Law of God it self to give place to them , and made it void by them . The times of the Gospel were not free ; though Christ came to seek such Worshippers , as should worship him in Spirit and in Truth , yet before the Apostles Deaths , while yet they were perswading to the contrary , there arose up some that corrupted the Worship , by leading the People back again to the Jewish Ceremonies , and others laboured to bring in worshipping of Angels , and at last to eat things offered to Idols with greater defilements . Since the Apostles days the same Design hath been carried on in the Churches . Rome hath patched together a great deal of Jewish and Heathenish Ceremonies ; and when the Man of Sin shall be revealed , yet an higher Flood of such Abominations is to be expected . Who hath wrought all this but Satan ? this is still the same design , and though the work be not in all parts like it self , yet the whole of it evidenceth the working of the same Spirit in all .

Thirdly , Let us observe how early this began . We cannot say , but that in the days of Adam , ( who doubtless had received particular Commands from God , in which he would not fail to instruct his Children ; ) they were seeking to themselves many Inventions . Gen. 4. 26. At the Birth of Enos ( as some conjecture ) there were such defilements brought into use in Worship , that Seth had respect to it when he called his Son Enos Sorrowful , as lamenting that Prophanation which was then begun in calling upon the Name of the Lord , for so do many interpret that Passage , which in our English we read thus , Then began Men to call upon the Name of the Lord , the word in the Original is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth both to prophane , and to begin , and may be as properly translated , then prophaned they in calling upon the Name of the Lord . And there are several reasons that move learned Men to fix upon this Translation : Drusius . Lightfoot . Tremel . &c. As ( 1. ) That it is not probable that Men began then to call upon God , or publickly to do so ( as some would interpret ) and not before , as the present English would imply . ( 2. ) That Age was noted as corrupt , and therefore it is noted ( as a rarity ) that Enoch walked with God . ( 3. ) The Rabbins generally translate 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to Prophane ; but if we should grant the present English , Then began Men to call upon the Name of the Lord , It would imply that the Worship practised by Adam and Abel had been corrupted , and now it was restored again and reformed , which will make the Corruption of Worship to be yet more early . And after that we read of corruption crept into the Family of Seth ( as well as now in the Family of Cain ) so that the Worship of God stood not long in its Honour , Gen. 6. 2. though Adam and Seth were alive to instruct them ; which shews that it was a rebellious departure from the way , fomented and brought on by the malignant Spirit Satan .

Fourthly , But to make all sure , the Scripture lays all these kinds of corruption of Worship at Satan's Door . The defilements of Worship taught in Thyatira by Jezebel , Rev. 2. 24. are called the depths of Satan ; 2 Thess. 2. 9. the Corruptions introduced by Antichrist , are from the workings of Satan . What was promoted by false Apostles to that purpose they had it from their great Teacher Satan , 2 Cor. 11. 13 , 14. who transforms himself for such ends into an Angel of Light : so that nothing can be more plain than that this is an old and constant Design of Satan .

The particular ways by which Satan effects this Design I shall not now touch , but shall in lieu of that give you the reasons of his endeavours this way .

First , He knows that this is a Sin of an high provocation . Worship is the proper Tribute that is due to God , and 't is peculiarly his Prerogative to prescribe the way and manner of it ; neither of these Honours will he give to any other , but will express his jealousy when any invasion is made upon these his sole Prerogatives . Now his Worship cannot be corrupted , but one of these at least will in some degree or other be touched . If we set up another Object of Worship , we deny him to be God : if we worship him in a way of our own invention , we deny his Wisdom , and set up our selves above him , as if we could order his Worship better than he hath done in his Word .

Secondly , If the Worship be corrupted , all the Exercise of the Affections of the Heart , and all the Service it self is lost , and become unacceptable ; he knows that such Worshippers shall meet with this Answer , who hath required this at your hands ?

Thirdly , Corruption in Worship , Satan by long experience knows to have been the ground of those hatreds , quarrels , persecutions and troubles under which the Church hath groaned in all ages , every difference imposing their way and perswasion upon all dissenters , to the disturbance of Peace , breach and decay of Love , hinderance of the growth of Piety , to the biting and devouring of one another .

Fourthly , Besides God is provoked by this to leave his Sanctuary , to remove his Glory and his Candlestick ; to make his Vineyard a desolation , and his Churches as Shilob .

Fifthly , Satan is the more industrious in this , because his ways are capable of many advantages to further his design , and many specious pretences to cover it . In Col. 2. 8. he made use of Philosophy to corrupt Religion , and by unsound Principles of some Heathens famous for that Learning , introduced worshipping of Angels ; what that could not effect he laboured to perform by the Traditions of Men , and where that came short , the rudiments of the World ( the Mosaical Ceremonies were so called here , and in the Epistle to the Hebrews ) were his Engine by which he battered the plain Worship of the New Testament . And as to pretences the Apostle doth there , and elsewhere note , that Deceny and Order , Humility , Wisdom , and Self-denyal , are things very taking , and yet usually pretended for such bold Innovations as may corrupt the pure streams of the Sanctuary .

Hence may I leave with you a few Memorials . Applic.

First , This may make us jealous of any alterations in the way of God's Worship . We have reason under the most plausible pretexts to suspect the hand of Satan , because 't is one of his main businesses to corrupt the Worship .

Secondly , This may justify those that out of a conscientious fear of complying with Satans design , dare not admit of a Pin in the Tabornacle beside what God hath prescribed , nor leave behind a Shoe Latchet of what he hath enjoyned .

Thirdly , This will tell us that that Worship is best and safest that hath least of Mixture of humane Invention . We cannot offend in keeping close to the Rule , though the Worship thereby become more plain , and not so gorgeous in outward appearance . We may soon overdo it by the least addition , and cannot be so certain of God's acceptation , as we are of pleasing the Senses of Men by such introducements .

This motion of Satan , Fall down and worship me , is now in the last place to be considered as a particular instance of Satans general design , of drawing the hearts of Men from God , his Service and ways , to the pleasures of Sin : as if he should say to him , follow my advice , give up thy self to my Service , and thou shalt be gratified with all the delights that the World can give thee : to this doth the bait here offered most fitly agree . Hence Observe ,

That it is Satans general design to withdraw the hearts of Men from God , Obs. 8. that they may be enslaved to him in the Service of Sin .

That the Devil doth level all his endeavours to this , cannot be doubted : For ( 1. ) he hath a Kingdom in this World , from which he is denominated the Prince of this World . And this is not only a rule of Exteriour force , such as Conquerous have over their captivated Slaves , who are compelled to subject their Bodies , while yet their minds are full of hatred against him , who hath thus forced them to subjection ; but it is a rule over the Hearts and Affections of Men , working in the Children of Disobedience a love and liking of these ways , and begetting in them the Image of Satan ; so that what work he imposeth they are pleased withal , and love to have it so : Therefore he is not only called their Prince , but their God , and their Father ; Ye are of your Father the Devil , in that with a kind of inward devotion they will and endeavour to perform the Lusts which he propounds to them .

Secondly , This Kingdom is contrary to God's Spiritual Kingdom ; that being of Darkness , this of Light : and it is managed by Satan with an envious competition and Corrivalship to that of God ; so that as God invites Men to the Happiness of his Kingdom , and sends his Spirit in his Word and Ordinances to perswade them , Satan doth the like , he sends out his Spirit which the Apostle calls the Spirit of the World , 1 Cor. 2. 12. and imploys all his Agents to engage Men for him ; he requires the Heart as God doth , he promiseth his rewards of Pleasure , Honour , Riches , if they will fall down and worship him . Now 't is so natural to prosecute an Interest thus espoused in a way of opposition , especially to any other that set up for themselves in a contradictory Competitorship , that the very natural Laws of Satans Kingdom will engage him to stand up for it , and to enlarge it all he can .

Those upon whom he prevails are of two sorts .

First , Some are visibly in his Service : these answer the Character which was given of Ahab , 1 Kings 21. 20. Who sold himself to work Wickedness in the sight of the Lord . The first expression shews , that such are wholly in Satans Power and Disposal , as things sold are in the Possession and Power of the Buyer , they are at Satans will ; if he say to them , Go , they go : and if he say , Come , they come : their Bodies and Spirits are Satan's , they are not their own : and they are his for the ends of Sin , for that imployment only , so that they are wholly corrupt and abominable . The latter expression that he did so in the Sight of the Lord , manifests their shameless impudency in Sin , that they declare their Sin as Sodom , and hide it not , that they do not Blush , but openly wear the Devils Livery , and avouch his Service : As the works of the Flesh are manifest , so these in their practice of such works , are manifestly Satans Subjects . These kind of Men are frequently in the Old Testament stiled Sons of Belial , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vel a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non et 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Jugum absque Jugo , vel a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 supra , vel a , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 non & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 profuit homo inutilis . a name very significant , shewing either their devoting of themselves to the Devils Service , in that they reject the Yoke of God's Law , in that they break his Bonds , and cast his Cords from them , or their Pride that they will have none above them , not considering that there is a God , or that the most High rules , or their aversness to what is good , being wholly unprofitable , and to every good work reprobate .

Secondly , Some are secretly his Servants , they come to the Devil ( as Nicodemus did to Christ ) by Night ; they will not openly profess him , but yet their hearts are wholly his : such are called by the name of Hypocrites . The Pharisees and Scribes seemed to declare for God , called themselves Abrahams Seed , Fasted , gave Alms , made long Prayers ; and yet were a Generation of Vipers , and of their Father the Devil . The secresy of this underhand engagement to Hell is such , that many who are in a league with the Devil , and at an agreement with Death , do neither know nor believe it concerning themselves . For ,

First , This private Covenant may be , where there are the greatest seeming desilements of Satan , and high Professions of Service to God . The Pharisees ( as have been said ) were the Devils Servants , under all the fair shew they made of Religion , and zeal for the Law , and yet when Christ plainly told them that they were not Abrahams Seed , but the Devils Seed , they with high indignation and scorn throw back the accusation to Christ , Thou art a Samaritan , and hast a Devil , we are Abraham's Children ; so little believed they the truth when it was told them .

Secondly , This may consist with some designement and intention to give God Glory . The Jews though they submitted not to the Righteousness of God , yet ( by the Testimony of Paul ) they had a Zeal to God . The very Heathens that sacrifice to Devils ; had not formal intentions so to do , as appears by their inscription on the Altar at Athens , Acts 17. 23. To the unknown God . The true God , though unknown , they propounded as the Object of their Worship , yet falling into those ways of devotion which the Devil had prescribed , these intentions could not hinder but that they became his Servants .

Thirdly , Men may be Servants to Satan under great assurances and confidences of their Interest in God ; many go to Hell that have lived with Lord , Lord in their Mouths ; those mentioned in Esa. 48. 2. that had no interest in Truth and Righteousness when they solemnly sware by the name of the Lord , yet they called themselves of the Holy City , and stayed themselves upon the God of Israel .

If it seem strange to any that these Professions , Object . Intentions , and Confidences are not enough to secure Men from this charge , but that they may be secretly Slaves to Hell . I Answer ,

First , Answ. That those do not necessarily conclude that the Heart of such Men is right with God . Formality , natural Conscience , and the power of Education may do much of this : for though we grant that such are not conscious to themselves of any real design of serving Satan , yet they may either so far miss it in the way of their Service , offering that as well pleasing to God , which indeed he hates ( and that through wilful and affected Ignorance ; ) as those of whom Christ speaks , Joh. 16. 2. that should think the killing of God's Children a peice of acceptable Service ; Or they may be so mistaken as to the Sincerity of their Hearts , that they may think they have a design to please God in doing of what he requires in order thereunto , when indeed it may not be singly for God , but for themselves that they work , in a self-gratification of their natural Zeal for their way ; or their Esteem , Credit , and Advantage may privately influence them , rather than a Spirit of Life and Power .

Secondly , The work which they do , and the Ends they serve , will be evidence against professions and intentions . 'T is a sure rule , that the work shews to whom Men are related as Servants , and it is laid down as a certain Standard to measure the Hearts of Men by , when pretences and perswasions seem to carry all before them . Rom. 6. 16. His Servants ye are to whom you obey . 1 Joh. 3. 8 , 10. He that committeth Sin is of the Devil : in this the Children of God are manifest , and the Children of the Devil ; that is , when it becomes a question to whom a Man belongs , whose Child and Servant he is , it must be determined by the works he doth : if he engage in the ways of Sin , he is of the Devil , let him profess what he will to the contrary . This same Ballance Christ useth to try the truth of the Jews pretences to God , Joh. 8. 34. Whosoever committeth Sin , is the Servant of Sin ; they boasted high , but he shews them that seeing their designs and works were Hatred , Envy , Murther , &c. which are apparently from Satan , it was evident they had learned these of him ; and he concludes by this proof , ver. 44. that they were of their Father the Devil . Thus may we say of those that pretend they honour God , they defie the Devil , they intend well , if yet they give themselves up to the pleasing of the Flesh , if worldly minded , if they live in Pride , Strife , Envy , Maliciousness , &c. which are works of the Devil , it is not all their pretences that will intitle them to God ; but they are ( for all this ) the Devils Servants , as doing his works .

This may put Men upon enquiries , Applic. who are ye for ? whose Servants are ye ? There are but two that can lay claim to you , and these two divide the whole World betwixt them , there is no state of Neutrality , you are either God's Servants , or the Devils , ye cannot serve them both ; now if the Lord be God , serve him . Satan's Service is Base , Dishonourable , Slavish ; the Service of God , Freedom , Honour , Life and Peace : there is indeed no comparison betwixt them . Happy then is that Man that can say the Lord is his Lot and Portion , that can come into God's Presence , and there in his Integrity , avouch the Lord for his God ; that can stand upon it , My Soul hath said unto the Lord , thou art my God , and I have none besides thee ; other Lords have had dominion over us , but we will make mention of thy Name only .

This Temptation though it were in it self horrid , and as a Brood of Vipers knotted together , which at once could send out several stings , and make many wounds ( as hath been noted ; ) yet in the way of propounding , Satan seems to insinuate the largeness of his proffer , and the smalness and inconsiderableness of the Service required : as if he should say , See how free I am in my Kindness , I will not stick to give thee the Kingdoms of the World , and the Glory of them , and all this for so small a matter , as bowing before me , or doing me a little Reverence . This gives us to Observe ,

That when Satan doth design no less than to enslave Men to his Service , Obs. 9 yet he will propound Sin as a small thing , or but one act of Sin , as a thing not valuable , to engage them to him . Not but that he desires to run Men to excess in Wickedness , and delights to see them with both hands earnestly work Iniquity with greediness ; yet where he sees the Consciences of Men squemish , and that they cannot bear Temptations to open and common Prophaneness without danger of revolt from him , there he seems modest , and requires but some small thing at least at first , till the ways of Sin become more familiar to them , and then when they can better bear it , he doubles the tale of Bricks , and with greater confidence can urge them to things of greater Shame and Enormity . That this is his way , appears ,

First , from the common Argument which he useth at first to those whom he would draw off from a more careful Conversation which is this : Do such a thing , it 's but for once , and but little , others do the like and demur not ; or the best do as great matters as this comes to ; 't is but a small thing , considering the Strait or the Advantage that may accrew . This is his usual Note to candidate Iniquity , as experience of all doth testify .

Secondly , That this is so , is also evident from a Consideration of the several ways and courses of Sinners . Some are tempted and overcome by one kind of Sin , and not at all urged to others . Some go to Hell in a way of Covetousness : Others are pretty unblameable in most of their carriages , but are overcome by a proud Humour : Others are given to Drink , and yet will not Steal nor deal falsely : Others take a more cleanly way to Hell , rely upon their own Righteousness , or are engaged in Error , and their Life otherwise smooth and fair . The Jews in Christ's time were only engaged against Christ , and for their Traditions , but not molested with Temptations to open Idolatry as formerly . Those who are Ignorant , are not troubled with Temptations to despair , or inward Terrours . The Reasons of his dealing thus are these ;

First , He sees that one Sin heartily prosecuted , is enough to signify Homage to him , and to give him Possession . As we take Possession of Land by a Turf , or a Twig : so by one Sin admitted with full purpose of Mind , Satan is let into the Heart . As a Penny will be sufficient earnest for a Bargain of a thousand Pound : so may one Sin be a Pledg or earnest for the whole Soul in a League with Hell .

Secondly , He knows that one Sin persisted in may be enough to destroy the Soul ; as one Wound may Kill , one Leak may sink a Ship .

Thirdly , He knows that one Sin breaks the Covenant of God , and turns the Heart from him , if Men give up themselves to it .

Fourthly , One Sin wilfully pursued , makes a Man guilty of the Breach of the whole Law , it destroys love and respect to God , undervalues his Authority , contemns his Threatnings and Promises .

Fifthly , One Sin is enough to make way for more , where Satan would have more , yet at first he is pleased with it as a hopeful beginning ; it makes room enough for the Serpents Head , and then he will afterward easily wind in his whole Body .

This may warn us not to be imboldned to any Sin by the plea of diminution ; Applic. not to venture because it may seem little , or be but for once . A true Christian should be a perfect Vniversalist , he should be universally against all Sin , and universally for All Duty .

CHAP. XXI . Of Worldly Pleasure . Proofs that this is Satan's great Engine . What there is in Worldly Delights , that make them so . Counsels and Cautions against that Snare .

I Come now to the Argument which Satan used for all this , All these things will I give thee ; he casts a Golden Apple before him , and seeks to entangle him by Worldly Greatness and Delight . I shall not examine how true or false Satan spake , when he called all these things his , and that he could give them to whom he would , 't is enough for our purpose to take notice of his pretence , so far as might make his Offer probable , and then observe ,

That the great Engine which Satan useth to draw away the Heart from God to his Service , Obs. 10. is Worldly Pleasures and Delights .

I shall first shew , that this is Satans great Engine , and then explain what is in it , that fits it so much for his purpose . The first of these is evidenced by these particulars .

First , The Scripture doth particularly note to us , a Deceit or Guile to be in Worldly Pleasures . Christ , in Matth. 13. 22. speaks of the deceitfulness of Riches ; and that deceit is expressed by such a word as signifies a drawing out of the way , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 priv . & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 via . a misleading ; so that he means not the uncertainty of these delights ( in which sence 't is said , that Riches take themselves Wings and fly away , ) which often disappoint and deceive the expectations of those that do most hug them . Nor can this be understood of Riches in an active sense , as we attribute deceit to Men , who as rational agents can contrive and devise Snares ; but it only means that these are so Objectivè , as things that are abused by Satan , to delude and betray the Sons of Men. And these are so frequently made use of by him for such purposes , and with such advantages of Power and Provocation , that Christ elsewhere ( Matth. 19. 23. ) speaks of it as a thing almost impossible , to have Riches and not to be ensnared by them : A rich Man shall hardly enter into the Kingdom of Heaven , which Mark and Luke express by an affectionate amazement , O how hardly can a rich Man be saved !

Secondly , These are Satans great Net , which incloseth Multitudes ; a general Bait , by which most are hooked into the Service of Sin . Most Temptations come from this Ocean , as Springs from the Sea ; the Lust of the Flesh , the Lust of the Eys , the Pride of Life , have their Original from the World , 1 Joh. 2. 16. Christ speaks of this Mammon of unrighteousness , as the only thing that stands up in competition for the Hearts of Men against God , Matth. 6. 24. and the Apostle 2 Tim. 3. 4. reckoning up the various ways of particular Lusts , as Covetousness , Boasting , Pride , Blaspheming , &c. concludes them all under this , that they are lovers of Pleasures more than lovers of God ; shewing us thereby , that though the Lusts of Men might run out diverse ways , and be exercised upon diverse particular Objects , yet they all borrow their Original from Worldly Pleasures , and their design is nothing but that in the general . Hence is it that some make the World the great Traytor to God ; for though they reckon up three great Enemies to God and Man , the World , the Flesh , and the Devil , yet these three agree in one , the pleasing of the Flesh is the great end and desire of natural Men , the World is the Store-house , from which Men draw out several Pleasures according to the several ways they take in gratifying their Lusts and Humours , and the Devil is only officious to help all this forward , by inticing and perswading them to make these provisions for the Flesh . And who can think other , but that this must be Satans great Engine , when ( as hath been said ) first , the World , and the Pleasures of it , is the sum of all Iniquity , containing in it virtually or actually the Transgression of the whole Law , the root it is of all evil , 1 Tim. 6. 10. all prophaneness against God , all neglect of Duty , all Outrage , Wrong , or Injustice to Man , may ( and usually doth ) spring from hence , insomuch that some have particularly traced it through every Command of the Decalogue , and found it guilty ( either as Principal or Accessary ) of every Iniquity . ( 2. ) Our thoughts may be the more confirmed in this , when we see all Men intangled by it : for albeit that some Temptations seem directly to carry Men from a love or care of the World , as Despair , terrours of Mind , voluntary Humility , neglecting of the Body , and others of the same kind ; yet if the matter be considered , the truth in hand cannot be prejudiced by such an objection . For ( 1. ) those who seem in distress of Conscience most to loath the World , were yet first entangled by it , and the consideration of that Guilt ( whether at present justly , or unjustly charged upon them ) is the usual occasion of these troubles . And ( 2. ) those who seem to undervalue Money , Riches , Plenty , &c. are ( it may be ) no less Slaves to other Worldly Lusts ; for Pleasures of the World comprehend whatsoever may arise from any thing that is in the World , to the delight of Life . Honour , Pride , Ambition , Prodigality , are wordly Lusts , as well as Covetousness , and desire of Power or Rule . And those that seem to deny themselves of faring deliciously , or wearing soft Rayment , may be as much distressed with an inward desire of Applause and Honour , as those that would gratify their Senses are by sensual Lusts .

Thirdly , How much the World stands Satan in stead , may be observed from the force of that Temptation , upon those that have very much engaged in their Profession of the ways of God ; it hath often fetch'd off those that seemed to have given up themselves to God . Demas was once commended by Paul as his Fellow-Labourer , Philem. v. 24. yet at last it so prevailed upon him , that he complained , 2 Tim. 4. 10. that Demas had forsaken him , and turned his back upon his Profession , and so far ( if Dorotheus do him right ) that he became an Idol-Priest in Thessalonica , the cause of which horrid Apostacy was his love to the present World . Balaam seemed resolute not to act any thing against Israel , yet the ways of unrighteousness so far blinded him that he taught Balak to cast a stumbling block before the Children of Israel . The highest of nominal Professors noted by the thorny ground , in Matth. 13. 22. who seemed to differ from the good ground , only in this , that their Fruit was green and not ripe ( as Luke expresseth it ) they brought not Fruit to Perfection : They were choaked in these fair beginnings and offers for Holiness , by the Cares and Pleasures of the World . All Ages abound with instances of this kind . Aeneas Sylvius preached against the Pope , set up the Council above him , commended the Germans for opposing him : but Preferment made him alter his note , and at last he became Pope himself . Bonner the Persecutor seemed at first a good Man , a Favourer of Luther's Doctrine , but advancement changed him to a bloody Woolf , a cruel Tygar . Spalato forsook Popery , but ( missing those Dignities which he aimed at in England ) was upon hopes of greater preferment , induced to lick up his Vomit , and to own Popery again . How many Examples have we of those who the higher they grew in the World , became more careless of Religion ; as Sixtus Quintus , who went as fast back in Religion , as he went forward in Promotion : so that he that at first entring into Orders , had a good hope of his Salvation , by that time he came to be Pope , he became so wicked that he despaired of Happiness .

Fourthly , This Temptation is one of Satan's last Refuges , and often prevails where Persecution cannot . The Thorny-ground-hearers were above those of the Stony-ground in this , that they stood out the Storm , and bore the scorching Heat of Persecution , but then the World choaked them . Sad experience tells us , that Churches that did thrive and grow as the Palm-tree under their Pressures , were spoiled by ease and plenty , which so cherished the Seeds of Pride , Vanity , and Contention , that they grew up a-main , and did more to their desolation , than the cruelty of all their feircest Enemies . Julian who by the greatest Art and Policy , studied to overthrow the Christians name , Honoribus magis Homines provocare quam tormentis Cogere studuit . Nazian. so observed this , that he made it his rule , rather to corrupt Men by Honours , then to compel them by Torments : we have also found that though the Romans Synagogue joyn force to Subtilty in the advancement of their Dagon , yet they have still looked upon this Temptation of the World as most likely to gain the Hearts of their rational opposers : Cruelty could over-aw the Sensless Multitude , and could take out of the way those of whose opposition they were affraid , but it seldom with success , wrought upon Persons ( guided by Light and Conscience ) to a compliance , that would hold long : for though at first some good Men were over-awed to make subscription and to recant , Fox Acts and Mon. as it did with Bilney , Bainham , Cranmer , and several others ; yet upon the working of Conscience ( after the stound and dazle of the Temptation was over ) they recoiled so resolutely upon them , that they lost more than they gained that way : But those that were willing to nibble at preferments , became theirs wholly . Thus they set upon Luther , Galeacous Carracciolus , Dr. Taylor , and a great many more though to no purpose , for they were ready to bid their Money perish with them , and to bid defiance to their Favour as well as to their Frowns . Notwithstanding they have made many real Conquests by this Weapon , and accordingly this is reckoned among the Temptations of greatest force , Heb. 11. 37. They were stoned , they were sawn asunder , they were tempted , that is , by the Pleasures and Preferments of the World : it seems the Holy Ghost would point at this ( how fair and plausible soever it be ) as one of the Devil 's most powerful Engines .

Next I promised to discover what it is in the World which makes it so fit for Satan's designs .

First , The World brings or affords fit matter to be made the Fewel of Lust . 1 Joh. 2. 16. For this reason the Apostle in the place aforecited forbids us so earnestly to love the World , or the things of the World , because there is nothing in it which is not improveable , as an occasion , or Provocation to Lust , Whatsoever is in the World is Lust of Flesh or Eyes or Heart ; and there is no Lust but it may be furnished with a proper Object from hence , the Appetite , Senses , or Affections fetch all their delights from hence .

Secondly , Besides the common Materials of Sin that are digged out of this Mine , the World hath something of an aptitude in it to tempt . Not that it hath properly and formally , insidiationis animum , an active Subtilty to lay snares for Men , but yet it is not so purely passive , as to make it altogether Innocent . There is something of a Curse upon it , ever since by the fall of Man , it was loosned from its proper primitive ends ; and as the Devil spake by the Serpent , so doth he urge , speak , tempt , and insinuate by the World , so that it is still an occasion of danger to us , and hath a special advantage over our affections upon several accounts . As ( 1. ) in that it is in its self lawful to be used . ( 2. ) In that it is suitable to our desires and tempers . ( 3. ) In some respects it might be necessary and advantageous for the comfort of Life , for the support of Families , and to enable us to be helpful to others . ( 4. ) It is near to us , under our Eye , we have familiar converse with it , it is still with us . ( 5. ) We have a natural propensity to be in love with it ; the Flesh would fain be pleased , and nothing is more answerable to it than the pleasures of the World . We need not wonder then , when we see it so highly captivating the affections of Men , and leading them bound in Chains and Fetters : psal. 17. 14. Some make it their God , Gain is all their Godliness and Religion ; they seek their Portion in this Life ; this is their Treasure , and here is their Heart , and it would be no less wonder if Satan should be guilty of so much oversight , as to neglect the use of an Instrument which is every way so fitted for his purpose .

Thirdly , Besides this fair prospect which it gives to Sin , it hath an enmity to God and his ways , which is no less advantagious to the Devil : This is positively affirmed Jam. 4. 4. the Friendship of this World , is Enmity with God ; not only is this true in a lower sense , as a hinderance , being backward and averse to it , but it is a direct opposition and contrariety to God and his Service ; it s drawing back and hindring , is charge enough against it : for it ( 1. ) withdraws those thoughts , affections , time , care , and endeavours , which should be laid out upon better things , so that Holiness must needs be obstructed , dwindle and decay by it . ( 2. ) It hinders the influence of Heaven , it shuts out the light causally , quencheth and resisteth the Spirit , and meritoriously also it provokes God to withdraw , to remove his Glory , and to give over his striving with them : But the contrariety that it hath to all the parts of Holiness is yet more , Christ notes it Matth. 6. 24. These two Masters , God and the World , are contrary in their Deisigns , in their Commands , in their Natures , so that it is impossible for any Man to serve them both : they both require the Heart , and they both require it to contrary and incompitable Services and Ends : These then are such Masters , as would be Domini in Solidum , Grotius in loc. Masters of the whole . Now there cannot be two Masters of one thing in that sense , neither ( if there were ) could the Hearts of Men serve these different commands , but their work would necessarily engage their affections to one only ; they would either love the one and hate the other , or hold to the one and despise the other : This very consideration ( if there were no more ) doth render the World a desirable Instrument for Satan .

Fourthly , In all this the World hath so many Cunning Disguises , and plausible Shifts , that it becomes thereby wonderfully serviceable to Satan . 'T is the perfection of wicked Policy , to manage wicked designs under plausible pretences ; these the World hath in readiness , when 't is accused of Rebellion and Treachery against God ; The pleas of Necessity , of Prosecution of a lawful Calling , of providing for a Family , of not neglecting the benefits of God , of chearing the Heart , and taking the Comforts of the Labours of their Hands , and a great many more , are ready excuses to ward off the force of the convincing Word : these the Devil drives home , and fastens them into such strong perswasions , that the deluded Sinner cannot see the danger that is before him , nor the Spiritual Adultery or Idolatry of his Soul , in his excessive love to Worldly Pleasures .

Fifthly , The World hath also a Spiritual Fascination and Witchcraft , by which ( where it hath once prevailed ) Men are inchanted to an utter forgetfulness of themselves and God , and being drunk with Pleasures , they are easily engaged to a madness and height of Folly . Some like foolish Children , are made to keep a great stir in the World for very trifles , for a vain shew ; they think themselves great , honourable , excellent , and for this make a great bustle , when the World hath not added one Cubit to their Stature of real worth . Others are by this Circe transformed into Savage Creatures , and act the part of Lyons and Tygars . Others like Swine wallow in the Lusts of uncleanness . Others are unmanned , putting off all natural affections , care not who they ride over , so they may rule , or be made Great . Others are taken with ridiculous Frenzies , so that a Man that stands in the cool shade of a sedate composure would judg them out of their wits . It would make a Man admire to read or the Frisks of Caius Caligula , Xerxes , Alexander and many others , who because they were above many Men , thought themselves above humane Nature ; they forgat they were born , and must die , and did such things as would have made them ( but that their greatness over-awed it ) a laughing-Stock and common scorn to Children . Neither must we think that these were but some few or rare instances of worldly intoxication , when the Scripture notes it as a general distemper of all that bow down to worship this Idol . They live without God in the World , saith the Apostle ; that is , they so carry it as if there were no God to take notice of them , to check them for their madness . God is not in all his thoughts , saith David , Psal. 10. 4 , 5. The Judgments of God are far above out of their Sight , he puffs at his Enemies , and saith in his Heart , he shall never be moved , &c. The whole Psalm describes the Worldling , as a Man that hath lost all understanding , and were acting the part of a Frantick Bedlam ; what then can be a more fit Engine for the Devil to work with , than the Pleasures of the World ?

I shall briefly apply this to two sorts of Men , Applic. those that are straitned with want and necessities , and those whose cups run over , having all that their Heart can wish .

First , To those that think their measure of outward Comforts little , I would from the Doctrine now explained , tell them that they have not so much cause to vex and disquiet themselves for their Poverty , or Troubles , as they apprehend . The World is not so desireable a thing , as many dream ; did but Men consider how great a snare it is , and what dangers attend the fullness of it , they would not so earnestly covet it , nor so passionately lament , when it flys from them . If thou hast so much Godliness as can quiet thy Heart in a contented enjoyment of thy little , that little which thou hast , is better than great riches of the wicked : thou little knowest from what Pride , Insolency , Contempt of God and Men , and many other Temptations and Lusts God doth preserve thee , by denying thee Earthly things : thou art now ( it may be ) often looking up to God , striving to believe his Word , often examining thy Heart , labouring to live upon God , and his Allsufficiency , looking after the Bread that endures to Eternal Life ; when if thou hadst the Temptations of Plenty ( it may be feared ) thou wouldst be another Man , and be carried away to forget God , to be careless of Holy walking , and so make way for Bitterness and Sorrow at last .

Secondly , I would also caution Poor Men not to enlarge their desires too much after the World , but to fear the Temptations of the World ; it is not only a snare to those that enjoy it , but to those that want it : for while they admire it , and engage their Affections for it , it ensnares them in sinful undertakings , they are tempted to Lye , Cheat , Dissemble , to use unlawful Shifts , to Rob , Steal , over-reach in Bargaining , and to neglect the care of the Soul in all . Let such call to mind ( 1. ) that often the Providence of God doth of purpose thwart and cross the designs of such , so that though they toyland sweat , running from Market to Market , rising early , and sitting up late , yet he blowes upon their gettings , and they wither to nothing , while it is yet in their hand ; or if they seem to keep them longer , yet all the end they make with them , is but to put them into a bag with holes , they perish by evil travel , Eccles. 5. 14. ( 2. ) They often are at a great deal of labour in pursuit , and then when the desired object is within their reach , they are overwhelmed with their disappointment , as if Providence designed to mock them for their Folly . This is excellently set forth , in the Emblem of a Man climbing up a Rock , with great labour to reach a Crown that hung upon the Precipice , who when he had stretched himself to grasp it , falls down and breaks his Neck . ( 3. ) And when they do by great toyl rake together an heap of Riches , they are starved frequently in their Plenty , and so cursed that they have no more than the beholding of their Goods with their Eyes , Eccles. 5. 11. in that God denies them a Heart to use them . ( 4. ) Their gettings allay not their Thirst for more , He that loveth Silver , shall not be satisfyed with Silver , Eccles. 5. 10. ( 5. ) Often they are given as a scourge and Plague ; as the Quales given to the Israelites , came out of their Nostrils . The wise Man notes it , Eccles. 5. 13. Riches are kept for the Owners thereof to their hurt .

Secondly , To those that have the delights of the World , plentiful Estates , full Tables , beautiful Houses , rich Tradings , Honours and Dignities : I would desire to give the greatest caution , that they take heed to themselves , because they walk in the midst of Snares . These should consider ( 1. ) that the great God hath laid most serious charges upon them , not to love the World , but to withdraw their Affections from it , nay to be Crucified to it , as to any captivating delight , and to use it with such an Indifferency of mind , that they should be in their deportments towards it , as if they used it not . ( 2. ) They should have their danger in their Eye . How careful is he of his steps , that knows he walks in the midst of Serpents which are ready to sting him ; the thoughts of this should blunt the edg of our Delights . If you were at a Feast where you knew there were poysoned Dishes , you would be affraid to eat any thing . Do you think that Captain Smith when he was taken by the Salvages of America , and had plenty of Meat set before him ( which he knew was given to fatten him , that he might be better Meat , when he was killed ) had any Stomack to Eat or to Drink ? Was that Feast pleasing to him that fat under a sharp Sword hung over his Head in a Horse Hair , when he expected every moment it should fall upon him and kill him ? Such are great Men , rich Men ; with what fear and care should they use these things , when they know there is hazard of mischief from them upon every occasion ? How much doth Christ speak in that one Sentence , it is easier for a Camel to go through the Eye of a Needle , than for a rich Man to enter into the Kingdom of Heaven ? He means not that 't is absolutely impossible , but extreamly difficult , and the difficulty lies in the hinderances which their Riches casts before them . ( 3. ) They should carefully consider , for what ends God gives these , and to what use they are to be put . Rich Men are but God's Pursers , they do but carry the Bag , and what is put therein , for publick uses ; if accordingly , as faithful Stewards , they lay it out upon those that have need , they shall make Friends of the unrighteous Mammon , and it will turn to a Spiritual Account : but if they think that all is for themselves , and so shut their Bowels , and Purses from others , then they carry the Bag no otherwise , than as Judas did , and will be easily perswaded to sell Christ and Heaven for a little more of Earth .

CHAP. XXII . Of Christ's Answer in the general . That these Temptations were upon design for our Instruction . Of the Agreement betwixt Ephes. 6. and Matth. 4. The first Direction . Of couragious Resolves in resisting Temptations . It s consistency with some kind of fear . The necessity of this Courage . Wherein it consists ; and that there is a courage in mourning Spirits .

THese Answers of Christ to the several Temptations ( which are now to be explained ) are different as to their matter , yet the general Purport of them being the same , I shall therefore handle them together . They may be considered two ways .

First , As they are fit and pertinent answers to particular Temptations , of Distrust , of Presumption , of Debauching the Heart by Worldly Delights to the Service of Satan ; and thus may they be useful in their consideration , to those who are directly moved by Satan to such Sins . And when at any time we are tempted in straits ; to cast away our reliance upon the careful Providence of God , we may look upon Christ's Answer , that Man's Life doth not so depend upon the usual means , but that any other thing blessed by Divine Appointment may be useful to that end . When we are enticed to presume of extraordinary supports ; then by Christ's Example the Temptation may be resisted by considering , that however God be to be trusted , yet he is at no time to be tempted by unnecessary expectations in the neglect of the ordinary means . If our Hearts be wooed by Worldly Delights to cast off our care of God and Religion ; we may then call to mind , that this is abominable Idolatry , and so may we turn off our Hearts from sinful compliance , by charging our Souls with the opposite Duties , upon a true discovery of the vileness and inconvenience of the transgressions urged upon us .

But Secondly , They may be considered as they give Instruction for the management of our Spiritual Armour against all Satan's Wiles in the general , and in this Sense I shall endeavour to open them , laying down first these two Conclusions :

First , That the whole business of these Temptations , as permitted to Satan , and submitted unto by Christ , was certainly upon design . The same Wisdom that contrived the wonderful method of the Salvation of Men by a Redeemer , did also order these Temptations ; for else Christ could have prevented them , or by a Divine Authority commanded Silence to the Tempter , and by his Power might have chased him away . As Christ told Pilate , Thou couldst have no power at all against me except it were given thee from above ; thereby manifesting that his Suffering was from an higher design than he was aware of : so might he have said to the Devil , Except this had been designed by an Eternal Counsel , thou couldst not have made this attempt . So that we must look further for the spring and rise of this , than to any supposed occasional outbreaking of Satanical malice upon him .

Secondly , That this design , however it touched upon the Person and Offices of Christ , as Mediator and second Adam , ( for thus it became him to overcome the Enemy at the same Weapon , by which he overcame our first Parents , and by this Personal Experience , Si ad Impe ium ejus lapides possent fieri panes , ergo frestra tentas , si autem non frustra , Filium Dei suspicatis . to be fitted with feeling compassions to the tempted ) yet was it wholly for our sakes , as may appear by two things .

First , In that Christ ( if his answers had only concerned himself ) might have given other fit replies , to the first Temptation , of turning Stones to Bread : he could have retorted the Argument upon Satan , ( as Hierom and others observe ) If I am not the Son of God . 't is in vain to require a Miracle of me ; If I am , 't is in vain to tempt me , Or he might have answered , That as the Father hath Life in himself , so hath he given to the Son to have Life in himself , Musculus in loc. and that by this Divine Power he could sustain himself without Bread . To the second , it might have been a sufficient answer , to have excepted against his unfaithfulness in citing that Testimony out of Psal. 91. where , by discovering his wilful omission of the Clause , [ in all thy ways , ] He shall keep thee in all thy ways , his Temptation might have fallen to the Ground , as no way encouraged from that Promise . To the third might have been returned such answers as these , that Satan's offer was a Lye , that it was not in his Power to dispose of the Kingdoms of the World : That these were Christ's already , that these were vain Arguments to draw him from the Glory of an Heavenly Kingdom ; and finally , that of all Creatures Satan ( being God's sworn Enemy ) had least reason to expect Divine Honour .

Secondly , In that all Christ's Answers were from Scripture ( which is properly , a Light to the steps of Men ) and all these Scriptures cited , shew Mans Duty ; he saith not , the Son of God shall not live by Bread alone , but Man lives not by Bread alone ; he saith not , Christ must not tempt , but thou ( Man ) shalt not tempt the Lord thy God , &c. By all which we may discern , that Christ answered , not by Arguments peculiarly agreeable to his Person and Nature , but by such as suit the general state of God's Children . Vide arma quibus tibi non sibi vicit . Ambr. And this certainly was for our advantage , he conquered with such Weapons ; not for any necessity that he had to take that course , but for the need that we had of such instruction ; for hereby we see , that Satan is conquerable , and also how we must use our Weapons . Haec armatura non tam Christo Filio Dei quam nobis illius Tyrunculis convenit , uti tamen ille voluit , ut nos suo doceret exemplo , perinde atque si fortis quidam Gygas gas hostem non suis , sui armis fa●iat & prosternat . Musculus . In this also he left us an Example , that we should follow his steps : as Gideon said to his Souldiers , as you see me do , so do you likewise , Thus as it were doth our Lord speak to us , for your sakes suffered I these Temptations , that I might teach your Hands to war , and your Fingers to fight ; for your sakes I used these Weapons of yours , rather than my own , that I might shew you the use of your Sword and Shield , and how your Adversary may be overcome by them : dealing herein with us , as a Master at Arms , ( 't is Masculus's Comparison ) who for the better instructing and animating of his Tyro , takes rather his Disciples Sword , than his own , to beat his Adversary withal ; minding not only the Conquest of an Enemy , but also the encouragement of a young Souldier .

If any carry a suspition in their Mind , that Christ had not our instruction so much in his Eye as hath been said , because he gives not such particular Instructions for our spiritual Welfare , as the Apostle in Ephes. 6. expecting , that our Saviour should have been more punctual in making particular Applications from every part of his carriage to our use , and drawing out from thence some positive conclusions or draughts of the way and manner of resistance ; they may know , that there is no other difference betwixt Ephes. 6. and Matth. 4. than there is betwixt Precept and Example . What the Apostle there prescribed in the Theory , here Christ teacheth in the Practice ; here we have in their use , the Girdle of Truth , the Shield of Faith , the Sword of the Spirit , the Helmet of Salvation , and all the other parts of that Armour ; and withal we may know , that this is a far more advantagious way of teaching young Beginners , to let them see things in a plain Example , than only to give general Precepts . But besides , we are to consider that Christ did many things , the meaning whereof the Disciples then present with him , did not know as yet , neither was it expected from them that they should ( like to what he said to Peter , Joh. 13. 7. What I do , thou knowest not now , but thou shalt know hereafter ) but were intended to be laid up in store to be more fully made use of , as after-directions should come in to give them information . He therefore that had purposed to give further light in this matter by his Apostle and Servant , was now doing that which his design led him to in his Personal Actings , with a secret respect also to those Instructions which he intended after to communicate . We have then no reason to be jealous that these Temptations were not intended for our use , but the more to assure our selves that it was even so , because we find that those very Weapons which here Christ in his own Person weilded against Satan , are afterwards recommended to us .

Having thus laid the Foundation , we must then ( if we will Imitate our Captain ) carefully observe his deportment from point to point , that we may draw out those Instructions which he intended for us .

And the first thing that I shall take notice of , shall be the Courage and Magnanimity of our Leader ; he had endured Temptations forty days and nights before , and yet he keeps the Field without any appearance of shrinking or running away ; Satan no sooner tempts , than he is repelled . From this Consideration we have this Instruction ,

That he that would succesfully resist Temptations , Direct. 1. must not fly , but with a couragious resolve set himself to oppose .

Christians are apt to fear , when Satan comes up against them , and ready to turn their Backs : As the Israelites were dismayed at the appearance of Goliah , and fled before him . But if we would conquer , we must ( as David ) go out against him in the name of the Lord : to this we are called , 1 Cor. 16. 13. Stand fast in the Faith , quit your selves like Men , be strong : and Ephes. 6. 14. Stand , having your Loins girt with Truth , &c. This Courage recommended is not a Contempt and negligent slighting of Danger , nor is it a bold adventurousness upon occasions of Sin ; it is an Holy , humble Courage , and doth admit of a threefold fear .

First , Of a fear of Sin , that is , a hatred of it . We must fear Sin as the greatest evil : this is no Cowardice , but tends to the strongest resolution , and highest endeavours against it . From this Principle is it , that Men oppose Sin as their Mortal Enemy , and excite their utmost Courage to fight against it . As the Philistines being affraid of Israel , and yet hating to serve the Hebrews , mutually encouraged one another , Be strong , and quit your selves like Men , O ye Philistines . A fear of hatred begets boldness .

Secondly , Courage admits of a preventing fear , and a provident avoidance . Occasions of Sin are to be fled , we are not with greater earnestness called upon to stand , than we are warned in this case , to fly . 1 Cor. 6. 18. & 10. 14. So the Apostle often , fly Fornication , fly Idolatry , fly youthful Lusts . Occasions are best opposed by flying , where Calling , and Duty doth not engage . 2 Tim. 2. 22. Prov. 4. 14. Enter not into the Path of the Wicked , and go not in the way of evil Men. He fights best , that flies most , where necessity doth not bid him stay .

Thirdly , It also admits of the fear of an Holy Jealousy ; such a Distrust of our selves , as puts us to seek to the Rock which is higher than we , for shelter . God calls us to turn into our strong hold , and to lay hold upon his Strength . 'T is rashness or desperateness , and not true Courage , to adventure our selves without our Guard or Shield . But however we must fear Sin , suspect our Strength , and fly Occasions ; yet Satan we must not fly . Here we are bid to stand , for these Reasons ,

First , 'T is Impossible to fly from him . He can follow us where ere we go : if we go to Holy Assemblies , he can come thither : If we shut up our selves in our Closets , he can meet us there : If we betake our selves to a Wilderness , or to a Croud , to be sure he will find us out .

Secondly , We are expresly charged to make resistance . Jam. 4. 7. Resist the Devil . 1 Pet. 5. 9. — whom resist . This plainly speaks positive endeavours and opposition on our part .

Thirdly , A fainting fear is an unbelieving Distrust of God's Power , as if he were not able to save to the utermost , and of Christ's compassionate tenderness , as if he would not succour those that are tempted .

Fourthly , Our fainting makes Satan insult . He triumphs when we turn our Backs , and besides hath the greater advantage to wound us or to tread us down at Pleasure . 'T is observed , that God provides Armour for Head and Breast , and all the fore-parts , by a Sheild in case of Resistance : but if we fly ( so little encouragement is there for cowardice ) there is no Armour for the Back .

Fifthly , 'T is most suitable to Christian Courage to dye in the place , and to put it to the utmost hazard rather than to yeild . According to Vespasians Motto , Oportet Imperatorem stantem mori . Every Christian should say , shall such an one as I fly ? One that hath given up my name to God ; one that hath professed Holiness afore Men ; one that hath so many advantages for resistance , and such sweet encouragements from a Victorious General .

But the great Question is , Quest. What is this fear that is forbidden , and the Courage which is enjoined ?

Answ. . Answ. The fear forbidden is an unbelieving weakness and pusilanimity , through which , as hopeless of success , Men throw down their Weapons , and yeild themselves up to Satan , when the Hearts of Men fail them to the giving up of the Victory .

Spiritual Courage ( on the contrary ) is a serious resolve of fighting it out in the Strength of the Lord , and it consists of these two parts .

First , A Sincere Resolution to be on Christ's side against all Iniquity , a deliberate unfeigned determination to stand for God and his Holy ways , against Satan and Sin . ( 1. ) The ground of this determination , is a conviction of the evil of Sin , even to an hatred of it . He that hath not throughly weighed the Misery of living in Sin , and fully purposed within himself to forsake it , can have no true Christian Courage when it comes to a pinch . ( 2. ) From this ground , he lays himself under solemn engagements to Christ his General ( as Souldiers list themselves under their Captains ) that he will follow him and observe his Commands ; he gives up himself to God by Covenant : So that now he is no longer his own , but Christ's Servant , bound for his work . ( 3. ) And this with such or so much belief of his Promises for Aid and Victory , that he hath some Hopes or Expectations at least , that God may at last so assist him , that he may attain to some real degree of the Mortification of the Flesh with the Affections and Lusts thereof .

Secondly , The second part of this Courage consists in a suitable management of this undertaking . Courage is not only seen in the first onset , but in the Prosecution of the Warfare : and this lies in two things . ( 1. ) When there are real indeavours against Sin ( answerable to this undertaking ) in all ways of striving to oppose it : when Men do not engage against Sin with big words only ; or as the Children of Ephraim ( who arming themselves and carrying Bows , seemed to have stout resolves , but then turned back in the day of Battel , ) but with real and consciencious wrestlings , setting themselves with all their might and care against every Temptation , and studying to pursue the Victory ( where in any degree 't is obtained ) to a greater height . ( 2. ) When these endeavours are sincerely persisted in , without being quite wearied out or utter fainting , so that it never comes to this ( though they may be sometime under Satan's feet ) that they relinguish their first solemn Engagement , or repent of their undertaking , and then turn their backs upon God , listing themselves under Satan's Colours ; such a fainting as this would bereave Men of their Crown : Ye shall reap in due time if ye faint not , Gal. 6. 9. Upon this hazard are the Children of God cautioned , Heb. 12. 3. lest ye be wearied , and faint in your mind . ( 3. ) There is also a particular kind of courage expressed in an holy and humble contempt of Satan's Suggestions , Capel Tempt . Part 2. c. 9. Ames Cas. Consc. lib. 2. c. 18 §. 14. when after all means used , they cease not to be troublesome : this is not to slight Sin , but to slight Satan , who though he is resisted , ceaseth not to molest .

I shall particularly apply this first Direction ( 1. ) to those that propound Ease to themselves in their Race , Applic. or Warfare ( which is a thing impossible to one that doth the work of a Souldier , ) not considering , that work and couragious endeavours do abide them . ( 2. ) To those that pretend themselves Christ's Souldiers , Courage and Christian Magnanimity is your cognizance ; by this must you be known . How do ye stand ? what are your resolutions , and undertakings ? Those Christians that have Joy and Peace in believing , can more easily satisfy themselves in this , but those that fight in Tears and Grief , in disquiets and troubled Thoughts , are apt to conclude themselves unbelieving , because they are fearful ; or to think , that they look not up to Jesus , the Author and finisher of their Faith , because they apprehend themselves weary and faint in their Minds . For the ease and help of such , I shall shew in a few things , that there is as real a Christian Courage in such Mourners , as in some that sing Songs of Triumph .

First , 'T is a real courage and undertaking against Sin , for any to resolve his utmost , out of detestation of it , before he can satisfy himself that God will accept of it . To oppose Sin under such a discouragement , or at such a venture , is a couragious hatred ; and yet so do these Mourners .

Secondly , To be under continual grievings because of miscarriages , so that other things of outward enjoyment cease to be pleasing , is a couragious hatred ; but this is their case .

Thirdly , To wrestle against Sin under high discouragements , when afflicted and tossed , when Satan runs upon them , and shakes them by the Neck , and yet they continue their wrestling and withstanding , as they are able . This is faithful resistance , a resistance unto Blood , striving against Sin , Heb. 12. 4. that is ( if that expression be proverbial , like that , ad Sanguinem usque ) they resist Sin faithfully , under great Hazards and Inconveniencies , even to Wounds and Blood , till they have broken Heads and broken Faces ; and can say to God , though we have been broken in the place of Dragons , and have these Wounds to shew , yet have we not departed from thee , nor quitted our desires after thee and Holiness , for all these buffetings of Satan : but this is the Character of these dejected ones .

Fourthly , 'T is a couragious hatred that cannot suffer a sinful Motion to fall upon the Soul , but it puts all into a combustion within , and raiseth disquiet , for it is an Argument that there is a contrariety betwixt the Heart and Sin : but this is their case also .

Fifthly , 'T is Courage and Constancy to bold on in gracious endeavours and strivings ; so that when they fall , as soon as they can recollect their Strength , they set on where they left , and renew the Battel , never changing their first resolve for Holiness against Sin . This is implyed in the Apostles Phrase of standing , Eph. 6. That ye may withstand , and when ye have done all , to stand . He is accounted to stand , that runs not out of the Field , but stands to his Holy Resolve to the last , though the Battel go sore against him by fits : but such are these Mourners .

There is true Courage under Mourning and disquiet of Heart , so that we may say to such , O thou afflicted and tossed , fear not , The Glory of the Lord shall shine upon thee . They that are weak in this Sence shall be strong as David .

CHAP. XXIII . The second Direction , that Temptations are not to be disputed . The several ways of disputing a Temptation . In what Cases it is convenient and necessary to dispute with Satan . In what Cases inconvenient , and the Reasons of it .

THe next thing observable in Christ's carriage to Satan is this ; That Christ ( though he rejected every Temptation , by giving a reason of his refusal from the Command of God ) did not suffer Satan to dispute his Temptations further than the first Proposal , and in his Answers he takes no notice of the Reasons or Motives by which he laboured to make his Temptations prevailing . In the two first Temptations , he gives no reply , to what Satan insinuated by his supposition , [ If thou be the Son of God ; ] neither by affirming that he was so , nor discovering to him his knowledg of the secret Subtilty , which he had wrapt up under these plausible pretences . In the third he answers not a word to the Vanity and falsehood of his deceitful offer of the Kingdoms of the World , though ( as hath been observed ) he might have opposed strong Reasons against them all : and besides , when Satan became Insolent and Impudent in tempting Christ to fall down and worship him , he chaseth him away with a severe Abomination , Get thee hence , Satan . From which we have a second Direction , which is this .

That Temptations to Sin , Direct. 2. are to be opposed by peremptory denials , rather than by disputings .

This is a Note , which most Commentators have on this place ; but it stands in need of a distinct Application , because it is not a Rule so general , but that the practice of God's Children have made exception against it . For the clearer Explanation of it , I shall

First , Give you the several kinds of disputings , by which we may see that all are not alike : For

First , The serious working of the thoughts in a quick denial of a Temptation with a reason implyed or expressed ( though it admit not Satan to any further dispute or Argument ) may , in some sense , be called a disputing ; for the Scripture useth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for any inward serious Thought . Such a kind of disputing as this is necessary ; it cannot be wanting to any that refuse a sinful Motion , this being ( as we shall see afterward ) one of those Directions which Christ intended us by his Example , and the very thing which Christ practised in every Temptation : for he contented not himself to give a naked denyal , but still adds a Reason of such refusal . Those who in general terms urge that Temptations are not to be disputed , do not reckon this as any disputing . And others that do ( taking disputing for the refusal of a thing with a reason assigned ) think that his procedure in the two first Temptations , is not imitable by us , but only that of the third , wherein he chased away the Devil with angry denyal : but the mistake is obvious .

Secondly , There is a disputing of unnecessary Curiosity and Conference : this is when a sinful Motion injected into our Hearts , is not directly consented to ; but then instead of a full denyal , Men begin to raise Questions , and make Objections of lesser moment , or some impertinent Quaeries which strike not at the root : as one observed of himself , that instead of denying a sinful Motion , he began to dispute , whether it came from Satan of his own inclination , and so instead of quenching the Fire , he busied himself to enquire whence it came . Men deal with Temptations in this case , as they , who being asked whether they will buy such a Commodity , hastily answer no , but yet call back the Party again , and ask whence it came ? or what it must cost ? and by such intanglements of Curiosity engage themselves at last to buy it . Eve failed by such an inconsiderate conference with Satan , for the abrupt beginning of the Serpents Speech [ Yea , hath good said ye shall not eat , &c. ] and the summing up of the Arguments which prevailed with her to eat [ when the Woman saw that the Tree was good for Food , and pleasant to the Eyes , &c. ] do clearly evidence that there was more discourse , than is there expressed , and that also tending to ascertain the Goodness , Pleasantness , and Profit of the Fruit. This kind of disputing is always unlawful and dangerous , for it is but a wanton dallyance with a Temptation , a playing upon the hole of the Asp , and commonly ends in a sinful complyance .

Thirdly , There is a disputing of a deliberating and parlying indifferency ; this is , when the Devil puts a thought of Sin into their Minds , and ( while they seem not to be forward to imbrace it ) leaves it to further con●ideration , and then they float , betwixt resolved and unresolved , betwixt pro & con , being at a great dispute within themselves what is best to be done , whether the conveniencies on the one hand , will weigh down the inconveniencies on the other ; this in cases of apparent Sin , is a wicked ●alting betwixt two , always unlawful .

Fourthly , There are also treacherous partial arguings , wherein the Heart akes part with Satan . These are those debates that are to be found in Natural Men , about the doing or not doing of sinful things . This looks so like the Combat betwixt the Flesh and the Spirit , that it hath occasioned an enquiry , how they may be distinguished each from other . 'T is generally concluded that in that strife of the Natural Man , the Light of the Understanding and Conscience , gives opposition to the bent of the Affections , and the same faculties ( though sanctifyed in part ) in the Regenerate are the Parties that give opposition each to other ; but with this principal difference , that in this strife of the Flesh and Spirit , the Man takes part with God , whereas in the other , the Affections take the Devils part , and in a malignant averseness to the Light , strive to put it out , and to get over the conviction of Conscience , so that the Man strives to Sin , and to stop the Mouth of such objections , as come into the contrary : this kind of disputing is always sinful .

Fifthly , There is yet a disputing in a strict Sense , which is a full and solemn debating of a Satanical injection , by giving it the full hearing , and admitting Satan to be a Respondent to our objections . Of this it is queried how far it may be convenient , and how far inconvenient , because we see Christ in this place did not thus dispute with Satan ; and yet we find instances in Scripture of some Holy Men that have been unavoidably engaged to dispute a Temptation to the utmost .

To Answer this Query , I shall Secondly shew in what cases it may be necessary or convenient to enter the Lists with Satan in an Holy arguing , and in what cases it is inconvenient and dangerous . There are four cases in which we may dispute a Temptation .

First , When the Motion is of things doubtful and disputable , whether they be lawful or not . Here it cannot be avoided : for albeit ( as the Apostle adviseth Rom. 14. 1. ) doubtful disputations are not to be imposed upon others , so as to tye them up to our perswasions , yet in these things every Man ( before he can act clearly ) is to endeavour his own satisfaction in the lawfulness or unlawfulness of the thing , that so he may be fully perswaded in his own Mind , ver. 5. And he gives two strong reasons of this , ver. 22 , 23. ( 1. ) From the rack and trouble , which otherwise the Man may be put upon , while his Conscience unsatisfied , condemneth him in that , which by a contrary practice he alloweth : ( 2. ) In that this condemnation of Conscience ( while he doth that , the lawfulness whereof he believeth not ) is an evidence of his Sin , as well as an occasion of his trouble .

Secondly , Disputings have place , when a Temptation hath taken hold upon the thoughts , and so far possessed it self , that our corruption riseth up in the defence of the Suggestion . Satan will not quit that hold ( though he be an intruder without our leave , ) till he be beat out of his Quarters . The Apostle , Eph. 6. implies so much by that expression , of quenching the fiery Darts of Satan . It is not proper to understand it of a refusal of the first Motion of Sin , ( though Interpreters do usually make it comprehensive both of the keeping out of the Dart , and the plucking it out ) because this evidently supposeth , that the Dart hath pierced the Soul , and now begins to burn and enflame , which will require more labour for the quenching of it , than a refusal of the first Motion would put us to . As when Fire hath taken hold upon our Houses , we shall be forced to bring Water for the extinguishing of the Flame , which ( before it had broke out upon the Building ) an ordinary care might have prevented . And this we further taught by a distinction which the same Apostle useth in the same place of 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 standing and withstanding . We must keep off the Temptation that it enter not , by standing against the Assault in a peremptory refusal ; but if it do enter , then we must be put to it , by a force of holy arguing to pull out the Arrow , and to withstand it .

Thirdly , Much more need have we of disputing , when the present Temptation is a Motion of such a Sin which we are habituated unto , and have long practised , for these kind of sinful Motions are not cast out easily . In this case , David adviseth his Enemies , Psal. 4. ( who had for a long time , loved Vanity , and sought after leasing ) that by communing with their own Heart , and by disputing against their sinful Practices , they should bring themselves under an Holy awe , and by that means stop the course of their sinning , ver. 4. This indeed is the great thing that Sinners are called to by God , to ponder their Estate , to consider their ways , to study the evil and danger of Sin , to examin themselves , and to reason together with God about the wickedness and ingratitude of their Actions , and about the contrary loveliness , blessedness and happiness of the ways of God , that so they may be brought to repentance ; all which are done only by a serious arguing of their case and hazard .

Fourthly , It is convenient , and in some cases necessary to dispute a Temptation which Satan offers to us , by the Mouths of Men , who entice us to share with them in their wickedness : for here by arguing , we may not only discourage their further Sollicitation , and so free our selves from the like Temptation for the future , but we also by the exercise of an Holy Charity , endeavour to pull them out of the Fire . When Josephs Mistress tempted him , he considered that he had to deal both with the Devil , and his Mistress , Gen. 39. 7 , 8. and therefore that he might resist the Devil , he peremptorily refused the Temptation , but that he might take off his Mistress from her unlawful prosecution , he argues with her about the Ingratitude , Danger and Unlawfulness of such an act , My Master woteth not what is with me in the House , and he hath committed all that he hath to my Hand : there is none greater in this House than I , neither hath he kept any thing back from me but thee , because thou art his Wife : how then can I do this great Wickedness and Sin against God ? When Sinners do entice us to cast in our Lot amongst them , pitty to them , and care of our selves will engage us to argue the folly and danger of their ways with them , except they behave themselves as Dogs and Swine ; their carriage giving us just ground to conclude , that they are so set on Wickedness , that it may endanger us , rather than profit them , to debate with them . And so was it likely , ( and the Text seems to hint so much , ) that when Joseph perceived his Mistress was resolved upon the pursuit , and that his reasonings were not minded , he persisted in his denyal , but forbore his arguings .

But however it may be convenient to dispute ( in the last mentioned Sense ) in these four cases , ( and others may probably be added ) yet there are cases in which it will be inconvenient and hazardous to dispute or argue , and of this order I shall reckon four .

First , It is not safe to dispute the matter , in vile infectious Temptations , such as are either suitable to our Inclinations , or may receive a favourable aspect and countenance from the posture of our Affairs and Condition . These Temptations ( even in our debating against them ) are like the opening of a Sepulchre , which sends forth a poysonous stream which may infect those that loath and resist it . 'T is dangerous to admit Fire into the same Room where there is Gunpowder , though there be no intention to kindle it . It hath been an old Observation , that the very confession of infectious Sins , ( though designed to beget shame , and resolution against them for the Future ; ) have kindled a new Flame , by the unnecessary declaration of the Manner and Circumstances , so that they have returned from the Confessor more infected than when they went ; and those very Persons whose care it should have been to have put the highest disgrace upon Sins , so confessed , to the begetting of loathing , and abhorrency in the Parties , and themselves have by too curious an enquiry received such Poyson at the Ear , that the Heart hath been forthwith infected . The like Hazard remains to those that are willing to debate such Sins with Satans ; for though they begin upon the score of resistance , yet the very dwelling on such a subject ( when admitted to lay it self open ) doth convey such Amorous looks unto the treacherous Affections , that the Heart is in danger of a secret Poyson . There is no better way in such cases than to command all such Thoughts and Confiderations out of our Coasts , and ( as we do , when the City or Town we live in is infected ) to withdraw our selves from the air of such a Temptation . We may observe the like care in Joseph , though he thought himself concerned at first ( as hath been said ) to oppose the unlawful suit of his Mistress , yet seeing her desperately set upon her Folly , he declined all Communication with her , and would not be with her , Gen. 39. 10. and at last when she caught him by his Garment , he left it in her hand and fled , ver. 12. He might easily have rescued his Garment from her , had he not been aware that his contesting against her , might have been an occasion of ensnarement to himself . Christ himself , when he was tempted by Peter to spare himself , ( which was a Temptation very taking to Humane Nature , especially when Suffering , and Death is in view , ) is more short and sparing in his reasoning against it , than he was when the Devil tempted him . He gives no positive reasons against it , as he did when he was tempted to fall down and worship the Devil , but dischargeth himself from any further consideration of the matter by a declared abhorrency of the thing , Get thee behind me Satan , for thou savourest not the things that be of God , but the things which be of Men. Which is as if he had plainly said , this is so apparently from the Devil , and so much abhorred by me ( because so suitable to my Condition ) that I will not so much as discourse of it , or consider it .

Secondly , Generally in all Temptations , ( though they have not the advantage of our present , special estate or inclination , as hath been noted ) of an apparent withdrawment from Obedience , or of things unquestionably sinful , it is not convenient to dispute them , but to dismiss them by a denyal , except some of the forementioned Considerations do alter the case . In known cases we need not parly but stoutly deny . Our resolutions for Duty , and against Sin , should not be to seek : we are certain that Sin is to be avoided , and Duty to be practised , here we should be peremptory . Abraham being certain of Duty , when God called him to a place which be should afterward receive for an Inheritance , he disputed not the uncertainty , the danger or inconvenience that possibly might attend his removal , but went out , not knowing whither he went , Heb. 11. 8. Paul being called by God to preach among the Heathen , though Flesh and Blood were ready with Arguments against it , yet he would not so much as confer with them , but immediately obeyed , Gal. 1. 16. Like instances I might fetch from other holy Men. Cyprian , when the President gave it to his own choice , whether he would obey or be put to Death , commanding him to take it into consideration , he readily replyed , In re tam Sanctâ non est deliberandum , that it was not fit to deliberate in so plain a case . Mrs. Ann Askew , when at the Stake ready to be burnt , a Pardon was offered by the Lord Chancellor , she would not so much as look on it , but returned this Answer , that she came not thither to deny her Lord and Master . Bishop Hooker in the same Condition , had a Box laid before him with a Pardon in it , which when he understood , ( he was so affraid of tampering with a Temptation ) he cryed out , If ye love my Soul , away with it ; if ye love my Soul away with it . And many others there were in all ages , so far from accepting such unlawful deliverances , Tentatus a Satana cum nullum evadendi modum sentis , simpliciter , claude oculos , & nihil responde , & commenda causam Deo . Luther , tom. 3. f. 396. Sicut tutissi mum est Canem latrantem contemnere , & praeterire , ita una vincendi ratio est contemnere rationes Satanae , neque cum iis disputare — Satan nihil minus ferre potest quam sui contemptum . id . tom. 3. f. 376. Ames Cas. Consc. lib. 1. c. 6. that they would not take into consideration the unrighteous terms upon which they might have escaped .

Thirdly , When a Temptation , after all means used , continues to be troublesom , and is rather an annoyance than an infection , then must we not dispute it , but by an Holy Contempt despise it . Temptations to Blasphemy are oft of this nature ( as hath been noted in its place ) and there are other things , by which Satan creates to God's Children great disquiet , while they in the mean time abhor the Sin , and cry out of the Tryal . Here when the Messenger of Satan will not depart , 't is an advice that hath the general approbation of Holy experienced Men , that we should despise the Temptation , as an approved way to our quiet and ease ; for while we think to repel such assaults , by strugling with Arguments , we do but increase the force of them : as he that thinks to shelter himself against the Wind , by holding up his Cloak before him , doth but derive upon himself a stronger blast .

Fourthly , In Temptations of inward trouble and terror , it is not convenient to dispute the matter with Satan . David in Psal. 42. 11. seems to correct himself for his mistake , his Soul was cast down within him , and for the cure of that Temptation , he had prepared himself by Arguments for a Dispute ; but perceiving himself in a wrong course , he calls off his Soul from disquiet , to an immediate application to God and the Promises , Trust still in God , for I shall yet praise him ; but in Psal. 11. 1. he is more aforehand with his work , for while his Enemies were acted by Satan to discourage him , he rejects the Temptations at first , before it setled upon his thoughts , and chaseth it away as a thing that he would not give ear to : In thee Lord do I put my trust ; how say ye then to my Soul , flee as a Bird to your Mountain ? And there are weighty reasons that should disswade us from entring the lists with Satan in Temptations of inward trouble , As ( 1. ) the determination of the Sincerity of the Soul and its converted state is a Question of no small difficulty , a knotty Controversy , more intricate and abstruse than those Controversies that in the Schools are of greatest Name for difficulty : for this is lyable to more weighty Objections , and stands in need of nicer distinction . Child of Light cap. 7. p. 41. As Dr. Goodwin Observes ; They that converse with dejected Spirits , find so much quickness and nimbleness of reasoning , turning every way to ward off the force of an Argument brought for their consolation , that even wise and able Heads are oft put to a stand , and know not what to answer . Would it then be fit to give Satan this advantage ? or to admit him so far into our reasoning ? He that will invite Satan to such a contest , shall be sure to have his hands full .

Secondly , This kind of Temptation doth usually disable Men for arguing ; it oftentimes confounds the Brain , stupifies the understanding , and weakens the Memory . Heman complains of himself as distracted by terrors . Job calls himself desperate . Such Persons are not surely in a fit case to manage a Temptation with so cunning a Sophister as Satan .

Thirdly , If they descend into the Battel , he is not only too strong for them , but commonly after a while , they take Satan's part against themselves , and comply with him , concluding against their own peace .

Fourthly , There is also a better way at hand than to enter into a Dispute , and that is , By going to God by a present Faith , Love or Repentance , when the truth of any of these is questioned . It is a difficult task to prove some time that former acts of Faith , Love or other Graces were sincere ; this may admit of such objections from a wounded Spirit , that it will be hard to answer them ; but in this case 't is a nearer way to see if there be not in all these complainings , some present acts of these Graces : whether such complainants are not willing to embrace Christ upon any terms , whether they do not have Sin , whether they would not unfeignedly be reconciled to God , &c. It oft falls out that this doth stay the trouble , when examinations of former acts do nothing for them . Some Men are at more pains ( as one saith ) to repair and fit an old Building , then would serve to rear a new one . Yet must it be remembred , that though it were the best course to resist Temptations of this nature at first , by avoiding unnecessary disputings , notwithstanding when this ( as I noted before of other Temptations ) hath seized upon the heart and taken possession , then shall we be forced to fill our Mouths with Arguments , and whether we will or no , must we undergo a Contest : As we see in David who when his troubles had prevailed upon him , was forced to plead with God ; with himself , with the Temptation , and to have recourse to former Experience ; the days of old , and the years of the right hand of the most High , and all little enough .

Thirdly , All that I shall further say concerning the inconvenienceies of disputing with Satan , shall be to give you the reasons manifesting these unnecessary Communings with him to be every way hazardous and unsuitable . As ,

First , 'T is an Honour to Satan , and a disgrace to our selves : Men are loth to be seen contesting with Persons of a far inferiour rank ; especially in such things which have procured to such , a noted Infamy . 'T is an usual peice of Generosity in Men of Spirit , that they scorn to strive with a Scold , or contend with a Beggar , or be found in Company of those that are under an evil name deservedly : and in matters that are vile and base , 't is highly disgraceful to admit them to a debate . Such things will either get more credit than they deserve , while they seem to be countenanced by a dispute , or else shall communicate their discredit to those that shall shew such familiarity with them .

Secondly , By refusing to dispute Temptations , we raise up in our hearts an active abhorrency of them , and by that abhorrency we are cautioned and strengthned against them : It must needs awaken our hatred into a present activity against that Sin , which our consideration at first view presents to us so abominable , that it deserves no other Answer , but to be whipt out of our sight . And when our Heart is thus alarmed , it cannot but stand upon its Guard . 'T is a course that Holy Men have taken , to keep Men at a greater distance from Sin , to present it as a thing of greatest abhorrency , and that is the intendment of that Expression , Rom. 6. 1. Shall we Sin , that Grace may abound ? God forbid . The vileness of that abuse of Gospel Grace , he shews by setting it below the merit of any serious thought , he sharpens their apprehensions against it , by an out-cry of detestation . The like he doth Eph. 5. 3. where he indeavours to set their Hearts against uncleanness and covetousness , by telling them that it was unbecoming Saintship , that such things should be so much as once named by them .

Thirdly , Disputing is a secret invitation to the Devil to urge the Temptation further : we do but toy with him , and give him occasion to follow us . Eve found the truth of this by sad Experience , she so managed her self , that she plainly intimated she had a mind to hear what the Devil could say , for the eating of the forbidden Fruit ; and so urged the Prohibition of God , and the Threatning , that she sought from Satan a confirmation of her secret unbelief , rather than faithfully indeavoured a repulse of the Temptation ; and mentioned the Threatning under such terms of uncertainty and peradventure , as an Objection , which she desired might be removed , rather than from a firm belief of that Death spoken of , fortifying her self in her Duty ; by all which Satan was so encouraged to proceed , that he presently confirmed her in her Distrust .

Fourthly , These disputings usually return nothing of advantage to our account , but to Satans . We unnecessarily enter the Lists with him , and that upon very unequal terms , he being ( as Saul said of Goliah and David a Man of War from his Youth , and we but weak unskilful Striplings ; we go out of our Trenches and leave our Weapons behind us ; we expose our naked Breasts to all his Darts , and by discoursing with him he gains time , wherein the Poyson may more powerfully work upon our Affections . If he was too hard for our first Parents at this Weapon , we whose Hearts are not so faithful to God , as theirs in Innocency , but corrupted by Satan ( who hath also a Party in us ) are not likely to come off with Triumph .

Fifthly , These presage ( consequently ) an overthrow . A parlying City holds not long out , it implyes in it self an inclination to yield , when Armies are willing to Treat . Daily Examples and Experience of those that give up themselves to Sin after Communication with Satan , sadly witness this Truth .

The Sum of this Direction is this , that when a Motion of Sin is put into our heart , instead of disputing ( where it may be avoided ) we should peremptorily deny it , and send it away with an angry rebuke , or severe Abomination , I may not do it : how can I do this Wickedness ? Get thee hence : or , The Lord Rebuke thee , Satan .

CHAP. XXIV . The third Direction of repelling a Temptation without delay : the necessity of so doing . What a speedy denial doth contain .

THe magnanimity of Christ , and the peremptoriness of his denyal we have noted . We must further observe the immediateness of his Answer , he suffered not any of these Motions to stay long with him , here was not a Cras tibi respondebo , come again to Morrow and I will Answer ; he would not take time with the Devil , but had his Answer ready : no sooner was he tempted , but the Temptation was repelled ; for these expressions [ but he answered and said . Jesus said unto him . Then saith Jesus unto him ] shew the quickness and speediness of these returns , that he answered presently , forthwith . Hence we have a third Direction in our resisting of Satan , which is this :

Temptation are best answered when they are presently denyed , 3. Direct . and forthwith repelled . The Direction is of great Importance , 't is not for us to pass by a Temptation with Silence , or to defer an Answer ; For these Reasons :

First , The nature of Temptations , as dangerous or infectious , doth sufficiently inforce a necessity of their speedy removal . Things of danger require a sudden stop . If Poyson be taken into the Body , we speedily labour to cast it up , or to overcome it by Antidotes . We labour to stay the spreading of a Gangreen presently . Who thinks it fit to delay , when Fire hath taken hold upon an House . The very opportunity of help , — Sero Medicina paratur , cum mala per longas convauere moras . is in the speediness of the endeavour . 'T is too late to bring Water when the House is consumed , too late to apply a Remedy , when the Disease hath conquered . They that consider what a Temptation is , will see no reason to move slowly in opposing .

Secondly , Silence encourageth Satan . 'T is not with him , as 't is with Men : 'T is the Policy of some , to overlook , their Petitioners , and by silence to scare them from any further address , but Satan hath more impudence than to be put out of countenance by delay , and more active Malice , than to be discouraged by silence ; nay it doth on the contrary imbolden him . Modest requests are disheartned by Silence , but such Motions , which by their nature imply a disgrace , and carry no reason for their Acceptance , but what they expect to find in the consent of those to whom they are made , if they be not presently refused , they give encouragement to hope for entertainment . An immodest request to a chast Matron , if not forthwith expresly abominated , encourageth to further attempts . Sin being so great an affront to an holy Heart , the Motion of it cannot be entertained with Silence , but Satan is imboldned to expect consent in time , and follows his advantage accordingly . He usually flies at a valiant peremptory resistance ; but if the pulse of the Soul beat slowly upon the Motion , he grounds his hope upon that , and is animated to a further procedure .

Thirdly , Our wills are apt to be inclined by delay . Though grace have made straight our crooked natures , yet we still carry such a sway to our former dispositions , that a small thing ( having the advantage of our natural Bias and inclination ) makes us ( like a deceitful Bow ) turn to our old stand . For the understanding and will of the Regenerate are but imperfectly good , the faculties that should obey are unruly ; in such a case how dangerous may delays prove ? Who will suffer a seditious Incendiary in an Army , formerly inclined to Mutiny ? Who will permit Leaven to remain in that Mass , which he desires may not be leavened , and not quickly remove it ? Who will neglect a spark upon dry Tinder , ( that would not have it consumed ) and not instantly put it out ? If it was so great a mischief to Eve in Innocency ( as hath been said ) to delay her peremptory denial , of how much greater hazard is it to us ? Delays are dangerous , to a very Proverb , and Silence may end in Consent .

Fourthly , Silence is also some degree of consent . 'T is strange to find a Man delaying an answer to Temptation , and yet no way guilty of consenting . In things that are to be opposed with care and hatred , no Man can withhold his Hand without blame : he that is not against Satan ( who is to be perpetually resisted ) is so far for him , Differre justitiam est negare justitiam . as he is not against him . He that delays Justice which is due , denies it . The Judge in the Parable was called unjust , not because he had devoured the Widows House , Qui non prohibet cum potest , jubet . but because he deferred to do her right . He that hinders not evil when , and as soon as he can , doth command and approve it . These are received Axioms amongst Men , and have the same truth in them , if applyed to resistance of Temptations . And this may further appear by considering ( 1. ) The weakness of the will in the Regenerate . When our wills are really set upon good and against evil , yet we cannot say , they are perfectly for the one , and against the other , but that there is still some degree of aversness to good , and of inclination to evil in our wills , or else we should not meet with complainings of Imperfections under sincere resistances ; as in the Apostle , the evil that I would not , that do I. ( 2. ) The Acts of the will in consenting may be so sudden , short , and quick , that they may be almost insensible , and as forward , and ready as the Motion . ( 3. ) The will may be interpretatively voluntary and consenting , when yet it forms not in it self any positive approbation ; it may be guilty in that it doth not more strongly and speedily dissent : for the suspension or negation of the wills act ( where it ought to act ) cannot avoid the charge of coming short of Duty .

Fifthly , Not to answer presently , is to lose the best opportunity of answering . 'T is less dangerous , more easy , more comfortable to be speedy in denial . The sooner Fire is put out , or the Disease is stayed , the less hurt is done ; and 't is far less labour to quench a Spark , than a Flame ; to pluck up a young Plant , than an old Standard ; to kill the Cockatrice in the Egg. A Temptation opposed speedily , is with greater ease overcome , than after it hath setled though but a little ; Ego ado●e●cens petieram ate castitatem , & dixeram ; da mihi castitatem , sed noli modo ; timebam enim ne me ci●o exandires & cito sanares , malebam explere quam extingui . Confes . l. 8. c. 7. for it presently makes a Party within us , our Affections are soon engaged , our Understanding soon bribed ; and then we have not only Satan but ourselves to oppose ; and this self so divided , that when we come to fight , our Wills are against our Wills ; our Affections against our Affections ; our Wishes and Prayers clash and contradict each other . As Austin confesseth of himself , I prayed ( said he ) and then feared lest thou shouldst hear me too soon ; I desired to satisfy , rather than to extinguish Lust . At the first Assault , the Soul is oft in a better posture , more unanimous and consistent with it self ; than is the golden opportunity of resistance . For ( as * * Greenham on Psal. 119. 101. Turpius ejicitur quam non admittitur hospes . one saith ) 't is better to do it while reason is on our side , than when both Reason and Affection Conspire against us . And Lastly , It would be more Honour and Satisfaction to us , rather not to have admitted such a Guest , then after such admittance into our Thoughts , to be forced to cast him out . In the review of our Actions we shall have more comfort to have been resolute against any sin , than to hold our peace .

The necessity of a quick and speedy rejection of a sinful Motion is then beyond dispute , and there needs no more to be said for the explanation of this Direction , but an account of what is implyed in a speedy denyal ; it contains these four things .

First , That it must issue from a fixed determination against Sin . Some refuse a Temptation with the same Mind , that carryed Lot's Wife out of Sodom , and are forced beyond their own inclination , but these go not far till they look back ; and no wonder : for if he that is sincerely peremptory against Sin at the first Motion , may by the Sollicitation of the Flesh be inclined afterward , there is little expectation that he whom the first Motion finds indifferent , and but coldly denying , should hold out long . But that refusal that must give any encouragement to hopes of success , must be an Answer of holy indignation against the offer of Temptation , and that confirmed into a serious resolve of heart not to yeild .

Secondly , This positive denyal must be also wisely jealous of Satan , in Motions that are unlikely , or that may seem Light , little , and not directly intended . Though it may be but a transient Glance , or a thing that is out of our Road , yet must nothing be contemned or undervalued . Jealousy will take notice of small actions or circumstances , and no less suspitious must we be of every proffer made to us , lest Satan by any means get an advantage against us .

Thirdly , The refusal must be so quick , that it may be ready to take the Temptation by the Throat . At the first Motion or rising of it in our Mind , we must endeavour to stifle it in the Birth , that it may be as the untimely Fruit of a Woman , that never sees the Sun ; we must not give it time to grow up to a Rod of Wickedness , but must nip it in the earliest buddings of it . 'T is the nature of Grace ( if we do but faithfully pursue the inclinations of it ) to be quick in its opposition ; so doth the Apostles phrase teach us , Gal. 5. 17. The Flesh lusteth against the Spirit , and the Spirit against the Flesh : the Spirit is as ready to repel , as the Flesh to suggest ; no sooner doth the one stir , but the other is ready with an opposition , and the reason of it , is from the active contrariety that is betwixt them ; for so the word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there used , would express it ; they are sworn Enemies , animated by principles of constant opposition , as Water and Fire are , which cannot meet in peace together , but a present noise and Combate is raised from this conjunction .

Fourthly , When this is done , we must endeavour to maintain , and stick to our first disallowance . A Child of God ( I know ) in sinful yieldings of infirmity , may say as the Apostle , What I do , I allow not ; that is ( 1. ) What he then consents to , he did not allow at the first , till importunity prevailed . ( 2. ) Though his Affections incline to Sin , yet his constant settled judgment is against it ; and though he do it , he cannot say he approves it . Neither of these are the things I aim at ; but this , that as the first Motions of Sins are disallowed , we should endeavour to keep at that , to stand our ground , to withhold the least after-delight or approbation ; not but that we we must be forced , sadly to acknowledg the real truth of what the Apostle speaks in the place last cited , that these different principles ( which of them soever carry the Victory ) do so impede one another , that when grace carries it , yet it cannot do the utmost it would or aims at ; so that in the stoutest oppositions , there may be some secret degrees of allowance unavoidably ; notwithstanding we must so manage our denyal , that if it were possible we should not afford the smallest inclination toward it ; the least , the better , and nobler Conquest .

CHAP. XXV . The fourth Direction . Of repelling a Temptation by Scripture Arguments . Of several things implyed in the Direction . The necessity of answering by Scripture Arguments . The excellency of the Remedy . How Scripture Arguments are to be managed .

THe next particular in Christ's Answers , to be observed by us , is his citations of Scripture , Ideo Jesus omnes illas Tentationes solis Sacris Scripturis vicit , ut doceret nos sic pugnare & vincere . Cajet. in loc. Jansen . &c. as an invincible Reason against all the Devils Temptations ; he beats them all back with this Weapon , It is written . That this was written for our learning , and that , otherwise than for our instruction , he lay not under any necessity of using this Method , hath been evidenced before , and 't is a thing which all Commentators do take notice of . From this we have another Direction , for the right way and order of resisting Temptations , which is ,

That Temptations are best repelled by Arguments drawn from the Word of God . Direct. 4.

For the explanation of this , it may be considered what is ( 1. ) presupposed in this Direction : for when it is affirmed that we must answer by Reasons from Scripture , this Implies ,

First , That Temptations are not to be opposed by groundless refusals ; 't is no way safe to say we will not , because we will not , nor to insist upon our own bare resolve : for this would be wilfulness , rather than an obediential refusal ; and unwarrantable self-confidence , rather than an humble wrestling . There are some , of whom it may be said , as the Prophet once charged the Jews , Esa. 22. 11. that when Satan comes up against them , they look in that Day to the Armour of the House of the Forrest , they repair the Wall , and cast Ditches for Fortification ; they prepare themselves to the Battel in their own Strength , but they look not unto the Maker thereof , to him who by his mighty Power must fashion our Hearts to resistance . The Vanity of such undertakings is enough manifested in the Event , for commonly such Men go on in a Bravado of resolution , but are so altered at the first appearance of the Enemy , that they yeild without a stroak . Who could be more confident than Peter , that he would not deny his Master , whatever others did , and yet how soon did his Heart fail him ? We may warrantably deny a sinful Motion , without being explicite in our reason against it , especially in usual Temptations and when they thrust themselves into our Minds , at such times when our Thoughts are charged with an attendance upon other Duties ; in which nevertheless the Heart hath a secret and implicite regard to the Command of God : But in no case must we go down to the Battel , in the strength of a Wilfulness , lest it go against us . And thus do they , who when they are reproved for some miscarriage , as of Drinking , will presently with great confidence make engagements , not to drink Wine or strong Drink , not to go into a Tavern or Alchouse , without any humble respect to Duty , or the Power of God for the Conquest of the Sin : and accordingly we see that usually such Promises and Obligations do not hold ; either they wilfully break them , or they become sinfully witty to make Evasions for the practice of Sin , without the breach of the Oath or Promise .

Secondly , The Direction supposeth that we must deny the Sin with the Arguments of greatest Strength , and Authority . There were occasions and hints of other Answers to these Temptations that offered themselves in Christ's way , and yet he waves them all , fixing only upon Scripture reasons as the best and strongest . 'T is no Christian Wisdom to urge those inferiour considerations , of Shame , Loss , Inconvenience , &c. Some have no other reason betwixt them and Sin , but , What will Men say ? Or , what will become of me ? But besides , that these would only be a Train to bring on disputings , and that it is no way safe to venture our Souls upon such defences , when better may be had , ( for who will venture his Life upon a Staff when he may have a Sword ? ) 't is easy for Satan to break these Bows , and to cut these Spears in sunder ; he can ballance such reasons with equal reasons , and presently make us believe , that we have as good reason to commit the Sin , as those urged by us , for the not committing of it .

Thirdly , This Direction of using Scripture-reason doth clearly imply , that the force and Power of Scripture is not in the Words , or Characters , but in the Mind and Reason of it ; that not Scripture used as a charm or spell ( as if the Devil were affraid of the sound , and words of it ) can beat back the Devil , but 't is the Authority of its Command , which works upon the Mind the highest Impressions of fear and care , and as a strong Argument prevails with us to forbear . Notwithstanding the plainness and undeniableness of this inference , not only do ignorant Men bless themselves against the Devil by repeating some Phrases or Sentences of Scripture impertinently , and such as have no direct signification of the matter in hand betwixt Satan and them , ( as if the Devil could not endure to hear the Pater noster , or durst not come within the sound of the name Jehovah ) but also Papists , ( and of them , such as might be supposed more considerate than to be carried by , such conceits ) have placed a vertue in the Words and Sounds of Scripture , Malleus Malisic . Part 2. Quaes . 11. cap. ● . and therefore do they command ( though under some limitations and restrictions ) the hanging of Sentences of Scripture about the Neck in Scrolls , Virtus Evangelii est in intellectu & non in siguris , ergo mellius in corde quosita prosunt , quam circa collum 〈◊〉 ensa . Barthol . Sibilla Peregr . quaest. dec. 3. c. 9. Q. 9. for the driving away of evil Spirits , though in a clear contradiction to the reason which they give in the general against this course , which is this , that the Power of Scripture is not in the Figures and Characters , but in the mind and understanding of it ; and therefore profits as pondered in the Heart , not as hung about the Neck : and upon as slender grounds do they place a more than ordinary vertue , in the Angelical Salutation , in the seven words upon the Cross , in the triumphal Title , Jesus of Nazareth , King of the Jews , &c. Such kind of oppositions are but a mock to Satan , we cannot think to bore the Jaw of this Leviathan with a Thorn , or to come to him with this Bridle , or to play with him as with a Bird : he durst alledg Scripture himself to Christ , and therefore 't is not the phrase or sound that affrights him .

Fourthly , The Direction doth imply an argumentative , proper and fit use of Scripture Commands , or Promises . We see Christ urged not any Scripture indifferently , but he used fit words , and chose to himself select smooth Stones out of this Brook to sling against this spiritual Goliah . Every Temptation had an Answer that doth most fully and properly confront it ; he regarded the main of the Temptation , and suffered not himself to be diverted from that prosecution , by engaging himself in that which might have been perplexed and controversial , though he had a fit opportunity to reprove Satan for a dishonest craft of representing Scripture in a sense of his own making , and so might have rejected the Temptation of casting himself down , as leaning upon a false Foundation , in that God did not promise in Psal. 91. to preserve any that should presumptuously expect a protection while they run out of God's ways : yet he waved this Answer , and opposed the assault by a plain Scripture which chargeth the contrary duty .

Secondly , Having seen what this Direction doth imply , in these things that are to be removed from the sense and intendment of it , I shall next for ascertaining of the reality and importance of it , shew that Temptations are to be resisted by Scripture Arguments , by these two Evidences .

First , God's recommending of the Commands of Scripture for such a purpose ; Deut. 6. 6. These words which I command thee this day , shall be in thine Heart — and thou shalt bind them for a sign upon thine hand , and they shall be as frontlets between thine Eyes , &c. Whether the later part of the Command is to be understood literally , as the Jews apprehended and practised , ( though some think otherwise ) is not necessary to be asserted , seeing 't is granted by all ; that they were to have the Commands of the Law so ready in their Minds , and Memories , as if they had been written on their Hands , and upon their Foreheads . That God designed this precept for the resistance of Sin and Temptation , cannot be doubted , and that the advantage which might hence arise to them was not only the information of their Minds , in point of Sin , and Duty , is as unavoidable ; for that , and more is intended by that part of the Injunction ; These words which I command thee , shall be in thine Heart , but when ? besides this information ( which the knowledg of the Law would afford them ) and their humble complyance with it , as just and good ( which would enable them to say , Thy Law , O Lord , is within my Heart ) he further enjoyns them , the quick and ready remembrances of these Laws ( as if they were frontlets between their Eyes , and signs on their Hands ; ) it can signify no less than this , that in so doing , they would be able to resist those Motions , by which Satan would seek to engage them to the violation of these Commands . Neither need we to doubt hereof , when Christ himself hath so fully taught us , by his own Example , in resisting Temptations , the particular use of the remembrance of the Law : In the New Testament the Apostle is most express in this matter , Eph. 6. 17. Take the Sword of the Spirit , which is the Word of God , where not only the use of Scripture-Commands and Promises against Satan's Suggestions is taught , but also the high avail and potency of this Weapon in reference to its end : 't is called a Sword , and in that comparison , it shews the active resistance which may be made by it ; and 't is called , not a Sword of Flesh , ( for the Weapons of our Warfare are not Carnal ) but of the Spirit , to shew how mighty it is in repelling Satan .

Secondly , Another Evidence of its usefulness , is from the success which the Children of God have had in the right management of this Weapon . 'T is observable that while Christ answered by Scripture , Satan was silenced , and had not what to reply to the Answer , but was forced to betake himself to a new Temptation . David in many places highly magnifies the Power of the Command , in the success he had by it . Psal. 17. 4. He shews how available it was to preserve him in his common converse , from the sinful Snares laid before him , concerning the works of Men , by the word of thy Lips I have kept me from the Paths of the destroyer . In Psal. 18. 22 , 23. he tells us that he was shielded from the Sins of his inclination and love ( which are hardest to prevent ) by the opposition that he gave to the Motions of them , in setting up the Statutes of God against them , All his Judgments were before me , and I did not put away his Statutes from me ; I was also upright before him , and I kept myself from mine Iniquity . In Psal. 119. 11. He puts his Probatum est upon the Head of this Receit , and speaks of it as his constant refuge , Thy Word have I hid in my Heart , that I might not sin against thee . In Psal. 37. 31. He speaks of it as a tryed case of common experience to all the Children of God , The Law of God is in his Heart , none of his steps shall slide . In Epist. ad Gal. I shall add to this , the Experience of Luther , When ( saith he ) the Motions of the Flesh do rage , the only remedy is , to take the Sword of the Spirit , that is the Word of Salvation , and to fight against them , — of this , I my self have good experience , I have suffered many great passions , and vehement , but so soon as I laid hold of any place of Scripture , and stay'd my self upon it , as upon an Anchor , straightway my Temptations did vanish away , which without the Word , had been impossible for me to endure , though but a little space , much less to overcome .

Thirdly , The Excellency of this remedy will further appear from these following reasons . Canon est , quod in omnibus tentationibus — alium fingimus Deum esse quàm sit , putamus enim Deum tunc non esse Deum sed horribile spectrum . tom. 4. f. 147.

First , In that it is an Vniversal Remedy , there can be no Temptation either of seducement , or of affrightment , but the Scripture will afford a suitable Promise or Command to repel it : So that it ( like the Flaming Sword in the Cherubims hand at Paradise ) turns every way to guard the Soul . I need not give instances of its Power against sinful Motions , having done that already ; and of such Temptations which war against the peace of the Soul : I need but say this in the general , that as the Nature of such Temptations is to disguise God , and to render him dreadful to us , in the appearances of Wrath , Reclamat ( Sathan ) in corde tuo , te non esse dignum ista promissione — est autem opus ardenti oratione , ne extorqueatur nobis promissio . Luther in Gen. c. 21. f. 188 Cor dictat Deum adversum verbum Dei , sequi debeo non sensum meum . Idem tom . 4. f. 156. Nulla alia re potest Sanari hoc vulnus conscientiae , quam verbo Divinae promissionis . Id. tom. 4. f. 400. and incompassionate Implacableness ; ( and this Luther sets down as a certain rule ) So have we in Scripture such declarations of the Mind and tender Inclinations of God , and such full and clear Promises to assure us of this , and those so adapted to every case , to every kind of hard thought which we might take up against him , that we may find enough in them to break all those malicious misrepresentations of Satan , and to keep up in our Mind , right thoughts of God ; which if we will adhere to ( not suffering such Promises to be wrested out of our hands , nor our Hearts to give way to malignant impressions of Cruelty , Revenge or Unmercifulness in God ) though we be cast into Darkness , into the Deeps , we may find some Bottom on which to fix such beginnings of Hope , as may at last grow up to a Spirit of rejoicing in God our Saviour : and in this case , when our Heart and Satan dictate to us that God is our Enemy , we ought ( as it were ) to shut our Eyes ; to refuse to hearken to our own Sense and Feeling , and to follow the Word ; but if we once give up the word of Promise , 't is impossible the wound of Conscience should be healed with any other consideration .

Secondly , This Remedy is comprehensive of most other Remedies against Satan's Temptations . In Eph. 6. There are several other peices of Spiritual Armour recommended , and yet there is such a manifest mutual respect betwixt this and those , that any may conclude that however they be distinguished in their Names , yet they are conjoyned in their Operation ; the Girdle ( so far as it relates to truth of Judgment and Opinion ) depends on the word of Scripture for Information ; the Shoes ( which are defensive resolves to walk with a steedy Foot in the ways of Religion , notwithstanding the hardships that attend Holiness ) are prepared to us , by the comfortable and peace-bringing Promises of the Gospel ; the Righteousness which is our Breast-Plate , is only set forth , and wrought out to us by the Scripture , and its Ordinances ; Faith , which is our Shield , and Hope , which is our Helmet , they neither of them act without the warrant and encouragement of it : and whereas other parts of the Armour are defensive , this of the Scripture is compared to the Sword , which not only defends , but also offends , and beats back the Enemy . If the matter be seriously considered , all these parts of Armour are but these two , the Graces of the Spirit , Faith , Hope , Patience in their sincere exercise , and the word of Scripture as the Instrument by , and in which they shew their Operations ; so that all this Armour being put to use , in every particular Temptation , it amounts to no more than this we are speaking of , viz. That sinful Motions are to be rejected , by a believing , sincerely resolute opposing of them , with Arguments from the Word of God .

Thirdly , Scripture ( as it is the Word and Command of the great King of Heaven ) hath a d●●nting and commanding Authority over the Consciences of Men. Where the Word of a King is , there is Power , Eccles. 8. 4. and such is the Majesty of a Divine Law , that it hath Power over the Consciences of those that are yet in their Sins , and can wound , affright , constrain , and bind even the Rebellious : so that so long as they retain any of their Natural Impressions of a Divine Power , they have some awe for his Commands , which may be seen and argued ( where it would be least expected ) from the enragement of the Hearts of Sinners , when Sin by the Commandment ( accidentally ) becomes exceeding sinful . Rom. 7. 13 , 14. For as that outragious fierceness doth arise from the contrariety that is betwixt a Carnal Heart , and a Spiritual Law ; so that contrariety would never work , if the Authority of that Law ( having a Power to restrain , and give check to the corruption of the Heart ) were not some way owned by the Conscience : for where no countermanding Law is owned , there can be no irritating , provoking restraint . This it can do to the vilest of Men : but of how much more Power may we imagine the Word to be with good Men , whose Hearts tremble at the Word , when they bind the Law upon their Heart and charge their Consciences with it ? Quam suave mihi subitò factum est carere suavitatibus nugarum , & quas amittere metus fuerat , jam demittere gaudium erat . Aug. Confes . l. 9. c. 1. 't is surely quick and powerful sharper than a two edged Sword : nor doth it only by unlovely affrightments terrify them from Sin , but by commanding Duty make the Heart in love with it , so that it becomes a delightful satisfaction to be preserved from the Snare .

Fourthly , There is no Argument that can be used against Temptations , that can be more afflictively discouraging to Satan : Satan , as bad as he is , cannot but believe those Truths which he knows , and he knows that there are many Truths in Scripture which respect him , as threatnings of Punishment and Divine Vengeance ; he believes these things and trembles , Jam. 2. 19. His unavoidable knowledg , or remembrance of these things begets horrour in him , he cannot but be under a dread of these Truths ; What can be supposed so to wound him as the bringing these things to memory , Tract . Sacr. l. 1. c. 3. §. 6. by urging the Command of God against him ? Dr. Arrowsmith gives two instances of this kind , the one of Christopher Haas in Sweedland ( from the Epistle Dedicatory to the 5 tomes of Brentius's works : ) The other of Daniel Cramer Rector of a School at Stetin in Germany : on both which the Devil made a bold attempt in a personal Appearance : from the first demanding a Catalogue of his Sins in Writing ; from the other demanding a Paper in which one of the Students had obliged himself to Satan's Service , they both referred him to that Text of Gen. 3. 15. The Seed of the Woman shall bruise the Head of the Serpent . And this was retorted upon him with such a strong exercise of Faith , that he presently desisted the suit and vanished .

Fifthly , This Weapon cannot easily be wrested out of our hands . When we urge a Divine Prohibition against a Temptation , what can he say in Answer ? he cannot deny it to be the Word of God , or to be true , or that we are not obliged to it ; he made none of these returns to Christ , but by his silence , owned that it was God's Holy Command obliging us to Duty . Neither dares he stand upon these exceptions to us , except he find our Faith inclined to waver , or our minds weak and wounded by inward troubles of Spirit ; and when he puts on a boldness to deny Scripture to be the Word of God , or that it signifies God's real intendments in his threatning ( for by begetting unbelief of the Truth of Scripture , and by suggesting hopes of escape and pardon , notwithstanding the violation of the Commands of it , the wrests ( when he doth prevail ) this Weapon out of our hands ) yet he is forced to fetch a compass , and by many previous insinuations to make his way to these atheistical assertions . Thus he did with Eve , first ( finding her a little inclinaable ) he dropt in privily something that might argue , the Improbability of the threatned Penalty , and then at last positively denyed it . But now if we hold to this , that the Command is true and holy , and just and good , he cannot wrest our plea from us .

Sixthly , Nothing doth more undermine Temptations , by rendring the reasons and motives thereof vain and empty , than doth the contrary commands of Scripture . Temptation hath always some inticement of pleasure or profit , and these only seem to be taking or reasonable , while we consider not the Word of God , as rotten wood or Fish , shine only in the dark , but when we are urged with sinful pleasures , how mean , base , dangerous , and unlovely be they , when the command to the contrary gives information , that they are snares and lead to Death , or the provocation of the Almighty .

Seventhly , While we resist with Scripture-Arguments , we engage God ( whose Command we would stand by ) to go down to the Battel with us ; we lay hold upon his strength , and put obligations upon him , to take us out of the snare , and to deliver us from him who is too strong for us .

Fourthly , It remains that in a word , I shew how the Commands or Arguments of Scripture are to be used in resisting Satan , which is thus : When you have any sinful thought cast into your mind , presently reject the offer , by charging your heart with duty , from some opposite command . As if you be urged to acts of Uncleanness , presently refuse , thus ; No , I must not , God hath commanded the contrary , he hath said thou shalt not commit Adultery . If a covetous thought arise , reject it with this , God hath said , thou shalt not Covet . If you be tempted to please the Flesh , and follow vain delights , answer it with this , If ye live after the Flesh , ye shall die ; and the like must be done in other Temptations .

Some may perhaps think , Object . that this is easy work and quickly done , and that it seems to attribute a Virtue and Power to the words of Scripture , as if Satan were charmed by the language or phrase .

However , Answ. At the first view this may seem easy , yet he that shall consider how much exercise of Grace goes necessarily to the right use of Scripture opposition , shall not see cause to slight it as common , nor yet to think that any vertue is attributed to the words . For ,

First , The Scripture here is only recommended as a fit Instrument , and no further or higher praise is given ; though therefore we may not attribute the whole of the Conquest to the Instrument alone , yet this hinders not , but that as an Instrument peculiarly fitted for these ends , we may commend it above all other Instruments : as we may justly commend Bread for nourishing above a Stone , and expect more from it , than from a chip ; so have we reason to expect more by the use of Scripture against Satan , than from other means of defence which God hath not set up for that Service .

Secondly , It is a concomitancy of Divine Power and Aid that conquers for us ; the Instrument is Scripture , but the Power by which it works is from God .

Thirdly , Neither is it any careless formal use of Scripture expressions , that will give encouragement for expectation of a Divine concurrence , but the use of Scripture in this business implyes an exercise of all Graces , for it is an urging of Scripture under a fourfold Consideration .

First , As being certainly perswaded of their Truth , and fully keeping to that belief .

Secondly , As being thankfully apprehensive of the holiness , goodness , and profitableness of the Commands , and chearfully adhering to them , as the only way and means to bring us to Union with Christ , and to preserve us in it .

Thirdly , As being highly and indispensibly obliged by them , to perform the Duty commanded therein , and to avoid the Sins forbidden .

Fourthly , All this in an humble expectation of a divine help according to the Promise of God . Now he that can plead the Command or Promise against a Temptation in this manner , doth not do an ordinary work , neither will he ascribe the success to the words and phrase of Scripture .

Some may ( peradventure ) wonder why Christ by his example had not recommended Prayer , seeing it is of such unquestionable use in our undertakings against Satan . But that enquiry may be fully satisfied , if it be considered , that Christ did peculiarly prepare himself to this encounter by solemn Fasting , ver. 2. which doth include Praying : for such complicated duties are often denominated by that part which is extraordinary , and usually in Scripture a Fast is only mentioned , where Prayer is chiefly intended . That this Fast of Christ related to the Temptation , and that also as a means of preservation , hath been spoken of in its place ; it remains only that from hence I add a fifth Direction .

CHAP. XXVI . The fifth Direction of Prayer , and of the seriousness required of those that expect the advantage of Prayer . Of God's hearing Prayer while the Temptation is continued . Of some that are troubled more , while they pray more .

THat in all our endeavours of resistance , 5. Direct . frequent and earnest Prayers are not to be neglected .

This is so frequently recommended , and so fully handled by most Authors , that I shall refer you to such Authors as particularly treat of it ; noting only , That the Apostle , in Eph. 6. 18. when he recommends it to us in these words , ( praying always with all Prayer and Supplication in the Spirit , and watching thereunto with all perseverance , and Supplication for all Saints ) he doth mind us that he that expects the advantage of that Duty , must be peculiarly fitted , and seriously diligent in that work . For

First , He must have a Praying frame of Heart , he must Pray always , or ( as the Apostle elsewhere ) he must Pray continually . Not as if this Duty must swallow up all the rest , and that a Christian had no other Services to attend than Prayer , but that he must be on a design to wrestle with God by Prayer ; and this must be constantly carried on , though the acts of Prayer be intermitted ; and besides , that ( in such cases ) he may keep his usual stated times for that duty , he must have his Heart so much upon his design , that every occasion or offer of Temptation will presently put him upon the Duty ; nay he must ( in respect of the frequent intercourse of his Heart with God , in frequent ejaculations and breathings of Soul ) be as a Man wholly resolved into that Duty , as Paul was at his first Conversion , who ( as that expression ( behold he Prays ) doth intimate ) seems to have been all Prayer , and wholly taken up with that duty .

Secondly , He must pray in the Spirit , his Soul must be truly in the Duty . A more than ordinary earnestness is necessary at solemn times , he must put out all his Strength , he must cry mightily , and with his whole Heart .

Thirdly , When his Spirit grows dull , he must reinforce it , watch his Heart he must ; and if it be needful to quicken it up , he must add Fasting or Meditation , or whatever other means may be helpful .

Fourthly , In this course he must continue without giving off the Duty , though God behave himself as if he minded not his cry , or took no notice of his hazard , yet without weariness must our Supplications follow him . It must be continued with all Perseverance .

Fifthly , The Heart that undertakes this must not be so narrow , as to be centred upon his own concern only , when he is melted into a Spirit of Meekness and Compassion for others , and is not so sollicitous for Peace or Ease , that he could hug himself in his private enjoyment , without concerning himself to tender and help those that are in the same dangers ; when his Supplications are for all Saints as well as for himself , then may he expect to receive an Olive branch of Peace from Heaven in the return of his Prayer .

'T is often objected by such , Object . that they pray , but are not heard ; and that Temptations continue , notwithstanding many crys and wrestlings .

First , Answ. It is a great mistake to think that Prayers are not heard , or do not prevail , because the Temptation is not quite removed ; Prayers may be acceptable to God , and recorded among his remembrances , where the Temptation , for Exercise and other holy Ends , may be continued .

Secondly , What God hath promised to such Prayer he fails not to make good , he hath not promised to exempt us from Temptation , but from the Power and prevalency of it ; If his grace be sufficient for us in the mean time , 't is an answer as good as Paul got when he was importunate ; if together with the Temptation he gives an issue , that we may be able to bear it , there is his faithfulness in keeping promise ; he no where promised , that Satan should not tempt , but that he should not prevail ; while we can hold up our hands in the Mount to God , ( and our praying frame will ascertain us of this : For a Man is never overcome by a Temptation ; so long as he can Pray against it ; for so long he delights not in it , so long he consents not , and till he do consent , Satan cannot prevail . ) Prayer will either make the Temptation give way , or the Temptation will make Prayer give way ▪ but so long as we hold out with earnestness , the Temptation cannot prevail , Object .

Some further Object , that the more they pray , they are the worse , and more infested by Satan than they were before they undertook that course .

It may be they may have more trouble from Satan . Answ. 1. David thought on God , and his trouble was increased , and no wonder ; Satan's spite and fury puts him upon giving greatest molestations to those of whom he despairs to subdue .

Secondly , But though they may be more troubled , yet they may be furthest from Conquest . These disquiets are like the trouble of the working of Physick , which at first taking may make a Man more sick , and yet bring him nearer to a state of health and strength : fear not then , faint not , resist faithfully , and to the utmost , and God shall bruise Satan under thy Feet shortly .

FINIS .

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